Selected quad for the lemma: england_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	henry_n	king_n	pope_n	16,586	5	6.9376	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A27487	The anatomie of the service book, dedicated to the high court of Parliament wherein is remonstrated the unlawfulnesse of it, and that by five severall arguments, namely [brace] from the name of it, the rise, the matter, the manner, and, the evill effects of it : whereunto are added some motives, by all which we clearly evince the necessitie of the removeall of it : lastly, we have answered such objections as are commonly made in behalfe of it / by Dwalphintramis.	Dwalphintramis.; Bernard, John.; Bernard, Richard, 1568-1641.	1641 (1641)	Wing B1997; ESTC S100014	61,280	81

a Curbing bit to stop to wind and turne them at their pleasure yea sometimes to cut them in the mouth if they delivered any such part of Gods Counsell as touched their copy-hold besides the scoffing calumnies that the Prelats and their Janizaries would put upon them how did they grieve the soules of divers worthy men that divers of them were forced to breake through that Egyptian bondage with danger of their liberties and lives if they had beene reached by the Prelates ill Angels but flying with the Woman into the Wildernesse the flood of the Service-booke out of the mouth of the Serpent was sent after them but both fire and water conspired to the devouring of it witnesse its arrivall at New England two fellowes being drunke addressed themselves by water to disperse some bundles of them one of them swearing that he would have a pipe of Tobacco in despight of the Devill striking fire the sparks fell into a barrell of Gun-powder which blew both men and bookes all into the ayre the men were saved by swimming in the water and the Liturgie sunck when it could not swimme and so we hope it shall Some of us heard a painefull Minister complaine with abundance of teares a little before his death That so long as he and such as he carried the Prelates fardell after them they would never downe We will shut up this point with a very remarkable observation though God made conforming Ministers being the Dispensers of his Word the meanes to turne many from their evill wayes yet this proved for the most part but in the point of life and conversation and not in point of parity of worship according to our Lord and Masters practice upon his patient that Samaritan woman whom he reclaimeth not onely from uncleannesse of life but also from a polluted worship the Woman here is not onely touched in conscience for her evill life but also desires to bee rectified in the case of Religion Christ healeth her of both those diseases and having given check as a Father observed both to the arrogancie of the Samaritans and of the Jewes for the latter was faulty as well as the former though not in the like degree hee layeth downe an undeceivable rule for both that they and all who will worship God acceptably must worship him in spirit and in truth in spirit that is opposed to bodily service as washings annointings garments c. In truth that is opposed to shadowes and figures whereof Christ is the substance and the body such converts then as will reape comfort out of respect had unto all Gods Commandements they must come downe from the mountains of impure worship Austin hath a pretty saying upon this that he that will draw neare to God must come downe from his owne mountaine or from the mountaine of his owne device in Gods worship it is a duty laid on Christs Messengers in preparing of his way to lay those mountaines levell as well as others but the good men durst not meddle with the Gerezim of the Service-booke because they were captives to it and partly because the Philistims that kept it would fall upon them We come in the second place to the Ordinances blocked up by the booke as close as the Ministers we must give but a touch as our Liturgian Masse-mongers esteeme more of the Service than Preaching so they justle out and keepe out Preaching with it For the former let Howson speake not being ashamed to assert that Preaching is no part of divine worship agreeable to that Canon of the constitution Anno 1603. making a cleare and positive distinction betweene Preaching and Worship in these words in time of divine Worship or Preaching And for the later we vvill cite but one testimony for brevities sake namely from the same Canons If any Minister having subscribed to the Articles and to the Liturgy and to the Rites and Ceremonies therein contained doe afterward omit any thing he is liable to the penalty of suspension for one moneth and after that if he amend not to excommunication and lastly if he continue so the third moneth to totall deprivation they have their patterne from Pope Pius the fifth who made the same impious sanction for the Breviary that at no time nor in any case any thing thereof should be omitted yea the Congregations of London have had too much experience of Service for Sermons which exchange is very robberie contrary to the Proverbe for it is ordinary with the Iourney-men Levites and Letanie-priests to spin out all the time in making up that course thred of the Service that is allotted for Sermon and this they do of malice like the dog in the manger but were it good they would never be so eager upon it for the Countrey Priests will cast it thorow a riddle and curtall it to the waste to gaine a long after-noone for prophane sports but judge ye Honourable Senatours if this be