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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	canonical_a	holy_a	scripture_n	5,721	5	6.0092	4	true

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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

Lent the Lords day the great festivalls of Easter and Whitson day beside these we 〈◊〉 there are and have been many ancient 〈◊〉 traditions from which as foundations grew those noted practices of not fasting on the Sunday of adoring towards the East 〈◊〉 before the altar of signing the baptised with the crosse of exorcising the party baptised and putting a white garment upon them of receiving the 〈◊〉 fasting of mixing water with the wine of sending it to such as were absent of eating the confecrate bread in the Church or carrying it home of crossing themselves when they went out or when 〈◊〉 went in when they went to bed or when they rose when they sate downe to meat when they lighted candles or had any businesse of moment to doe that ceremonies and rites of this nature are 〈◊〉 the power of the Church to ordaine we generally grant to our adversaries White on the Sabboth page 97. The reformed Churches reject not all traditions but such as are spurious 〈◊〉 and no consonant to the holy Scripture but genuine traditions agreeable to the rule of faith derived from the Apostolicall times by a successive current and which have the uniforme testimony of pious antiquity are received and honoured by us Now such are these which follow the historicall tradition concerning the number integrity dignity and perfection of the books of Canonicall Scripture the Catholick exposition of many sentences of Scripture the Apostles creed the baptisme of infants the observation of the Lords day and some other 〈◊〉 as Easter 〈◊〉 c. baptising and administration of the Supper in holy assemblies the service of the Church in a known language the delivering of the Communion to the people in both kindes the superiority of Bishops over Priests and Deacons in jurisdiction and power of ordination c 〈◊〉 〈◊〉 p. 396. 〈◊〉 〈◊〉 tur in Scripturis infantes batizari aut in coena Domini sub utraque specie communicantes participare 600. sunt ejusmodi in rebus sacris à Deo institutis 〈◊〉 mandatis usurpatis ab Ecclesia de quibus possumus pro 〈◊〉 nihil tale docet Scriptura Scriptura haec non aedicat d Mon. orig p. 276. Nihil est memoriae proditum quod ego quidem sciam 〈◊〉 〈◊〉 apud vetustiores sive historicos five 〈◊〉 probabile tamen est 〈◊〉 receptam 〈◊〉 〈◊〉 de traditione vetustiore aut scriptis 〈◊〉 〈◊〉 vetustioribus nunc deperditis dimanasse Montag apar 389. Ad me quod attinet si 〈◊〉 〈◊〉 sanctis patribus per illa tempora inventum primo 〈◊〉 nulla traditione priore commendatum nullo usu veterum ne quidem vestigiis leviter 〈◊〉 〈◊〉 per 〈◊〉 annorum decursum ad nostra usque tempora sine contradictione 〈◊〉 non video cur non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vim suam obtineat authoritatem Absit enim ut 〈◊〉 Ecclesia vel in rebus de facto Ecclesiasticis 〈◊〉 〈◊〉 diu aberraverit Ibid. p. 382. Meminerimus 〈◊〉 olim statuisse cum applausu de hujusmodi consuetudinibus si legem expostules scriptam nullam invenies sed traditio praetenditur autrix consuetudo 〈◊〉 fides observatrix Et Irenaeus quid autem si neque 〈◊〉 〈◊〉 nobis Scripturas nonne oporteret 〈◊〉 traditionis Idem antig p. 42. That author saies no more then is justifiable touching traditions for thus he 〈◊〉 the doctrine of the Church is two waies delivered unto us first by writing then by tradition from hand to hand Both are of alike value or force unto piety e White in his examination of the dialogue 〈◊〉 not only this testimony of 〈◊〉 Etiamsi Scripturae authoritas non subesset totius tamen orbis in hanc partem consensus instar praecepti obtinet 〈◊〉 alia multa quae per traditionem in 〈◊〉 observantur authoritatem sibi scriptae legis 〈◊〉 but also that of Eusebius 〈◊〉 〈◊〉 in sanctis 〈◊〉 〈◊〉 decernitur id universum divinae voluntati debet attribui And this of Bernards Sive 〈◊〉 〈◊〉 homo vicarius Dei mandatum quodcunque tradiderit pari profecto obsequendum est cura pari reverentia 〈◊〉 ubi tamen Deo contraria non praecipit homo 〈◊〉 〈◊〉 pag. 31. Sensum Scripturarum ex patribus doctoribus Ecclesiae 〈◊〉 traditum conservatum in Ecclesia approbatum quidni pro tali traditione agnoscamus in 〈◊〉 veritate acquiescendum à qua minimè 〈◊〉 sit f Montag orig p. 353. Eusebius de Severianis