Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	prayer_n	read_v	scripture_n	2,527	5	5.9548	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

having acted a part in a Comedy in derision of an old puritan whereas the said Comedy was onely to represent the extravagancies of love and was performed chiefly to gratifie the honourable and hopefull Baronet Sir VViliam Portman vvho vvith all that were present God be thanked are yet in perfect health save onely Mr. Ball vvho in a journey aftervvard in the exceeding hot vveather took a surfet by eating Pork and Caule and thereof dyed and to give him his due now he is gone 't is fit to be known that he was the Son of a very great Presbyterian and Non-conformist and so are most of his relations and in that way and those schismaticall principles he was bred yet being a very good schollar and after his coming to Oxford reading indifferently the books of both sides and seriously weighing their scriptures Antiquities and reasons forsook the Presbyterians and freely and chearfully came over to the Episcopall judgement even in those times when there was not the least glimps of hope of his advantaging but rather blasting his preferments by so doing And of sundry the like notorious afflictions upon diverse Ministers and other Non-conformists in sundry Counties It would make up a far larger book then that wherein the Army of the Toads is so ridiculously set forth and that not so much to shevv the judgements of God against the revivers of Common prayer as of Quakers and other such Phanaticks and sectaries as any but mere dolts may observe in diverse particulars of that book however the title page layes all on the Common prayers score According to the old ones Maxime calumniare fortiter aliquid haerebit cast dirt enough and some of it will stick on the smoothest and purest wall or garment Perhaps some will say Doctor Brownrig who was for Episcopacy and Common prayer died of a sudden extream fit of the stone the scholars or hard students disease but Hugh Peters who is against both is hang'd drawn and quarterd according to Law pray which is the greater judgement the Duke of Glocester who was for both died of the small pox for which some vile wretches have kept a thanksgiving day with words to this purpose Lord as thou hast cut off one of the limbs of that wicked family to go on to destroy it root and branch till there be not one of that wicked race left but Henry Martine who was against both either is already dead or like to die of the great otherwise called the French or Gallick Pox to save the hangman a labour I pray which is the greater judgement Thus you see how easie it is to accumulate undeniable Paradigmes more then a good many of such as are or have been Adversaries of the good old government of the Church of England and the Liturgy thereof and have felt god's scourge heavie upon them and thereby to stifle the noise of the Croaking Toads that of late have been creeping abroad to the disparagement of the good old way of God's worship But the truth is by all these things 't is hard to judge of god or evill 't is Turkish or Cromwellian divinity to judge of the right of a Religion by the lives or events of those that profess it let Holy writ as it is interpreted by the ancient Church and Fathers who were nearest the Fountain be our guide and never go to the Episkies of Enthusiasmes and mis-applyed providences vvhich must needs mis-lead us The true Copy of a Letter from a very Reverend Church-man in ansvver to a young man who desired his judgement without delay upon this Case viz. Whether every Minister of the Church of England be bound in conscience to read the common-Common-prayer SIR I Receiv'd your Letter in folio with others inclosed which I have returned The Books you write of I have not received yet I thank you for your good intentions I am sorry the paper is printed by it self it will be the less publick sooner die and vvill make the Authour the more enquired after vvhich may prove prejudicial Your Case you sent me must be put thus vvhether a Minister that is every Minister of the Church of England All indefinites in materiaâ necessariâ are equivalent to universals be bound in conscience to use the Common prayer The Case thus put there seem many things to be said to the contrary E. G. 1. No Minister is bound in conscience to do any thing which will be more hurtfull then profitable to God's Church but vve think this vvill be so Ergò c. 2. No Minister is bound in conscience to that vvhich will offend any godly men but this vvill do so Ergò c. 3. No man is bound in conscience to any thing forbidden by lavvfull Authority But the Common-prayer was forbidden by Lords and Commons Ergò c. 4. That which hath been disused and so is antiquated doth not binde without an Act of Reviver The Common-prayer hath been thus disused and there is no such Act c. Ergo c. 