Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	administration_n	prayer_n	sacrament_n	2,563	5	7.2488	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41812	An historical account of the antiquity and unity of the Britanick churches continued from the conversion of these islands to the Christian faith by St. Augustine, to this present time / by a presbyter of the Church of England.	Grascome, Samuel, 1641-1708?	1692 (1692)	Wing G1572; ESTC R17647	113,711	112

of the Roinanists The Oath of Supremacy may be lawfully taken and that to no other Sense then what he fetcheth from the 37th of our Articles of Religion And why then all that Labyrinth of Discourse which follows after upon it and serves to no other purpose but to Confound Himself and his Reader For can it be imagined that we our selves should take it in a sense contrary to our Articles of Religion From our Book of Common Prayer might be Extracted a wholesom Body of Divinity And it shews to the World both what our Worship is and how our Worship and Doctrine Agree And if this may be Allowed of methinks we should not be Hereticks Now what Vincentius Parapalia the Pope's Legat proposed to Queen Elizabeth I am apt to think was known to few For on the one Hand the Honour of the Pope was concerned if he suffered an open Repulse On the Other the Queen ●hough she Admitted not his Proposals was unwilling to irritate his Person he being then very Kind and Civil to Her contrary to the Petitions and Endeavors of many powerful Adversaries But that some such Considerable Matters were proposed that he was Jealous the Queen would think they would never be performed or at least not long kept we have some Reason to Guess from the Conclusion of his Letter which is one of the Kindest that ever any Pope wrote to one He Accounted a Heretick For thus He Courts Her Sed hâc de re pluribus verbis idem Vincentius tecum aget nostrum tibi Paternum animum declarabit quem ut benig●● excipias diligentérque audias eandémque ut ejus Orationi Fidem habeas quam habere● Nobis ipsis S●renitatem tuam rogamus Annal. Eliz. part 1. p. 48 Mr. Cambde● Confesseth That he could not upon his own Knowledge say what these Proposals were and he believes they would never trust them in Writing but a● secret as they were kept it seems they took Air for he subjoyns this following Account ●ama obtinet P●ntificem Fidem dedisse sententiam contra matris ●uptias tanquam injustam rescissurum Liturgiam Anglicam suâ Anthoritate confirmaturum usum Sacramenti sub utràque Specie Anglis permissurum 〈◊〉 illa Romanae Ecclesiae se aggregaret Romanaeque Cath●drae Primatum agnosceret 〈◊〉 haec curantibus aliquos aureorum millia fuisse promissae id ibid. I cannot imagine with what Hopes Pius the 4th fed Himself Or whether he were better Natured then usually Popes are But though after this the Queen would not suffer his Nuncio the Abbot of Mar●inego to come on English Share yet he continued the same Mildness towards Her which being insuccessful Pius the 5th instigated by the King of Spain and being angry enough Himself tryes a severer Course and Thunders out his Excommunication against Her But that succeeded worse then the other For it not only altogether Alienated the Queens Mind but Compleated the Breach and made a to●● Separation in Communion which had not been till that time And it i● probable this might make some succeeding Popes 〈◊〉 for Bishop B●bington though he Refer it to a Pope after both the former yet whence soever he had it he saith plainly That the Pope Offered to Allow the Book i. e. o● common-Common-Prayer and Administration of the Sacraments c. to Queen Elizabeth o● Eternal Memory if she would have taken it of Him as so Allowed o● Him on Numb 7. But what need of that For as for the Use of the Sacrament in both Kinds It is Christs own Institution And as for ou● Prayers being in the Vulgar or known Tongue it is according to St. Pauls Direction And if these two be not Authority enough without the Pope's Licence then have we not the Liberty so much as to serve God even according to his own Appointment and Institution but how and when the Pope pleaseth And so if the Devil at any time should be big enough in Him it will be in his power and at his pleasure whether God shall be openly Worshipped in the World or not As for the Matter of the Book it is such that except some few which all Men of any sober Communion never esteemed otherwise then as Mad-Men Persons of any Communion in the Christian World may safely joyn in it When any bring their particular Objections whether Romanists or Others they shall receive their Answers As for the Romanists I am apt to think that they would rather adde to it But because we think those to be such Matters as would corrupt it That must be Tried by the Examination of Particulars which is not the business of this place XLIII As for the Ways or Means of Coming to the Knowledge of the Catholicism of any Doctrine I know but two whereon the Ancients laid any Stress Scripture and Tradition The Sufficiency of the Scriptures as a Rule of Faith or that they contain all Matters in themselves necessary to Salvation we not only Maintain but further say That since God hath been pleased for the securing us from the frailtie of Mens Memories the Misguidance of Mistakes the Cheat of Impostures and the like dangers to Cause his Will to be put in Writing and Compleat the Canon of Scripture The Scriptures are the only sure and infallible Rule of our Faith And whatsoever is fetch'd from those Fountains cannot but be O●thodox and Right Here is our sure Anchor-Hold and in this the Fathers go along with us Nobis saith Tertull. de Praescrip Curiositate opus non est post Christum Jesum nec Inquisitione post Evangelium And Sal●ian de Guber Dei l●b 3 p. 67. Si scire vis quid tenendum est habes Literas sacras Perfecta Ratio est hoc 〈◊〉 quod legeris He that Affects Citations may heap up enough to this purpose Nor doth it do the Romanists Cause any Service That many of their Authors speak so meanly and disgracefu●●y of the Holy Scriptures for pious Eares do not well bear to Hear the Conf●ssed Word of God Contemptibly Treated And Mr. Apulton seems to Me to have been very impr●dent in Entitling Part of his Answer to Dr. Tenison A Confutation of the Doctors Rule os Faith for the Doctors Rule of Faith was no other then the Scriptures And a Confutation of them would of all others be the Work for a Christian If a difference Arise Who shall Interpret this Rule I Answer First That whosoever Interpreteth he is bound to his Rule And it is not therefore the sense of the Rule because he saith it but he is therefore in the Right because he gives the true Meaning of it If he speak his own and not the Rules Meaning he doth not Interpret but deprave Secondly I Answer That if the Priests Lips ought to preserve Knowledge and the People to seek the Law at his Mouth then we have a Succession of Lawful Pastors duely Authorized who no more depend on the Romanists then the Romanists on them And so we