Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	new_a	scripture_n	testament_n	8,305	5	8.0705	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61518	A peace-offering an earnest and passionate intreaty, for peace, unity, & obedience ...	Stileman, John, d. 1685.	1662 (1662)	Wing S5554; ESTC R12102	300,783	364

are in the Romish Ritual it being neither consonant to Religion Reason or Policy to overthrow all that was before them but only to Reform that which was amiss among them Reformation is not a total Eradication or destruction of all that thing which is to be reformed but a Separation of the Evil from the Good of Errour from the Truth of corruptions and abuses from the good proper and holy use of a thing Our wise Reformers therefore did their work as became Christian Confessors and Martyrs when they rejected the Dross and kept the Gold when they cast out that which was evil and retained still that which was good So that something is yet preserved in our Liturgy which is in their Ritual upon very good reason And yet 2. Sect. 4 This is not enough to prove this Book wholly or only taken out of that For let any man but compare them and they shall see so much difference both in Matter and Form as that they cannot rationally conclude the one to be the only foundation of the other or this to be wholly taken thence For Had not those holy and learned Reverend men who were the Compilers of this Liturgy the Scriptures the holy Word of God before them Without doubt they had And are not all those Chapters of the Old and New Testament all those Psalms and Scriptural Hymns all the Epistles and Gospels taken out of those holy Scriptures Or can we with any shadow of reason say They are taken out of the mass-Mass-book because happily some of them may be there as well as in ours when it is evident that these at least are not taken thence but from an higher and purer fountain The Word of God Again Had not those holy Compilers many other Liturgies also before them to consider besides that Popish Ritual questionless they had Liturgies used in the Ancient and Greek Church which owed and acknowledged no subjection either to the Pope or Church of Rome and Forms of Prayer used in several Churches before ever there was a Pope as Pope is now taken in the world And are not a very great part of our Prayers and Hymns and many yea most if not all those short Versicles and Responds such as the Sursum Corda the Lord have mercy c. the Gloria Pairi and several more in the ancienter and purer Forms of the Church as those who compare them shall find and those who are acquainted with Antiquity know they are Why shall we say then that they were all taken out of the Mass-book when those holy men had other Rituals in their eye of an elder and purer composition Further what is retained in ours and sound among the Papists is it not good is it not agreeable to the Word of God and if so how can we excuse our selves from the guilt of a very great excess of uncharitableness when we shall say that the framers of this Liturgy took these things out of the Mass-book and not out of the Scriptures with which so evidently they do agree 3. Sect. 5 For the yet clearer understanding of this let me give you one Note out of an eminent (a) Ball. Trial of grounds of Separ chap. 8. answ to obj 4. p. 153. Non-Conformist in answer to this very objection urged with virulence enough by the Separatists in those times His words are We are to note that the Mass in former times did signifie the worship of God which consisted in Publick Prayers Thanksgivings Confession of Faith Singing of Psalms Reading and Interpreting the holy Scriptures and Receiving of the Lords Supper and so the Ancient Mass and Liturgy were the same This is evident for (b) See Gratian de Consecr dist 1. Can. 12. 50. 54. Ex Concil Fol. 4. Can. 12. Ambr. Ep. 35. l. 5. Conc. Milev Can. 12. Bellar. de Mis l. 4. c. 1. To hear Mass was then but to be present at and attend to the publick Service of the Church as by the evidence of Antiquity it appeareth which even the Papists are forced to confess But now the Roman Mass is put for the Vnbloody Sacrifice of the Body of Christ which the Priest doth offer up for the quick and dead And in this sense do they take it when they say our Service-book is taken out of the Mass-book but it should rather be said The Mass-book was in time added to our Communion-book and by the purging out of the Mass it is now restored to its former purity Popery is a Scab or a Leprosie that cleaveth to the Church and the Mass an abomination ann xed to the Liturgy Before the Mass was heard of in the world or began to be hatched there was stinted Liturgies in the Church for substance much what the same with ours The Eastern Churches had their Liturgies first and the Western borrowed many things from them The Ancient Liturgies attributed to James Basil Chrysostom are Counterfeit but divers things in them contained were in use in the Primitive Church without question They had their appointed Lessons out of the Law and the Prophets and the Psalms and Evangelists their stinted Prayers and Forms of Celebration with some variety but in substance all one in a manner The Forms were at first more brief afterwards enlarged and by enlargement as it often happens corrupted and defiled Corruption as a disease by this means cleaving to the Liturgy it was necessary it should be corrected and recovered to its first integrity and soundness The Cardinal Quignonius by the command of Clement the Seventh so changed the Roman Breviary that for the most part it was rather like an English Book of Prayers than a Roman Breviary And the English Liturgy gathered according to the Model of the Ancients and the Purest of them is not a Collection out of the Mass-book but a Refining of that Liturgy which heretofore had been stained with the Mass If it was wholly taken out of the Mass-book Note this Dilemma I should desire to know how the Mass-book came to have those things in it which are found in the Book of Common Prayer sound and Holy for Matter and directly contrary to Antichristianism If these things were in the book before then all things therein were not of Antichrist but he only usurped them and it is lawful for the True Man to claim his own goods wherever he finds them If they were not in the Mass-book then all things are not taken out of it but some things restored out of purer Antiquity which the Man of Sin had wickedly expunged And to this discourse he addes the judgements of other Non-Conformists also The Ministers of Lincoln (c) Acts and Men. Vol. p. 1631. of Dr. Taylor 's Testimony concerning our Service-Book never judged the use of the Book unlawful never thought it lawful to separate from the Prayers of the Congregation never refused the use of the Book though in some things they desired to be excused The Churches of God have