5. Nothing can thus binde which is not of faith for what is not of faith is sin But thus to do is not of faith to some Ergò c. 6. The Minister is not bound in conscience to any thing which will cause him to be suspected of lightness and so bring him and his Ministry into contempt with the people But this will do so Ergò c. 7. He is not bound in his conscience to do that against which he hath shevved his dislike either by preaching or conference with his people But some Ministers have done so Therefore not lawful for them or at least they are not bound in conscience c. Ergò c 8. No man is bound in conscience to any Act of imprudence which may make him ridiculous to others But this may be such if there should come from supream authority either a prohibition or alteration of that service But c. Ergò c. 9. No man is bound in conscience to that from which he hath a dispensation from his lawfull Superiour But some have been so dispensed with c. Ergò c. 10. None are bound to this who was ordeined without Oathes and Subscriptions But some Ministers have been so ordeined c. Ergò c. This is all you have in your paper and all I think can be said by others which question not the thing in it self as did the old Puritans as unlawfull for the Negative For the Affirmative it is said 1. Every man is bound to that which the Law of the land still in force require of him But the Law of the land still in force requires the reading of the Common-prayer Ergò c. 2. Every Minister is bound to what the Law of the Church by her Canons and Constitutions requires of him But c. Ergò c. 3. Every Minister is bound in conscience to use that kind of publick worship supposing neither restraint nor danger which is best for the peoples edification

and for God's glory But this is incomparably best for both these ends except they will magnifie their own prayers before and after Sermon to be better a phansie easily to be refelled Ergò c. 4. Every Minister is bound in conscience and by all lawfull means to root out the memory of the late rebellion in the State and confusion in the Church But the using of the Common prayer doth both these 1. Against the Presbyterians who in Scotland began the War because the Common-prayer was there used 2. Against the Brownist Anabaptist Quaker c. at home whose greatest hope was by destroying both the doctrine and discipline of our Church to bring in their own distractions c. Ergò c. 5. Every Minister is bound in conscience to declare his innocency i.e. That he is not involved in the guilt of our former sin against God the King the Church the people of this Land committed in the late troubles But there is scarce any better way for him thus to clear himself then by the using the Common-prayer c. Ergò c. 6. Every Minister is bound in conscience to that which may best conduce to the Re-settlement of the Kingdom in peace But the use of the Common-prayer supposing it lawfull and good in it self is such a way of settlement c. Ergò c. 7. Every man is bound in Practicall duties which are good and lawfull services of God to conform himself to the judgement and practice of the supream Magistrate of the best learned in the Laws of the best-able and most Divines of the greater and more intelligent part of the Nobility Gentry and people of the Nation where he lives else he cannot avoid the note either of peevish singularity or pride and schism But the Common-prayer is the practice of the King in his Court of the Inns of Court the Univerfities the best and ablest Divines in the Countrey c Ergo c. 8. Every Minister is bound in conscience to free himself from all just suspition of Hypocrisie and dissimulation when he declares his judgement to be Episcopall But the best or onely way to prove his sincerity in this is to use Common-prayer for he that declares for the one i.e. Episcopacy and will not declare for i.e. use the other declares in a manner contradictions He cannot be English-Episcopall that is not English-Liturgicall 9. Every Minister is bound in conscience to give his people all those Holy things which God and the Laws of the land Civill and Ecclesiastical make their due and in such manner as is by both or either prescribed especially when either the Whole or the Majour or any considerable part of them shall require them at his hand else he is a defrauder nay sacrilegious But the Common-prayer is an Holy thing of God by Law both divine and humane made the peoples due therefore supposing they require it he is bound in conscience to give it them 10. The Minister is bound in conscience to go before the people in his congregation in publick worship But without the common-Common-prayer there is no publick worship in the congregation For reading of Scripture which is very little in use amongst them they will not allow for worship The singing of a Psalm out of the Book is accepted little better the Sermon is not