Selected quad for the lemma: work_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	good_a	life_n	merit_v	5,864	5	10.8367	5	false

Text snippets containing the quad

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

confidence and application of Gods promises are the acts onely of hope and charity that justifying faith is the Catholicke faith a generall assent to the articles of the Apostolicke Creed that particular personall applying faith is but presumption and fantasie Againe they teach that justification is ascribed by the Apostle to faith onely by way of beginning inchoative because assent to the truth of God is that first vertue which the chaine of all other vertues whereby wee are compleatly justified for common doth follow 3. That Charity is the forme of Faith and that to it the act of Justification is much more reasonably ascribed then to faith 4. That Saint Pauls justification whereby wee stand before the barre of God is nought but our conversion and sanctification by our inherent righteousnesse 5. That the fulfilling of Gods Law to us in this life is both possible and easie that if God did command us any thing which were impossible hee should bee both unjust and a tyrant 6. That not onely manyidoelfulfill the Law without all mortall sinne but sundry also doe supererogat by doing more then is commanded by performing the counsels of perfection of chastity poverty and obedience 7. That our good workes doe truely deserve and merit eternall life 8. That our obeying the counsels of perfection doe purchase a degree of glory above the ordinary happinesse All this lately is printed by the faction neither that onely but which to us seemeth marvellous when great popular grumblings and sundry publicke challenges hath beene made against the authours of such writs These whom Canterburie hath employed to apologise for the worlds full satisfaction hath not yet beene pleased to disavow any of those writers nor to expresse the least signe of their indignation against any of their abominations but rather by sweetning all with excuses seeme to vent their desire to have all swallowed downe In the doctrine of the Sacraments from Bellarmins third tombe they tell us first that the sacraments of the old testamenr differ from the new that the one confers grace the other foresignes grace to bee conferred that the same distinction must be holden betwixt Iohns and Christs baptimse 2. They tell us that all baptised infants as well reprobat as elect are in baptisme truely regenerat sanctified justified and put in that state wherein if those who are reprobate and thereafter damned should die they would be infallibly saved And on the ot her hand they avow that all those who die in their infancy without baptisme by whatsoever misse by whosoevers fault are certainly damned so farre as men can judge For baptisme is the onely ordnary meane which God hath appointed for their salvation which failing salvation must be lost except we would dreame of extraordinary miracles of the which we have no warrant 3. That the manifold ceremonies of Papists in baptisme and all other sacraments are either to be embraced as pious ancient rites or no to be stood upon as being only ceremoniall toyes For their tenets in the sacrament of the supper wee shall speake anone of them in the head of the masse 4. They tell us that our dispute about the five bastard sacraments is a plaine logomachy 5. They tell us that not only infants after their baptisme but even men baptised in perfect age who before baptisme gave a sufficient count of their faith yet they may not bee esteemed full Christians while they have received confirmation by the imposition of hands and that alone by a Bishop About the orders they tell us that they agree with Papists in their number that the reason why they want their Acolits sub-deacons and the rest is but their Churches poverty Which can scarce well maintaine the two orders of Priests and Deacons But which in their questions is worst of all they side here with the Papists in giving to all the Protestant Churches a wound which our enemies proclame to be mortall fatall incurable They tie the conferring of ordours by a full divine right to the office of Bishops they avow that the lawfull use of all ordination and outward ecclesiasticke jurisdiction is by God put in the hands of their persons alone Other reformed Kirkes therefore wanting Bishops their Ministers must preach celebrate the