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
A56195	A rational account why some of His Majesties Protestant subjects do not conform to some exuberances in, and ceremonial appurtenances to the Common prayer published for the instruction of the ignorant, satisfaction of all contenders, and the churches union in Gods publick worship.	Prynne, William, 1600-1669.; Stucki, Johann Wilhelm, d. 1607. Antiquitatum convivialum. Liber 2, cap. 26, De vestitu conviviali.	1673 (1673)	Wing P4048; ESTC R7507	105,873	159

this most joyfull triumphant Solemnity of Your CORONATION the Form whereof I humbly dedicated and presented to Your Majesty soon after your Glorious return to Your Royal Pallace shall contribute any assistance to the accomplishment of Your Majesties healing uniting Design of all disagreeing parties in points of Ceremony Liturgy Worship the only end of its Compiling and publishing I shall heartily blesse God for its good success and alwaies continue my cordiallest daily Prayers to the King of Kings for Your Majesties long most pious just peaceable glorious reign over all your Dominions upon Earth for the advancement of the true reformed Religion the protection of all real zealous Ministers Professors of it and all Your Subjects Tranquillity Felicity till You shall exchange that fading Crown of pure Gold which GOD himself hath now set upon Your Anointed Head to the unspeakable Joy of all Your Loyal Subjects maugre all Oppositions Conspiracies of Men or Devils to prevent it and that with greater Magnificence Splendor than any of Your Royal Progenitors have been Crowned which God grant You alwaies to wear with most transcendent Renown for an eternal Crown of Glory in the Highest Heavens which fadeth not away Your MAJESTIES most humble devoted Subject and Servant WILLIAM PRYNNE Lincolnes Inne Apr. 23. 1661. A short sober pacifique Examination of some Exuberances in and Ceremonial Appurtenances to the common-Common-Prayer ALthough I have in my judgement and practise alwayes approved the use of set-forms of publick Prayers and Administration of the Sacraments in Churches as warranted by Scripture the antient practise and Liturgies of the Greek Latine Gothick Aethiopick and other Churches some whereof are spurious Impostures others interlaced with modern Sophistications and Superstitions by Popish Innovators and of all or most Churches at this day throughout the Christian world whether Episcopal or Presbyterial Papists or Protestants and albeit I was never an Oppugner of or Seperatist from the Book of common-Common-Prayer and administration of the Sacraments established in the Church of England whereunto I have constantly resorted yet I must ingeniously professe I am clear of opinion 1. That a set sta●ding form of common-Common-Prayer and Sacramental Administrations is not absolutely necessary for the being though convenient for the well-being and unity of a National Church Therefore not to be prescribed as a thing of absolute indispensable necessity but only of conveniency decency as tending to publick unity 2. That there are and may be several set-forms of publick as well as of private Prayers and Devotions used in several Provinces Kingdoms National Churches and that all Churches Nations are no more obliged to used one form of publick Prayer and Administration of Sacraments than all private Christians are to use the self-same form of private Prayers in their several Families Closets or one kind of Grace before and after meat but are all left at liberty to embrace or establish what forms they deem most beneficial for the Peoples spiritual edification best conducing to their salvation and union in Gods publick worship 3. That no one form of publick Liturgy is so compleat exact or unalterable but that upon grounds of Piety Prudence and sundry emergent occasions it may be altered varied amended or totally set aside and a new form of Common-Prayer established in its stead as Pope Pius the 5. and Clement the 8. acknowledg being only of human and Ecclesiastical not Divine institution 4. That the prescription or use of set-forms of publick Prayers ought not to suppresse discontinue interrupt or disparage the exercise of the gift or grace of conceived extemporary Prayers or Thanksgivings by Ministers and other Christians in publick or private upon ordinary or extraordinary occasions nor yet to hinder or disturb the constant preaching of the Word in season and out of season as is evident by the whole Book of Psalmes the special Prayers and Thanksgivings of Moses David Solomon Nehemiah Ezra Hezekiah ●a●iel Jeremiah in the old and of Christ and his Apostles recorded in the new Testament being all compiled and used upon extraordinary occasions the publick Prayers in the Primitive Church never secluded or diminished the use of private conceived prayers or preaching Therefore they should not do it now 5. That the bare-reading or chanting of Common-Prayers in the Church which every Parish-Clerk Chorister Singing-man Scholar or Parishioner who can read may and can perform as well as any Archbishop Bishop Dean Prebend or Minister and wearing of Canonical Vestments is no principal part of a Bishops or Ministers Duty as many now of late suppose it but only the constant frequent preaching of the Gospel and administration of the Sacraments wherein too many Bishops and Ministers are over-negligent as if it were the least