Selected quad for the lemma: power_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
power_n	ceremony_n	church_n	rite_n	2,845	5	10.3412	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91004	Syneidēsilogia ̇or, The doctrine of conscience, framed according to the points of the catechisme, in the Book of Common-Prayer. / By the Right Reverend Father in God, John Prideaux, late Lord Bishop of Worcester, for the private use of his wife.	Prideaux, John, 1578-1650.; N. Y.	1656 (1656)	Wing P3436; Thomason E1697_2; ESTC R203209	47,433	193

converted and then baptized as Infidels heretofore have been a cunning artifice of Satan to destroy Christianity by making it a sinne to engage any early to the service of Christ Wherein the Prince of this world hath managed his businesse with as much subtilty as when he set Julian on work to plunder the Church of their revenue both equally tending to the destruction of Christian Religion the one cutting off the branches as the other did hew up the root Whether the signe of the Crosse C. IV. according to the order in our Liturgy may be lawfully used in the administration of Baptism Not onely to the Jew is the Crosse of Christ an offence D. but we have those who though nothing can seem more odions unto them then to be said to put Christ to death yet crucifie his members in revilings and disgraces and amongst other reasons they pretend this is not the least because they are for the Crosse in Baptisme and defend the Liturgy in the lawfull use thereof But to passe by these Sons of thunder Those that are more moderate will rest themselves satisfied with the reason given by our Church-book why that ceremony is used as also for the lawfulnesse thereof if they will allow the Church what St. Paul giveth to her a power to enact laws concerning decency and order and then consider too that it hath been a laudable rite and very antient in the Church of Christ taken up in defiance of the Pagans to tell them wherein the glory of Christians did consist even in the Crosse of Christ which by them was accompted the shame and disgrace of their profession And though it may be objected now that the cause being taken away 't will be useless if not superstitious to keep it on foot still yet may such remember 1. that all things whose use doth cease are not presently to be taken away and destroyed witnesse the brazen Serpent which was reserved till the dayes of Ezechia as a monument of Gods mercy to which purpose also the pot of Mannah and the rod of Aa●on were preserved 2. Though we have not Pagans to deale with yet 't is to be feared there are too many amongst those who take upon them the profession of Christianity who though they will not endure to be called enemies yet are despisers of the Crosse of Christ 3. That it doth serve us as a memoriall to put us in minde of our duty and profession Neither can it weigh with any rationall man what is buzzed in the ears of men to amuse them that it is an Idol and hath been abused to Idolatry in which charge the Popish Crosse is concerned not ours 'T will be no good reason because the Papists have abused the Crosse to Superstition therefore we should be denied the lawful use thereof Beside the Sun and the Moon were worshiped by the Heathen Paul and Barnabas deified by the men of Lystra the bread in the Sacrament adored by Papists yet I hope upon this bottom none will be so indiscreet as to adjudge them to eternall destruction Neither can they be led thereunto from that instance so much used of the Brazen Serpent whence it may onely be inferred that the same individuall thing idolized is to be destroyed but not their whole kind We may not burne all trees because one tree or grove hath been abused to Idolatry What is to be done C. V. that one may worthily receive the Lords Supper Observe that rule of the Apostle D. 1 Cor. 11.28 But let a man examine himselfe and so let him eate of that bread and drink of that cup. To doe which rightly it is requisite he make a twofold inquiry into himself 1. concerning his Faith 2. his manners 1. For his Faith that he hath a competent and right understanding of the principles in Religion particularly concerning the doctrine of the Sacraments so as to be able to render some account thereof as also to discerne the Lords body which last upon no terms he can be said to doe who maketh his approach to this Holy Table with no other devotion then if he came to sit down at a common repast the vice not onely taxed but punished in the Corinthians 1 Cor. 11. To satisfie his Conscience therefore in this particular let him remember 1 Cor. 11.29 1. it is the Lords body he is invited to a most high and mysterious mistery yet such is the love of Christ to him that he is permitted not only to look thereinto but to partake thereof 2. He prophane it not as the Corinthians did with their owne Feasts so with irreverence and indevotion 3. 1 Cor. 11.31 He judge himselfe most unworthy of so high an entertainment and favour a sinner the chiefest of sinners Now II. for his manners he is to make inquiry whether he hath lived according to the rules and doctrine of the Faith he professeth to which there is required though not exact yet sincere obedience If in either of these he prove and not approve of himself he ought to abstaine from those holy mysteries till such time he hath either informed his knowledg or reformed his manners at least in a resolution and serious purpose of Holy living For as to be qualified to receive this Sacrament worthily knowledge is necessary to instruct the head so likewise is repentance to purifie the heart both which must be rightly prepared for this work Neither the ignorant nor the unholy person being fit guests to sup with Christ But yet there is one more beside our selves concerned in this worke which is our neighbour towards whom we must he affected with Charity which is the Simbol or badge of a Disciple of Christ and is the cement to ioyne and knit the Communicants together whence the Sacrament may in a most sweet and genuine sense be termed a Communion without it being rather a disunion then so to be called Indeed this is the salt of the Sacrifice without the which nothing is to be offered as well under the Gospel as the Law Whether any one who hath a suit at Law with his neighbor C. VI. or is at private difference with him may with a safe conscience come to the L Table As to private differences D. the case is quickly resolved It being manifest that this Holy Feast was instituted by our Saviour not only to shew forth his death but also to be a Signe and Symbol of Love with which they ought to embrace each other that doe partake thereof 1 Cor. 10.17 And as a commentary to this Text you have the Practise of the Christians in the primitive Church who before they received the Eucharist did greet one another with an Holy Kisse to signify not only their Communion in faith but union in heart likewise and therefore immediately after it was celebrated began their agapae or love Feasts None therefore are to adventure to offer Their gift on this Altar Mat. 5.23.24 whose