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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	day_n	holy_a	sabbath_n	14,086	5	10.0894	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67904	The life of William now Lord Arch-Bishop of Canterbury, examined. Wherein his principall actions, or deviations in matters of doctrine and discipline (since he came to that sea of Canturbury) are traced, and set downe, as they were taken from good hands, by Mr. Robert Bayley, a learned pastor of the Kirk of Scotland, and one of the late commissioners sent from that Nation. Very fitting for all judicious men to reade, and examine, that they may be the better able to censure him for those thing [sic] wherein he hath done amisse. Reade and judge.; Ladensium autokatakrisis, the Canterburians self-conviction	Baillie, Robert, 1599-1662.	1643 (1643)	Wing B462; ESTC R22260	178,718	164

chappels there was not yet consecrate notwithstanding of divine service in them for some score of years past g Pokl alt p. 141. Was not the altar the chiefest place which with most ceremony devotion was hallowed was there not a feast annuall kept in joyfull remembrance of the dedication of every Church Doth not S. Austine say Novit sanctitas vestra fratres corsecrationem altaris celebrareus in quo unctus vel benedictus est lapis as he cites the place in his Sunday Quenscoole p. 198. In the collegiat Church of Wolverhampton in the countrey of Stafford the altar cloaths therof were consecrate 11. Octob. 1635. As soon as the Priests come to the Church each of them made a low congie at their first entring in at the church door after that three congies a peece towards the altar so they went unto the chancell where a bason with water a towel was provided for the Priests to wash in where also was incense burning after they returned making three 〈◊〉 a peece After the sermon every one of them had a paper in his hand which they tearmed a censer so they went up again to the altar as they went they made 〈◊〉 congies a peece the Communion being ended they washed their hands and returned giving three congies as before Ib. 220. There are divers high 〈◊〉 solemnly dedicated of late in divers 〈◊〉 of Cambridge and Oxford adorned with tapers candlesticks Crucifixes basons crosses rich altar-clothes crimson cushions rich hangings Pokl alt p. 24. Optatus saith that Erant Ecclesiae ex auro argento quam plurtma ornamenta ib p 80. At the upper end of the Chancell was a place railed in whereunto none were permitted to enter but the Priests The Canon is cleare Nulli omnium qui sit in Laicorum numeroliceat intra sacram altare ingredi A dispensation indeed there was for the Emperor to enter inhither when he would Creatori dona afferre but stay there he might not Laurence p. 10. Beyond these railes duo cancelli which distinguished the body of the Church from the Oracle none out of orders came A more awfull reverence was commanded to this part being barred from common view Ib. p 29 We have the Grecians triple prostrations from their Liturgies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ib. p. 12. The same God is thorow all the parts of the Church but not in the same manner thorow all the parts therof for as they are different degrees of sanctitie in them so is there a different dispensation of his presence in them Ib. p. 15. This followes upon the consecration as there was a greater communication of the divine presence in those places than in others so was there a greater communication of the same presence in some part of the temple of Solomon than in others And as that distinction in holy places continued after Christ so did the reason of that distinction too The whole indeed is the house of God for albeit the Lord be without these wals yet is he more within as we are not presumed to be so much abroad as at home though the Church conceived him to be present in all parts of this house yet it concerved him to be present more in one part of it than another in respect of that 〈◊〉 dispensation of his presence to that place of the Church as of old to that place of the temple which was within the 〈◊〉 we having an altar here answerable to a mercy 〈◊〉 there as also in respect of that union 〈◊〉 this place and 〈◊〉 humane nature 〈◊〉 Star-Chamber speech p. 47. The altar is the greatest place of Gods residence upon 〈◊〉 I say the greatest 〈◊〉 greater than the pulpit for 〈◊〉 it is hoc est corpus meum but in the pulpit is is 〈◊〉 hoc est verbum meum and a greater reverence no doubt is due to the body than to the word and so in 〈◊〉 answerable to the 〈◊〉 where his body is usually 〈◊〉 then to the seat whence his word uses to be proclaimed h Vide supra cap. 5. 