Sacraments administer discipline not only without a lawfull warrand but also against the ordinance of God When they are put in minde of this great wound given by them to all other reformed Churches they either strive to cover it with the fig-tree leaves of an imagined case of necessity which never was or else plainely to passe over it as immedicable No marvaile if the Bishops of England refuse to admit without a new ordination these who has beene ordained in Holland or France and they make no scruple to admit without new orders these who has beene ordained at Rome 6. In Matrimony they will keepe not only the Popish Sacramentall words and signes the Popish times of Lent and other dismall daies except the Bishops give their dispensation but also they will have the whole matrimoniall causes ruled by the Popes 〈◊〉 yea which is more they avow that the Cannon-law by Acts of Parliament yet unrepealled stands in vigour amongst them Except in some few things which are directly opposit to some late lawes of the land and that Cannon-law they will have extendit as far downe as the very Councell of Basile And as far up as the constitutions of the first Popes Which divers of the Papists themselves acknowledge to bee supposititious yet our men will defend them all and with them the Canons of the Apostles the constitutions of Clemence and all such trash In the sacrament of pennance they 〈◊〉 first that auricular confession was evill abolished and is very expedient to be restored 2. That God hath given a judiciall power of absolution to every Priest which every one of the people is obliged to make use of especially before the communion by confessing to the Priest all their sins without the concilement of any 3. That God in the Heaven will certainly follow the sentence of the Priest absolving on earth g 4. Beside a private confessor it were very expedient to have in every congregation a publick penitentiarie who in the beginning of Lent on ashe-wednesday might in the Kirk sit in his reclinatory and sprinkling dust on the head of every parishioner enjoyn them their Lent-pennance whereby they may truly satisfie Gods judgement for their sins and in the end of lent or Shrif-thursday before Pasche give his absolution to those who have fully satisfied Extreame unction if reports may be trusted is already in practice among them but howsoever they avow in Print their satisfaction with the Papists in this point if so be the ceremony be no made absolutely necessary Anent the Monastick life consider how farre our

eorum qui dicunt aliquid impossibile homini à Deo esse praeceptum o 〈◊〉 pag. 184 By his 〈◊〉 he informeth us of all the meanes that leads toward life eternal by his counsels which goe beyond his 〈◊〉 because G O D hath given man free-will to get what he can in the state of grace for the state of glory he shewes some exceeding meanes to grow to this lifes perfection and to improve the common reward of glory for the next life as sell what thou hast and give it to the peore and 〈◊〉 shalt have 〈◊〉 in 〈◊〉 here wee have counsell to change temporall riches for eternall which are better 2. Wee are counselled to change permitted fleshly pleasures for heavenly pleasures where it is said qui 〈◊〉 capere 〈◊〉 3. Wee are counselled to deny our selves and our lawfull libertie to follow Christ through the worlds difficulties these are Gods counsels which in the primitive church were put in practice but in our times they are put off with a non placet Ibid. p. 129. Of the counsels of the gospel which goe beyond the counsels of the Law S. 〈◊〉 sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ hath commanded nothing impossible yea many have gone above his commandements p 〈◊〉 appeal p. 233. The wicked go to enduring of torments 〈◊〉 the good to enjoying of happinesse without end thus is their estate diversified to their deserving 〈◊〉 p. 120. setteth downe the comitiall verses of Cambridge which in merite goeth as farre as 〈◊〉 〈◊〉 〈◊〉 speciosa 〈◊〉 salutem divine 〈◊〉 〈◊〉 〈◊〉 dabunt 〈◊〉 p. 18. goes yet further that our workes are as true efficent causes of our salvation as our wickednesse can be of our damnation as we heard before Montag 〈◊〉 pag. 153. That a worke may be said to be meritorious ex 〈◊〉 these conditions are required that it be morally good that it be freely wrought by a man in this life in the estate of grace and friendship with God that it have annexed Gods promise of reward All which conditions I cannot