Selected quad for the lemma: doctrine_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
doctrine_n	church_n	england_n	reform_a	3,931	5	9.9167	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A90361	The English Episcopacy and liturgy asserted by the great refomers abroad, and the most glorious and royal martyr the late King his opinion and suffrage for them. Published by a private gentleman for the publique good.	Peirce, Edmund, Sir, d. 1667.	1660 (1660)	Wing P1062; Thomason E1032_10; ESTC R208951	27,962	48

and exceptions of those who thought it a part of piety to make what prophane objections they could against it especialy for Popery and Superstition Whereas no doubt the Liturgy was exactly conformed to the Doctrine of the Church of England And this by all Reformed Churches is confessed to be most sound and Orthodox For the manner of using Set and prescribed Forms there is no doubt but that wholsom words being known and fitted t● mens understandings are soonest received into their hearts and aptest to excite and carry along with them judicious and fervent affections Nor do I see any reason why Christians should be weary of a well composed Liturgy as I hold this to be more than of all other things wherein the Co●stancy abates nothing of the excellency and usefulnesse I could never see any reason why any Christian should abhor or be forbidden to use the same forms of Prayer since he prays to the same God believes in the same Saviour professeth the same Truths reads the same Scriptures hath the same Duties upon him and feels the same dayly Wants for the most part both inward and outward which are common to the whole Church Sure we may as well before-hand know what we pray as to whom we pray and in what words as to what sense when we desire the same things what hinders we may not use the same words our appetite and disgestion too may be good when we use as we pray for Our daily bread Some men I hear are so impatient not to use in all their devotions their own invention and gifts that they not only disuse as too many but wholly cast away and contemn the Lords Prayer whose great guilt is that it is the warrant and original pattern of all set Liturgies in the Christian Church I ever thought that the proud ostentation of mens abilities for invention and the vain affectations of variety for expressions or in publick Prayer or in any sacred administrations merits a greater brand of sin than that which they call Coldnesse and Barrennesse nor are men in those novelties lesse subject to formal and superficial tempers as to their hearts than in the use of constant Forms where not the words but mens hearts are too blame I make no doubt but a man may be very formal in the most extemporary variety and very fervently devout in the most wonted expressions nor is God more a God of Variety than of Constancy nor are constant Forms of Prayers more likely to flat and hinder the Spirit of Prayer and Devotion than unpremeditated and confused variety to distract and lose it Though I am not against a grave modest discreet and humble use of Ministers gifts even in publique the better to fit and excite their own and the peoples affections to the present occasions yet I know no necessity why private and single abilities should quite justle out and deprive the Church of the joynt abilities and concurrent gifts of many learned and godly men such as the Composers of the Service-Book were who may in all reason be thought to have more of gifts and graces enabling them to compose with serious deliberation and concurrent advise such Forms of Prayers as may best fit the Churches common wants inform the Hearers understanding and stir up that fiduciary and fervent application of their spirits wherein consists the very life and soul of Prayer and that so much pretended Spirit of Prayer that any private man by his solitary abilities can be presumed to have which what they are many times even there where they make a great noise and shew the affectations emptinesse impertinency rudenesse confusions flatnesse levity obscurity vain and ridiculous repetitions the senslesse and oft times blasphemous expressions all these burthened with a most tedious and intolerable length do sufficiently convince all men but those who glory in that Pharisaick way Wherein men must be strangely impudent and flatterers of themselves not to have an infinite shame of what they so do and say in things of so sacred a nature before God and the Church after so ridiculous and indeed profane a manner Nor can it be expected but that in duties of frequent performance as Sacramental administrations and the like which are still the same Ministers must either come to use their own Forms constantly which are not like to be so sound or comprehensive of the nature of the duty as Forms of publick composure or else they must every time affect new expressions when the subject is the same which can hardly be presumed in any mans greatest sufficiencies not to want many times much of that compleatnesse order and gravity becomming those duties which by this means are exposed at every celebration to every Ministers private infirmities indispositions errours disorders and defects both for judgment and expression A serious sense of