hereticis loquens 〈◊〉 〈◊〉 Prophetis 〈◊〉 utuntur sacrarum Scripturarum sensus sententias ut nostri solent puritani novatores pro suo arbitratu interpretantur Mon. orig p. 318. Neque enim insanire solent sine Scripturis haeretici mir 〈◊〉 casdem ad suos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solent applicare defendendos persusdendosque g Mont apar 382. Non ut nostri 〈◊〉 〈◊〉 quibus 〈◊〉 est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resipit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ideo 〈◊〉 est vel ut amant 〈◊〉 reformandum ad Dei verbum hoc est ad Lesbiam plane regulam ipsorum cerebrositatem amussitandum h 〈◊〉 〈◊〉 p. 129. The godly and learned Fathers of our Church give strick charge to private preachers that they preach nothing in their preachings which they would have the people 〈◊〉 to beleeve and observe but that which is agreeable to the doctrine of the old and new Testament and that which the Catholick Fathers and ancient Bishops have formerly taught and collected from thence White upon the 〈◊〉 〈◊〉 12. The holy Scripture is the fountaine and living spting containing in all 〈◊〉 and abundance whatsoever is necessary to make Gods people wise unto salvation The 〈◊〉 and unanimous 〈◊〉 of the true Church of Christ 〈◊〉 the primitive ages thereof is the 〈◊〉 or a 〈◊〉 pipe to derive and convoy to 〈◊〉 generations the 〈◊〉 water 〈◊〉 in the holy Scripture Ibid. From 〈◊〉 he saith Injuriam nobis 〈◊〉 〈◊〉 〈◊〉 nos 〈◊〉 solam 〈◊〉 esse 〈◊〉 judicem 〈◊〉 siarum 〈◊〉 〈◊〉 〈◊〉 Spiritum 〈◊〉 p. 14. The Ecclesiasticall 〈◊〉 reporteth of 〈◊〉 and 〈◊〉 that in their studying the holy Scriptures 〈◊〉 collected the sense of them not from their owne judgement or presumption but from the testimony and authority of the ancients who had received the rule of the true intelligence of Scripture from the holy Apostles by succession In the doctrine of faith justification fulfilling of the Law merit they are fully Popish i 〈◊〉 pag. 46. This one faith is called by Divines the Catholike faith contained in the three Creedes of the Apostles Nice and 〈◊〉 The false faith is contrary to this the private faith or fancy rather by which men beleeve to be saved by themselves that which is the mother and nource to vice an enemy to all good life that this is not the Catholick faith shall appear because that faith hath not a special

5. That none ought to reprove our prayers unto our Angel keeper The Saint in heaven which the Papists doe most idolize is our blessed Virgine to whom it is well knowne they give much more false worship then true to the whole Trinity concerning her the Canterburians affirme first that she is created in another way then any of the race of Adam that God did meditate fifty ages upon the worke of her perfect creation that she did live all her daies without mortall sin yea without all actuall sinne yea without all originall That she is now advanced above all the Angels to the highest created perfection that is possible to be daughter mother and spouse of God and that her very body is already translated to the heavens 3. That God hath made her to bee true Lady and Empresse of the Catholike Church of all the earth and of the heaven and that all these honours shee hath obtained by her due deservings and merits 4. That all the Angels and Saints in Heaven let bee men upon earth are obliged to adore her and bow their soules unto her 5. That shee knoweth all thinges perfectly heere beneath upon the earth For in the face of God in the glasse of the Trinity shee doth behold all creatures 6. That it is but prophane puritans who refuse to say the Ave Maries and to follow the example of their pious predecessors who wont so to pray 7. That the devotions of the present Monks Nunnes and Princes who have enrolled their names in the sodality of the Virgin Mary is worthy of imitation 8. That the old pious ceremony of burning of wax candels in all the Churches of England through the whole cleare day of her purification ought to be renewed 9. That the Christians obtained that famous victory over the Turkes in Lepanto by her intercession at their prayers with Christ her sonne All this his Grace hath permitted under his eye to bee printed at London without any censure and when this doctrine was challenged by Burton hee was rewarded with the losse of his eares and perpetuall prison The booke which he inveighed against let bee to bee recalled is openly excused in Print