Selected quad for the lemma: doctrine_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
doctrine_n	according_a	church_n	discipline_n	2,858	5	9.0169	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

his part having been 13 years a Minister he never used it Totos ego tredecem annos quibus functus sum Ministerio sive in Sacramentis iis quae extant in agenda nunquam usus sum and this he speaks as he conceives it to his commendation Where by the way Agenda it is a word of the latter times is to be understood for a set form in the performance of those ministerial duties quae statis temporibus agenda sunt as mine Author hath it In the Capitular of Charles the great we have mention of this word Agenda in divers places once for all let that suffice in the 6 book Can. 234. viz. Si quiis Presbyter in consult● Episcopo Agendam in quolibet loco voluerint celebrare ipse honori suo contrarius extitit Chap. 8. 5. The Churches shall be locked immediately after Sermon The pretence is as it followeth in the next words to avoid superstition but having nothing in their Churches to provoke superstition the caution is unnecessary So destitute are they all both of ornament and beauty The true cause is that those of that party are offended with the antient custome of stepping aside into the Temples and their powring out the soul in private prayer unto God because for sooth it may imply that there is some secret vertue in those places more then in rooms of ordinary use which they are peremptory not to give them Chap. 9. 1. After the preaching of the word And there are two reasons why the Sacrament of Baptism should be long delayed the one because they falsly think that without the preaching of the word there is no 〈◊〉 〈◊〉 the other to take away the opinion of the necessity of holy Baptism and the administration of it in private houses in case of such necessity In this strictnesse very resolute and not to be bended with perswasions scarce with power As our being in the Isle of Gue●●ay the Ministers presented unto his Lordship a catalogue of grievances against the civill Magistrate And this among the rest that they had entermedled with the administration of the Sacraments This certainly was novum orimen O. Caesar ante hoc temp●● inauditum but upon examination it proved only to be thus A poor man of the Vale had a childe born unto him weak and ●ickly not like to live till the publick exercise whereupon he defires Millet the Incumbent there that he would Baptize it but after two or three denials made the poor man complained unto the Bailiffe by whom the Minister was commanded to do his duty This was all crimine ab un● disce omnes Chap. 9. 5. Names used in Paganism Nor mean they here such names as occur in Poets as Hector Hercules c. though names of this sort occurre frequently in S. Pauls Epistles but even such names as formerly have been in use amongst our ancestors as Richard Edmund William and the like But concerning this behold a story wherein our great contriver Snape was a chief party as I finde in the book called Dangerous positions c. verified upon the oath of one of the brotherhood Hodkinson of Northampton having a childe to be baptized repaired to Snape to do it for him and he consented to the motion but with promise that he should give it some name allowed in Scripture The childe being brought and that holy action so far forwards that they were come to the naming of the childe they named it Richard which was the name of the Infants Grandfather by the Mothers side Upon this a stop was made nor would he be perswaded to baptize the childe unlesse the name of it were altered which when the Godfather refused to do he forsook the place and the childe was carried back unchristned To this purpose but not in the same words the whole history But if the name of Richard be so Paganish what then shall we conceive of these The Lord is near More-tryall Joy-again Free-gift From-above and others of that stamp are they also extant in the Scripture Chap. 10. 2. And that sitting c. or standing c In this our Synodists more moderate then those of the Netherlands who have licensed it to be administred unto men even when they are walking For thus Angelocrator in his Epitome of the Dutch Synods cap. 13. art 8. viz. Liberum est stando sedendo vel eundo coenam celebrare non autem geniculando and the reason questionlesse the same in both ob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 periculum for fear of bread-worship I had before heard sometimes of ambling Communions but till I met with that Epitome I could not slumble on the meaning A strange and stubborn generation and stiffer in the hams then any Elephant such as will neither bow the knee to the Name of Jesus nor kneel to him in his Sacraments Chap. 10. 