Selected quad for the lemma: england_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	ceremony_n	church_n	rite_n	3,560	5	9.9325	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43553	A survey of the estate of France, and of some of the adjoyning ilands taken in the description of the principal cities, and chief provinces, with the temper, humor, and affections of the people generally, and an exact accompt of the publick government in reference to the court, the church, and the civill state / by Peter Heylyn ; pbulished according to the authors own copy, and with his content for preventing of all faith, imperfect, and surreptitious impressions of it.; Full relation of two journeys	Heylyn, Peter, 1600-1662.	1656 (1656)	Wing H1737; ESTC R9978	307,689	474

used in the reformed Churches But the reformed Churches are very many and their confessions in some points very different The Lutheran Confessions are for consubstantiation and ubiquity the English is for Homilies for Bishops for the Kings Supremacy and so not likely to be intended The confession then here intended must be that only of Geneva which Church alone is thought by some of them to have been rightly and perfectly reformed Chap. 4. 1. To propose the Word of God The fashion of it this such as by study have enabled themselves for the holy Ministery upon the vacancy of any Church have by the Collequie some time appointed to make trial as they call it of their gilt The day come and the Colloquie assembled they design him a particular place of Scripture for the ground of his discourse which done and the proponent for so they term him commanded to withdraw they passe their censures on him every one of them in their order if they approve of him they then send him also to propose unto the people as in the second Article Chap. 4. 〈◊〉 And that bareheaded And this it may be because Candidates p 〈…〉 venture because not yet initiated For themselves having once attained the honour to be Masters in Israel they permit their heads to be warmly covered a thing not in use only by the Ministers of the Geneva way but as my self have seen it among the Priests and Jesuites I know the putting on of the hat is a sign of liberty that the Laconians being made free Denizens of Lacedemon would never go into the battail nisi pileati without their hats and that the Gent. of Rome did use to manumit their slaves by giving them a cap whereupon ad pileum vocare is as much as to set one free Yet on the other side I think it little prejudicial to that liberty not to make such full use of it in the performance of those pious duti 〈…〉 True it is that by this book of Discipline the people are commanded to be uncovered during the Prayers the reading of the Text the ●inging of the Psalmes and the administration of the Sacraments Chap. 8. 3. But when I call to minde that S. Paul hath told us this 1 Cor. 11. That every man praying or prophecying with his head covered dishonoureth his head I shall applaud the pious modesty of the English ministery who keep their heads uncovered as well when they prophecy as when they pray To give them institution by imposition of hands A ceremony not used only in the Ordination if I may so call it of their Ministers but in that also of the Elder and of the Deacons persons meerly Laical But this in mine opinion very improperly for when the Minister whose duty it is instals them in their charge with this solemn form of words he doth perform it Je t' impose les mains c. viz. I lay mine hands upon you in the name of the Consistory by which imposition of hands you are advertised that you are set apart from the affairs of the world c. and if so how then can these men receive this imposition who for the whole year of their charge imploy themselves in their former occupations at times and that expired return again unto them altogether A meer mockage of a reverent ceremony Chap. 4. 3. Giving and receiving the hand of Association An ordinance founded on that in the 2. to the Gal. 5. viz. They gave unto me and Barnabas the right hands of fellowship An embleme as it is noted by Theod. Beza on the place of a perfect agreement and consent in the holy faith Quod Symbolum esset nostrae in Evangelii doctrina summae cousensionis and much also to this purpose that of learned Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This phrase of speech borrowed no question from the customes of those times wherein the giving of the hand was a most certain pledge of faith and amity So Anchises in the third book of Aeneids Dextram dat juveni atque animum praesenti pignore firmat so in another place of the same author Jungimus hospitio dextras Commissaque dextera dextrae in the Epistle of Phillis to Demophoon Whereupon it is the note of the Grammarians that as the front or fore-head is sacred to the Genius and the knees to mercy so is the right hand consecrated unto faith But here in Guernzey there is a further use made of this ceremony which is an abjuration of all other arts of preaching or of government to which the party was before accustomed and an absolute devoting of himself to them their ordinances and constitutions whatsoever So that if a Minister of the Church of England should be perchance received among them by this hand of association he must in a manner condemn that Church of which he was Chap. 5. 5. That they maintain them at the publick charge A bounty very common in both Islands and ordered in this manner the businesse is by one of the Assembly expounded to the three Estates viz. that N. N. may be sent abroad to the Universities of France or England and desrayed upon the common purse If it be granted then must the party bring in sufficient sureties to be bound for him that at the end of the time limited he shall repair into the Islands and make a profer of his service in such places as they think fit for him if they accept it he is provided for at home if not he is at liberty to seek his fortune Chap. 6. 3 How they behave themselves in their several families By which clause the Elders authorised to make enquiry into the lives and conversations of all about them not only aiming at it by the voice of fame but by tampering with their neighbours and examining their servants It is also given them in charge at their admission into office to make diligent enquiry whether those in their division have private prayers both morning and evening in their houses whether they constantly say grace both before meat and after it if not to make report of it to the Consistory A diligence in my minde both dangerous and ●awcy Chap. 8. 1. To be assistant at the publick prayers The publick prayers here intended are those which the Minister conceives according to the present occasion beginning with a short confession and so descending to crave the assistance of Gods Spirit in the exercise or Sermon then in hand For the forme the Geneva Psalter telleth us that it shall be left alla discretion du Ministre to the Ministers discretion the form of Prayers and of Marriage and of administration of the Sacraments there put down being types only and examples whereby the Minister may be directed in the general The learned Architect which took such great pains in making the Altare Damascenum tels us in that piece of his that in the Church of Scotland there is also an Agenda or form of prayer and of ceremony but for