which Inconvenience in the Church unavoidably following every mans several manner of officiating no doubt first occasioned the wisdom and piety of the Antient Churches to remedy those mischiefs by the use of constant Liturgies of Publick composure The want of which I believe this Church will sufficiently feel when the unhappy fruits of many mens ungoverned ignorance and confident defects shall be discovered in more errours schisms disorders and uncharitable distractions in Religion which are already but too many the more is the pity However if violence must needs bring in and abett those innovations that men may not seem to have nothing to do which Law Reason and Religion forbids at least to be so obtruded as wholly to justle out the publick Liturgie Yet nothing can excuse that most unjust and partial severity of those men who either lately had subscribed to used and maintained the service book or refused to use it cried out of the rigour of Laws and Bishops which suffered them not to use the Liberty of their Consciences in not using it That these men I say should so suddenly change the Liturgy into a Directory as if the Spirit needed help for invention though not for expressions or as if matter prescribed did not as much stint and obstruct the Spirit as if it were cloathed in and confined to fit words So slight and easy is that Legerdemain which will serve to delude the Vulgar That further they should use such severity as not to suffer without penalty any to use the Common-Prayer-Book publiquely although their Consciences bind them to it as a duty of Piety to God and Obedience to the Laws Thus I see no men are prone to be greater Tyrants and more rigorous exacters upon others to conform to their illegal Novelties than such whose pride was formally least disposed to the obedience of lawful Constitutions and whose licentious humors most pretended Conscientious liberties which freedom with much regret they now allow to Me and My Chaplains when they may have leave to serve Me whose abilities even in their extemporary way comes not short of the others but their modesty and learning far

their concurrence and approbation to what those persons had prevailed with Authority here to ordain and appoint concerning Church Discipline and the rooting out of Episcopal order Prelacy and the Liturgy but the successe we are told it had in all places is so far from being bragged on which had it answered some expectations would no doubt have been exalted to no small height that it is scarce at all known whether there were ever any such thing or not but an Altum Silentium thought fittest in the businesse It is not I suppose so proper for me I leave that to others who as much more concerned so doubtlesse more truly knowing particulars to publish to the Nation what I have credibly heard nor perhaps will it as affairs now stand be taken well on any part to relate what I read in a modern grave and sober Author a Member also of a forein eminent reformed Church as an answer from that reformed Church where at that time they must needs feed their Phansy with the best and fairest hopes of successe every way answerable to their expectation nor shall I recite other particulars I read likewise concerning that addresse which it seems being printed was sent to no lesse than seaventeen Churches and States beyond sea nor what acceptation that Author saith it had and what censure the Phrase the Latine the Tenor and ends thereof met with in some places Albeit as the said Author affirms the same is divulged to the world in several languages though so little known here amongst us and how the rest to whom it was addressed received the same themselves it is supposed best know And certainly it would be a signal peece of Candor and ingenuity in them and what in such a conjuncture of time as this would be most grateful and acceptable to the whole Kingdome especially such as my self Private-Lay-gentlemen who hear of these things at a distance and sometimes read what casually comes to their hands and would very gladly hear the truth of what opinion their brethren of the reformed Churches abroad had of their addresse and of the extirpation of Episcopacy and Liturgy here amongst us But lest this may in vain he called for it shall here be very faithfully though briefly hinted what some of the most eminent and renowned sort of the Reformation abroad amongst many others which may in a little time be collected and set forth likewise thought and expressed themselves concerning those two particulars of Episcopacy and Liturgy which for some ends have of late been such ponderous and heavy burthens and such grievous eye-sores to some people Calvin it is hoped is one who is Omni exceptione major And therefore fittest to lead the Van in this particular who in an Epistle of his to Cardinal Sadolet speaking of the Church of Rome saith thus Let them saith he establish such an Hierarchy where the Bishops having the dignity resuse not to submit themselvs to Christ and depend on him as their only head and refer themseves to him And let them retain amongst them such a brotherly Society which is not entertained but by the Bond of Truth then if there be found any persons who refuse to respect such a Hierarchy with Reverence and Soveraign Obedience I do acknowledge and confesse him worthy of all sorts of Anathema This for the Episcopal Order and Degree in general and from the Pen of Calvin the supposed Grand Anti-Episcopist me-thinks should bear much sway and credit with some men That great Professor at Geneva Lib. 2. Praescript Theolog. Iacobus Lectius makes the English Bishops such true and lawful Bishops as St. Paul writeth of to Timothy and Titus And we deny not saith he but there hath been formerly such Bishops and that there are some now and that they elect such now in the Kingdome of England Beza writes thus to Arch-bishop Whitgift March 1. 