conceive that any Protestants doth deny to good workes q 〈◊〉 p. 198. In that blessed estate there are degrees of joy and glory a starre differs from another in glory some ground bringeth foorth thirty some sixty some a hundred fold To this agreeth S. Gregory Quia in hac vita est discretio operum erit procul dubio in illa discretio dignitatum ut quo hic alius alium merito superat illic alius alium retributione transcendat And S. Cyprian in pace coronam vincentibus candidam pro operibus dabit in persecutio ne purpuream pro passione geminabit Certēt nune sin guli ad utriusque honoris amplissimam dignitatem accipiant coronas vel de operibus candidas vel de sanguine purpureas Here shineth Gods justice in distributing rewards according to the variety of his owne grace in this life bestowed and Christians works by their own free wil to the best end imployed and because there are certaine excellencies of workes in overcomming the greatest difficulties therefore the scoole after the former demonstration argueth priviledged crownes which they call 〈◊〉 to bee due to them which have conauered best to Martyes for overcomming persecutions to virgins for conquering the 〈◊〉 qnd to Doctors for putting the Divell to flight from their flockes r 〈◊〉 〈◊〉 127. For Shelsoords booke whatever is in that mentioned should not trouble you if he ascribe a speciall eminency unto charity in some cerraine things it is no more then 〈◊〉 taught to him by S. Paul who doth preferre it as you cannot but choose to know before faith and hope nor doth he attribute our justification 〈◊〉 in any other sence then was taught him by S. Iames M Dow p 52. And I believe if M. Shelsoords justification by 〈◊〉 be well examined it will prove no other then that which S. Iames saies yee see how that by works a man is justified and not by faith onely and I would demand of any reasonable man whether the expresse words of that 〈◊〉 may not without aspersion of popery be even openly and publickly maintained if there be no sence obtruded upon them which may crosse S. Pauls doctrine which M Burtoun can never prove that they did whom he charged with that assertion In the doctrine of the sacraments see their Popery s Montag orig p. 72. de circumcisione quaeritur quamgratiam 〈◊〉 primo ponitur non 〈◊〉 quod 〈◊〉 verum sacramentum veteris politiae in statu legis 〈◊〉 ideo esse operativū illius gratiae qua ab luuntur 〈◊〉 ut fit in baptismo novae legis 2. Si quaeratur an ut baptismus 〈◊〉 〈◊〉 quae figurat 〈◊〉 olim peccata visua sacramētali ex institutione divino opere operato 〈◊〉 〈◊〉 operantis aut alio quovis modo abolere mundare poterit qua de re sunt diversae sententiae Hereafter he hath brought at length the Fathers to prove that Sacramēta veteris testamēti non causabant gratiam sed cam solum per 〈◊〉 Christi 〈◊〉 esse significabant nostra vero gratiam continent digne suscipientibus conferunt 〈◊〉 closes inanes 〈◊〉 illae disputationes acerbae contentiones 〈◊〉 lorum quae apud scholasticos doctores nonnullos ventilantur quas sopitas optamus nos Ibid. p. Baptismus Joannis rudimentarius ait Damascenus imperfectus isagogicus 〈◊〉 ut lex vetus 〈◊〉 novum baptisma post illud necessarium inquit Augustinus post Johannem baptizabat Paulus post hereticos non baptizat Ecclesia Christi baptismo actu remittebantur peccata non remittebantur actu post Iohannis Then in his owne words quid ergo An dabat gratiam baptismus ille 〈◊〉 visum non nullis perperam omnino nam ubi tum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptismatis Christi Sacramentorum novi faederis quibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratiam 〈◊〉 quam significant preparatoriè hoc agebat non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in spe tantum cum re ipsa in Domini baptismo illud 〈◊〉 ab 〈◊〉 sententia quae est 〈◊〉 omnium antiquorum si Calvinus recesserit cum sequacibus aetatem habent ipsi respondeant privati cujuscunque hominis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non est communi protestantium sententiae ascribendum Obtineat ergo per me Tridentinae synodi canon primus sessionis septimae Si quis dixerit baptismum Iohannis habuisse eandem vim cum baptismo Christi anathema sit t Mon. opeal p. 35. We 〈◊〉 aught in the Liturgie earnestly to beleeve lest it should be left to mens 〈◊〉 that 〈◊〉 hath received favourably these infants that are baptised And to make this doctrine 〈◊〉 more sure against our novellists it is again repeated in the 〈◊〉 that it is certainly true by the word of God that children being baptised have all things necessary forsalvation and if they die before actuall sin shall be undoubtedly saved according whereunto all