4. which will not promise to submit himself unto the Discipline A thing before injoyned in the subscription to it upon all such as take upon them any publick office in the Church but here exacted in the submission to it of all such as desire to be Communicants The reason is because about that time it seemed good unto the brethren to make the holy Discipline as essential to the being of a Church as the preaching of the word and administration of the Sacraments and so essential that no Church could possibly subsist without it For thus Beza in his Epistle unto Cixxe Anno 1572 Magnum est Dei munus quod unam religionem pu●am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctrinae viz retinendae vinculum in Scotiam intulistis Sicobsecro obtestor haec duo simul retinete ut uno amisso alterum diu permanere non posse semper memineritis So he Epist 79. According unto which Doctrine Mr. Dela-Marshe in his new Catechism which lately by the authority of the Colloquie he imposed upon the Churches in the Isle of Gu●inzy hath joyned this holy Discipline as a chief note together with the others Chap. 12. 9. That it be no longer solemnized upon the Sunday Wherein so scarcely did the same Spirit rule them both the Dutch Synodists have shewed themselves more moderate then these contrivers they having licensed marriage on all daies equally except such as are destinate to the Lords Supper and to solemn fasts Quovis die matrimonia confermari celebrari poterunt modo concio ad populum habeatur exceptis c 〈…〉 diebus jejunio sacratis Cap. ult art 8. By both of them it is agreed that marriage be celebrated on such daies only on which there is a Sermon and if the Sermon be any thing to the purpose I am content they should expect it Only I needs must note with what little reason these men and their abettors have so often quarrelled our Church for the restraint of marriage at some certain seasons whereas they think it fit at some times to restrain it in their own Well fare therefore our

also those of other places Moreover when ●idings came to Paris of the Duke of Mayens death slain before Montauban the rascall French according to their hot headed dispositions breathed out nothing but ruine to the Hugonots The Duke of Monbazon governour of the City commanded their houses and the streets to be safely guarded After when this rabble had burne down their Temple at Charenton the Court of Parliament on the day following ordained that it should be built up again in a more beautifull manner and that at the Kings charge Add to this that since the ending of the wars and the reduction of almost all their Towns we have not seen the least alteration of Religion Besides that they have been permitted to hold a Nationall Synod at Charenton for establishing the truth of their Doctrine against the errours of Arminius professour of Leid●n in Holland All things thus considered in their true being I connot see for what cause our late Soveraign should suffer so much censure as he then did for not giving them assistance I cannot but say that my self have too often condemned his remissenesse in that cause which upon better consideration I cannot tell how he should have dealt in Had he been a medler in it further then he was he had not so much preserved Religion as supported Rebellion besides the consequence of the example He had Subjects of his own more then enough which were subject to discontent and prone to an apostasie from their alleagiance To have assisted the disobedient French under the colour of the liberty of conscience had been only to have taught that King a way into England upon the same pretence and to have trod the path of his own hazard He had not long before denied succour to his own children when he might have given them on a better ground and for a fairer purpose and could not now in honour countenance the like action in another For that other deniall of his helping hand I much doubt how far posterity will acquit him though certainly he was a good Prince and had been an happy instrument of the peace of Christendome had not the latter part of his reign hapned in a time so full of troubles So that betwixt the quietnesse of his nature and the turbulency of his latter dayes he sell into that miserable exigent mentioned in the Historian Miserrimum est eum alicui aut natura sua excedenda est aut minuenda dignitas Add to this that the French had been first abandoned at home by their own friends of seven Generals which they had appointed for the seven circles into which they divided all France four of them never giving them incouragement The three which accepted of those unordinate Governments were the Duke of Rohan his brother M. Soubise and the Marquesse of Lafforce the four others being the Duke of Tremoville the Earl of Chastillon the Duke of Lesdisguier and the Duke of Bovillon who should have commanded in chief So that the French Protestants cannot say that he was first wanting for them but they to themselves If we demand what should move the French Protestants to this Rebellious contradiction of his Majesties commandements We must answer that it was too much happinesse Gausa hujus belli eadem quae omnium nimia foelicitas as Florus of the Civill wars between Caesar and Pompey Before the year 1620 when they fell first into the Kings disfavour they were possessed of almost 100 good Towns well fortified for their safety besides beautifull houses