1591. In my writings saith he touching the Ecclesiastical government I have opposed the Roman Hierarchy but it was never in my intention to oppose the Polity of the English Church or to desire of you to conform your Church according to the pattern of the Presbyterian discipline for whilst the substance of your Doctrine is uniform with the Church of Christ It may be lawful for us to differ in other matters according as the circumstances of time place and persons require and as is avowed by the prescription of Antiquity and for this effect I desire and hope that the sacred and holy society of your Bishops will continue and maintain for ever their right and title in the government of the Church c. That great Author of the Buckler of faith expounding the 30th Article of the Churches of France Confession of faith cleerly expresses the great regard and esteem they have of their neighbour Churches where the Bishops have superiority And in his disputations of Divinity in the university of Sedan one of his Theses is this We maintain that the Bishops of England after their conversion to the faith and their abjuration of Papistry were faithful servants of God and ought not to forsake neither the name nor Title of Bishops Where can it be made appear that any of the Reformed Churches abroad ever quarrelled at this our Church as Anti-Christian or shewed the least regret against it for retaining the Episcopal Order or Liturgy amongst us nay what high Encomiums and Gratulations from many of them may be produced of this our Church and Condolements of their own Condition that they are not so happy and blessed as we are in that particular of their Church Government Order and Discipline It may therefore well be deemed more than a hard Task to procure those Churches so far to decline their Reason and Charity as to contradict all their former professions so frequently made upon all occasions and their Consciences too meerly to gratifie the humour and interest of some persons who though they had then as they thought at least a great esteem and credit abroad found themselves as much mistaken in their expectations in that particular as they were erroneous in the Marks and Characters of Anti-Christianism It is possible the French Churches were much looked upon as examples for Regulating the Reformation so much noysed and talked on here amongst us It cannot therefore be amisse to hear what a Sober Learned and Solid Member of the Church there writes and that with sadnesse enough for their inforced and necessitated condition The best saith he that they were able to do having the Court and Clergy against them in matters of Order and Discipline was to provide Pastors who should teach purely and leave them in a simple equality there being no questioning about Governing in times of persecution but to instruct and suffer And it being a thing of danger and envy to erect New Degrees which could not be done without quarrelling at them which were established Necessity saith he contributed to Prudence in that Reformation the same

seems they desire nothing more earnestly than to be in the same condition with us which appears by a Declaration made by some Divines of note and esteem in foreign parts and that but few years agoe and since some of our late troubles here amongst us first began which inter alia speaks thus One day when it shall please God to perfect Edit a D. Jobanne Duraeo An. 1638. and confirm Amity in these Churches we may be able by a universal Council and Consent to form a certain Liturgy which may be as a Symbole and Bond of Concord amongst us Some persons 't is true have made it a Malum Discordiae here But we see our neighbours look upon a Liturgy and constant set form of Prayer to be as a Symbole and Bond of Concord to them Nor indeed is there any thing more true than That all the reformed Churches abroad have their certain forms of Prayers for their Publique and Sacred administrations nor is it lesse true That many of the said Churches have Bishops likewise in full order and dignity answerable and correspondent to those of this our Church of England as all those Countries subject to the Crowns of Denmark and Sweden Almost throughout all Germany likewise the Episcopal Order and Degree is kept up and preserved though under another name and Title viz. Super-Intendents and in some places as in Brene the name of Bishops still remains In the large and ample Territories of Bohemia Polonia and Transylvania the Evangelical reformed Churches are Governed by Seniors as they call them who are in the same nature quality and degree and armed with the