〈◊〉 i 〈…〉 I was shewed a Latine determination 〈◊〉 in one of our universities 〈◊〉 to prove that looke what ceremonies were used about the altar before the reformation by power and force of any generall custome though past over in deep silence by our Liturgie are notwithstanding commanded us by a kind of impli●● 〈◊〉 even unto us that live under the discipline of the English Liturgie 〈◊〉 authour therein onely leaves him as a man most able to justifie that writ 〈◊〉 are his words as for your Sally on the author of the latin determination I leave him to himselfe He is of age to do you reason in this as well as in that other quarrell you have against him k Vide supra cap. 5. B. l 〈◊〉 Bughen serm pag. 9 We 〈◊〉 not think 〈◊〉 enough that we stand at the 〈◊〉 except wee say it also with the 〈◊〉 〈◊〉 with a loud voice nor is it enough 〈◊〉 us to stand up at the gospel but at the name of Jesus not as if we were ashamed of what we did but neither is it 〈◊〉 to be bare in time of divine service kneell on our 〈◊〉 〈◊〉 commands letanie are 〈◊〉 Shelfoord pag. 20. Let us learne of our Cathedrall Churches for there our reverend Fathers the prelats maketheir reverence to God in this wise both at their entry and their returne wherefore to follow their good holy patterne we are to do the like both at our comming into Gods house and at our going out Ib. p. 22 The fifth office of holinesse is to rise up from our seats when the articles of our faith are read wee also doe more reverently to stand up at the reading of the Psalmes before after and behind the holy Lessons We are also to stand at the reading of the Gospel The reason that the old Lyturgick writers gives of this superstitious standing at the Creed Gospel more than at the reading of the lessons Epistles is because these Epistles among which they put the Revelation the Pentateuch and sundry other parts of the old restament contains more base doctrine than the Gospel which comes behind them as the Master comes after his servant which goes before to make way m Couzins devotions they offend against the fifth command that obeyes not the precepts of the ecclesiastick Governors The precepts of the Church are first to observe the festivals and holy dayes appointed in the Church calendar vide supra cap. n Whits examinat p. 118. The injunction maketh no difference betwixt Sunday and the other holy dayes concerning working in harvest no speciall priviledge is given it more than the 〈◊〉 For King Edwards statute repeated by Queen Elizabeth saith It shall be law full to every husband-man labourer fisher-man c. upon the holy dayes aforesaid in harvest or at any other time of the yeare when necessity shall require to labour ride fish or work any kind of work at their free wils and pleasure Ib. on the Sabbath p.

object as a mans selfe or Gods speciall favour to this or that particular man which is hopes object but Catholick object which is the whole first truth and every member of Gods book as the school teacheth this faith goeth but to the truth and esse of divine things Faith giveth these truths a being substance in our mind but after hope layeth hold on them in the wil and affections and applyeth them to our selves charity goeth in unto them The Apostle saith that he who commeth to God must believe that he is a rewarder of them that 〈◊〉 〈◊〉 him not a 〈◊〉 of me or thee as if the article of 〈◊〉 were personall Idem pag. 106. In the love of the heart lyeth the greatest apprehension The greatest meane of our apprehending of him is by charity which layes hold on him in the will and reasonable affections 〈◊〉 Collect. 82. Applicatio ex parte hominis non ex alia ratione procedit quam ex amplexu amoris desiderii Ibid. pag. 97. 〈◊〉 Deus hanc spem 〈◊〉 hujus spei 〈◊〉 k 〈◊〉 collect p. 69. Inchoative per 〈◊〉 justicfiat Deus dat 〈◊〉 propter Christum cognitionem ex cognitione fidem ex fide spem sive 〈◊〉 ex fiduciacharitatem ex chatitate adhae sionem obediendi complacendi desiderium ex isto desiderio meritorum 〈◊〉 salubrium applicationem ex 〈◊〉 applicatione sanctificationem seu observantiam mandatorum ex istis omnibus in actu scilicet consummato just 〈◊〉 ex illa salvationem quae omnia quum 〈◊〉 per canalem Dei gratiae ex fide tanquam ex principio seu radice per connaturalitatem omnium ad fidem adse invicem 〈◊〉 〈◊〉 quaecunque ab aliquibus 〈◊〉 ad fidem tanquam ad omnium originem referenda sunt in hoc sensu arbitramur Apostolum 3. ad Rom. vers 28. locutum fide homines justificatum 〈◊〉 scilicet per fi lem 〈◊〉 ex 〈◊〉 suis operationem l Shelfoord pag 〈◊〉 Charity is called of Schoole Divines grace it selfe It is that law of the Spirit which freeth from death and sinne It is the maine refuge of a distressed conscience It covereth a multitude of sins It will not suffer them to appear Without 〈◊〉 workes are dead as well as faith and other vertues Hence the Schoole 〈◊〉 charity the forme of vertues Ibid pag. 106. Faith converteth the minde to God but it is love that converts the heart and will to God which is the greatest and last conversion for we never seck anything till we desire it 〈◊〉 conversion is begun in the minde by faith but it is only halfe conversion yea no conversion of the whole man except the love of the heart where heth the greatest apprehension follow it we see salvation by faith but we obtaine it not till we seek it by 〈◊〉 desire Wherefore I conclude that for as much as charity is the most near and immediate cause of our conversion that it is also the most pretious grace of God for our good and the greatest mean of