worship the Minister's prayer is his own not the People's and many times such as few or none can say Amen to But in the Common Prayer all sorts of worship are given to the God-head and to every person singly and distinct and such as the people know and wherein they can joyn and whereunto they can without scruple say Amen c. Ergò c. For the better understanding of the Truth in this case we must distinguish what we mean by Ministers For though the word be plaine of it self yet these times have made it equivocall 1 Some are so only in Title among the people where they live but were never ordained these be Theeves that came not in by the Door meer Intruders worse then the Mendicant Fryers amongst the Papists for these though they are not ordained have licence from the Pope who confirmed their orders 2 Some were ordained by Presbyterie these also are no Ministers by the Accompt of the Church of England and must take their Ordination again from the Bishops if they meane to be accepted Ministers in this Church Not that we deny Ordination in Forreign parts especially in France where no Bishops are nor can be with the allowance of the Supreame Magistrate but because our Lawes require and have established that Ordination only Therefore neither of these two sorts of Ministers are concerned in the Case but it is only of Ministers legally Ordained 2 We must remember how the conscience is bound and what is here meant thereby The conscience is bound two manner of wayes 1 Primarily Immediately Directly from God himself and that either by some Naturall Law written in the heart or some Positive Law written in the Scripture We understand it not in this sense the Minister is not so bound 2. The Conscience is bound but Mediately and Indirectly when the Magistrate commands any thing which is lawfull For the Subject's Conscience is bound to the Law though that Law do not binde it being meerly Humane It will not be amisse to adde a third Obligation which may lye upon the Conscience by way of consequence As when great Benefits have been received we are by them bound in Conscience i.e. Equity and Reason to returne thanks obedience requitalls and so some Expound Rom. 13. Not only for fear but Conscience sake It is taken in these two last senses in the Present case The third thing to be observed is what is meant by reading the Common-Prayer whether it be meant in whole or in part alwaies never missing or sometimes according to discretion and occurring circumstances And it is in this last construction that here we take it For it was in my memory once moved in convocation and answer was given That the Church intended not to make it a Drudgerie If he that hath no Assistant should first read the first service wholely and afterwards Preach and then again read the second Service it were an heavy burthen for the strongest Lungs The conclusion therefore is that every Minister legally Ordained is bound in conscience both mediately and by way also of consequence to read the Common-Prayer at Discretion if there be a Sermon at other times wholly as it is prescribed And the arguments to the contrary do not conclude To the first Neither Proposition is true Not the first For the Minister and every good man is bound to do vvhat is his duty vvhatsoever the event may be to others I must preach the Word though it prove to some the savour of death I must Administer the Sacrament though some Receiver may eat his own Damnation I must vvorship God in Publick as the Magistrate commands me

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 LONDON Printed in hopes to doe good to the Publick or at least to give some check to the Impudent Slanders of some Malicious Non-Conformists who by the same Artifice as they did in the Year 1642 goe about to re-inflame these Nations by their Libellous Pamphlets 1660. Munday September 24. 1660. THis night about eleven of the clock was a very violent fire in Fleet-street which began at the Red Lion in a short time consumed many houses and did in a manner surround the dwelling house of the Reverend Doctor Wilde now Bishop of London Derry in Ireland did fiercely blaze against the walls thereof being but of a thin Flemmish building and even into the very windows of sundry rooms And yet God was pleased miraculously to preserve the said house and there to give a stop to the fire as he had done some years since at the same Doctor 's house which is a sufficient confutation if there were no other of that scandalous and Phanatick Pamphlet lately set forth as a little Theatre of God's judgements against such as have been forward to Revive the use of the common-Common-prayer book 'T is well known that the said Doctor Wilde all along these horrid confusions and even in the heighth of Oliver's Tyranny did constantly uphold and practise as became a true Confessour of the Church of England the Liturgy of the said Church And