same power and authority for Church Government as our Bisheps To say nothing of those Churches of Russia Grecia and India and the rest of the world whose Doctrine indeed we lesse know what it is than we do their Discipline it being not unknown that their Church Government there is by Bishops both in quality and Title so that it may well be deemed as a thing very improbable that the Oppugners of Episcopacy and Liturgy here amongst us at home will ever be able to make it appear by all the Art or indeavours that can be used That any approbation countenance or assistance to them in such their design will ever in any way or sort be affoorded to them from abroad especially from any considerable place of the Reformation who are so far from desiring the glory of the English Church heretofore so famous and flourishing in all respects whatsoever and yeelding such protection safety and honour to all their reformed neighbours and allyes in all parts and places should be any way darkened or ecclipsed or its eminency and lustre in any kind diminished or abated That nothing questionlesse hath been is or can be greater matter of Sorrow and Condolement to them than the Ayms Attempts and Desires of some men nor more Joy and Pastime to our Romish Adversaries than to see the Sons and Members of that Church heretofore so terrible and dreadful to them and their Usurpations rending and tearing out their Mothers Bowels and all for controversies of Government Discipline and Ceremony and that without the least shew of ought tending to any need or necessity whatsoever Thus much for a tast only how the Reformed Foreign Palats have and without all doubt still do Rellish that sharpnesse which hath here been used against that Government Order and Discipline which hath so long beautified and rendred glorious that Kings Daughter our Church of England and which had such a beginning continuance and so firm and often repeated an establishment And having made the precedent mention of the great joy and pleasure which our Romish Adversaries no doubt take at these differences here amongst us And since that some persons who perhaps least meant it have indeed which 't is hoped is now become cleer and manifest to them but waged their War and fought their Battails wherein themselves by all their Learning and Policy could never make so great an advance as of late years since our Troubles began Let it be remembred that upon the Reformed Composure of our Liturgy the great quarrel then against it was alwayes made by the Papists which they set on foot under several Modes and Guizes sometimes complaining of that which they called Craft and Subtlety in our Reformers in their seeming complyance with them and how politique they were to order things so as might in shew seem no great departure from them in their publique worship and service of God yet really and indeed they had thereby given them the far more deadly wound and such whereof it would be very difficult for them ever to work out a recovery Sometimes in down right terms they fell upon it being so reformed and reduced to pure Antiquity Insomuch that John Ould in Queen Maries dayes and many others eminent Assertors thereof publiquely wrote against them in Defence of it And Arch-Bishop Cranmer made a Publique Challenge that if he might be permitted to take to him Peter Martyr and 4. or 5. more he would enter the Lists with any Papists living and defend the Book to be perfectly agreable to the word of God and the same in effect which had been used in the Church of God for 1500 yeers And in those fiery dayes of Queen Mary when the use of it was interdicted it was frequently burned as an haeretical peice condemned by Roman Authority in the same Fire with such as suffered Martyrdom for asserting that and other Doctrins and usages of our Church of which there is amongst others this memorable Record in the Acts and monuments of our Church That one Iohn Hullyer fellow of Kings College in Cambridge who being at the stake A book of Comon-Prayer amongst others was thrown into the fire to him and happened to fall between his hands which he received with the greatest joy that could possibly be expressed by him and read in it till the flame and smoak hindred his sight and then he clapt it to his breast closely embracing it and with elevated hands and devout prayers he yeelded up the ghost Arch-Bishop Cranmer before mentioned who amongst other things objected for such asserting the Liturgy c. suffered Martyrdom likewise by the Papists in his letters published by Myles Coverdale laments it as the most cruel and severe piece of persecution and tyranny towards him that they would not suffer him to have the use of the Common-Prayer book in Prison What troubles at Frankfort arose to the Reformers flying thither for refuge and by whose fomentation and incouragement they befell and continued amongst them is manifest enough and how learnedly and unanswerably the English Liturgy and every part thereof was there maintained by them against all Opposers whatsoever is as manifest likewise Nor can it be thought a difficult matter to guesse who privately and obliquely excited and encouraged Hacket Coppinger and Arthington in Q. Eliz. time and many others which might be named