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
A67904	The life of William now Lord Arch-Bishop of Canterbury, examined. Wherein his principall actions, or deviations in matters of doctrine and discipline (since he came to that sea of Canturbury) are traced, and set downe, as they were taken from good hands, by Mr. Robert Bayley, a learned pastor of the Kirk of Scotland, and one of the late commissioners sent from that Nation. Very fitting for all judicious men to reade, and examine, that they may be the better able to censure him for those thing [sic] wherein he hath done amisse. Reade and judge.; Ladensium autokatakrisis, the Canterburians self-conviction	Baillie, Robert, 1599-1662.	1643 (1643)	Wing B462; ESTC R22260	178,718	164

the pen of his man Pocklingtonne and the like to disgrace them with that stile 6 The English will have the Ministers and people to communicate in both kinds our booke enjoynes the Priest to receive in both kindes but the people onely in due order This due order of the people opposite to the communion of the Priest in both kindes may import the removall of one kinde from the people so much the more may wee feare this sacriledge from their hands since they tell us that our onely ground for communicating of the people in both kindes is stark naught that for this practice there may well be tradition but Scripture there is none Also that in divers cases the ancient Church did lawfully give to the people the bread alone that the Sacrament after the publick communion was oft reserved to be sent to the sick to be taken at private occasions and laid up in the Church in a publicke repository Now it is well knowne and the papists presse this upon us when they would rob the people of the cup that the wine was not sent to the sicke in a farre distance from the Church nor taken home by the people to be used with the bread in the times of straight nor set up in the Church in the Ciboir or Repositorie These changes of the English Liturgy which the Canterburians have made in some few pages lying together of the Scottish service if they be either few or small your selfe pronounce the sentence The last chapter containing the Canterburian maximes of Tyrannie ONe of the great causes of Protestants separation from Rome is the tyranny of the Romish Clergie whereby they presse upon the verie conscience of their people a multitude of their own devices with the most extreame and rigorous censures which can be inflicted either upon bodies or soules And for the more facilitating of their purposes they advance the secular power of Princes and of all Soveraigne Estates above all that themselves either crave or desire alone for this end that their Clerks may ride upon the shoulders of Soveraignty to tread under the feet of their domination first the Subjects and then the Soveraignes themselves How much our men are behinde the greatest tyrants that ever were in Rome let any pronounce when they have considered these their following maximes They tell us first that the making of all Ecclesiastick constitutions doth belong alone to the Bishop of the Diocesse no lesse out of Synod than in Synod That some of the inferiour Clergy may be called if the Bishops please to give their advice and deliberative voyce That the Prince may lend his power for confirming and executing of the constitutions made but for the worke of their making it is the Bishops priviledge belonging to them alone by Divine right 2. That in a whole kingdome the Bishops alone without the privatie of any of the Clergie of any of the Laity may abolish all the Ecclesiasticall judicatories which the standing and unrepealed lawes which the constant customes ever since the reformation had setled and put in their roomenew forraigne Courts which the kingdome had never knowne scarce so much as by their name That at one stroke they may annull all the Acts of three or fourescore Nationall Assemblies and set up in their roome a Book of Canons of their owne devising That they may abolish all the formes used in the worship of God without any question for threescore yeeres and above both in the publicke prayers in the administration of the Sacraments in singing of Psalmes in preaching the Word in celebrating of marriage in visiting the sicke and in ordination of Ministers neither this alone but that it is in their hand to impose in place of these accustomed formes foure new Bookes of their owne of Service of Psalmes of Ordination of Homilies All this our Bishops in Scotland have done and to this day not any of them to our knowledge can bee moved to confesse in that deed any faile against the rules either of equity or justice what ever slips of imprudence there may bee therein And all this they have done at my Lord of Canterburies direction as we shall make good by his owne hand if ever we shall bee so happy as to be permitted to produce his owne authentick autographs before the Parliament of England or any other Judicatorie that his Majestie will command to cognosce upon this our allegeance Readily Rome it selfe cannot be able in any one age to parallell this work which our faction did bring forth in one yeare It is a bundle of so many so various and so heavie acts of tyrannie Certainly England was never acquaint with the like we see what great trouble it hath cost his Grace to get thorow there one poore Ceremonie of setting the Communion Table Altar wayes for there themselves dare not denie that it is repugnant to the established Lawes of their Church and state for any Bishop yea for all the Bishops being joyned to make the poorest Canon without the voyces of their Convocation house or nationall Assembly yea without the Parliaments good pleasure 3. They avow that all their injunctions though so many and so new yet they are so holy and so just that the whole kingdome in conscience mustembrace them all as the commands of God That whoever will be so peart as to affirme in any one of them the least contrariety to the Word of God he must have no lesse censure then the great excommunication from which he must never be relaxed but by the Bishops own mouth after his publick repentance and revocation of so vile an errour That his bodily and pecuniall penaltie shall be at the free-will and discretion of the Bishop That the worthiest men of any liberall profession get favour to lose but their eares to have their nosesslit and cheeks burnt for contradicting their innovations That the furthest banishments for tearme of life is a priviledge which their indulgence may grant but to few That the vilest dungeons irons whippings bread and water chaining to posts without all company day or night in the coldest and longest winters is but a part of their opposers deserving That the greatest Nobles of the Land ought in Law to forfeit their Life and Estate if they be so bold as to put their hand to a supplication unto their gratious Prince against their practices That all this is but just severity and the very expedient meane to advance their cause which they glory hath well neere already close undone their opposites and which they boast shall still bee used But alas it is gone now beyond boasts when they are the second time upon the very poynt to kill millions of the Kings best Subjects to dash together all his dominions in a bloody warre as pitchers one upon another for the confirmation of their intollerable tyranny where long it hath beene tottering and the