necessary to salvation There is great difference betwixt shisme from them and reformation of our selfe It is one thing to leave communion with the Church of Rome and another to leave communicating with her errors whosoever professeth himselfe to forsake the communion of any one member of Christs body must confesse himselfe consequently to forsake the whole And therefore we forsake not Romes communion more nor the body of Christ whereof we acknowledge the Church of Rome to be a member though corrupted If any Zelots 〈◊〉 proceeded among us to heavier censures their zeale may be excused but their charity and wisdome cannot be justified Cant. relat p. 192. The Protestants have not lest the Church of Rome in her essence but in her errors not in the things which constitute a Church but only in such abuses and corruptions which work toward the dissolution of a Church Can. 〈◊〉 1. p. 249. The foundation is 〈◊〉 whole in the midst of their superstitions 〈◊〉 answer p. 124. Suppose a great Prelate in the high Commission Court had said openly That we and the Church of Rome differed not in fundamentalibus yet how commeth this to be an innovation in the doctrine of England for that Church telleth us in the 19. article That Rome doth 〈◊〉 in matters of Faith but it hath not told us that she doth erre in fundamentalibus 〈◊〉 old religion after the beginning It is the charitable profession of zealous 〈◊〉 that under the Popery there is much Christian good yea all that under the Papacy there is true Christianity yea the kernell of Christianity Neither doe wee censure that Church for what it hath not but for what it hath Fundamentall truth is like the 〈◊〉 wine which if it be mixed with twenty times so much water 〈◊〉 his 〈◊〉 Rome as it is Babylon we must come out of it but as it is an outward visible Church we 〈◊〉 did nor would 〈◊〉 Maskel Popery is 〈◊〉 but fundamentall truth is an antidote A little quantity of antidot that is soveraigne will destroy much poyson Pottar p. 62. The most necessary and fundamentall truths which constitute a Church are on both sides unquestioned ibid. By fundamentall points of 〈◊〉 we understand these prime and capitall doctrines of Religion which 〈◊〉 up the holy Catholick Faith which 〈◊〉 constitutes a true Church and a 〈◊〉 Christian. The Apostles 〈◊〉 taken in a Catholick sense that is as it was 〈◊〉 opened in some parts by occasion of emergent 〈◊〉 in the other Catholick creeds of Nice 〈◊〉 Epbesus Chalcedon and 〈◊〉 is said generally by the Schoolmen and Fathers to comprehend a perfect 〈◊〉 of fundamentall truths and to imply a full rejection of fundamentall 〈◊〉 ib. p. 109. It seemed to some men of great learning and judgement such as Hooker and 〈◊〉 that all who prosesse to 〈◊〉 〈◊〉 Lord 〈◊〉 are 〈◊〉 and may be 〈◊〉 though with errors even fundamentall Hereticks do imbrace the principles of 〈◊〉 and 〈◊〉 onely by misconstruction Whereupon 〈◊〉 opinions albeit repugnant indeed to Faith yet are held otherwise by them and maintainedas consonant to the Faith a Cant. relat pag. 361. Holcat Non omnes error in his quae fidei sunt est aut 〈◊〉 aut 〈◊〉 In things not necessary though they bee divine truths if about them men differ it is no more then they have done more or lesse in all ages and they may differ and yet preserve that one necessary Faith intire and charity also if they be so well 〈◊〉 for opinions which fluttereth about that one soules saving Faith there are dangerous differences this day Pottar pag. 38. It is a great vanity to hope or expect that all learned men in this life should absolutely consent in all the 〈◊〉 of the divine truth so long as the faith once delivered to the Saints and that common faith containing all necessary verities is keeped So long as men walke charitably according to this rule though in other things they be otherwise minded the unity of the Church is no wise violated for it doth consist in the unity of faith not of opinions in the union of mens hearts by true charity which easily tolerateth unnecessary differences Some points of religion are 〈◊〉 articles essentiall in the object of Faith Dissention in these is pernitious and destroieth unity Other are secundary probable obscure and accidentall points 〈◊〉 in these are tolerable Unity in these is very contingent