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	rome_n	transubstantiation_n	3,421	5	11.4318	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30032	New Rome unmask'd and her foundation shaken by a farther discovery of the grand errors, deep hypocrisies, popish practices, and pernitious principles of the teachers and leaders of the people call'd Quakers : containing also a brief answer to three books wrote by G. Whitehead, one of her chief cardinals ... against Fran. Bugg ... : as also a brief narrative between the said G. Whitehead and Fran. Bugg ... / by Francis Bugg.	Bugg, Francis, 1640-1724?	1692 (1692)	Wing B5378; ESTC R34387	122,825	141

Goods was Distrained yet not a Penny worth sold and he kept this Ten Pound and never returned it and yet this is not all but in their Quarterly Book it was not long since Recorded as a Suffering Such Cheats there are amongst them and Thirty Pounds at a time for Writing five or six Sheets of Paper Fifty Pound per Annum for Clarks Wages as standing yearly Sallery and Twelve Pence for Writing a Marriage Certificate of Ten or Twelve Lines sometimes your people might publish their Intentions of Marriage at the Market-Cross or before a Magistrate if they were free so that here is Ambo-dexter indeed sometimes Liberty and by and by its taken away again by these Infallible Legislators so that when all comes to all it s no Body knows what but the Leading Quakers are all in all tot quot omnis Thus the Quakers Priests who talk for self Is fangling talk against it self ' Gainst Truth a prate a pitious preachment That can't make good its own Impeachment As Penn 's and VVhitehead 's Doctrine do Who heeds not well which way they go Fox and Sam. Cater dances round And round again in th' self same ground It staggers to and fro and reels Skips up and down and runs on wheels Starts aside like some broken Bow Crosses Christ like Cris-cross in the row Who so can feel in it may feel As 't were a wheel within a wheel A net gin trap a snare's in 't A whirlpool gulf a bottomless pit Wind dusk husk chaff no stable steeple A tale that takes unstable people A toy a cloud mist smoke a fog Right Quakerism yea a quavering bog A quick sand a quagmire that sucks Who 's in 't his feet out-seldom plucks Himself who 's in get seldom out It 's self's more seldom in than out It flutters like some night-blind batt Now here now there this way now that Now it is one thing then another And now and then nor t 'one nor t'other Sometimes it 's this sometimes it 's that Sometimes it 's this and this and that Sometimes it 's either this or that Sometimes 't is neither this nor that Now this not t'other anon it 's either Then by-and-by both both and neither One while it looks like so not no Another while like no not so One way it seems or so or no Another way nor no nor so Some way it shews both so and no So 't is a mere endless no and so Postscript To write no more I long since did intend But none but God knows now when I shall end For still I find when I think all is done As much to write as when I first begun Jan. 1. 1686. Fra. Bugg Reader I have transcribed the more of this former Book of mine Intituled The Quakers detected and their Errors confuted c. by reason George Whitehead in his Book styled The Contentious Apostate c. recites the first Point then under Consideration which was How I came to be a Member of their Society But the second Point under Consideration which was How I came to see and perceive their Apostacy and leave them And the third Point under Consideration which was How and by what means I came to have satisfaction in going to the Publick I say these two last Points G. W. takes no notice of For I having in the first Point acknowledged what I then apprehended he represents it as if I was of the same Judgment when I went to the Publick for if that be not his intent he speaks in the Air and to no purpose Now if I at the time of my going to Church was in the belief that the Quakers were in the true Faith true Worship spiritual Testimony attended with that Simplicity c. which I in 86. thought them to be in as I did in 1660 c. Then I grant I had gone self-condemned because I had acted contrary to my belief But to answer that so long as I had those thoughts I kept to them nay longer But when I went to the publick that part of my Book now recited shews my mind sufficiently and my judgment concerning them to which I refer the Reader Obj. Well but still George seems to object that I did once own them to have been the true Church and therefore to leave them is SELF-CONDEMNED APOSTACY Answ I marvel G. W. should think that to be Apostacy for if that be sound Arguing then I will prove most of the Ancient Quakers self condemned Apostates since they have separated from the Church of England or some other Protestant Churches which they once owned to be a true Church And to confirm this my opinion and judgment I will produce a good Author in my Esteem whatever he be in G. W.'s and that is Archbishop Cranmer that Innocent Martyr whose life is worthy to be had in Imitation by all English Protestants for he was the principal Instrument under GOD and the King that threw off the Popes yoke of Supremacy c. Foxes Acts and Mon. p. 1488. Well let us hear what he says In the beginning the Church of Rome