our 〈◊〉 him is by charity which layeth hold on him in the will and reasonable affections 〈◊〉 his must be the greatest meane of our justification Ibid. p. 109. The sulfilling of the law justifieth but charity is the fulfilling of the law where the Apostle 〈◊〉 〈◊〉 to justifying faith he compareth them in the most excellent way and it is most manifest that the most excellent way is the way of our justification conversion to God m Shelsoord pag. 107. Justification conversion to God is all one Idem 〈◊〉 102. Charity is the maine refuge of a distressed conscience Montag 〈◊〉 pag. 142. A sinner is then justified when he is made just when he is transformed in minde tenewed in soule 〈◊〉 by 〈◊〉 〈◊〉 in 〈◊〉 answer for Hall to Burtoun is not only content to exeeme the 〈◊〉 justification from all blot of a fundamentall error but 〈◊〉 also to make all our 〈◊〉 in this point to be but a jugling about words yea at last he seemes to 〈◊〉 with the Counsell of Trent in anathematizing our doctrine For thus if I remember well doth he speake If any man shall 〈◊〉 that men are so justified by the sole imputation of Christs righteousnesse or by sole remission of sinnes 〈◊〉 they are not also 〈◊〉 fied by inherent grace or charity or also that the grace whereby we are justified is only the favour of God let him be accursed and let him be so indeed for me You will say this is nothing but meere jugling I grant it 〈◊〉 yet it is not the direct deny all of the foundation for here is both remission of sins and imputation of Christs righteousnesse included which though it be sufficient to justification in the Protestant sence yet in the Popish sence wherein 〈◊〉 is also required it is not sufficient n 〈◊〉 pag. 121. That there is a fulfilling of the Law in this life Iames teacheth if you 〈◊〉 〈◊〉 the 〈◊〉 law you doe will Were Gods Law no possible to be 〈◊〉 the supposition should be idle 〈◊〉 fit for Gods word a caption unbeseeming a man 〈◊〉 by divine inspiration To the keeping of this we must strain our soule we must not flee to a naked 〈◊〉 where is required our conformation He hath predestinate us to be conform to the image of his Son He hath fulfilled the Law and so must we too Ibid. pag. 127. Christ hath merited that the righteousnesse of the Law should be fulfilled in us not by faith only or by sole imputation as the ignorant understand it but by our actuall walking in the divine precepts Ibid. pag. 136. To binde a man to things impossible were a wrong both to nature and grace therefore the schoole verse 〈◊〉 〈◊〉 〈◊〉 viri non 〈◊〉 Deus ulla 〈◊〉 God can no more in 〈◊〉 now require impossibilities at our hands then he could at first at 〈◊〉 Neither doth he if we beleeve S. 〈◊〉 who saith I can doe 〈◊〉 things by Christ who hath loved me Ibid. pag 139. If God should command things impossible then should he be more cruell then a tyrant who 〈◊〉 not offer to exact of his Subjects such a tribute which he knowes cannot be 〈◊〉 It is tyrannical and cruell and therefore impossible to God to require the ability which he himselfe took away and of those too that are his friends and in league with him Ibid. pag. 147. To say that the very best workes of the Saints are uncleane 〈◊〉 mortall sins is extreame blasphemy Can the workes of the holy Ghost be impure The least addition of evill in a good worke makes it sinfull because Bonum est ex integracausa malum ex 〈◊〉 defectu White on the Sabboth pag. 157. 〈◊〉 those sayings as from S. Austine Neque impossible aliquid 〈◊〉 potuit Deus 〈◊〉 justus est neque damnaturus est hominem pro eo quod vitare non potest quia 〈◊〉 est Execramur blasphemiam

their approaching That it is a favor for the King or the Emperour to win near that place for the short time of his offering 4. That none of the ceremonies of the popish baptism neither their salt their spitle nor exsufflation are superstitious 5. That a number of the Masse toyes which yet are not in practise in England yea all the guises of the Masse which can be proven to be ancient are all to be embraced 6. That who ever in the publick prayers hath their face toward the North South and West must be publickly called upon to turne themselves ever towards the East 7. That in the Church not onely in the time of prayer but at the reading of the ten commands all must fal on their knees but when the creed is read all must stand upright on their feet when the epistle commeth all may sit downe but when the gospell beginneth all must again arise during the time of sermon all must stand discovered That to these and all such pious practises we are oblidged by the sole example of the bishops or some sew of them even before the inacting of any Law either of church or state 8. That the conscience is oblidged not only to keep religiously the greater festivities of Yule pasch pentecost and the rest which are immediately referred to the honour of the Trinitie but also a number of the festivals of the blessed Virgin of the Saints and Angels Those must not bee polluted with any worke or secular affaire as wee desire to bee helped by these glorified persons intercession Yet Christs Sunday must bee no