Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	child_n	great_a	see_v	1,964	5	3.3848	3	true

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

seen many goodly pictures which cannot but strike the beholders with thoughts of piety and devotion Montag Antig. page 318. The pictures of Christ of the blessed Virgin and Saints may be made had in houses set up in Churches respect and honour may be given to them the 〈◊〉 do it and use them for helpes of piery in rememoration and effectuall representing of the prototyp Ibid. page 300. Imager have three uses assigned by our Schooles instruction of the rude commonefaction of story and 〈◊〉 up of devotion these you and we also give unto them o Montag antid page 30. Christiani omnes adoramus Christum imagini simulachro non prosternimur coram imagine forsan quid ad rem vero Invitatio est mensam Dominicam 〈◊〉 〈◊〉 in genua procumbimus venerationem 〈◊〉 p Montag antid p. 16. 〈◊〉 illum cultum solens 〈◊〉 neque ego nomen a 〈◊〉 〈◊〉 rationem vel subjectum improbavero eum à 〈◊〉 soletis 〈◊〉 re non also 〈◊〉 quam quod 〈◊〉 subjectarum 〈◊〉 secundum 〈◊〉 minus 〈◊〉 se distinguantur pag. 27. Tantummodo taxamus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usum 〈◊〉 non 〈◊〉 ullo pacto p. 24. 〈◊〉 ad Ecclesiae Romanae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Montag 〈◊〉 p. 40. Nolunt illi quovis pacto 〈◊〉 cuicunque 〈◊〉 ne 〈◊〉 cultu relativo exhiberi sed non constat quis Deo 〈◊〉 〈◊〉 debitus quibus terminis 〈◊〉 quis ille qui solus 〈◊〉 〈◊〉 quis ejus modus gradus mensura pattes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nec illud agitur ut constare 〈◊〉 〈◊〉 〈◊〉 est in hac questione nempe vel contendendi vel 〈◊〉 conveniet 〈◊〉 nos Magnam 〈◊〉 〈◊〉 ab 〈◊〉 Christi 〈◊〉 inter se contendentibus 〈◊〉 qui in hoc 〈◊〉 cultu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possumus sine justo 〈◊〉 animae 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 About reliques they agree with 〈◊〉 q Andrew stri 〈◊〉 For 〈◊〉 〈◊〉 were 〈◊〉 sure they were true wee would carry to them the regard 〈◊〉 becomes It was 〈◊〉 and un discreetly done of Vigilantius so to 〈◊〉 his 〈◊〉 co 〈◊〉 them had they power of doing miracles we would have esteemed them so much the more but in their 〈◊〉 degree yet the carrying of them about in 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 did object if he did it 〈◊〉 we would 〈◊〉 beare with it and excuse it as 〈◊〉 from 〈◊〉 and 〈◊〉 devotion which will end it r Montag antid p. 17. vase convolvebant Ego certe cum 〈◊〉 illas reliquias fascus admovebo s 〈◊〉 antid p. 16. 〈◊〉 corpori insidentem fit quandam tenus particeps sanctificationis t Monta antid p. 16. 〈◊〉 〈◊〉 veterem sanctorum 〈◊〉 cineribus 〈◊〉 honorem detulisse veneratione quadam relativa 〈◊〉 w Montag antid p. 44. 〈◊〉 peregrinationem religiosam ad loca ut appellant 〈◊〉 quisquam 〈◊〉 qui in rebus Ecclesiae Christianae veteris non est hospes improbat Molinaeus merito peregrinationes ut appellant malas inventas vel ad superstitionem vel ad questum vel ad tyrannidem quas ipsas nemo sanus inter catholicos Romanos non improbaverit x Montag orig p. 45. Ut de lana caprina vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic 〈◊〉 videantur contendentes 〈◊〉 come very neare to the invocation of Saints y Andrews stricturae p. 57. The 〈◊〉 freely confessed to M. Causabon that he had never prayed to a Saint in all his life save onely when 〈◊〉 happened to follow the 〈◊〉 and that then he sung ora pro 〈◊〉 with the Clerks but else not z Montag 〈◊〉 p 20. Non 〈◊〉 sanctos esse orationis 〈◊〉 ut 〈◊〉 soletis mediatores sed 〈◊〉 universis precibus suis apud Deum 〈◊〉 orationibus mediantur Christus 〈◊〉 absque aliis 〈◊〉 mediator redemptionis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intercessionis 〈◊〉 a Andrews 〈◊〉 pa. 8. We agree with Saint Augustine we celebrate the memories and hold the feasts of the blessed Martyrs as well for imitation as that we may be 〈◊〉 of their intercession Shelfords first sermon page 44. Upon the Saints dayes the Saints in Heaven 〈◊〉 with us now if the Saints in Heaven 〈◊〉 their manner 〈◊〉 us with 〈◊〉 〈◊〉 shall wee be so base minded as not to 〈◊〉 with them Ibid 〈◊〉 27. In and in dedicating tem ples to God in their names these who neglect this holy fellowship have a great losse which none can see but they who have spirituall eies a Andrews answer to Cardinall Pirron 20. Chap. We will hope