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power_n	ceremony_n	church_n	rite_n	2,845	5	10.3412	5	false

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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

antiquity hath also taught us Let this therefore be acknowledged to be the doctrine of our Church White against the 〈◊〉 p. 95. avowes it as the doctrine of England that all infants baptised have the holy spirit are made the children of God by adoptiō pressing that of S. 〈◊〉 of all infants baptised Quid dicturus est de infantibus parvulis qui plerique accepto in illa aetate gratiae sacramento qut 〈◊〉 dubio pertinerent ad vitam aeternam 〈◊〉 〈◊〉 si continuo ex hac vita 〈◊〉 sinuntur crescere nonnulli etiā apostatae sunt Albeit this same White makes this tenet in his conserence with Fisher to be the judgement only of Papists and Lutherans pag. 176. They differ from Lutherans and 〈◊〉 first in that they 〈◊〉 the grace of sanctification only to the elect 2. In that they deny externall baptisme to be alwayes effectuall at the very 〈◊〉 time when it is administrate w Cant. relat p. 56. That baptisme is necessary to the salva tion of infants in the ordinare way of the Church without binding GOD to the use and means of that Sacrament to which hee hath bound us it is expresse in Saint John Chap. 3. Except a man be born again by water he cannot enter no baptisme no entrance nor can infants creep in any other ordinare way And this is the 〈◊〉 opinion of all the ancient Church infants are to be baptised that their salvation may be certain for they which cannot helpe themselves must not be left only to extraordinare helps of which we have no assurance and for which we have no warrant at all in Seripture 〈◊〉 p. 66. I can shew you of none saved ordinarly without the sacraments in regard of our Saviours exception in the 3. of Iohn Except a man be born againe of the water and the spirit he cannot enter into the kingdome of heaven Montag orig p. 397. Adeo huic usui inserviunt aquae ut si tollatur lavacrū aquae alieni a Deo soedere promissionis aeternae excludantur illi in tenebras exteriores cum edicto divino 〈◊〉 sit nisi quis renatus fuerit ex aqua spiritu sancto non introibit in regnum coelorum 〈◊〉 hoc elusum a novatoribus sed Christi divinitatem ab haereticis negatam 〈◊〉 utrumque in contemptum Dei dispendium animarum x Samuel Hoards sermon supra puts crosse in baptisme and sindry other ceremonies of it among his rituall traditions Montag 〈◊〉 pag. 16. vestis alba oleum sal lac chrisma additamenta quaedam sunt ornatus causa Ib. p. 15. Cum concilio quodam nupero non veremur profiteri ceremonias à majoribus hominibus religiosissimis usurpatas quod ad varios pietatis usus valeant exercitia quaedam fint quibus mens externarū rerum sensu significatione ad divinum cultum 〈◊〉 Deum attrahitur in Ecclesia retinendas ubi abrogatae fuerant restituendas esse statuimus Andrews stricturae p. 13. Chrisme salt candles 〈◊〉 signe of the crosse 〈◊〉 and the consecration of the water those being all matter of ceremony are therefore in the Church power on good reasons either to retaine or to alter y Andrews 〈◊〉 p. 11. The whole matter about the five Sacraments is a meer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 z Pokling altare p. 65. And because the competents were persons of full age they received also confirmation by imposition of hands 〈◊〉 pleni 〈◊〉 inveniantar zz Andrewes 〈◊〉 pag. 12. The five orders is a point not 〈◊〉 the standing on while the revenues of the Church were able to maintaine so many degrees it cannot be denyed but that there were so many but by the Churches owne order neither by commandement nor example of Scripture but what is this to the present estate of the Church scarce able to maintaine two c. 〈◊〉 antid sect 3. p8 Let the Bishops stand alone on Apostolicall right and no more then so and doubt it not but some wil take it on your word then plead accordingly that thingsof Apostolicall institution may be laid aside When Bishop Andrews had learnedly asserted the 〈◊〉 order to be of Christs institutiō I have heard that some who were then in place did secretly interceed with King 〈◊〉 to have had it altered for feare forsooth of offending our neighbour Churches 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 p. 195. Dixi abesse ab 〈◊〉 〈◊〉 aliquid quod de jure divino sit culpa 〈◊〉 vestra non 〈◊〉 〈◊〉 injuria temporum non enim tam propitios habuisse Reges Galliam vestram in Ecclesia reformanda quam habuit Britannia nostra Interim ubi dabit meliora Deus hoc quoque quod jam abest per Dei gratiam suppletum iri Relatum inter hereticos Aerium qui Epiphanio credat vel Augustino necesse est fateatur tu qui 〈◊〉 Aerium quo nomine damnas An quod se 〈◊〉 consensui universalis Ecclesiae Idem qui sentit an non itidem se opponit ac eo nomine damnandus erit Montag 〈◊〉 p. 138. 