Law of full Authority and this Covenant imposed by those whose Authority as to such a thing is justly questioned and expresly against the Royal Assent which is essential to a Law of England And can it with any shadow of Reason be denied to be lawful to subscribe to that Government which was established of Old and is restored and re-established now by unquestionable and the Soveraign Authority and when we are only required obedience not to condemn all other Forms but only to acknowledge this and this also as good and lawful and agreeable to the Word of God Let but men seriously make these reflections in their unprejudiced thoughts and give an impartial judgment and they will see no worse conditions required of them than they themselves did sometimes put upon their Brethren and nothing required which is in it self evil but what may lawfully be submitted to without sin yea and ought to be submitted to rather than violate the Peace or make a Schism and Division in the Church Sect. 75 2. Having dispatched this matter of Ordination the remaining difficulty is about the matter of Re-ordination The matter of Re-ordination stated and cleared This is accounted a thing unsufferable that those who were ordained and received a Commission to the Evangelical Ministry must now be forced in effect to deny that Ministry so received and take it up again from the hands of the Bishop But In answer to this Scruple I say Sect. 76 1. It will be granted that this is a question that hath not been much disputed and the examples of the practice are rare in the Church There are said to be some Ancient Canons which deny and forbid it And one of those called the Apostles Canons confessedly later than the Apostles whose names they bear decreeth That (a) Si quis Episcopus aut Presbyter aut Diaconus secundam ab aliqu● ordinationem susceperit deponitor tam ipse qui ipsum ordinarit Can. Ap. 67. Both the Re-ordainer and the Re-ordained shall be deposed I know also there is a common Saw in the Romish Church in that old Fryers verse or thing like a verse Bis (b) B. Baptismus O. Ordo C. Confirmatio BOC non dantur sed (c) E. Eucharistia M. Matrimonium P. P●nitentia U. Unctio extrema EMPV reiterantur The Fathers in the Trent Conventicle anathematizing all that shall deny the indelible character imprinted by those three of their Sacraments Baptism Orders and Confirmation which they deny therefore to be reiterated But what this indelible character is they have not told us nor do we find where the Scriptures mention it nor is it that I know of such reckoning among Protestants But though these deny it yet can any thing hence be an Argument to prove it unlawful to submit to it Those who herein dissent will not think themselves bound in other things to be tyed up either by those Apostolical Canons or those other Councils in the business of Episcopacy and why then obliged in this which they determine with no more Authority And much less are we to be swayed by the Popish decisions who acknowledge neither their Authority nor understand their indelible character especially considering Sect. 77 2. That this is not a thing so strange or new in some Protestant Churches a learned man (d) Humph. of Reordin Sect. 2. p. 22. who it seems hath studied this point for the satisfaction of his own conscience as to his own practice doth furnish us with these two Testimonies for the Books I confess I have not by me to examine one of Chemnitius who saith (e) Chemnit Exam. Conc. Trid. de Charactere Quod Baptismus non sit iterandus de magna re agitur Pactum gratia in illo nobiscum Deus in it Illud vero quod Baptismè proprium est ut se noniterctur ad suos o●dines transtulerunt That Baptism is not to be repeated is a thing of weight because in that God enters into a Covenant of grace with us But what is proper to Baptism viz. That it may not be reiterated They i. e. the Trent Fathers for which he blames them have transferred to their own orders too Surely if this denial of iteration of orders be blameable in the Papists as in that learned mans judgment it is it cannot be blamed in us to allow it unless to deny and allow be the same thing The other is Dr. Baldwin that learned Professor at Wittenberg giving his judgment in this case which he putteth thus viz. Whether a man ordained by the Papists may be ordained again by us In his answer he maintains the no necessity but clearly alloweth the lawfulness of it (f) Baldvin de Casib Consc l. 4 c. 6. cas 6. Quod siquis existimet se tranquilliùs suo in nostris Ecclesiis offic o persungi posse si etiam nostris ritibis ad sacro-sanctum ministerium utatur nibil obstat quin ordinationem 〈◊〉 nostris accipere possit nec enim cadem est ratio Ordinationis ac Baptismi qui iterari non potest ●ecenim Sacramentum est Ecclesia illa autem externus tantum rit●● If any man saith he think that he can with more tranquility or freedom perform his office and duty in our Churches if also he use our Rites i. e. enter our way into the Sacred Ministry nothing hindereth but that he may also receive Ordination from ours for there is not the same reason of Ordination as of Baptism which may not be iterated for this is a Sacrament that only an external Rite of the Church Sect. 78 3. That the former Bishops of England were against a Re-ordination is confessed but withal it must be acknowledged that the case with them and among us now is far different The question then was concerning the admission and reception of those who had received Orders in Forraign Churches of the Presbyterian way as the Scottish Dutch or French for several instances may be given of some of them received and admitted into English livings and preferments The question was Whether these being ordained only by Presbyteries the Churches from whence they came having no Bishops they should be re-ordained here before they should be admitted to English livings who had an Episcopacy over them In this case they concluded in the Negative and that charitably and like Christians for in those Churches which had no Bishop an indispensable necessity lieth upon all that will be ordained to receive their orders in the way that is current among them or they must have none And I never heard of any of our Church that did upon that account pronounce their Ordination null or their Ministry void but did acknowledge it though not so regular as they judged it should be yet valid being done (g) Si Orthodoxi Presbyteri ne pereat Ecclesia alios Presbyteros cogant●● ordinare ego non ausim bujusmodi ordinationes pronunciare irritas Daven Determ Quaest 42. If the