for without the sweat and bloud of the people no Pillages no Impositions upon our private wares no Gabels upon our commodities Nullum in tam in●enti regno vectigal non in urbibus pontiumve discriminibus Publicanorum stationes as one truely hath observed of us The monies which the King wanteth to supply his necessities are here freely given him He doth not here compell our bounties but accept them The Laws by which we are governed we in part are makers of each Paisant of the Countrey hath a free-voice in the enacting of them if not in his person yet in his proxie We are not here subject to the lusts and tyranny of our Lords and may therefore say safely what the Jewes spake ●actiously That we have no King but Caesar The greatest Prince here is subject with us to the same Law and when we stand before the tribunall of the Judge we acknowledge no difference Here do we inhabite our own houses plough our own Lands enjoy the fruits of our labour comfort our selves with the wives of our youth and see our selves grow up in those children which shall inherit after us the same felicities But I forget my self To endevour the numbring of Gods blessings may perhaps deserve as great a punishment as Davids numbring the people I conclude with the Poet O fortunati minium bona si sua norint Agricolae nostri And so I take my leave of France and prepare for England towards which having stayed 3 days for winde and company we set forwards on Wednesday the 3 of August the day exceeding fair the Sea as quiet and the winde so still that the Mariners were fain to takedown their Sails and betake themselves unto their Oares Yet at the last with much endevour on their side and no lesse patience on ours we were brought into the midst of the channell when suddainly But soft what white is that which I espie Which with its ●●stre doth eclipse mine eye That which doth N●ptunes fury so disdain And beates the Billow back into the main Is it some dreadfull Scylla fastned there To shake the Sailor into prayer and fear Or is 't some Island floating on the wave Of which in writers we the story have T is England ha t is so clap clap your hands That the full noise may strike the neighbouring Lands Into a Pal●ie Doth not that lov'd name Move you to extasie O were the same As dear to you as me that very word Would make you dance and caper over board Dull shipmen how they move not how their houses Grow to the planks yet stay here 's sport enough For see the sea Nymphs foo● it and the fish Leap their high measures equall to my wish Triton doth sound his shell and to delight me Old Nereus hobleth with his Amphitrite Excellent triumphs But curs'd fates the main Quickly divides and takes them in again And leaves me dying till I come to land And kisse my dearest Mother in her sand Hail happy England hail thou sweetest Isle Within whose bounds no Pagan rites defile The purer faith Christ is by Saints not mated And he alone is worship'd that created In thee the labouring man enjoyes his wealth Not subject to his Lords rape or the stealth Of hungry Publicans In thee thy King Feares not the power of any underling But is himself and by his awfull word Commands not more the begger then the Lord. In thee those heavenly beauties live would make Most of the Gods turn mortals for their sake Such as outgo report and make ●ame see They stand above her hig'st Hyperbale And yet to strangers will not gr●te● the blisse Of salutation and an harmlesse kisse Hail then sweet England may I 〈◊〉 my last In thy lo●'d armes and when my dayes are past And to the silence of the gr 〈…〉 I must All I desire is thou wouldst keep my ●ust The End of the Fifth Book and the first Journey THE SECOND JOURNEY CONTAINING A SURVEY of the ESTATE of the two ILANDS Guernzey and Jarsey With the ISLES appending According to their Politie and Formes of Government both Ecclesiasticall and Civill THE SIXTH BOOK LONDON Printed by E. Cotes for Henry Seile over against St. Dunstans Church in Fleetstreet 1656. A SURVEY of the ESTATE OF Guernzey and Jarsey c. The Entrance 1 The occasion of c. 2 Introduction to this Work 3 The Dedication 4 and Method of the whole The beginning continuance of our Voyage with the most remarkable passages which hapned in it The mercenary falsnesse of the Dutch exemplified in the dealing of a man of warre WHen first I undertook to attend upon my Lord of Danby to the Islands of Guernzey and Jarsey besides the purpose which I had of doing service to his Lordship I resolved also to do somewhat for my self and if possible unto the places For my self in bettering what I could my understanding if peradventure the persons or the place might add unto me the knowledge of any one thing to which I was a stranger At the least I was in hope to satisfy my curiosity as being not a little emulous of this kind of living Multorum mores hominum qui vidit urbes which had seen so much of men and of their manners It was also not the last part of mine intention to do something in the honour of the Island by committing to memory their Antiquities by reporting to posterity their Arts of Government by representing as in a Tablet the choycest of their beauties and in a word by reducing these and the Achievements of the people as far as the light of Authors could direct me into the body of an History But when I had a little made my self acquainted with the place and people I found nothing in them which might put me to that trouble The Churches naked of all Monuments and not so much as the blazon of an Armes permitted in a window for fear as I conjecture of Idolatry No actions of importance to be heard of in their Legends in their remembrancers whereby to ennoble them in time to come unlesse perhaps some slight allarmes from France may occasion speech of them in our common Chronicles The Countrey indeed exceeding pleasant and delightsome but yet so small in the extent and circuit that to speak much of them wereto put the shooe of Hercules upon the foot of an Infant For being in themselves an abridgement only of the greater works of nature how could the character and description of them be improved into a Volume Having thus failed in the most of my designes I applyed my self to make enquirie after their form of Government in which I must needs confesse I met with much which did exceedingly affect me Their Lawes little beholding in the composition of them to Justinian and of no great affinity with the laws of England which we call Municipall or common The grand Customarie of Normandy is of most credit with them and that indeed the only rule