〈◊〉 jus autoritatem ita credimus annexam Episcoporum personis ut a nemine non episcopo ordinato consecrato possit aut debeat adhiberi 〈◊〉 ordinationem vel 〈◊〉 omnem pronunciamus quae non a legitimo canonico more 〈◊〉 quod 〈◊〉 〈◊〉 se 〈◊〉 〈◊〉 non missi ingerant caelesti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viderint 〈◊〉 quid sint responsuri olim summo sacerdoti cujus partes usurpant 〈◊〉 nostros non aliorum 〈◊〉 vocationes Yea not only they tye ordination and jurisdict on to the person of Bishops but of such Bishops who must of necessity shew the derivation of all their power from the Pope as was shown before a Dew p. 184. By his favour I must tell him that neither the law of God nor of the King disallowes the use of the old Canons and Constitutions though made in the time of Popery and by the Pope or Popish Prelats which are not contrary to the law of God or the King If hee desire proofe of this let him consider whether the Statute 25. Hen. 8 19. do not say as much as I affirme which having regulated divers things touching the exercise of Ecclesiasticall jurisdiction At last the statute concludes with this 〈◊〉 Provided also that such Canons constitutions ordinances and synodals provinciall being already made not repugnant to the lawes and customes of this Realme nor to the hurt of the Kings prerogative royall shall now still be used and executed as they were before the making of this Act till such time as they be viewed searched or otherwise ordered by the said two and thirty persons or the more part of them according to the tenour of this present Act. It followes then that till these thirty two persons determine otherwise old Canons may bee still executed and retaine their ancient vigour and authority and when that will be I know not but as

chappels there was not yet consecrate notwithstanding of divine service in them for some score of years past g Pokl alt p. 141. Was not the altar the chiefest place which with most ceremony devotion was hallowed was there not a feast annuall kept in joyfull remembrance of the dedication of every Church Doth not S. Austine say Novit sanctitas vestra fratres corsecrationem altaris celebrareus in quo unctus vel benedictus est lapis as he cites the place in his Sunday Quenscoole p. 198. In the collegiat Church of Wolverhampton in the countrey of Stafford the altar cloaths therof were consecrate 11. Octob. 1635. As soon as the Priests come to the Church each of them made a low congie at their first entring in at the church door after that three congies a peece towards the altar so they went unto the chancell where a bason with water a towel was provided for the Priests to wash in where also was incense burning after they returned making three 〈◊〉 a peece After the sermon every one of them had a paper in his hand which they tearmed a censer so they went up again to the altar as they went they made 〈◊〉 congies a peece the Communion being ended they washed their hands and returned giving three congies as before Ib. 220. There are divers high 〈◊〉 solemnly dedicated of late in divers 〈◊〉 of Cambridge and Oxford adorned with tapers candlesticks Crucifixes basons crosses rich altar-clothes crimson cushions rich hangings Pokl alt p. 24. Optatus saith that Erant Ecclesiae ex auro argento quam plurtma ornamenta ib p 80. At the upper end of the Chancell was a place railed in whereunto none were permitted to enter but the Priests The Canon is cleare Nulli omnium qui sit in Laicorum numeroliceat intra sacram altare ingredi A dispensation indeed there was for the Emperor to enter inhither when he would Creatori dona afferre but stay there he might not Laurence p. 10. Beyond these railes duo cancelli which distinguished the body of the Church from the Oracle none out of orders came A more awfull reverence was commanded to this part being barred from common view Ib. p 29 We have the Grecians triple