Sabboth bowling balling and other such games may well consist with all the holinesse it hath yea no law of God no ancient Canon of the Church doth discharge shearing of Corne taking of fish or much other husband labour upon that day but by the contrary acts both of church State do warrand such labour yea there is so great Jewish superstition in the Land about Christs Sunday that all preachers must bee obliged in their very pulpits to proclame the new book of sports for incouragement of the people to their gaming 's when the short houre of divine service is ended and that under no lesse paine than ejection from the Ministerie 9. Pilgrimages to Saints Reliques and bare-footed processions to their Churches are preached and printed Those Throats which are so wide as to swallow downe all these it seemes they will not make great bones in all the other trash which in the Romish Church we challenge as superstitious CHAP. VII The Canterburians embrace the Masse it selfe OF all the pieces of popery there is none so much beloved by papists nor so much hated by Protestants as the Masse since the reformation of Religion the Masse hath ever beene counted the great wall of division keeping the parties asunder who ever could free that ditch whose stomack could digest that morsell no man of either side was wont to make any doubt of his name but that with consent of all hee might passe for a true papist and no waies in any reason stand for a moment longer in the catalogue of protestants If then I bee able to demonstrate the Canterburians minde to be for the Masse I hope no man of any understanding and equity will require of me any further proofe of their popery but with good leave of all I may end my taske having set upon the head therof this cape-stone In the mouth of both sides reformed and Romish preaching and the Masse goe for reall opposites the affection of Papists to their Masse maketh them value our preaching at the lesser rate the affection of Protestants to preaching maketh the Masse to them the lesse lovely Our faction to make roome for the Masse so farre as they dare so fast as they can are crying downe preaching They tell us first that much of the preaching which now is at London and over England is not the word of God but of the Devill because indeed the best and most zealous preachers in their sermons doe oft taxe Arminianisme and Popery and the waies whereby his Grace is in use to advance both This to him and his followers is doctrinall Puritanisme much worse than disciplinarie yea it is sedition taught by the Devill 2. They tell us that the most of preachers though voyd of the former fault are so ignorant idle impertinent clamorous fellowes that their silence were much more to be wisht than their speech Because indeed grave and gracious Ministers are not either able or willing to stuffe their Sermons with secular learning and imploy extraordinarie paines for to gather together a Masse of tinkling words as Andrewes was and his admirers are wont to doe for to spoyle preaching of that life spirit and power which ought to shine into it 3. That the preaching which themselves approve and praise is but sermonizing in pulpits no necessary part of the Ministeriall charge but a practice to bee used of some few of singular learning eloquence and that only at rare and extraordinary times as the Bishop or the Star-chamber Court shall be pleased to give licence 4. That the onely ordinary profitable and necessary preaching which God hath appoynted and the Church laid upon the backe of Pastours as their charge for which their tithes and stipends is due to them is nothing but the distinct and cleare reading of the Service Booke As for sermonizing in pulpits when so it is permitted it ought to be very short and after the popish form without any prayer at all either before or after That the custome of English preachers who before Sermon pray for the help of the Spirit of God to themselves and their hearers or after Sermon crave grace to practice what hath beene spoken is all but idle yea intollerable novations to bee abolished Neither this onely but that the most able Pastors are not to bee suffered so much as in their private studies to recommend their soules to God in their owne words but in their very private prayers are to bee tyed precisely to the words of the Service Booke 5. That the sermonizing which themselves permit must bee in the greatest Townes in the most solemne times but once a day that the practice of hearing two Sermons in one day is to be corrected that one in a month is abundant and all the English Canons doe require 6. That over all England Lecturers whose Sermons wont to be the farre best must be presently silenced as those whose calling the Canons Ecclesiasticall of England cannot permit In a word that Sermons are the great occasion of the division and heart-burnings which now trouble the Church and State of the presumption and pride and most sins among the people That therefore it were verie good to returne to the old fashion in the dayes of popery before the 19. yeare of Henry the eighth where there was