not a miserable case that Hagar should not onely insult over Sarah but also thrust her out of her owne house How unreasonable yea how dangerous a thing is it that the wholsome and soule-saving Word of the Lord Iesus should give place to a fardell of mens devices in the worship of God We come now in the third place to the People there are three things of note in every common-wealth {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the People Religion and Law the Service-booke intrencheth upon all these as first upon the Law in so many particulars though we cannot name them all that it justly may be called Nomomastix a scourge to the Law we will instance in one or two particulars first by the Law of England no Clergie-man to the very Pope himselfe shall beare any Rule or Exercise any Iurisdiction Nisi in rebus spiritualibus Except in spirituall things witnesse the second Lawyer that ever wrote of our Lawes namely * Bracton who lived in the time of King Henry the third when Popery was in the ●uffe for a little before in King Iohn his time the Crowne of England was at the Popes disposing which I alledge the rather to shew the Insolency and Impudency of our Prelates managing of the Service-booke against the Law to which book if Ministers will not conforme and subscribe they out them of their free-holds contrary to right and law the iniquity of which course hath been clearly manifested in Caudryes Case Another witnesse yet more antient appears in this particular namely * Glanvill the first that ever writ of our Lawes in the time of King Henry the second under whom the said Authour was Lord Chiefe Iustice and speaking of the Case of the triall of advowsons belonging as he alledgeth Ad Coronam dignitatem Regiam To the pleas of the Crowne he produceth a prohibition to the spirituall Court which he calleth Curiam Christianitatis that they meddle not with the matter though it might seeme collaterally to

Spirit which are the ground life of the worship of God Superstitio est vitium contrariu religioni Superstition is a sin opposite to Religion saith Aquinas which is very clear from the nature and rise of it for as Religion is a worshiping of God according to his wil Quisquts praeceptis C●●lestibus obtemperaverit is culior est Whosoever followes the divine Precepts that is a worshipper of God saith Lactant. but superstition carrying the very nature in the name of it tels us that 〈◊〉 Supra statutum over and above the Statutes of God 〈◊〉 Word in the Greeke is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as if it should signifie the feare of the Divell and the signification sutes very well with the nature of the thing for when a man coyneth a worship to himselfe he recedeth so farre from the feare of God and whereas the Divell is the Author of all superstitious worship whether it be of another God or of the true God after a way of selfe-device or will-worship then it may be truely called the fear o● the Divell as the true worship of the true God is notioned under the name of his feare this superstition shutteth up the way to the Iewes conversion and openeth the mouthes of Atheisticall Gentiles against the profession of all religion in derision whereof Auerroes speakes tantingly thus Sit antma mea cum Philosophis quia Christiani aa● rant quod edunt Let my soule be with the Philosophers because the Christians adore that which they eate So may the Jewes take occasion to say Let our soules be with the old Ceremonies sith the Christians new Ceremonies are so foppish and ridiculous having no footing from the Word of God But to bring the charge to the particular in hand if our Lyturgie be not a Messe of superstition and superstitions Ceremonies we professe we know not what superstition is to instance it in one particular namely in the grand Ceremonie of adoration or kneeling at the Sacrament hath it not beene the staffe and strength of that abominable I doll the breaden God and if the Masters of the Ceremonies disavow that opinion yet the Sermoks and Writings of divers of them doe testi●ie to their face how they go as far yea and farther than many Papists in that particular as it is true that the current of Popish Champions doe maintaine the bodily presence as Innocentius the father of that Monster Bellarmir and Heiga the Expositor of the English Masse by changing and chopping that fi●●t corpus so divers of the Canturbur an faction as himself Mountagu Packlington Lawrence agree with the Papists and Lutherans in this point namely concerning the Matter leaving the Manner as a Caba●isticall Mysterie de vocibus aixi ne de in●ssa quidem imo nec transubstantiationis certamen moveremus for word saith Mountague as the Mosse yea or transubstantiation it selfe we will not contend I like not those saith Doctor Lawrence that say his body is not there and to explaine himselfe he addeth Substantially Essentially not by way of Commemoration or Representation but should not this be their opinion since they act what they hold by a materiall Altar Priest and Sacrifice had not that Hydra of the Scottish Lyturgie made a greater Monster by the addition of some more heads and that very cunningly by the English Authours and sent out to take in the Church of Scotland had not that we say lost all the heads and had the braines dash'd against the stones the aforesaid Authours made no question but that all the power of both Head and Tatle should have had room enough to dominere here in England the Pope having such a large army both of Legionarie