Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	king_n	law_n	parliament_n	3,046	5	6.8040	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A75462	An Anti-Brekekekex-Coax-Coax, or, A throat-hapse for the frogges and toades that lately crept abroad, croaking against the Common-prayer book and Episcopacy and the copie of a letter from a very reverend church-man, in answer to a young man, who desired his judgement upon this case, viz. whether every minister of the Church of England be bound in conscience to reade the Common-prayer : with another letter from a convinced associatour, that a while boggled at the Common-prayer, to a brother of the same association, not yet convinced, together with the above-said reverend person's brief and candid censure thereupon, with some uses of application by the publisher.		1660 (1660)	Wing A3483A; ESTC R43600	20,576	45

in their own Families yet any man as he conceived might lawfully and if with conveniency he could should do well as vvell for good example as that he might the more regularly worship God in publick to resort to some other Church vvhere lavvful Divine Service vvas And so much the Act for Uniformitie seems to exhort if not enjoyne viz. That every man unlesse he hath a lavvful Excuse ought to be at his ovvn Parish-Church or at some other vvhere the Common prayer is He likevvise certified That he had treated vvith the Reputed Minister of his ovvn Parish vvith all gentleness and meekness in private and yet that he thought that Rebuke openly by vvay of Fraternal Correption and not as in an Authoritative vvay might belong to any private Christian Onlie he must be sure to look vvell to it That the Person he rebuked vvere manifestlie and notoriouslie a Breaker of some Lavv as he conceived the Minister of the Church of England that did refuse to use the Common-prayer to be As for example any private Christian may rebuke one that he sees filching a yard of Ribbon or Tape of a Rob-orchard or in a thing more indifferent for not standing bare or shevving due Reverence to the King or any other of his Superiours and consequently may nay ought much more to rebuke openly with the abovesaid Restriction Him that by his contempt or neglect of his Sovereigns Injunctions by Law for the good and peace of the Church should merit it He moreover represented to the Reverend man that He according to Christs Rule before this intimation had offered nay pressed for a conference with his Reputed pastour with and before two other Ministers which was very hardly yielded to because one of them though both learned and Pious had been a sequestred man yet such were the unavoidable occasions of the said two Ministers that in diverse weeks yea some moneths together they could not be both at home at the same time and so that conference as yet Uncompassed For the Dic Ecclesiae that then in the most received sense being then not to be had the young man did desire his Reputed Pastour's leave to be of another congregation at which he was silent and that the young man took for consent and accordingly joyned himself to another congregation about half a mile off though thither he could not pass in quiet without base reproaches from the Disciples of Him that would not perform Divine service according to Law So that to such a sad pass were things brought notwithstanding his Majesties return to the exercise of his Regal office amongst us That those that would serve God regularly and according to the established Laws of the Church and Kingdom were fain to sneak to it like Quakers as if they onely vvere the Phanaticks that obeyed authority and those The onelie or the best Christians in most places that did least conform themselves thereto The Copie of a Letter sent from an Associatour in the West who for a while boggled at the Common-prayer but after was convinc'd of his Errour to another of the same Association not yet so convinc'd M. B. UNderstanding that as yet you do forbear to use the Common-prayer and presuming that you have not appear'd against it I have taken the boldnesse to offer you these Reasons why deferring any longer that Work will not be expedient for our Church as the Case now stands 1. The restraint being taken off that hindered the exercise of that Service that 't is expected we should obey the Law in force appears by the Examples both of the King and Parliament and the new printing of the service-Service-books against the last Thanksgiving day with some Prayers added for that season which I have seen 2. Your Example retards others which perhaps is discerned by others better then by your self they having therefore a greater esteem of you because they judge you vile in their own eyes 3. The people do generally forsake those Churches where 't is not used and the far greater part of the Nation are for it which supposing the lawfulnesse of the thing is reason enough For if there be a necessity of offending one side in Licitis the Rule is we must respect the greater part in the first place but then if those Licita be also commanded by a Law in force I see no Plea can be made against them 4. 'T is time after all our high flights to stoop to the weaknesse of the people the generality are so dull that they cannot follow their Leaders who are too nimble for them Therefore the sheep do choose rather to follow the lame Shepherd whose pace is most suitable to their slowness and apply themselves to the plainest and most homely prayers as most agreeable to their Capacities 5. Stronger Christians as they abound in gifts and parts so they should with charity and for the weak brother's sake to be content therewith 6. We cannot well answer the Objection of Schism from the Papists if we depart from them where there is no necessity much lesse if we renounce the Common Prayer because as some alledge taken out of theirs This Sophisme used to make the people hate it is indeed a solid reason to make men of understanding love it as Gold refined from drosse and implying a charitable desire of Communion with them wherein we may 7. Since the laying aside of the Liturgie and our Discipline Popery has gotten much ground and many went over to the Romans seeing our disagreement in every thing Creed Prayers Baptisme Catechisme Eucharist Marriage Burial Visitation of the sick c. All which is solved by the old way and Discipline and while every one pursued his own way Vnavoidable was the scandal 8. Wise men have thought it the best way to preserve a State to reduce it to it's principles by which it grew great as Mr Herbert notes concerning Catechism and this is that which is now doing in the Civil body proportionably so should it be in the Church for the Vine thrives and grows with the Elme How shall all these Extravagancies be cured but by resuming that way wherein we may those things being removed that are justly offensive walk orderly unanimously and soberly and if the matter be well examin'd more profitably to the common Interest of the Church in charity and union and though knowledge and gifts may have increased more by the new way yet these also are not hindred by the old 9. Equity and Reason and the Law of Nations do favour that in Being till orderly judgement of Decision be given against it Are we not bound then to suspend our Reasons inducing us to think hardly of the Liturgie specially if not demonstrative Or else we trouble the Church without necessity But 't is objected that it has been condemned already by the most godly and zealous c. Ans It was never condemned in an orderly way A Bias of Partiality was apparent in that they never admitted them