Selected quad for the lemma: king_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
king_n	edward_n	england_n	year_n	23,637	5	4.8786	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12800	Cassander Anglicanus shewing the necessity of conformitie to the prescribed ceremonies of our church, in case of depriuation. By Iohn Sprint, minister of Thornbury in Glocester-shire, sometimes of Christ-Church in Oxon.	Sprint, John, d. 1623.	1618 (1618)	STC 23108; ESTC S117795	199,939	306

opposit therto if it be fauourably taken or construed on the better part For I confesse there want not some few matters which if they be not * candidè fairely taken may seeme not altogether to agree vnto the word of God Script Angl. fol. 456. Praefac ad censur Caluin In the English Leturgie or booke of Common prayer which you describe I perceiue sundry * tolerabiles ineptias Looke the discourse of the troubles at Frankford fol. 28. wherin is shewed that Knox Whitingham and others described the English Leturgie to which description this was the answer of Caluin as appeareth there fol. 34 35 tolerable vnfitnesses In which two words I expresse thus much that there was not that purity therein contained which were to be wished which blemishes at the first day of reformation could not be corrected Wherein seeing there is conteined no manifest impiety these things therfore ought to be borne with for a season Ep. 200. fol. 336. and a little after to the English exiles at Frankeford which desired reformation of the English Leturgie hee giueth this aduise Vos vltra modum rigidos esse nolim Epist. 200. fol. 336. Of the which aduice of his he thus speaketh in Epist. 228. fol. 374. in Anglorum controuersia moderationem tenui cuius me non poenitet in Epist 206. fol. 342. hee perswadeth one part to incline themselues to all possible moderation and is displeased with the other part that nothing by them was yeelded or mitigated Martyr loc com inter Epist fol. 1127. amico in Angliam For mine owne part I wish that all things may bee done simplicissimè most free from humane mixtures in the worship of God Yet when I thinke with my selfe that if peace betweene the Saxon Churches and ours might be obtained there would follow no separation for such matters as these Ceremonies Alexander Alesius a worthy Scot of great account and note in Proaem before his Translation of the Common prayer Booke in Script Anglican Buceri fol. 373. commendeth the performance of it by our Countrey-men exceedingly with their great diligence and care therein and calleth it Preclarissimum diuinum factum in constituting and ordering the Church of Christ according to that Booke further declareth that the vertue and pietie of English men in this matter would reioyce many mindes and bee an help to the endeuors of others in the like and that it was euident that the enemies of the trueth were very sorry of the good successe and progresse herein Also hee complaineth with Gregory of some Vt cōmotis studijs contentio semper irritet aliquorum indignationem vtque nimio ardore interdum admodum peccetur dum nemo minus videri altero ac potius solus sapere vult fit vt non necessarijs quaestionibus disputationibus necessariarum rerum cognitio negligatur further he sheweth this contention of brethren about this booke to come of the diuell who failing one way seeketh another to mischiefe the Church hee complaineth of some Aliquam diuisionis occasionem arripientibus non iam nulli vocabula penissyllabas expendendo verbis tantùm litigant reipsa si placidè exquiratur futuri concordes Of the common prayer booke it selfe he saith Hic liber per se vtilis futura lectio ipsius quàm plurimis hoc tempore diuinitus oblatus esse videatur ibid. fol. 375. Cranmer Martyr In his purgation of slanders against him If the Queenes highnesse will graunt thereunto I with Maister Peter Martyr and other foure or fiue which I shall chuse will by Gods grace take vpon vs to defend not onely the common prayers of the Church the ministration of the Sacraments and other rites and Ceremonies but also all the doctrine and religion set out by our said Soueraigne Lord King Edward the sixt to be more pure and according to Gods word then any other that hath beene in England these 1000. yeeres so that Gods word may bee iudge Acts mon. fol. 1465. Bishop Ridley When Bishop Grindall from beyound Sea wrote to him in prison being condemned to bee burned concerning Knox his peremptory and violent exceptions against our booke of Common prayer which was euen misliked by Caluin himselfe Epist fol. answered by writing thus Alas that brother Knox could not beare with our booke of Common prayer in matter against which although I grant a man