at his Graces direction as containing no evill but only innocent retorications Yea M. Dow with his Graces licence pronounceth that booke to bee free of all Popery and that upon this reason because the author professeth his tracing the steps of Doctor Montagu whom all England must know to be above all suspition of Popery CHAP. V. The Canterburians avow their embracing of the Popish heresies and grossest errours THE nature of heresie is so subtilized by our faction that so farre as in them lies it is now quite evanished in the aire and no more heresies are to be found on the earth With the Socinian Remonstrants they exeeme all 〈◊〉 controverted this day among any Christians from being the Subject of heresie For they tell us that the beleefe of the doctrines uncontroverted by all is sufficient for salvation And howsoever some of them will bee content to count the Socinian Arianisme and Macedonianisme to bee true heresies yet as we shew before and all of them do clearethe Popish errors of this imputation Alwayes not to strive for words our assertion is that the grossest of the Roman errours which in the common stile of Protestants wont to goe for heresies are maintained by the Canterburians for Catholick truths For to 〈◊〉 this cast over the bookes of Bellarmine and see if his grossest tenets bee not by them embraced In his first tome his errours about the Scriptures imperfection and doctrinall traditions seemes to be most weighty In his second besides these already named his defence of the monastick vowes of Limbus Patrum and Purgatory are very palpable In the third his ascribing too little to the Sacraments of the old Testament and too much to the Sacraments of the new his making all infants in baptisme to bee regenerate and all nonbaptised to bee damned his corporall presence of Christs body on the altar his sacrifice of the Masse auricular confession extreame unction are very grosse corruptions In the last tome his errours about faith justification merit free-will are among the chiefe In all those consider how farre our party is long agoe declined to the left hand Begin with Scripture and traditions The reformed Churches in the harmony of their confessions lay all down one common ground for their mutuall consent the Scripures absolute perfection without the helpe of any doctrinall tradition Hogh me once this pillar the whole edifice of the reformation must fall To batter downe this fort the Papists plant two Engines One that there is divers Apostolicke and ancient traditions both rituall and dogmaticall which beside Scripture with a divine faith must be firmely beleeved An other that Scripture must not be taken in any sense by us but 〈◊〉 wherein the ancient Fathers of the Church have understood it or the present Church do take it In both these very dangerous corruptions our party joines with Rome They glory and triumph above all other reformed Churches that they doe embrace doctrinall traditions for which in Scripture there is no ground And of this kinde they reckon out some of great importance such as are the baptisme of infants the sanctifying of the Sabboth the Apostles Creed the giving of the cup to the people praying in a knowne tongue our knowledge of Scripture to be Scripture the names and number of the Canonicall bookes and their distinction from Apocrypha of this kinde they maintaine large as many as Rome For at the first word they speake to us of six hundreth Among these traditions which wee must embrace with an undoubted faith They reckon up the authority of Bishops above Priests prostration before the altars worshipping towards the East crosse in Baptisme crossing of our faces at all occasions the standing of a crucifix upon the altar and what else they please to urge for which they can get no Scripture warrant To this head they referre the very customes of the Popish Church in latter times for which they have no syllable in any writer let bee in any Father Yea all the injunctions of the Bishops must bee Ecclesiastick traditions whereto the conscience must submit no lesse then to the precepts of God In the meane time Scripture must bee stiled the booke of hereticks a Lesbian 〈◊〉 In no controversies no not in Sermons any use may bee made of it except so farre as wee can backe our deductions from Scripture by consent of the ancient Fathers or present Church In our most important controversies anent faith justification fulfilling of the Law merite c. they teach first that faith is no more but a bare knowledge and naked assent that in the nature of it there is no confidence no application at all that the soules