part of their Function when as their Ministerial and Episcopal Office consists principally therein as is evident by Christs own first and last Missions of and charges to his Disciples Goe ye into all the world and preach the Gospel to every Creature Teach all Nations baptising them in the Name of the Father and of the Son and of the Holy Ghost Teaching them to observe all things whatsoever I have commanded you By Christs and his Apostles daily constant preaching the Gospel publickly and from House to House in all places where they came without intermission By Pauls asseverations Christ sent me not to baptise that is principally or in the first place nor yet to read or chant Common-Prayer in a Cathedral Tone ●ut to preach the Gospel For though I preach the Gospel yet I have nothing to glory of for necessity is laid upon me yea Wo is unto me if I preach not the Gospel And that dreadful injunction of God himself by Paul to Timothy whom our Bishops and their Chaplains as well in their late as former Consecration Sermons and Discourses will needs make to be a Diocaesan Bishop or Metropolitan by Divine institution upon whom they found their Episcopacy and therefore must be equally lyable to this injunction as well as Timothy I charge thee therefore before God and the Lord Jesus Christ who shall judge the quick and the dead at his appearing and his Kingdom preach the Word be instant in season out of season rebuke reprove exhort with all long-suffering and doctrine Do the work of an Evangelist make full proof of thy Ministry Thus seconded by his Charge to the Bishops of Ephesus Take heed therefore unto yourselves and to all the flock over the which the Holy Ghost hath made you Bishops to feed the Church of God by teaching publickly and from House to House which he hath purchased with his own blood The due consideration whereof should terrifie and amaze all Non-preaching or Rare-preaching Bishops and Ministers who● by their Curates or Choristers read● or sing Common-Prayers once or twice every day or Lords day at the least and yet seldom personally preach the Gospel

Protestant Ministers then denying to wear these Vestments yea decrying them as Superstitious Popish Massing attire altogether as unfit for the Ministers of the Holy Gospel and Evangelical Bishops as those other Vestments then abolished And Mr. Calvin Zuinglius with other eminent Protestant Divines quite exploding their use in forein Churches and declaring their judgements against them to the Lord Protector Cranmer Ridly and other Bishops thereupon in the parliament of 5 6 E. 6. c. 1. the Common-Prayer-book was revised amended in sundry particulars the forecited Rubricks expunged and the use of the Rochet Surplisse and Vestments prescribed by the Book of 2 3 E. 6. quite laid aside the reason whereof are expressed in the Preface to the Book why some Ceremonies were continued and others laid aside and in the Articles of Religion set forth by Edw. the 6th Anno 1552. Artic. 21. 23. Neither were they actually or legally revived by the Common-prayer-book revised corrected ratified by the Statute of 1 Eliz. c. 2. that Act injoyning all things to be done according to the Book of 5 6 Ed. 6. and none other or otherwise in which there was nothing concerning these Garments What hot unchristian Schismes Contests about Rochets Surplisses the form of Bishops Priests ordinary Vestments and Formalities afterwards sprung up between our most zealous Protestant Bishops and Ministers in the first 7. years of Q. Elizabeths reign you may read at leasure in Dr. Heylins late partial History of the Reformation of the Church of England and of Qu. Elizabeth wherein he layes many black aspertions upon K. Edw. the 6. himself his Government the L. Protector sundry of our godly Bishops Martyrs Divines at home and Peter Martyr Calvin Zuinglius Alasco B●za with other chief Protestant Divines of reformed Churches abroad worthy the F●rula These controversies about Church vestments c continued all her reign growing every year higher and higher every Parliament in her time as appears by the Journals being troubled with many Petitions Bills against them which the Bishops by their power in the Lords house suppressed and the world was filled with Books pro contra concerning them as the Books of Mr. Cartwright Mr. Vdal Penry Martin Mar-Prelate Altare Damas●●num A Brief Discourse against the outward apparel and ministring Garments of the Popish Church printed 1●78 A Discourse whether it be a Mortal Sin to transgresse the commandements of Civil Magistracy concerning the Apparel of Ministers The Declaration of certain Ministers in London refusing to wear the Apparel prescribed Mr. Philip Stubs with sundry more on the one side and Queen Elizabeths Advertisements in the seventh year of her Reign by her High Commissioners advice Archbishop Whiteguist his Answer to the Admonition to the Parliament and Defence of his Answer against the Reply of T. C. 1574. in Fol. Dr. John Bridges his Defence of the Government now established in the Church of England 1584. Mr. Rich. Hooker of the Laws of Ecclesiastical Policy 1593. with others on the other hand evidence Neither did these unnecessary unhappy Controversies about Priests Vestments and Ceremonies which perplexed our Church and gave great advantage to our Romish Adversaries expire with Queen Elizabeth but survived and grew to a heighth at the beginning