Selected quad for the lemma: prayer_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
prayer_n	calendar_n	evening_n	lesson_n	6,386	5	14.0517	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03139	Antidotum Lincolniense· or An answer to a book entituled, The holy table, name, & thing, &c. said to be written long agoe by a minister in Lincolnshire, and printed for the diocese of Lincolne, a⁰. 1637 VVritten and inscribed to the grave, learned, and religious clergie of the diocese of Lincoln. By Pet: Heylyn chapleine in ordinary to his Matie.	Heylyn, Peter, 1600-1662.	1637 (1637)	STC 13267; ESTC S104010	242,879	383

are upon a sudden and yet how suddenly doe you fall againe to your former follies That booke as grave and pious as it is was never intended as you say in that which followes to give Rubrickes to the publike Liturgie and therefore howsoever the Fast-booke cals it so grave and pious though it were let never any Country Vicar in Lincolne Diocese presume to call it so hereafter Iust so you dealt before with his Majesties Chappell Having extolled it to the heavens and set forth all things in the same as wisely and religiously done yet you are resolute that Parish Churches are not nor ought not to be bound to imitate the same in those outward circumstances A grievous sinne it was no doubt for the poore Vicar to apply the distribution of the Service in the booke of Fast unto the booke of Common-Prayer and it was very timely to be done to excuse him in it as if he did relate onely to the Book of Fast. Else who can tell but that the Alderman of Grantham and the neighbours there might have conceived he used it in imitation of the two Masses used of old that viz. of the Catechumeni and that of the Faithfull neither of which the Alderman a prudent and discreet but no learned man nor any of his neighbours had ever heard of Great reason to excuse the Vicar from so foule a crime which God knows how it might have scandalized poore men that never had tooke notice of it till it was glanced at in the letter The Vicar being thus excused you turne your stile upon the Doctor for justifying the distribution of the Common Prayers into a first and second service You said even now that you approved the appellation yet here you give us severall Arguments for reproofe thereof For first say you the Order of Morning Prayer is not as the poore man supposeth the whole Morning Prayer but a little fragment thereof called the Order of Matins in the old Primers of King Henry the eight King Edward the sixth and the Primer of Sarum what no where else Do you not finde it in your common-Common-Prayer book to be called Mattins Look in the Calendar for proper Lessons and tell me when you see me next how you finde it there Matens and Evensong ●aith it there Morning and Evening Prayer saith the Booke else-where which makes I trow the order of Morning prayer to be the same now with the order of Mattins and that in the intention of the common-Common-Prayer Book not in the Antient Primers onely Not the whole Morning prayer say you but you speake without booke your booke instructing you to finde the full course and tenor of Morning and Evening Prayer throughout the yeare Yet you object that if we should make one service of the Mattins we must make another of the Collects and a third of the Leta●●e and the Communion at the soonest will be the fourth but by no meanes the second service Why Sir I hope the Collects are distributed some for the first and others for the second service there 's no particular service to be made of them And for the Letanie comparing the Rubrick after Quicunque vult with the Queenes Injunctions that seemes to be a preparatorie to the second service For it is said there That immediately before the time of Communion of the Sacrament the Priests with other of the Quire shall kneele in the midst of the Church and sing or say plainly the Letany c. And you may marke it in some Churches that whiles the Letanie is saying there is a Bell tolled to give notice unto the people that the Communion service is now coming on Secondly you object that by this reckoning we shall have an entire service without a prayer for King or Bishop which you are bold to say and may say it boldly is in no Liturgie this day either Greeke or Latine Stay here a while Have you not found it otherwise in your observations What say you then to these O Lord save the King then Endue thy Ministers with righteousnesse Are these no praiers for King or Bishop Those which come after in the Letanie that in the praier for the Church militant ●re but the same with these though more large and full Thirdly say you the Act of Parliament doth call it service and not services therefore for so you must conclude there is no distribution of it to be made into first and second So in like sort say I the Act of Parliament doth call it Common-prayer and not Common-prayers therefore upon the self same reason there is no distribution to be made of praiers for plentie and prayers for peace prayers for the King and prayers for the Clergie prayers for the ●ick and prayers for the sound sic de caeteris Lastly you make the true and legall division of our Service to be into the Common-praier and the Communion the one to be officiated in the Reading Pew the other at the holy table disposed cōveniently for that purpose If so then whēthere is no Communion which is you know administred but at certain times then is there no division of the service and consequently no part therof to be officiated at the h●ly table which is expresly contr●ry to the R●brick after the Communion You are like I see to prove a very able Minister you are so perfect in your Portuis But now take heed for you have drawn your strēgths together to give the poore Doctor a greater blow accusing him of conjuring up such doctrine as might turn not a few Parsons and Vicars out of their Benefices in short time How so Why by incouraging them in a Book printed with Licence I see you are displeased at the licence still to set up a consistorie in the midst of divine Service to examine in the same the worthines of all Communicants The Doctor findes it in his Rubrick that so many as intend to be partakers of the holy Communion shall signifie their names unto the Curate over night or else in the morning before the beginning of Morning Prayer or immediately after From whence and from the following Rubricks the poore Doctor gathered that in the intention of the Church there was to be some reasonable time betweene Morning Prayer and the Communion For otherwise what liesure could the Curate have to call before him notorious evill●livers or such as have done wrong to their neighbours and to advertise them not to presume to come unto the Lords Table or what spare time can you afford him betweene the Reading Pew and the holy Table to reconcile those men betweene whom he perceiveth malice and hatred to reigne c. as he is willed and warranted to do by his Common-Prayer Booke Call you this setting up a Consistorie in the middest of Service You might have seene but that you will not that here is nothing to be done in the midst of service but in the