and variable As in musicall consort a discord now and then so it bee in the discant and depart not from the ground sweetens the harmony so the variety of opinions and rites in divers parts of the Church doth rather commend then prejudice the unity of the whole Montag Antigag pag. 14. Truth is of two sorts among men manifest and confessed truth or more obscure and involved truth Plainly delivered in Scripture are all these points which belong unto Faith and manners hope and charity I know none of these contraverted inter partes The articles of our creedare confessed on both sides and held plaine 〈◊〉 The contraverted points are of a larger and inferiour alloy Of them a man may bee ignorant without any danger of his 〈◊〉 at all A this way or that way without 〈◊〉 of 〈◊〉 〈◊〉 Cant. 〈◊〉 about the 〈◊〉 The 〈◊〉 〈◊〉 of Rome 〈◊〉 and in the very kinde and nature are 〈◊〉 〈◊〉 hay and stuble yet the Bishop thought that 〈◊〉 as were 〈◊〉 by education or long custome or overvaluing the Soveraignty of the 〈◊〉 Church and did in 〈◊〉 of heart imbrace 〈◊〉 〈◊〉 by their generall 〈◊〉 and 〈◊〉 in the 〈◊〉 of Christ attended with charity and other vertues 〈◊〉 〈◊〉 at Gods hand 〈◊〉 pag. 235. Though there be some difference among us in ceremonies and 〈◊〉 which 〈◊〉 〈◊〉 yet still our head Christ by 〈◊〉 stands upon our body and the substance of the Gospel is intire and whole among us by 〈◊〉 the articles of the Faith the volume of the New-Testament and the practice thereof by Faith and good workes ibid. 239. There bee 〈◊〉 which 〈◊〉 our agreement What then Among the Greekes there were divers 〈◊〉 and yet 〈◊〉 but one language they 〈◊〉 together in the maine So though Papists have a letter more then wee and we one letter for another yet we hold together in the 〈◊〉 Paul could beare 〈◊〉 differences expecting Gods reformation 〈◊〉 you be otherwise minded God shall 〈◊〉 For the present let us be patient and after 〈◊〉 God will shew where the 〈◊〉 heth Why should we presume so 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 wee are in our none-age and know 〈◊〉 in part Have not better men then we 〈◊〉 〈◊〉 Have not 〈◊〉 Fathers and slyding Schoolists been alwaies borne with in 〈◊〉 of Religion b Pottar pag. 77. We hope well of these holy 〈◊〉 who 〈◊〉 ages lived and 〈◊〉 in the Church of Rome for though they 〈◊〉 in 〈◊〉 sinfull 〈◊〉 yet because they did it ignorantly through 〈◊〉 not knowing them either to be 〈◊〉

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

sermons not much but profitable hearing which you should labor to commend Shelford p. 93. Better were it for our Church and people to have but one Sermon well premeditated in a moneth which is insinuated by the Canon than two on a day proceeding from a rolling braine and mouth without due preparation Heylens answer pag. 166. Your afternoone Sermon on the Sunday if performed by Lecturers are but a part of your new fashion and having no foundation in the Church at all it cannot be any innovation to lay them by and if the Curate performe his dutie in catechizing you have no reason to complaine for want of Sermons in the afternoone h Heylens answer 163. Why count yee the suppressing of Lectures for an innovation whereas the name of Lecturers and Lectures are in themselves a new and 〈◊〉 invention borrowed from the new fashions of Geneva i Shelford pag. 71 When men had more of inward teaching and lesse of outward then was there far better living for then they lived alwayes in feare of offending and as 〈◊〉 as they had done any thing amisse their conscience by by gave them a nip and a memento for it then they confessed their sins to God their Minister for spirituall comfort and counsell then they endevoured to make the best temporall satisfaction they could by almes prayers fasting other good works ofhumiliation but now outward teaching not 〈◊〉 〈◊〉 understood hath beaten away this Ibid. pag. 82. The besotted negligence of our delicate Puritans is that which makes them to run so after Sermons what doth this singularitie work in them but a contempt of government As weak stomacks cannot well digest much meat so the common people cannot governe much 〈◊〉 when they can not digest it well they vomit it up they wax proud and will contest with their Ministers At what time were most heresies broached Was it not in the primitive Church when there was most preaching 〈◊〉 thereafter they did slake it Ibid pag. 99. Preaching by reading is the ordinarie preaching ordained by God himselfe