well that Theodosius might interceed with God for his children we see no cause to the contrary They Idolize the blessed Virgin as much as any Papist Montag antid p. 22. Meminerunt amicorum suorū rerū à se quondā in terris gesta tum quocirca ad Christum in coelo recollecti poterint de via ordinaria per Jesum Christum apud Deum patrem amicos familiares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precibus commendare adjuvare o M. Dow p. 54. In all these 〈◊〉 straines of Rhetorick for such for the most part they seeme rather then positive 〈◊〉 Stafford hath not deviat so much to the one extreame as M Bortouns marginall hath to the other in 〈◊〉 and calling her the new great goddesse 〈◊〉 And if it be true that he hath not digressed in any particular from D. 〈◊〉 the Bishop of 〈◊〉 as M. Burtoun makes him affirme I dare boldly say M Burtoun will never be able to finde the least point of Popery 〈◊〉 〈◊〉 For it is well knowne that Bishop hath approved himselfe such a champion against Rome that they who have tryed his strength durst never yet come to a second encounter b Montag antid p. 229. Save all other labour in this point Prove only their knowledge of any thing ordinarily I promise you streight I willl say holy S. Mary pray for me Ib. antid p. 23. Tu 〈◊〉 proba demonstra posse me certum esse de scientia sanctorum particulari quocunque tandem modo acquisita ego certe quod ad me ipsum attinet sanctos defunctos beatam puta 〈◊〉 〈◊〉 Apostolos gloriosissimos Martyres non verebor adire interpellare alloqui 〈◊〉 precibus deprecari habeant me commendatum adjutum suis 〈◊〉 apud Deum patrem per filium Idem antid p. 200. Perhaps there is no such great impiety in saying holy S. Laurence pray for me c Montag invocation of Saints p. 99. If thus my selfe resolved to do infer holy Angel keeper pray for me I see no reason to be taxed with point of Popery or superstition much lesse of absurdity or impiety Ib. ant p. 203. The case of Angels keepers in point of advocation is much different from other Angels not guardians as being continually attendants alwaies at hand though invisible and therefore though we may say S. Angel

family though the remainder of the Nobility and Gentry in the land should be sent over by him some to worke in fetters in his Mines of Peru Others in chaynes to row all their dayes in his gallayes in the Mediterrane for all these or any other imaginable acts of tyrannie that could escape the wicked head of any mad Nero of any monstrous Caligula these men doe openly take upon them to perswade that no kind of resistance for defence can be made by the whole States of a land though sitting in Parliament with a most harmonious consent no more nor the Jewes might have done against Nabuchadnezer or the Christians of old against the Pagane Emperours or the Greek Church this day against the grand Signieur in Constantinople that all our forbeares both English and Scots in their manifold bickerings against the misleaders of their Princes against the tyrannizing factions of Court were ever Traytors and Rebels and ought to have losed their heads and lands for their presumption to defend their liberties against the intolerable insolencies of a pack of runigat Villanes and for their boldnesse to fasten the tottering Crowne upon the head of their Kings all such Services of our Antecessours to King and Country were treacherous insurrections If for all these their crimes I make speak before you no other witnesses then their 〈◊〉 tongues J trust there shall not remain in your minds the least shadow of any scruple to believe my allegations nor in your wils the least inclination to joine with the counsels of so polluted and self 〈◊〉 persons And if to men whose open profession in their printed bookes let be secret practises leades to so wicked ends so far contrare to the glorie of God to the honour and safety of our King to the well of us all whether in Soule body 〈◊〉 children or any thing that is deare to 〈◊〉 〈◊〉 〈◊〉 lead your armes against us we believe the Lord of 〈◊〉 the righteous Judge would be 〈◊〉 to you and make hundreds of your 〈◊〉 in so 〈◊〉 a cause 〈◊〉 before ten of ours Or if it were the profound and unsearchable pleasure of the God of Armi s to make you for a time a scourge to beat us for our manifold transgressions yet when yee had obtained all the Prelats 〈◊〉 when wee for our other sins were tred under your 〈◊〉 