of K. James his Reign who to silence or allay them appointed a special Conference at Hampton Court between the Bishops and Non-Conformists Party whereof Learned Dr. Ranolds was one about Reformation of Church matters Anno 1603. which many hoped would have put a period to these Contests but instead thereof did much increase them through the Bishops obstinacy potency pride who refusing to comply with the moderate just defires of their Fellow-Ministers and Protestant Christian Brethren in some superfluous Trifles particularly concerning the wearing of the Surpliss then and yet commonly termed A Ragge of Popery soon after in their Convocation held at London 1603. prescribed the constant wearing of Surplisses and Copes Hoods besides not only to Cathedral Church-men but likewise to all Ministers Curates reading Divine Service or administring the Sacraments in Parish Churches or Chapels and likewise to Fellows and Scholars in the Universities for which there was no former binding Law nor Canon by these ensuing Constitutions Canon 16 and 17. In the whole Divine Service and Administration of the Holy Communion in the Colleges and Halls in both Universities the Order Form and Ceremonies shall be duely observed as they are set down and prescribed in the Book of Common-Prayer without any omission or alteration even in the faulty old English Translation all Masters and Follows of Colleges and Halls and all the Scholars and Students in either of the Vniversities shall in their Churches and Chapels upon all Sundayes Holy-dayes and their Eves at the time of Divine Service wear Surplisses according to the Order of the Church of England which had no such Order that I can find before and such as are Graduates shall agreeably wear with their Surplisses such Hoods as do severally appertain to their Degrees Canon 24. In all Collegiate and Cathedral Churches the Holy Communion shall be administred upon Principal Feast-dayes sometimes by the Bishop if he be present and sometimes by the Dean and sometimes by a Canon or Prebendary the principal Minister using a decent Cope and being assited with the Gospeller and Epistolar agreeably according to advertisements published by Queen Elizabeth An. 7. Canon 25. In the time of Divine Service and Prayers in all Cathedral and Collegiate Churches when there is no Communion it shall be sufficient to wear Surplisses saving that all Deanes Masters and Heads of Collegiate Churches Canons and Prebends being Graduates shall daily at the times both of Prayer and Preaching wear with their Surplisses such Hoods as are agreeable to their Degrees Canon 58 Every Minister saying the Publick Prayers or ministring the Sacraments or other Rites of the Church shall wear a decent and comely Surplisse with Sleeves to be provided at the charge of the Parish And if any question arise touching the matter decency or comelinesse thereof the same shall be decided by the discretion of the Ordinary Further more such Ministers who are Graduates shall wear upon on their Surplisses at such time such Hoods as by the Orders of the Vniversities are agreeable to their Degrees which no Minister shall wear being no Graduate under pain of Suspension Notwithstanding it shall be lawfull for such Ministers as are no Graduates To wear upon their Surplisses instead of Hoods some decent Tippet of Black so it be not silk After which followes this 74. Canon prescribing the form species of their ordinary wearing Apparel The true antient and flourishing Churches of Christ being ever desirous that their Prelacy and Clergy might be had as well in outward reverence as otherwise regarded for the worthynesse of their Ministry did think it 〈◊〉 by a prescript form of decent and comely Apparel to have them known to the People and thereby

Areopagita Origen Ambrose and Rabanus to justifie this custom from whence the Lords day Easter week and the Feast of Pentecost on which Christians heretofore were usually baptized and then clad in White Garments were stiled Dominica et feria in albis and by our English Calanders Nation till this day called White-sunday and White-sontide because all persons baptized on them and Virgins too were then usually clad in White Garments Feria 2. In albis hac hebdomada to wit after Easter vocatur quod Sabbato sancto baptizati vestem candidam quam in baptismo acceperant gestare consueverint ac in ea induti ac albati usque ad alterum Sabbatum quo solenni ritu albas deponebant writes Learned George Cassander If then this antient custom of Clothing all baptized Persons in white Robes Rochets Surplisses so long continued in the Churches of Christ before any such Vestments wore by Bishops Priests Deacons grounded on the self-same Texts reasons and some better grounds than Bishops Priests or Deacons wearing these Garments he now totally laid aside through the Pride Usurpation of Popes Prelates Clergy-men who appropriate them only to themselves by way of distinction from other Christians without any scandal or prejudice to Religion then à fortiori Bishops Priests Deacons Rochets Surplisses and other Vestments may be discontinued and laid quite aside as uselesse superfluous if not schismatical dividing discriminating Christians from Christians and Clergy-men themselves from one another raising many unnecessary contests inconsistent with our Churches peace and unity 6ly If a white colour or white Linnen Garments be badges of