middle space of time betweene both services when as the people are departed and the Curate gone unto his house This was the ancient practise of the Church of England The Morning prayer or Matins to begin betweene six and seven the second service or Communion service not till nine or ten which distribution still continues in the Cathedrall Church of Winchester in that of Southwell and perhaps some others So that the names of those which purposed to communicate being signified unto the Curate if not before yet presently after Morning Prayer he had sufficient time to consider of them whether he found amongst them any notorious evill livers any wrong-doers to their neighbours or such as were in malice towards one another and to proceed accordingly as he saw occasion All this you wipe out instantly with a dash of wine Exig●o Pergama tota mero as the Poet ha●h it as if the notice given unto the Curate was for nothing else but that provision might be made of Br●od and Wine and other necessaries for that holy mystery And were it so yet could this very ill be done after the beginning of Morning Prayer as you needs will have it For would you have the people come to signifie their na●●ies unto the Curate when he was reading the Confession or perhaps the Pater-noster or the Psalmes or Lessons then the Curate to break off as oft as any one came to him to bid the Churchwardens take notice of it that Bread and Wine may be provided Besides you must suppose a Tavern in everie Village and a Bak●r two else you will hardly be provided of Bread and Wine for the Communicants in so short a space as is between the beginning of Morning Prayer and the holy Sacrament Nay not at all provided in such cases but by Post and Post-horses much inconvenience the Market-towns being far off the wayes deep and mirie which what a clutter would make especially upon the Sabbath as you call it I leave you to judge Assuredly what ever your judgement be you are a Gentleman of the prettiest and the finest fancies that I ever met with Thus deale you with the other Rubricks and wrest them quite besides their meaning especially the third which concerneth the repulsing of those which are obstinately malicious and will by no meanes be induced to a reconcilement You tell us onely of the second which requires the Curat to admonish all open and notorious evill livers so to amend their lives that the congregation may thereby be satisfied that it were most ridiculously prescribed to be done in such a place or in so short a time and therefore that it is intended to be performed by the Curate upon private conference with the parties Good Sir who ever doub●●d it or thought the Church in time of s●●vice to be a fitting place for personall reprehensions So that you might have spared to tell us your 〈◊〉 laudable practice in not keeping backe but onely admonishing p●blicke off●nders upon the evidence of ●act and that no● publickly neither nor by name unlesse there had been somewhat singular in it which no man ever had observed but your own deere selfe and that to be proposed as an I●stituti● sacerdotum for all men else to regulate their actions by But for the third you say that it directs the Curate how to deale with those whom hee perceives by intimation given and direction returned from his Ordinary to continue in unrepented hatred and malice whom having the direction of his Ordinary he may keep from receiving t●e Sacrament and that in an instant without chopping or dividing the divine service And then that otherwise it were an unreasonable and illegall thing that a Christian man laying open claim to his right in the Sacrament should be debarred from it by the meere discretion of a C●rate Po●r● Priests I lament your case who are not onely by this Minister of Lincoln Diocese debarred from moving and removing the holy Table but absolutely turned out of all autoritie from bindring scandal●●s and unworthy pe●sons to approach unto it That 's by this Minister conferred on his Deacon also because forsooth it did belong unto the Deacon to cry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looke to the door●s there to the doores and to take care the Cate●●●meni and those which were not to communicate should avoid the Church O saclum insipidum infacetum Such a dull drowsie disputant did never undertake so great an Argument As if the Deacon did these things of his own authoritie not as a Minister unto the Priest and to save him a labour That which comes after from the Iesuites and other Schoolmen will concerne us little who are not to be governed by their dictates and decisions but by the rules and Canons of the Church of England Now for the Rubrick that saith thus The Curate shall not suffer those to be partakers of the Lords Table betwixt whom hee perceiveth malice and hatred to raigne untill hee know them to be reconciled and that of two persons which are at variance that one of them be content to forgive the other c. the Minister in that case ought to admit the penitent person to the holy Communion and not him that is obstinate So for the Canons they runne thus No Minister shall in any wise admit to the receiving of the holy Communion any of his Cure which be openly known to live in sinne notorious without repentance nor any who have maliciously contended with their neighbours untill they shall be reconciled nor any Churchwardens or Sidemen who wilfully incurre the horrible crime of perjurie in not presenting as they ought nor unto any that refuse to kneel or to be present at publick praiers or that be open depravers of the Booke of Common Praier or any thing cōtained in the Book of Articles or the Book of ordering Priests and Bishops or any that have depraved his Majesties Sovereigne authoritie in causes Ecclesiasticall c. Here is no running to the Ordinary to receive direction what to do but an authority le●t unto the Priest without further trouble and more then so a charge imposed upon him not to do the contrarie Onely it is provided that every Minister so repelling any shall on complaint or being required by the Ordinarie signifie the cause unto him and therein obey his Order and Direction Therin upon the post-fact after the repelling and on return of the Certificate and not before as you would have it for proof wherof with an unparalleld kinde of impudence you cite those very Canons against themselv●s But so extreme a spleene you have against the Clergie that upon all and no occasions you labour throughout your Pamphlet to lay them open and expose them to the contempt and scorne of the common people Now as you labour to expose the Clergie to contempt and scorne so you endevour secretly and upon the by to make the Chappels