and his Church and this was the ordinarie preaching in our Church before King Henry the eighth They approve the Masse both for word matter k 〈◊〉 Sunday Missam facere coepi saith S. Ambrose he began the second service as our Church calleth it quidam cogunt sacerdotem 〈◊〉 abbreviet 〈◊〉 saith S. Augustine that is they make the Priest to curtaile Divine Service l Montag antid pag. 10. Missam ipsam non damnamus quoad vocem quin neque Missae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sano recto sensu intellectum m Pockling alt pag. 138. The King would like well enough of the Masse if the Priests would shrive her of 〈◊〉 n Montag antid pag. 10. De vocibus ne Missae quidem 〈◊〉 ne Transubstantiationis certamen moveremus o Pag. 28. I 〈◊〉 no Church 〈◊〉 celebrate the Sacrament with more puritie 〈◊〉 gravitie and none with more majestythan by thi Book Certainly it is purged from all 〈◊〉 which you call Superstition or the 〈◊〉 of the Masse it is restored to the ancient 〈◊〉 the least thing that 〈◊〉 to 〈◊〉 being thrust out of doores as Amnon did Tamar without hope of returne And if any superstitions would dare to enter the doore is so 〈◊〉 shut that 〈◊〉 must despaire of any entrie What needs all such uproare then without cause I shall 〈◊〉 my selfe to make good these particulars First that you shall never bee able to find any thing in that Booke contrarie to the Word of GOD. 2. That it containeth nothing contrarie to the practice of the primitive Church but which is most agreeable thereto 3. That all the points which you condemne are not contraverted betweene our Classicall Divines and 〈◊〉 but agreed upon on both sides 4. That there is nothing in it contrarie to our Confession of Faith in Scotland yea which is much yee shall not shew mee a 〈◊〉 Divine of any note who ever did condemne this Book of the least point of Poperie but on the contrarie did defend and commend it The Scottish Liturgie is much worse than the English Our alteration in the Offertorie p Durand Ration lib. 4. fol. 65. Ritus igitur 〈◊〉 transivit in 〈◊〉 〈◊〉 sacrificia 〈◊〉 populi 〈◊〉 sunt in observantimpopuli 〈◊〉 q Durand lib. 4 〈◊〉 64. Subsequens Dtaconus ipse patinam cum hostia pontifici 〈◊〉 pontifex seu sacerdos 〈◊〉 collocat super altare Ibid. fol 66 Sacerdos 〈◊〉 〈◊〉 manu targit repraesentans 〈◊〉 〈◊〉 14. 4. ponetque 〈◊〉 〈◊〉 super 〈◊〉 hostiae 〈◊〉 〈◊〉 in expiationem 〈◊〉 Our changes in the consecration r De missa lib. 2. cap 17. 〈◊〉 canonem ut summa reverentia semper Catholici retinuerunt it a incredibili furore haeretici hujus temporis lacerant s Innocent lib. 4 〈◊〉 1. 〈◊〉 nuno 〈◊〉 summam Sacramenti 〈◊〉 〈◊〉 ad ipsum 〈◊〉 divini sacrificii penetramus t Durand lib. 6. 〈◊〉 〈◊〉 non 〈◊〉 sed 〈◊〉 differt autem inter 〈◊〉 〈◊〉 consecrare est 〈◊〉 transubstantiare 〈◊〉 est sanctum reverendum efficere ut 〈◊〉 in aqua 〈◊〉 u Heylens antid pag. 45. and 46. The Church of Rome enjoyneth the Priest to stand in medio altaris with his face to the East and back to the people But the Church of England at the North side of the Table albeit 〈◊〉 King Edwards Lyturgie the Priest was appointed to stand at the midst of the 〈◊〉 x 〈◊〉 saepe y Pokling alt pag. 99. The people might see the Priest going into the Sanctuarie they might heare the noyse of his bels himselfe his gesture his actions 〈◊〉 saw not yet all this was done in medio 〈◊〉 but not among the people in the outward 〈◊〉 inward Court whereunto onely the people were permitted to come z Scottish Service the words of 〈◊〉 may be repeated againe over more either bread or wine White on the Sabbath pag. 97. Such traditions are those that follow the Service of the Church in a knowne language c. a Monr apeal p. 289. If men were disposed as they ought unto peace there needed bee no difference in the point of reall presence for the disagreement is only de modo 〈◊〉 the 〈◊〉 it self That there is in the holy Eucharist a reall presence is 〈◊〉 to on either side For Andrews professeth to Bellarmine Nobis vobiscum de objecto convenit de modo lis est Praesentiam inquam credimus non minus 〈◊〉 vos veram de modo praesentiae nil temere 〈◊〉 There is no such cause therefore saith he why in this point of the Sacrament we should be so distracted seeing we both confesse that which is enough This is my body and contend meerly about the mean how it is my body a point of faith undeniable though it be unsearchable and incomprehensible From Hooker he pronounceth that there is a generall agreement about that which is alone