than to us What we have said against the Scots liturgie may well reflect upon them and so farre as we intend upon them alone and that for three of their crimes chiefely First their forcing upon us with whom they had nought to do so many novations even all that is England at one draught and that by meere violence 2. Their mutation of the most of those things to a plaine popish sence which in the best sence that ever was put upon them did occasion alwayes to England much trouble 3. Their mutation of the English books not onely to popish sences but even to popish words and that in a number of the most important passages of the Masse This last here wee will shew holding us within the bounds of our few forenamed leafes by which conjecture may bee made of the rest Of all the limbes of the Masse the most substantious for many evill qualities are those three which lie contiguous together the Offertorie the Canon the Communion The English at the reformation howsoever for reasons of their owne thought meet to retaine more of the Masse words than our church could ever be induced to follow yet in those three portions of the Masse they were very carefull to cast out what they knew protestants did much abhorre in the church of Rome But at this time the Canterburians having gotten the refraiming of the Liturgy in their hands for to manifest their affection openly to Rome do put in expressely that which the English reformers put out as wicked scandalls That this may bee seene consider severally the three named portions The popish Offertorie in it selfe is a foule practice even a renovation in the Christian church of a Jewish Sacrifice as Durand confesseth But as it stands in the Masse it hath yet a worse use to bee a preparatorie peace offering making way for that holy propitiatorie which in the Canon followes It is pretended to bee a sacrifice for the benefit both of quicke and dead for the good of the whole church universall for the helpe of these in Purgatorie but it is really intended to be a dragge a hook to draw in money to the Priests purses This piece of the Masse the English did cleane abolish but behold how much of it our present Reformers are pleased to replant in our booke First they professe in plaine tearmes the reduction of the Offertorie and that not once alone but least their designe should passe without observation they tell us over againe of the Offertory 2. In the very forefront of this their Offertory they set up unto us whole five passages of Scripture whereof the English hath none all directly in the literall sence carrying to a Jewish oblation 3. For the waking of the Priests appetite which of it selfe uses to be sharpe enough Upon the hope of present gaine to sing his Masses with the better will they set up a Rubrick seasing and infefting the officiating Priest in the halfe of all the oblations which hee can move the people to offer and giving a liberty to him with his Church-warden to dispose on the other halfe also as he thinks good expresly contrary to the English which commands all the almes of the people to bee put up in the poores boxe 4. They will not have us to want the very formality of a Jewish offering for they ordaine the Deacon to put the bason with the peoples devotions in the hands of the Priest that hee may present it before the Lord upon the Altar just as the papists in this place ordaine to bring the paten with their oblations unto the Priest that hee may set it before their altar 5 The priest is ordained to place and to offer up the bread and wine upon the Lords Table that it may be ready for that service just the popish offering in that place of the Masse of the bread and wine as a preparatory sacrifice for the propitiatory following 6. The English prayer for the Catholick Church is in our book cast immediately at the back of the offering of bread and wine and that we may know it must be taken for the Offertory prayers that stands there in the Missall and that for the benefit not onely of the living but also of the dead The Masse clauses for the honour of the Saints and helpe of those who are in purgatorie which the English scraped out they put in againe For as the Papists say these Offertorie prayers for the honour of