and ample possessions in the Villages they slept every man under his own Vine and his own Fig-tree neither fearing nor needing to fear the least disturbance with those of the Catholick party they were grown so intimate and entire by reason of their inter-marriages that a very few years would have them incorporated if not into one faith yet into one family For their better satisfaction in matters of Justice it pleased King Henry the fourth to erect a Chamber in the Court of the Parliament of Paris purposely for them It consisteth of one President and 16 Counsellours their office to take knowledge of all the Causes and Suits of them of the reformed Religion as well within the jurisdiction of the Parliament of Paris as also in Normandy and Britain till there should be a Chamber erected in either of them There were appointed also two Chambers in the Parliaments of Burdeaux and Grenoble and one at the Chastres for the Parliament of Tholoza These Chambers were called Les Chambre de l' Edict because they were established by especiall Edict at the Towns of Nantes in Britain Aprill the 8. anno 1598. In a word they lived so secure and happy that one would have thought their felicities had been immortall O faciles dare summa deos eademque tueri Difficiles And yet they are not brought so low but that they may live happily if they can be content to live obediently that which is taken from them being matter of strength only and not priviledge Let us now look upon them in their Churches which we shall finde as empty of magnificence as ceremony To talke amongst them of Common-prayers were to fright them with the second coming of the Masse and to mention Prayers at the buriall of the dead were to perswade them of a Purgatory Painted glasse in a Church window is accounted for the flag and ensigne of Antichrist and for Organs no question but they are deemed to be the Devils bagpipes Shew them a Surplice and they cry out a rag of the Whore of Babylon yet a sheet on a woman when she is in child-bed is a greater abomination then the other A strange people that could never think the Masse-book sufficiently reformed till they had taken away Prayers nor that their Churches could ever be handsome untill they were ragged This foolish opposition of their first Reformers hath drawn the Protestants of these parts into a world of dislike and envie and been no small disadvantage to the fide Whereas the Church of England though it dissent as much from the Papists in point of Doctrine is yet not uncharitably thought on by the Modern Catholicks by reason it retained such an excellency of Discipline When the Li●urgie of our Church was translated into Latine by Dr. Morket once Warden of All-Souls Colledge in Oxford it was with great approofe and applause received here in France by those whom they call the Catholicks royall as marvelling to see such order and regular devotion in them whom they were taught to condemn for Hereticall An allowance which with some little help might have been raised higher from the practice of our Church to some points of our judgement and it is very worthy of our observation that which the Marquesse of Rhosny spake of Canterbury when he came as extraordinary Ambassadour from King Henry IV. to welcome King James into England For upon the view of our solemn Service and ceremonies he openly said unto

the person shall be named his offence published and himself be excommunicate Which sentence shall stand in force as long as he continueth in his obstinacy VI. 6. Those which are excommunicate are to be cast out of the bosome of the Church that they may neither be admitted unto publick Prayer nor to the Preaching of the Gospell VII 7. They which bearing publick office in the Church become guilty of any crime which in a private person might deserve an Abstention from the Lords table shall be suspended from their charge and they which are found guilty of any crime which in a private person might merit excommunication shall be deposed VIII 8. In like manner those which are convict d of such a fault by reason whereof they be thought unfit to exercise their functions to the edification of the Church shall be deposed IX 9. If the offender repent him of his sin and demand absolution of the Consistory they shall diligently informe themselves of his conversation whereupon there shall be notice of it given unto the people the Sunday before he be admitted and shall make acknowledgment to be restored unto the peace of the Church X. 10. The second Sunday he shall be brought before the Pulpit and in some eminent place where he shall make confession of his ●in demanding pardon of God and of the Church with his own mouth in confirmation of that which the Minister shall say of his repentance CHAP. XVI Of Ecclesiasticall Assemblies for the rule and government of the Church Article I. 1. IN all Ecclesiasticall Assemblies the Ministers shall preside as well to collect the suffrages as to command silence to pro●ounge sentence according to the plurality of voices as also to denounce the censures unto which himself as well as others