prostrations from their Liturgies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ib. p. 12. The same God is thorow all the parts of the Church but not in the same manner thorow all the parts therof for as they are different degrees of sanctitie in them so is there a different dispensation of his presence in them Ib. p. 15. This followes upon the consecration as there was a greater communication of the divine presence in those places than in others so was there a greater communication of the same presence in some part of the temple of Solomon than in others And as that distinction in holy places continued after Christ so did the reason of that distinction too The whole indeed is the house of God for albeit the Lord be without these wals yet is he more within as we are not presumed to be so much abroad as at home though the Church conceived him to be present in all parts of this house yet it concerved him to be present more in one part of it than another in respect of that 〈◊〉 dispensation of his presence to that place of the Church as of old to that place of the temple which was within the 〈◊〉 we having an altar here answerable to a mercy 〈◊〉 there as also in respect of that union 〈◊〉 this place and 〈◊〉 humane nature 〈◊〉 Star-Chamber speech p. 47. The altar is the greatest place of Gods residence upon 〈◊〉 I say the greatest 〈◊〉 greater than the pulpit for 〈◊〉 it is hoc est corpus meum but in the pulpit is is 〈◊〉 hoc est verbum meum and a greater reverence no doubt is due to the body than to the word and so in 〈◊〉 answerable to the 〈◊〉 where his body is usually 〈◊〉 then to the seat whence his word uses to be proclaimed h Vide supra cap. 5. 〈◊〉 i 〈…〉 I was shewed a Latine determination 〈◊〉 in one of our universities 〈◊〉 to prove that looke what ceremonies were used about the altar before the reformation by power and force of any generall custome though past over in deep silence by our Liturgie are notwithstanding commanded us by a kind of impli●● 〈◊〉 even unto us that live under the discipline of the English Liturgie 〈◊〉 authour therein onely leaves him as a man most able to justifie that writ 〈◊〉 are his words as for your Sally on the author of the latin determination I leave him to himselfe He is of age to do you reason in this as well as in that other quarrell you have against him k Vide supra cap. 5. B. l 〈◊〉 Bughen serm pag. 9 We 〈◊〉 not think 〈◊〉 enough that we stand at the 〈◊〉 except wee say it also with the 〈◊〉 〈◊〉 with a loud voice nor is it enough 〈◊〉 us to stand up at the gospel but at the name of Jesus not as if we were ashamed of what we did but neither is it 〈◊〉 to be bare in time of divine service kneell on our 〈◊〉 〈◊〉 commands letanie are 〈◊〉 Shelfoord pag. 20. Let us learne of our Cathedrall Churches for there our reverend Fathers the prelats maketheir reverence to God in this wise both at their entry and their returne wherefore to follow their good holy patterne we are to do the like both at our comming into Gods house and at our going out Ib. p. 22 The fifth office of holinesse is to rise up from our seats when the articles of our faith are read wee also doe more reverently to stand up at the reading of the Psalmes before after and behind the holy Lessons We are also to stand at the reading of the Gospel The reason that the old Lyturgick writers gives of this superstitious standing at the Creed Gospel more than at the reading of the lessons Epistles is because these Epistles among which they put the Revelation the Pentateuch and sundry other parts of the old restament contains more base doctrine than the Gospel which comes behind them as the Master comes after his servant which goes before to make way m Couzins devotions they offend against the fifth command that obeyes not the precepts of the ecclesiastick Governors The precepts of the Church are first to observe the festivals and holy dayes appointed in the Church calendar vide supra cap. n Whits examinat p. 118. The injunction maketh no difference betwixt Sunday and the other holy dayes concerning working in harvest no speciall priviledge is given it more than the 〈◊〉 For King Edwards statute repeated by Queen Elizabeth saith It shall be law full to every husband-man labourer fisher-man c. upon the holy dayes aforesaid in harvest or at any other time of the yeare when necessity shall require to labour ride fish or work any kind