as hee is of wit and learning may finde apparant reasons yet I suppose hee cannot soundly by the word of God to disproue any thing in it Act. mon. Doctor Taylor Martyr There was after that set forth by the most innocent King Edward for whom God be praised euerlastingly the whole Church seruice with great deliberation and by the aduise of the best learned men of the Realme and authorised by the whole Parliament and receaued and published gladly by the whole Realme which booke was neuer reformed but once and yet by that reformation it was so fully perfected according to the rules of our Christian religion in euery behalfe that no Christian conscience could bee offended with any thing therein contained I meane of that booke reformed Act. mon. fol. 1521. Exiles at Franckeford Among them was great diuision and dissention about the vsing of the Common prayer booke of England one part refusing it as Iohn Knox William Whittingham Christopher Goodman Dauid Whitehead Miles Couerdale Iohn Fox Anthonie Gilby c. The other part standing for it which also were reuerend persons as Thomas Leauer Iohn Iewell Iohn Mullins Iohn Parckhust Lawrence Humphry Iames Pilkington Alexander Nowell Iames Haddon Edwin Sands Edmund Grindall and others Looke the discourse of the troubles at Franckeford fol. 16. 23. 19. Which dissentions caused them to seeke the iudgements of other churches and their teachers as of Caluin Beza Bullinger fol. 25. 199. Also Robert Horne Thomas Leauer Io. Mullins Tho. Bentham W. Cole Io. Parckhust Lawrence Humphry c. were all fully determined to vse none other then the order last taken in the Church of England Discourse fol. 16. 223. The same order of seruice concerning religion which was in England last set forth by King Edward fol. 10. Also Iames Haddon Edwin Sands Edmund Grindall Christopher Goodman c. not doubting or distrusting their good conformitie and ready desires in reducing the English Church now begun there to it former perfection it had in England least by much altering the same wee should seeme to condemne the chiefe authours thereof whereas they now suffer so are they not ready to confirme that fact with the price of their bloud c. fol. 22. 23. They also at Franckford writing to them at Zurick exiled also dissenting from them about our Ceremonies Thought not that any godly men would stand to the death in defence of those Ceremonies which as the booke specified vpon iust occasions may be altered accounting it an argument that they are slenderly taught which for a Ceremony will refuse such a singular benefit

for answere I say there is agreement betweene them in the most part of those many things whereby our Ceremonies are vrged and accused to be simply euill and vnlawfull as before appeareth so that this obiection is nothing to the pointin question or to giue direct answere to this argument For my allegation of these things doeth confirme thus much Namely that it is good and necessary to practise inconuenient scandalous and hurtfull Ceremonies in a case of superior reason namely of procuring the Churches peace and libertie of the Gospel and the like which no man will deny and I seeke no more For admit these Ceremonies with vs in controuersie to be inconuenient hurtfull and scandalous more or lesse it skilleth not so long as they bee of no other nature then those Iewish Ceremonies prescribed and practised by the Apostles as hath beene prooued they are not how will it be auoyded but that in case of superior reason as of auoyding depriuation of the Ministrie they may lawfully and needfully be practised and that according to the minde of the holy Ghost and the direction of the holy Scripture Obiection But the Church of England hath not the like causes and reasons to prescribe and enioyne the present Ceremonies as the Apostles had to prescribe the Iewish Answere First this obiection is nothing to the poynt in hand For the question is heere not whether our Church doth well to prescribe these Ceremonies But whether such Ceremonies being prescribed as the Church conformed to by the Apostles decree in a case of necessitie ought not to be conformed to by our depriued Ministers in a case of like or greater necessitie Secondly But the Church of England in prescribing Preface to the book of common Prayer tit Of Ceremonies these Ceremonies professeth a respect of winning and profiting two sorts First Some thinking it a matter of great conscience to depart from a piece of the least of their Ceremonies Secondly some new fangled would innouate all things and despise the old nothing liking them but that which is new therefore they thought it expedient to take away some such as were most apt to bee abused to superstition and to retaine others and in their practise they tooke away so many ceremonies as time would serue quietly to doe it the rest were reserued to keepe order and quiet decipline in the Church Which is further noted to King Edwards answere to the Deuonshire and Cornishe rebells who being Ans to 3. Artic. Act monument Papistes would haue the Masse in Lattine To whom the King replyeth that the good things in the Masse-bookes were onely translated into English for their sakes onely the superstition taken out Obiect The Apostles Acts 16. 