shall be subject II. 2. The censures shall be denounced with all mecknesse of spirit III. 3. The Ecclesiasticall Assemblies shall commence and end with prayer and thanksgiving this is to be done by him that is then President IV. 4. All they which are there assembled shall speak every one in his own order without interrupting one another V. 5. None shall depart the place without licence VI. 6. All matters of Ecclesiasticall cognisance shall be there treated and decided according to the word of God without encroaching upon the civill jurisdiction VII 7. If there happen any businesse of importance which cannot be dispatched in the lesser Assemblies they shall be referred unto the greater In like manner if any think himself agrieved by the lesser Assemblies he may appeal unto the greater Provided that nothing be handled in the greater Assemblies which hath not been formerly treated in the lesser unlesse in case only of remission VIII 8. There shall be kept a Register of all things memorable done in the Assemblies and a Scribe appointed in each of them for that purpose IX 9. The Ecclesiasticall Assemblies in the main body of them shall not intermeddle with businesse appertaining to the Civill Courts notwithstanding that they may be members of the same as private persons but this not often viz. when there is a businesse of great consequence to be determined X. 10. He that is banished from the Lords table or suspended from his office by one Assembly shall be readmitted only by the same CHAP. XVII Of the simple or unmixt Assembly which is the Consistory Article I. 1. THe Consistory is an Assembly of the Ministers and Elders of every Church for the government of the same for superintendency over mens manners and their doctrine for the correction of vices and the incouragement of the good In this there may be assistants both the Deacons and the Proponents those viz. which are nominated to be Ministers the better to fashion them unto the Discipline and guidance of the Church II 2. The Consistory shall be assembled every Sunday or any other day and 〈◊〉 convenient to consult about the businesse of the Church III. 3. No man shall be called unto the Church without the advice of the Minister and two Elders at the least in case of necessity and every Elder or Sexton shall give notice unto those of his division according as he is appointed IV. 4. The Elders shall not make report unto the Consistory of any secret faults but shall observe the order commanded by our Saviour Mat. 18. Reproving in secret such faults as are secret V. 5. Neither the Minister nor the Elder shall name unto the Consistory those men of whose faults they make report without direction from the Consistory VI. 6. The censures of the Consistory shall be denounced on some convenient day before every Communion at which time they shall also passe their opinions on the Schoole master VII 7. The Consistory shall make choice of those which go to the Colloquie VIII 8. The correction of crimes and scandals appertains unto the Consistory so far as to excommunication IX 9. In Ecclesiasticall businesse the Consistory shall make enquiry into such crimes as are brought before them and shall adjure the parties in the name of God to speak the truth CHAP. XVIII Of Assemblies compound viz. the Colloquies and the Synods Article I. 1. IN the beginning of the Assembly the Ministers and Elders which ought to be assistant shall be called by name II. 2. The persons appointed to be there shall not fail to make their appearance upon pain of being censured by the next Assembly unto which they shall be summoned III. 3. The Articles of the precedent Assembly shall be read before they enter upon any businesse to know the better how they have been put in execution And at the end of every Assembly the Elders shall take a copy of that which is there enacted that so they may all direct themselves by the same rule IV. 4. In every Assembly there shall be one appointed for the Scribe to register the acts of the Assembly V. 5. In the end of every Assembly there shall a favourable censure passe of the Consistories in generall of the Ministers and Elders which shall be there assistant and principally of that which hath been done in the Assembly during the Sessions VI. 6. The sentence of Excommunication shall be awarded only in these Assemblies VII 7. The Justices shall be entreated to intermit the course of pleading both ordinary and extraordinary during the Colloquies and the Synods to the end that those which ought to be assistant may not be hindred CHAP. XIX 〈◊〉 Of the Colloquie Article I. 1. THe Colloquie is an Assembly of the Ministers and Elders delegated from each severall Church in either Istand for the governance of those Churches and the advancement of the Discipline II. 2. The Colloquies shall be assembled four times a year viz. ten dayes before every Communion upon which day the word of God shall be proposed according to the forme before established Chap. Of Ministers III. 3. The Ministers of Alderney and Serke shall make their appearance once yearly at the least at the