and Auxiliarie forces to maintaine it But blessed be God who brake the head of that young Dragon in our neighbour Nation and we hope will by you crush out all the blood of the old one here who was the mother of that and the Masse-booke the mother of both there is a Proverbe amongst the Naturalists {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Except a serpent eat a serpent it cannot become a Dragon so except our Liturgie had beene full of serpents it could not have hatched the Dragon that was sent unto Scotland The superstitions of this bulke are such and so many that if Paul were here and saw them as he saw that of Athens he would undoubtedly cry out Men and brethren I see that in all things you are too superstitious we may better apply that speech of Tacitus concerning superstition not exittalis hurtfull or dangerous but execrabilis cursed and execrable and so it is indeed both to whole Churches and other people whose eyes God hath opened to see the evill of it which we are confident you do and I say as Paul said to King Agrippa We know you beleeve it but as it seemed unreasonable to Festus to send Paul a prisoner without the charge laid against him so we neither will nor dare charge any thing upon this Litu●gie which we shall not prove nor desire the outing of it without good and sound reasons for our desire and therefore we humbly and heartily desire your Honours to take into your consideration these five Reasons following The first is from the Name wherein the Champions of the Service-Booke agree with the Papists calling at the Masse The second is from the Ground of it The third is from the Matter of it The fourth is from the Manner of it The fifth is from the Effects of it to which we will adde some Motives CHAP. II. Of the Name FOr the First the Service-Booke-men and the Papists doe mutually interchange the Name of Liturgie and Masse the latter call their Masse by the name of Lyturgie the Jesuite Sanctes professeth that the most convenient Name that can be given to the Masse is that of Lyturgie or Service not but that the word Lyturgie is of good use for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} signifieth to officiate in sacred Worship witnesse Acts 13. 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as they were ministring unto the Lord Where the Rhemists vaunt of a coyned liberty to translate the word saying Masse Which were to crosse the truth and all the learned upon the place as O cumenius Theophylact and Chrysostome yea and their owne Expositors as Cajetan and others the Apostle rendereth it by another word of the same value {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} but howsoever they scrape kindnesse to a word of use till they abused it yet who knoweth not that knoweth any thing that their Lyturgie is the very Lethargie of Worship and what difference betweene our Liturgie and theirs truely nothing but a paire of sheeres and putting ours in a Coat of another tongue as shall afterward abundantly appeare onely ours hath not all that theirs hath but ours hath nothing to a word but out of

taken as for the Booke of Ordination of Archbishops Bishops and Ministers that is out of the Roman Pontificiall we might further prosecute the proofe hereof from the division of the Masse into parts essentiall and entegrall with the enumeration of the said parts as the ten or eleven parts of the preparation to the Intro● as Pater noster the first Collect which Bellarmine calls the Masse because they are the best part of the Masse the Introit for which see Doctor Lauds * pleading in his Star-chamber Speech the Kyrie Eleyso● or Lord have mercy upon us c. the Gloria Patri the Misereatur the Confession the Absolution the Angelick Hymne Gloria in Excelsi● word for word in the Scottish Liturgie the Salutation the Lord be with you Lastly the posterior Collects all patches of Popes devisings which the brevity which we study will not suffer us to instance Be pleased to see Morney de Missa If any object that in our Introit the Ave Maria is wanting we answer as hath beene said that though every thing in the Masse-booke bee not in our Liturgy yet all that is in our Liturgy is word for word in the Masse booke Againe though Ave Mtria be not actually in it yet if purpose had holden it was in more then a fair possibility to have beene the head Corner-stone of the Liturgie witnesse Staffords invective defence thereof printed at London not disallowed nor retracted in any pomt by Heylin or Dow Canterburies j●rveyors of the piece further that which hath been said of the pieces of the Introit may also be said of our Creeds Epistles and Gospels Offertorie and other things whether more or lesse principall in regard of our calling them from the Masse-booke Secondly the second ground or reason is from that love and liking that the lovers of the Liturgie beare to the Masse as also from that mutuall contentment or complacencie that the Masse-mongers take in the Service-booke we have shewed already how they agree in Name and now we are to give evidence of their mutuall liking of the Matter there be abundance of instances for the Papists approving of our Liturgie witnesse Mortons A●peale Pope Piw the fourth and Gregorie the thirteenth offered to Queene Elizabeth to confirme the English Liturgie witnesseth Doctor Abbot then Prelat of Canterburie and Master Cambden in the life of Queene Elizabeth to these I adjoyne Doctor Boyes who was a bitter Expositor of the English Liturgie as Heiga by the Doctors