we would for all that hope to die with great comfort 〈◊〉 courage as defenders of the truth of God of the liberties and lawes of our 〈◊〉 of the true good and honour of the 〈◊〉 and Royall Familie All which as wee take it one of the most wicked and unnaturall 〈◊〉 that ever this Isle did 〈◊〉 〈◊〉 manifestly 〈◊〉 yet certainly we could not but leave in our Testament to you our unjust oppressors the legacie of an untimous 〈◊〉 〈◊〉 for when yee have killed thousands of us and banished the rest out of the Isle when on the back of our departure your sweet 〈◊〉 the Bishops have brought the Pope upon you and your children when a French or Spanish invasion doth threaten you with a slavish conquest will yee not then all and above all our gracious Prince regrate that he hath beene so evill advised as to have put so many of his brave Subjects to the cruell sword who were very able most willing to haue done him noble service against these forraine usurpers Would not at such a time that is too likely to be at hand if our Prelates advises now be followed both his Majestie and all of you who shall 〈◊〉 in life he most earnest recallers not onely of your owne Country-men many thousands whereof yee know have lately by Episcopall tyranny beene cast out from their 〈◊〉 as far as to the worlds end among the savadge Americans but also the reliques of our ruine from their banishment with as great diligence as in the time of Fergus the second the inhabitants of this land did recall our ancestors when by the fraud and force of a wicked faction they were the most part killed and the rest sent over Sea in banishment It were better by much before the remedilesse stroke be given to be well advised then out of time to sigh when the millions of lost lives when the happinesse of our true Religion when the liberties of both the nations once thrown away by our owne hands can not againe bee recovered To the end therefore that such lamentable inconveniences may be eshewed and your Honors the more animate to deny your power to those who now possibilie may crave to have it abused against us without cause beside numbers of pressing reasons wherewith I doubt not every wise man amongst you is come well enough 〈◊〉 from his owne considerations and which J trust shall be further presented in plenty by these of our Nation who have ever beene at the head of our affaires whom God hath still enabled to cleare the justice and necessitie of all our proceedings hitherto to the minds of all save our infatuat adversaries whom superstition and rage hath blinded If it might be your Honours pleasure when all the rest have ended I could wish that euen vnto me a little audience were given my zeale to the truth of God to the peace of this Isle to the honour of our deare and gratious Soveraigne imboldeneth me to offer even my little myte of information This is a period of time when the obstinate silence of those who are most obliged by their places and gifts to speake must open the mouths of sundrie who are not by much so able verie babes yea stones must finde a tongue when Pharisees deny their testimonie to CHRIST ` Dumbe men will get words when a father when a King let bee a whole kingdome by the wickednesse of a few is put in extreme perrill of ruine An Asse will finde 〈◊〉 when the devouring sword of an Angel if drawne against the Master Nothing more common in the Roman Annals then the speaches of very Oxen before any calamitie of the Common-wealth The claiking of Geese did at a time preserve the 〈◊〉 Amiclae was lost by too much silence The neglect of the voice of a Damosel the contempt of Cassandraes warning the casting of her in bands for her true but unpleasant speach did bring the Trojane horse within the wals and with it the quick ruine both of the city and Kingdome J hope then that the greatnesse of my undertaking may 〈◊〉 me a little audience for J offer to make you all see with your owne eyes and heare with your owne eares the Canterburians to declare by their owne tongues and write downe under their own hands their cleare mindes to bring in our Church Arminianisme and compleet Popery and in our State a slavery no lesse then Turkish If yee finde that I prove my offer I trust I may bee consident of your Wisedomes that though Cicero himselfe and with him Demosthenes as a second and Orpheus with the 〈◊〉

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