who can tell though it be indeed an high presumption for any to be too determinate in judging of God's providences and prying into his cabinet counsels yet I say who can tell but that even for a Testimony to these Nations and this great City especially of God's gracious acceptance of the appointed Liturgies and Letanies of our poor persecuted Mother the Church of England God hath been pleased twice so remarkably to preserve that house and family where his worship hath been so regularly observed And if one would be a little industrious to muster the disasters of those that have been adversaries to Episcopacy and the established discipline and Liturgy it were no great taske nor altogether unseasonable for these giddy times As for example The sudden taking off Mr. Gower of Dorchester within few dayes after his coming up to London with the Petition of many associated non-conformists intruders c. of those parts Of the sudden and dangerous rupture of body that not long since befell Mr. Bampfield of Sherborn Dorset and the various mischiefs that have fallen upon him and his assistant forsooth for Curate is grown too low a title viz. The ejection of the latter out of his usurped fellowship in Saint Magdalen's Colledge Oxford The sudden death of both of their horses on which they were wont to ride to associations unlawfull fasts and ordinations caused as is shrewdly suspected by three or four of their own Disciples that pretended to be great Converts of their making but are now under suspition and legal restraint for witches Of so many scores of intruders that for recovery of their Hypochondriack maladies or else to wash off if it were possible by water-drinking the staines of their consciences for the coveting and violent possessing of their neighbours nay their own Mother's sons houses and lands at the late famous waters at Woodbury hill Dorset Their own Mother's sons I say and Fathers two unless they be bastards which 't is to be feared too many of them be and the worst of bastards an incestuous brood being generated not by any Father or Bishop of the Church but in the heat of a schismaticall lust by their own brother Presbyters Of the great infirmity of body and mind which Mr. Newton of Taunton hath been subject to ever since he was present and accessary to the plundring of Sherborn-school and Almes house Of the exceeding great weakness of Mr. Forde of Excester since his recanting his recantation and declaiming so vehemenly against Bishops and common-prayer Of the grievous affliction Mr. Nichols of Excester hath had with his eldest daughter who was first mazed with his over-austere looks his thundring doctrines of absolute predestination and reprobation and his extravagant zeal or choller rather against the old Episcopacy and Liturgy and continues a great affliction to him God of his mercy look upon her and in her conversion convert her Father and her other relations to a due obedience to the Laws of God of the King and the Church Of Mr. Chetwyn of VVells his sad distemper since his being so great a Phanatick and Stickler for Extempore prayers and against the old orders of the Church Of the ill successes of all the intruding fellows of Saint Magdalens Colledge Oxon. Since their division of the Aurum Tolosanum the good founder's gold by their little less then sacrilegious avarice and their rending of the Church by their Chappell chat and Saint Marie's Sermons Of Mr. Ben of Dorchesters monstrous chin-cough which would make any that hears him doubt there 's a shrewd core at his conscience for his subscribing to the Kings tryall and outing Mr. Newt at Tiverton to make room for his son and daughter Polewheel and other hainous crimes besides his great slip at Oxford that all his Hah-hings cannot remove Of young Mr. Tomlins of Newbury who was in armes against Bishops and Common prayer and sadly cut his own throat Of the impure daughter of that old factious Puritan Gervase of Andover who first got a great belly among her holy brethren as they call them and then to hide the shame of the ungodlike godly ungratiously hang'd her self in her Father's barn and yet was buried in those sanctified times in the Church-yard as if she had dyed a Christian death whereas yet neither King nor Church are satisfied for her Felo de se out of that estate she dyed possessed of Of two of Captain Doweys souldiers that likewise hanged themselves in Dorsetshire rather then they would live to hear or say Almighty and most mercifull Father we have erred and straied Of the famous Mr. Obadiah Sedgewick of Covent-garden that after his excessive venery now and anon two turn'd mere Sot Of Mr. Ball of Northampton that turned worse then Sot which may serve to put in the scales against that base slaunder of the ingenious Mr. John Ball late fellow of Wadham Colledge that in the book of the Toades is said to have been suddenly struck for his