Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	wont_a	write_v	writer_n	42	3	7.9182	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12700	A brotherly persvvasion to vnitie, and vniformitie in iudgement, and practise touching the receiued, and present ecclesiasticall gouernment, and the authorised rites and ceremonies of the Church of England. VVritten by Thomas Sparke Doctor in Diuinitie. And seene, allowed, and commended by publike authoritie to be printed	Sparke, Thomas, 1548-1616.	1607 (1607)	STC 23019.5; ESTC S102433	84,881	104

it fitter and more to edification to read a chapter of the new for any that is appointed of the old then so to do And indeed this being euen so as any man may see it is in that place in that thereby he is so left to his discretion to change any chapter appointed to be read of the old and therefore thereby some times may so do with a canonicall chapter what reason hath any man to thinke but that hee may so do also with the Apocrypha or who can truly say that euer yet any minister was troubled for his quietly and peaceably taking and vsing his liberty herein you heard also before what the same reuerend man truly reported to haue been said by his Maiestie in the foresaide conference touching the omitting the reading of any apocrypha chapter that iustly might be charged with any fault crossing the canonicall Page 63. of his report thereof since in print Further certaine it is that Doctor Abbots Deane of VVinchester one called also to the foresaid conference and then vice chauncellor of Oxenford in his answere of late published against Doctor Hill Page 317 vrgeth againe the direction of the said preface to the second booke of Homilies published by authoritie 1563 whereas the booke was authorised some foure yeares before to proue that the minister by warrant from thence may lawfully in stead of any of the Apocryphall Chapters appointed to be read on sundaies and holy dayes and therefore much more as hee saith vpon the working dayes as he in his wisedome and iudgmēt shall think fit vsing prudence and discretion in that behalfe read other canonicall lessons and so likewise others in print haue answered this obiection since as it should seeme with the good liking and allowance of them that be in authority which being so all the branches of this obiection are euen thereby quite cut of as also all the hard consequents imputations by reason therof imposed vpon the booke or the order thereof so farr as conformity is vse and practise therunto reach are vtterly remoued especially seeing also in the preface of the booke it is said that nothing is therby appointed to bee read out eyther the pure word of god or that which is euidētly groūded thereupon and the late Archbishop as plainly refuses to defend any thing allowed thereby to be read not grounded vpon the word of God Page 720. of his foresaid booke But suppose the worst namly that it be not or were not so or if it had beene so that now yet by better view of the Callender for the order in this respect in August and by the canons it were taken away as some alleadge though looking thereinto and as seriously considering therof as I can I find nothing to lead any man iustly to think that in that regard the case is any thing altered or otherwise then it was before yet though by the booke we be tyed neuer so strictly to read them yet we are not therby bound to iustifie them to be faultlesse neither do we for likewise by the said booke by a certaine rubrick in the treatise of the communion wee allow sermons to be made and if we read not a homily wee should preach yet we therby do not iustifie all sermons made according to that order alwaies to bee without all faults but surely most if not all the supposed faults against them that by the book are appointed to be read by fauourable construction would bee much lessened if not quite remoued And in that by the very expresse order of our booke wee are both before after we read them to note out of what booke euery chapter thereby appointed to be read is taken and in the sixt article of the booke of articles published first concluded on in conuocation 1562 which was three yeares after the booke was first authorised all the Apocrypha bookes are apparently seuered from the canonicall there further it is said that as Hierom faith the Church doth read them for example of life instruction of manners yet it doth not apply them to establish therby any doctrine it is most euident howsoeuer they are appointed to be read and some canonicall omitted and on some solemne feast daies and holy daies and as chapters of the holy scriptures or of the old Testament that yet by none of these or all these together may wee or can wee gather without doing the Church of England manifest wrong that euer it was or is her meaning to equall them much lesse to make them in dignity or in edifiing superiour to any of the canonicall but rather indeed all these notwithstanding her meaning and desire is that euerie one should know that they are but Apocrypha chapters and therefore farre inferiour to any of the caconicall especially wee hauing acquainted our people as we should which bee canonicall bookes and which bee apocrypha teaching them euen by their names to know and discerne them In common charity therefore wee are bound whensoeuer either in the booke or in the Homilies they are said either to be Chapters of the old Testament or holy Scripture to conceiue whereas holy scriptures or old Testament are taken either according to the vulgar and common speech for all that commonly is wont to bee bound togither in Bibles with the holy scriptures of the old testament or more properly and strictly for those onely bookes therof that we are sure were written by such direction of the holy spirit that preserued the writers thereof from all erring therein which therefore onely wee count and call canonicall in so speaking of them that the said books speake and therefore are to be vnderstood so to do onely in the former sense And when therein there is comparison made betwixt chapters of the old testament of lesse and more edifying we can not for the foresaid manifest difference acknowledged to be by our Church betwixt all the canonicall bookes of the old Testament and all the Apocrypha euen in that respect vnderstand it to be betwixt any canonicall appointed to be read or not read and the Apocrypha set down to be read but only betwixt the canonicall appointed thereby to be read and those that are not And looking into the Kallender for proper lessons for sundaies and holy daies in that therby I find none but canonicall appointed for the sundaies and Apocrypha often for Saints daies I alwaies haue taken it that euen thereby our churches meaning was plainly to giue vs all to vnderstand that as shee in her regard and estimation preferres the Lords daie before all other holy daies so she would haue vs euen by this order to see that so she preferred the canonicall before the Apocrypha in worth credit and dignity but suppose the comparison shold by the booke be meant of certaine chapters of the Apocrypha it is so for that the same are wholy consonant with the canonicall and are more now to our edification then the canonicall either for