avowedly sets out in the twentie ninth yeare and those new pieces never heard of which in the thirtie one yeare are set out by M. Aylward under the name of the English Martyrs as also that writ of Overall which Montagu puts out with his owne amplifications in the thirty six yeare These and the like pieces must in reason be ratherfather'd on those who put them forth then upon their pretended authors who readily did never know such posthume children or else did take them for such unhappy bastards as they were resolved for reasons known to themselves to keep them in obscurity and never in publike to avow them as their owne In this Canon there are two parts most principall which the papists call the Heart and Head thereof The prayers of consecration and of oblation this head the English strikes off this heart they pull out of their Booke that the wicked Serpent should not have any life among them But our men are so tender and compassionate towards that poore Beast that they will again put in that Heart and set on that Head The consecration and oblation they will bee loth 〈◊〉 want Consider then these mens changing of the English booke towards both those the two incomparable worst parts of the whole Masse First the English scrapes out all mention of any consecration for however we delight not to strive with the papists any where about words yet in this place while they declare expressely that by consecration of the Elements they doe understand not the sanctification of the Elements by the word and prayer but a secret whispering of certaine words upon the Elements for their very Transubstantiation Consecration in this place being so taken by the papists the English rejects it and will have nothing to do therewith but our men being more wise and understanding their owne ends put up in their rubrick in capitall letters formally and expressely their praier of consecration 〈◊〉 The Papists to the end that their consecratory words may bee whispered upon the elements for their change and no wayes heard of the people who perchance if they heard and understood them might learne them by heart and in their idlenesse might pronounce them over their meales and so which once they say was done Transubstantiate their ordinary food into Christs body for the eschewing of these inconveniences they ordaine the consecration to bee made in the outmost corner of the church so far from the eares of the people as may be and for the greater security they ordaine their priests in the time of consecration both to speake low and to turne their backs upon the people For to remedy these wicked follies the English expressely ordained their Communion Table to stand in the body of the Church where the Minister in the mids of the people might read out openly all the words of the Institution But our men to returne to the old fashion command the table to be set at the East end of the Chancell that in the time of the consecration the priest may stand so farre removed from the people as the furthest wall of the Church can permit and as this distance were not enough to keep these holy words of 〈◊〉 from the prophane eares of Laicks our book hath a second Rubrick enjoyning expressely the priest in the time of Consecration to turne his backe on the people to come from the North end of the Table and to stand at such a place where bee may use both his hands with more decencie and ease which is not possible but on the West side alone for on the South side the commoditie is just alike as in the North. On the Eastnone can stand for the Table is joyned hard to the Wall and whosoever stands at the West side of the Altar his Back is directly to the people that are behind him They say for this practise many things first That in the good holy Liturgie of Edward the sixth the Priest was ordained to stand with his back to the people Againe that alwayes in the ancient church the priests stood in the uppermost end of the church divided from the people behind them with railes and vailes and other distinctions 3. That Scripture is the ground of this practice for so it was in the Jewish Church the Priest when hee went into the Sanctuary to pray and offer incense for the people they stood without and never did heare what he spake nor saw what he did If from this practice wee would inferre with Bellarmine that the priest in the consecration might speake in latine or in a language unknown to the people since God to whom he speaks understands alllanguages the elements upon which the consecratorie words are murmured understands none and the people for whom alone the vulgar language is used is put backe from the hearing of the consecration we know not what in reason they could answer But this weknow that the maine ground whereupon we presse the use of the vulgar language not onely in the consecration as they call it but in the whole service of God I meane the warrant of Scripture they openly denie and for it gives no ground but the old tradition of the Church 3 When our priest is set under the East wal within his raile his backe upon the people he is directed to use both his armes with decency and ease what use here can be made of the priests armes except it be for making oflarge crosses as the masse Rubricks at this place doth direct We doe not understand only we bave heard before that they avow the lawfulnesse of crossing no lesse in the supper than in Baptisme 4. The prayer which stands here in the English booke drawne from the place wherin it stood of old in the Masse to countenance the transubstantiation of the bread and wine into Christs body and blood but standing in this place before the consecration it is clear of all such suspition Our men are so bold as to transplant it from this good ground to the old wicked soyle at the backe of the consecration where it wont to stand before in the old order of Sarum 5. In the next English prayer we put in the words of the Masse whereby God is besought by his omnipotent spirit so to sanctifie the oblations of bread and wine that they may become to us Christs body and bloud from these words all papists use to draw the truth of their transubstantiation wherefore the English reformers scraped them out of their Booke but our men put them fairely in and good reason have they so to do for long agoe they professed that about the presence of Christs body and blood in the Sacrament after consecration they are fully agreed with Lutherans and papists in all things that is materiall and needfull as for the small difference which remaines about the formalitie and mode of presence it is but a curious and undeterminable question whereabout there would bee