of Dowayes appointment was of the Masse after hee had whetted his teeth upon the Schismatiques in his Epistle to Bancroft he produceth the letter of P●us for the approbation of the Service-booke and notes also the testimony of approbation from Bristow in his motives Queen Elizabeth being interdicted by the Popes Bull Secretarie Walsingham wrought so that he procured two Intelligencers to be sent from the Pope as it were in secret into England to whom the Secretary appointed a state Intelligencer to be their guide who shewed them London and Canterburie service in all the pompe of it which the popish Intelligencers viewing and considering well with much admiration they wondered that their Lord the Pope was so ill advised or at least ill informed as to interdict a Prince whose service and ceremontes so symbolized with his owne and therefore returning to Rome they possest the Pope that they saw no service ceremonies or orders in England but they might very well serve in Rome whereupon the Bull was recalled to this also Doctor Carriar a dangerous seducing Jesuite gives ample evidence the Common-prayer-book saith he and the Catechisme contained in it hold no point of Doctrine expresly contrary to antiquity that is as he explaineth himselfe the Romish service c. and thereupon he comforteth himselfe with hope of prevailing and of the like minde were Harding and Bristow as hath beene said one more and we have done not long agoe a Jesuite meeting a woman in Pauls in whose house he had lodged she not knovving then that he vvas a Jesuite the vvork-men of Pauls being hot at service he asked her how she liked that work she retorting the question asked him how he liked it he replied exceeding well neither had he any exception to it but that it was done by their Priests We have insisted the longer in this point first that men may see that this plaine and evident approvement of our Liturgie by Papists is not from one singular or more indifferent Papist but from an unanimous consent of the greatest zealousest and learnedst among them Further this symbolization of Papists and Prelate-men in the name and nature of Masse and Liturgie discovers hovv they conspire against the Truth and those vvho desire to vvorship God in Spirit and Truth it is a true maxime Quae conveniunt in aliquoterito conveniunt inter se disse●tunt a contrario They who agree in a third agree between themselves and dissent from the contrary If the Papists then sort vvith the Service-book-men in the liking of the Liturgie and the Service-book-men vvith the Papists in the liking of the Masse and so agree betvvixt themselves they must both by consequent dissent from the true vvorship of God vvhich is contrary to it Lastly the Papists liking of the Service-book makes it plainly appeare hovv little God likes it for if it vvere pleasing to God it vvould never please the Papists as the Israelites true and sincere vvorshipping of God vvas an abomination to the Egypetans shall we sacrifice saith Moses the abominations of the Egyptians before their eyes and will they not stone us Even so if this vvere the true vvorship of God the Papists and the Prelaticall crue vvould never endure it but vvould stone teare in pieces imprison burne banish and kill with all manner of cruelty as they do and have done those that love and vvorship God according to his Will and as every shepherd vvas an abomination to the Egyptians so there vvas no being for such shepherds as vvould not lead out and lay dovvne their sheep by that muddie Nilus or Egyptian waters yea and not onely so but they must beare false vvitnesse in proclaiming it under their hand by subscription that this stincking puddle is the River of God vvhen indeed it is the Euphrates of Babylon by vvhich the soule of many grieved Ministers hath sit dovvne vvith teares being forced to hang his harpe upon the Babyloxish willowes but if his soule loathed the practice much more the approbation then all the soules of the Masse-book-men vvould loath such an one and vvith open mouth vvould dart out against him the poison of Aspes all manner of rotten calumnies of sedition tumult schisme faction and the like not vouchsasing him and his native aire to breath in much lesse a calling to maintaine him and his neither is this all but when these Ministers and others to flie the hatred of Esau and his brood had

piacle against God and man to offer to make up the waight with humane Lawes It is not unworthy your remembrance how one of the later brood of the Scotrish Prelates alleadging or rather mis-alleading before our late Soveraigne King Iames some Act of Parliament for the establishing and maintenance of the Prelacy the King asked a Noble-man being by being a great Legist and Officer of State what he thought of those Acts the Noble-man replyed That it went never well with them since their Church men laboured more to be versed in the Acts of Parliament than in the Acts of the Apostles But to the matter for all this cry we are more than halfe confident they shall have but little wooll for the Service-booke from the Acts of State when they are well looked into Wee know not any colour of confirmation for this Service-booke except that Statute prefixed to it which how little it maketh for it let the words of the Statute testifie of which we shall set downe those that are most pertinent for it is needlesse to write them all In the fifth and sixth yeare of King Edward the sixth an Act was made for the establishing of a Booke called The Booke