that haue subscribed before is rather an argument of inconstancy in them then otherwise And this is well knowne and doubtles the Bishop I am perswaded by publike record vnder our hands can proue that very few or none of vs that haue entred into the ministry or haue beene instituted or admitted by them to any liuing since the thirteenth yeare of her Maiesties raigne that last was but wee haue both for the one and the other how oft so euer that hath beene in the latter respect so oft subscribed vnto the consideration whereof one would thinke might bee some motiue vnto vs the lesse to sticke at it now againe if neede so require 3 This also in my opinion may bee an other of some force the rather to draw vs thereunto that we plainely see in the second article the reuerend fathers and our brethren that first with them agreed in Conuocation that this forme to breed vnitie and vniformitie as they hoped of subscription should be vrged thereby only concluded that we should aduouch nothing to bee contained in those two bookes mentioned in the second article and about which indeed all the question is as I haue sayd in this case contrarie to the word of God Which as I and many others haue heard some of the chiefe that then were protest they did of purpose therby to ease the consciences of the subscribers as much as might be for that as they knew sundry things within the compasse of the said bookes to be prater verbum diuersa à verbo which was lawfull enough in things of that nature that they were so they knew also that it was far les to say accordingly that they contained nothing contrarie to the word then that all things contained therein were agreeable to the word as they require we should say touching the booke of Articles containing the most substantiall grounds and points of the doctrine of faith and the Sacrament wherof the third article is vnlesse therfore in their sense we can shew some things that those bookes containe contrary to the word we say nothing against the forme of subscription thereby required 4 To say or thinke that the booke of Common prayer containes some thing contrarie to the word of God either because it appoints the Canonicall Scriptures but to be read as it doth or the Apocrypha chapters mentioned in the Kalenders I hope by that which I haue said before at large of both those points it wil or may appear that therfore it is not so For therby I haue shewed that in good construction and but yet in such as may well stand with any thing set downe in those kookes in both those respects it containes nothing but that which a man may lawfully accordingly practise conforme himselfe vnto therfore nothing contrary to the word and the like also I hope I may assume of all the rest contained therin in the foresaid discourse cleared of the obiectiōs made against thē touching cōformity that therfore now againe I shall not need to trouble the reader with any further rehersall therof For as I said in the beginning so far as one may lawfully with a good conscience go in his practise vse he may also go in this forme of subscribing therunto and this is certaine also that that which the authorised book containes not nor binds vs to practise lying within the compasse of these things we shold practise if the books meaning were indeed to bind vs thereuno that we need not thinke that it containes at all thus farre to be iustified by subscription Let vs heare therfore what further particularly can be obiected against this subscription either out of the book of comon prayer or out of the other Some thing further I find to this end obiected out of the tracts of the communion baptism something out of that of confirmation 5 Out of the tract of the communion for the sicke that there in a certaine case the communion is allowed to be administred to one alone as namely when he is sicke of a contagious disease and none can be got to communicate with him and that it is there in the treatise of the publike communion also permitted vnto some of the communicants to make the generall confession of sinnes in his owne name and of all the rest as it is there set downe both which are held to be contrarie to the word For that the minister by the institution is to say eate ye and drinke yee all of this which he cannot say to one alone and that so to make confession of sinnes is held to be by the word properly and onely belonging to the minister Neither of these I alledged in the former discourse because though they bee both in the communion booke yet they are neither of them there so set downe as that necessarily either of them need euer come into practise and very seldome or neuer haue they or are like to do for in the former it is expresly set downe that in that case onely vpon speciall request of the diseased the minister may alone communicate with him it saith not that either he must or ought and therfore we may be sure for feare of his owne perill he will chuse rather not so to do then so to administer it especially seeing the preface to the communion for the sicke and a rubricke after therein seeme rather to wish that to be neuer ministred without a conuenient companie and that the people by oft communicating and by good instruction shall be brought to that vnderstanding that they should neuer need to desire it so inconueniently to be administred and the 67 Canon now binds not the minister to go so much as to visit the sick in case his disease be known or but probably suspected to be infectious and the other is also so permitted to one of the receiuers in the rubricke before the sayd confession as that the said confession is to be made either by one of them or by one of the ministers or by the priest himselfe and therefore being so set downe that alwayes it shall lie in the ministers or priests choise whether any of the other lay communicants shal say it or no they haue wil may by the book so preuēt that incōuenience that it shall need neuer more then it hath done come to be so vsed And thus also indeed we see euen by the same reasons that neither of these are so contained in the booke as that they need to trouble any in the subscribing thereunto And therefore as the latter is not once remembred either by the writers of the admonition or by M. Cartwright as worthy once to be obiected against the booke so the other though it be obiected by both is neither acknowledged nor once defended by the late Archbishop in his answer vnto them as you may see Pag. 528. 229. of his booke as at all contained or mentioned in the seruice booke yea Pag. 525.