the Saints especially of the blessed Virgin and Apostles and Martyrs so they in this their Offertorie prayer commemorat all the Saints who in their severall generations were the lights of the World and had wonderfull grace and vertue they might have put in particularly as Couzins in his devotions doeth page 371. The blessed Virgin 〈◊〉 the holy Patriarchs Prophets Apostles and Martyrs also they mention among the dead not onely these glorious Saints but the rest of Gods servants who have finished their course in 〈◊〉 and now doe rest from their labours the best description that can be if Bellarmine may be believed of the Soules in Purgatory for whom not only thanks is given but also prayers made as Couzins who is suspected to be one of the maine pen-men of our booke doth comment this passage in his devotions page 372. That at the last day we with them and they with us may attaine to the resurrection of the Just and have our perfect consummation both of soule and body in the kingdome of heaven There is no footestep of any of these things in the English book The piece which followes the Offertorie in the Missall and in our booke also is the Canon no lesse detested by all Protestants then admired by papists as Bellarmine telleth us Many of the prefaces and prayers thereof wee have word by word and what ever we want these men in print are bold to justifie it all as in nothing opposite to the truth or protestant Doctrine So the appendix to D. Fields third Booke Chap. 1. But wee must consider the time wherein D. Field is made to utter such speeches it is in the twenty eight yeare long after the death of that learned and reverend Divine It is in that yeare when his Grace sitting in the Chaire of London had 〈◊〉 now the full superintendence of all the presses there and could very easily for the promoving of his designes put in practice that piece of policie among others to make men after their death speak in print what they never thought in their life or at least to speake out those thoughts which for the good and peace of the Church they keeped close within the doors of their owne breast and withdrew from the notice of the World it would then seeme reason to father these strange justifications of the Masse which are cast to Fields booke so long after his death as also many passages in these posthume works of Andrewes which his Grace

keeper pray for me it followeth nor we may say S. Gabriel pray for me d Anthony Stafford Female glorie p. 3. Others of these first and purer times not without admiration observe that God was almost fifty ages in the meditation of the structure of this stately Palace Mon. 〈◊〉 p. 301. Magno procul dubio opere templū illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aparabatur nec ut unade multis mater Domini in hune mundum processit è materno utero Ibid. p. 338. Utcunque conceptum in originali peccato ' vixisse tamen immunem à mortali peccato cum 〈◊〉 putaverim Staffords Female glorie in his proemiall verses for Eves offence ' not hers she did begin to learne repentance ere she knew to sinne Idem p. 20. She sent forth many a sigh for sin not having committed any and bewailed that of which she was utterly ignorant Idem p. 8. The Apostles sometimes were obscured with the fog of finne but her brightnesse nothing vitious could lessen much lesse alutterly extinguish e Femal glorie p. 28. Nothing in her was wanting but the 〈◊〉 it selfe Idem in the preface Whether we regard her person or her divine gifts shee is in dignity next to God himselfe Ib. Great Queen of Queens daughter and mother and the spouse of God Idem p. 210. Her assumption by many of the Fathers by all the Romish Church and some of the reformed is held for an undoubted truth f Montag apar p. 212. Dominum profecto indicat 〈◊〉 nomen nam revera facta est domina omnium creaturarum 〈◊〉 ait cum conditoris omnium effecta fuerit mater Ibid. p. 302. Certe nulli sanctorum dedi Deus plura nulli majora 〈◊〉 ne omnibus quidem ne sanctis tanta hoc est elogia matris Dei Deus 〈◊〉 qui titulus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnes omnium creaturarum dignitates illud unicum privilegium supergreditur Recte ait B. Thomas beata virgo ex hoc quod est mater Dei habet quandam dignitatem infinitam Ex his licet colligere inquit Baradas sanctissimam virginem infinitam 〈◊〉 quondam dignitatem ex Deo qui 〈◊〉 bonaventura recitat majorem mundum Deus facere potest majus