3. and 18. 18. and 21. 26. Did vse the Iewish ceremonies voluntarily without compulsion of any superior authority or Law to stoppe a scandal with the weake brethren of the Iewes If therefore that be pressed for the vse of our ceremonies it will proue a necessitie of vsing them out of the case of depriuation aswell as in that extremity and that a man must practise them voluntarily without any compulsion or hazard of Ministry Ans First though the cases of the Apostles practise in Act. 16. 18. 23. were voluntarily performed that is without commaund of any superior authority yet the case of practise in Acts 15. 28. 29. Was inioyned decreed and commanded Acts 16 4. and 21. 25. And that by the rule of necessitie then which there can hardly be a greater argument of compulsion Act. 15. 28. Secondly and besides the very cases alleadged were done by compulsion also of preuenting the Iewes offence yea in a case of danger also of depriuation to the Apostles if they had not conformed as appeareth by the tumult made by the Iewes Acts. 21. 27 28 29 30. Vpon a supposition of those Iewes that Paul taught non-confirmitie vnto the Iewish ceremonies Verse 21. By the which tumult they raised it came to passe that Paul was indeed depriued from any free vse of his Apostleship in Iudea til he came to Rome as appeareth in the sequell of the history And if there were no Law for depriuation of Ministers yet if the execution of their office were in hazard I doubt not but they should conforme for compulsion may aswell be vsed without Law as with Law Obiect Those ceremonies were practised but once or twice vpon extraordinary occasions But ours are vrged for a perpetuity and vpon an ordinary and standing reason and are like to continue without euer remoouing them Answ Neither doeth this obiection come neere the poynt in hand which prooueth that such ceremonies as ours are in themselues not simply euill nor of noe other nature then those ceremonies enioyned and practised by the Apostles which therefore in a case of necessity may bee practised by vs yet I answere Touching the ceremonies practised by the Apostles First it is true they were not alwayes by them practised but vpon certaine occasions Howbeit they were alwayes practised by them when they met with the same occasion of necessity and would oftner haue practised them if by the like necessity they had beene driuen to it which shewes the necessity of conforming to inconuenient ceremonies in the case of depriuation Secondly when the Apostles decreed the abstaining from blood and strangled it was inioyned without limitation of time whereupon a man might haue made this obiection vnto their decree and say They are vrged for a perpetuitie and vpon an ordinary and standing reason namely of necessity and fitnesse and are not euer like to be remooued Thirdly also some of the prescribed Iewish ceremonies endured longer in the Church then on the sudden may be imagined For it is obserued that Christians abstayned from blood and strangled till the time of Tertullian Origen Whitaker de Ro. pon cont 4. quest 7. fol. 832. 833. Syrill Eusebius Councell of Ganga yea of Augustine 400. yeeres after Christ 2 Concerning our ceremonies it is vntrue that they are vrged for a perpetuity for the preface of the common prayer booke expresly saith of the ceremonies prescribed thus they are retained for a discipline and order which vpon iust causes may be altered and changed and therefore not to be esteemed equall to Gods Law And for the continuance of practise of our ceremonies I suppose noe sound Protestant will pleade for the necessity of their practise or continuance longer then the reason of necessity doeth hold Our case is rather to be matched with the time of Pauls refusing Obiect part M Parker 2. sect 14. fol. 71 to circumcise Titus and of his reproouing Peter for his dissimulation in cōforming to the Iewes Ga. 2. 3. 11. 13. Answ This can by noe meanes hold as appeareth because Paul in a case of hazard of his Ministry disquiet of the Church and interruption of preaching the Gospell which is our case did circumcise Timothy Acts 16. 3. But did vtterly refuse as also all the