of Common-prayer the which was repealed in the first yeare of Queene Mary which Statute of repeale was made voide by this same Act the first yeare of Queene Elizabeth and that the aforesaid Booke with the alterations and additions therein added shall stand and be and all Ministers shall use the said Booke authorized by Act of Parliament in the said fifth and sixth yeare of King Edward the sixth and no other This is the summe of the Statute in relation to the Subject namely What Service-booke it is that the Statute establisheth and for any thing we can see there is not one passage or title for confirmation or establishing any other Service-booke but that of King Edward the sixth divers Ministers in King Iames his time urged vvith subscription answered the Prelates True it was that if they refused they and theirs were like to bee desolated but if they yeelded they should make themselves transgressours of the Lawes of the Kingdome in subscribing to another Booke than that established by Law the Prelates in pressing this subscription forced two Statutes namely the Statute alleadged by the change of the Booke and also another Statute requiring no subscription but barely to the Articles of Religion which onely concerne the Confession of true Christian faith and the Doctrine of the Sacraments Now to come to further answer let us grant by way of Confession that there were an Act or Acts for ratifying of the Booke which in terminis we cannot see as Statutes use to be expressed yet by the Law of charity and duty we hold our selves bound to beleeve that a State professing the truth of Religion would never inact so for a Service-booke of mans device as that it might be a snare to the people of God having other ends as a kinde of uniformity supply for want of Ministery and bringing Papists to the Church but not to presse it in the bulke beyond the spheare of any mans Conscience witnesse a Rubricke in King Edward the sixth his Booke but give it to speake as punctually for the Booke as they would have it shall it be simply good for that it is onely in the power of a divine Statute simply to make a thing good all Divines Humanists and Lawyers that have written on the Laws concurre in this Maxime Omnium legum inanis censura nisidivinae legis imaginem gerant the power of all Laws is void except they beare the impression of the Law of God the Orator gives a reason for it ●ex divina omnium legum censura the divine Law is the standard of all lawes yea a thing evill in it selfe established by a Law becommeth worse as the learned tell us it becommeth armata injust●tia an armed injustice or with Laciantius to the same purpose legitime injurias inferre to do injurie in forme of Law just with the Poet jusque da●um sceleri well Englished and licenced Which truth also is cleared from divine Authority the Psalmist complaineth of the injurious evill done upon Gods Church and People aggravating it from this that is it was framed by a decree which place the Authour of Zyons Plea applyeth very pertinently to the Hierarchie proving it to be the Master-sin wherewith the Church and State are pestered and for which especially God hath a controversie with us because it is decreed by a Law and as a Law for the Hierarchie proved of no force to keepe it up no more then the late Lawes of Scotland could uphold their Prelates so grant that there were a Law for the Service-book the thing being naught what could it help it Within these hundred yeeres there was a Law in England for the Popes supremacie say that were not repealed stood it either with Reason Religion or Loyalty to submit unto it Yea some fragments of Lawes are yet unrepealed in this land that no judicious man will obey neither have we alledged those evidences upon this suspition to encounter with any Statutes but to stop the mouthes of those men who would make the Statute-Law a blinde guide under which their unlawfull callings and superstitious service might march furiously against the word of truth Now to come to an end for we are sorry we could be no briefer we will onely answer this Quaere consisting of these two heads First whether we do approve of any set-prayer in a more private way And secondly whether we do approve of any set-liturgie in publike to both these we answer ingenuously as we thinke and for the former we do thinke that parties in their infancie or ignorance may use formes of prayer well and wholsomely set for helps and props of their imbecillity yea riper Christians may do well to read such profitable formes the matter whereof may by setting of their affections on edge prepare and fit them as matter of Meditation the better for Prayer but for those parties so to continue without progresse to conceived prayer were as if children should still be poring upon spelling and never learne to reade or as if children or weak should still go by hold or upon crutches and never go right out We may say of set-prayer used for infirmity as Divines say of the legall ceremonies in the interim that they were tolerable not necessary and so vvhatsoever is or may be said in the behalfe of it is not so much as vve conceive for the commendation of it as for the toleration of it for a time and for giving satisfaction to scrupulous consciences for the vvarrantable use of it in case of necessity To the second head for a set forme of Liturgia in publique vve ansvver that vvith all the Reformed Churches vve do allovv a sound forme of set-liturgie as an exampler or president of our performance of