coelum Deus facere potest majorem autem matrem quam est mater Dei 〈◊〉 facere non potest Fem. gl p. 21. She undoubtedly deserved to be rapt up if it were possible a story higher than was S. Paul Ib. p. 80. Certainly all the ancient Fathers with one consent affirme that she deserves to be Empresse of all others who humbled her selfe below them all g Femal glorie In the Panegyrick to whom do bow the souls of all the just whose place is next to Gods to whom the Hierarchie do throng and for whom heaven is all one 〈◊〉 Ib. p. 3. Truly our beleef may easily digest this 〈◊〉 his 〈◊〉 would 〈◊〉 her fit to be 〈◊〉 of this lower world Ib. pa. 17 There were no doubt some of 〈◊〉 children who 〈◊〉 〈◊〉 before and 〈◊〉 〈◊〉 to their 〈◊〉 〈◊〉 Ibid. page 32. The 〈◊〉 glorious 〈◊〉 h Femal 〈◊〉 〈◊〉 Whose place is next to God and in his face all creatures and delights doe see as 〈◊〉 of the 〈◊〉 i Ibid. p. 220. The 〈◊〉 of this land are 〈◊〉 I mean they reject all testimonies of her worth as haile Mary full of 〈◊〉 c. They abhor to hear her called Domina because forsooth they chalenge to themselves a greater measure of knowledge but a lesser of piety than did their 〈◊〉 by 〈◊〉 words and 〈◊〉 familiar to antiquity Of one thing I will assure them till they be good 〈◊〉 they shall never be good Christians k page 23. My arithmetick will not serve me to number all those who have registrate their nam 〈◊〉 the 〈◊〉 of the 〈◊〉 of 〈◊〉 our blessed Lady The Princes of this 〈◊〉 have not beene defective in doing her all possible honour and in consecrating Chapels and Temples to her memory 〈◊〉 holy Orders also are of this 〈◊〉 as the 〈◊〉 the 〈◊〉 the Franciscans the Cartusians and many others If all those testimonies and examples of great worthy and pious people will not move us to honour her we shall be judged both unworthy of this life and ignorant of that better to come l Ib. p 153. This day the celebration whereof is institute by the Church is called Candlemes as much as to say the day of lights on which while masse was singing very many tapers were burning in the Church Montag orig p. 157. Diem ab illa 〈◊〉 〈◊〉 cant 〈◊〉 vel purificationis nos anglue the purification of our Lady 〈◊〉 〈◊〉 〈◊〉 Candlemes day à distributione 〈◊〉 〈◊〉 〈◊〉 Couzins did put all this in practice in the Cathedral of Durham made burne in day light some hundreths of wax candles Peter Smart for preaching against him was deposed and 〈◊〉 but Couzins for his devotion advanced from a Prebend to a Provest of a Colledge and a royall Chaplane in ordinary m Femal glorie p. 226. The originall of the sodality of the blessed virgin is derived from the battell of Naupactum gained by John of Austria and the Christians which victory was attributed to her intercession with her Son n 〈◊〉 answer p. 123. As for 〈◊〉 booke intituled the Femal glory you finde not in it that I see by your collections any thing positively or 〈◊〉 delivered contrary unto any point of doctrine established and received in the Church of England Some swelling language there is into it and some Apostrophees I perceive by you to the Virgin Mary which if you take for invocations you mistake his meaning no innovation hitherto 〈◊〉 of doctrine a 〈◊〉 cites from Causabon these words Put by controversies these things wherein all sects universally do agree are sufficient for salvation They joyne with Rome in 〈◊〉 up traditions in prejudice of Scripture b 〈◊〉 anti d. 〈◊〉 〈◊〉 〈◊〉 sect 2. Things that have been generally received in the Church of Christ are 〈◊〉 to have been derived from Apostolicall tradition without any speciall mandat left in Scripture for the doing of them Praying directly towards the East is conceived to be of 〈◊〉 condition why may wee not conclude the like of 〈◊〉 up the 〈◊〉 along the 〈◊〉 Many things come into our minde by a successionall tradition for which we cannot finde an 〈◊〉 command which yet 〈◊〉 ought to entertaine of which traditions there are many which 〈◊〉 retaine their force among us in England This Church the Lord 〈◊〉 thanked for it hath stood more firme for Apostolicall 〈◊〉 than any other whatsoever of the reformation Samuel 〈◊〉 sermon p. 15. We yeeld that there are Apostolicall traditions rituall and dogmaticall which are no where mentioned or 〈◊〉 〈◊〉 the Scriptures but delivered by word of mouth by the Apostles to their followers for some of which these are reputed the number of Canonicall books the Apostles creed the baptisme of 〈◊〉 the fast of