innocency purity chastity and should mind those who wear them of and excite them to these virtues as is pretended then there is no need at all of white Surplisses Albees Rochets or Lawnsleeves for these purposes For 1. every Bishops Priests Deacons and other mans white Skins the natural Garment of his Body which he wears upon him all his life or his white linnen Shirt Wastcoat he wears day and night all the week year long his white linnen Bands Cuffs Handkerchiefs and linings of his Dublet Hose or the white Sockes he usually puts on every day and not puts off till night his white linnen Night-cap Sheets which he lyes down and sleeps in every night the white linnen Napkins Table-cloaths Towells he daily useth the white bread meat milk egges he eateth every meal the white wax or Tallow-candles he burns the white sealings walls he beholds in his House Church Chapel every day the white Paper wherein he writes and all the Bibles Missals Common-prayers and other Books Papers he reads written or printed the white Corporals Altar-cloaths he beholds at every Sacraments the white frocks of Porters Carters Millers Grooms Hostlers they daily wear the white Dublets of men Wastcoats Peticoats Aprons linnen Mautles of every Woman the white sleeps beasts foul birds snow hail wool flax or radiant light of the Sun Moon Stars and via lactea in the Heavens might abundantly mind every Bishop Priest Deacon unless more dull and averse from purity piety innocency and sincerity than any other sort of Christians and more effectually excite every Clergy-man or pious reasonable Christian to innocency purity sincerity than all their Albees Rochets Surplisses or other Church vestments which they wear only for a short season not constantly all the day as they do their other induments And why white Rochets Surplisses Lawn-sleeves alone should be badges memorials of or incentives to purity innocency chastity rather than all other white ordinary Vestments Utensils Meats Creatures or why Archbishops Bishops Priests Deacons and Clergy-men alone should wear them when as all wear white shirts bands cuffs and other linnen Garments as well as they without distinction no solid reason can be rendered to satisfie any reasonable mans judgement or conscience 7ly If White be a badge of Innocency Holynesse chastity purity as is pretended then why should not Archbishops Bishops Priests Deacons and all Cathedral-men wear white Hats Caps Gownes Cassocks Girdles Doublets Breeches Stockings Shooes but only black red or russet Vestments as sundry Popish Councils and our own Canons enjoyn them as well as white Rochets Surplisses or Lawn-sleeves Or why should they not wear only their shirts instead of Surplisses Rochets upon their Gowns Cassocks and wearing Cloaths or their Surplisses Rochets Lawn-sleeves under their other Cloaths Instead of shirts It was a witty Question a pratling Girle of seven years old demanded of Doctor Laud when Bishop of London arrayed in his white Lawn-sleeves and Rochet Pray Vncle why do you wear your shirt upon your Gowne and Sleeves when other men wear their Shirts under them At which the Bishop smiling could return her no Answer but this That it was the custom of Bishops to do it And had she demanded of him further how his white Sleeves Rochet alone could be a badg of his universal Innocency purity sanctity when his Gowne and all the rest of his Garments were coal-b lack or whether his Innocency purity sanctity were not put off together with his Lawn-sleeves Rochet and laid quite aside till he put them on again He could hardly have returned a satisfactory Answer to these Demands 8ly If Bishops and Clergy-men wear white Rochets Surplisses in the Church only to distinguish them from the people and others not in Orders Then 1. no unordained Singing-men Parish Clerks Choristers Scholars in our Universities should be commanded as now but prohibited to wear Surplisses in the Church 2ly Bishops and Ministers respective Consecrations Ordinations presentations inductions installments to their Bishopricks Benefices perception of their Rents profits tythes and their constant preaching praying officiating baptizing administring the Lords Supper and diligent exercising of their Ministry in the Church are sufficient of themselves without any Rochet or Surplisse to difference them from the people As good trees are best known by their fruits not leaves so are good pious holy Bishops and Ministers of the Gospel best known and distinguished from the Laity by their good fruits by their diligent discharge of their Duties Functions their exemplary transcendent Piety Charity Humility Heavenly-mindednesse and by renouncing the Pomps vanities riches honors of this present world and all the sinfull lusts of the flesh according to their Baptismal vow even as Pope Coelestine the 1. asserted long since in his Epistle to the French Bishop cited in the Title page The Council of Calchuth under our King Alswoold Anno 787. cap. 3. prescribes this as the principal badge and duty of every Bishop Priest ut diligenti cura ad Gregem sibi commissum praedicet The Councill of Clovesho An 747. and the Excerptions or Canons of Egbert Archbishop of York about the year 750. Decree Vt unusquisque Episcopus Sacerdos omnibus Festis diebus Dominicis Evangelium Christi praedicet populo Vt Episcopi nullatenus secularibus negotiis plusquam D●i servisiis quod absit as most have