taught a pure and sound Doctrine But after the Church of Rome fell into a new Doctrine of Transubstantiation I marvel that any man would allow it if they knew what it is But whatsoever they bear the people in hand that which they write in their Books have neither truth nor comfort Now George was this Martyr a self-condemned Apostate let me have your opinion in your next He said as much in commendation of the Roman Church as I ever said of yours and by the way I believe upon better grounds For I must tell you I am not of the same mind I was in in 1686. concerning you in the beginning since I have of late examined your ancient Errors and observed the consequences of them but of that more anon I say was this Arch-bishop an Apostate for that he owns she was once a true Church And yet he separated from her and says there is neither truth nor comfort in their Books though perhaps she pretended like her youngest Daughter See your 6 principle that she gave forth her Papers and Printed Books from the eternal and immediate Spirit of GOD and that they were of greater Authority than the Scriptures yet you hear Dr. Cranmers opinion that there is neither truth nor comfort in their Books And I am of the same opinion concerning most of yours and do as much marvel that the people will allow your Books many of them at least which you pretend to be of such Authority so immediately given forth by GOD's holy Spirit when they are filled much with nonsense lyes forgeries false doctrine blasphemies yea I do as much wonder at your People Defence of the Apology of the Church of England p. 460 461. as this good Man did at the Papists your Ancestors since the Papists could not be worse And if you will see the 460 and 461 Pages in the

even the Protestants began with blood for meer Religion and taught the Romanists in succeeding times how to deal with them See also Judgment fixed p. 259. by Geo. VVhitehead more of this hereafter c. 11. The Quakers Principles 11. That the Martyrs were Persecutors and asserted corrupt Doctrine 12. The Quakers Books 12. The Apostate Incendiary by Geo. VVhitehead p. 16. In Answer to VVilliam Mucklow 's Liberty of Conscience Asserted c. 12. The Quakers Principles 12. I affirm that the true Church is in the true Faith that is in God and we must either believe this as the true Church believes or else it were but both a folly and Hypocrisie to profess our selves Members thereof G. VV. Apostate Incendiary p. 16. CHAP. II. Shewing that the forsaking the Quakers is no Apostacy from the Articles of the Christian Faith BEfore I proceed to shew the dangerous Consequences which these erronious Principles produce as in the first Chapter set forth I may speak something to their uncharitable sensure of me calling me an Apostate but had they left off there I could have born it because 't is not equal with Heresie and something must be born by any body that hath to do with them but when I see by their last two Books that they expose me to the World a self condemned Apostate an apparent Apostate a contentious Apostate c. with all the aggravating Circumstances which they could possibly invent and all this publick besides several private Letters sent me by Post both in Verse and Prose as full of cursing Language as Muggleton could have filled them withal calling me Julian the Apostate * Which are said to be Stephen Crisp●'s but had no Name to them for which there deserves another Hue and Cry which all put together gives me just cause to vindicate my self since my Name Credit Estimation and all that is dear to me and my Relations are under a very severe sensure For a self condemned Apostate in plainer English is an Heretick and if so had they the power that the Papists had in King Henry the VIIIth's time I might rationally expect the same fate which Doctor Robert Barns and others met withal But thanks be to GOD as 't is no Apostasie from the Christian Faith to separate from them neither have they now a Popish King to animate and incourage them neither do I fear what they can do and therefore am bold to call them out of their holes and challenge them into the Field and bid defiance to all their Weapons of War and all their Malice they can invent either publick Print or private Letters Well however to justifie my self from this their sensure of Heresie or self condemned Apostate I would premise to the Reader that according to the Judgment of St. Augustin every Error doth not make a Man an Heretick or a self condemned Apostate for says he errare possum hereticus esse non possum in an error I may be but a Heretick I cannot be for their is says he three things necessary for just proof of Heresie First That it be an Error that I hold Secondly That it be an Error against the Truth of God's word for otherwise every Error maketh not a man an Heretick Thirdly And that it be stoutly and wilfully maintained otherwise an Error against the Truth of God's Word without wilful maintenance is no Heresie Object But G. W. objects by his Book The content Apost recharged p. 1. viz. The charge is evident by his own Confession to the Principles Foundation Doctrine Ministry Faith Love spiritual Testimony of the said People as in the beginning being that Church whereof Christ Jesus was the Head and Law-giver c. And consequently that the said People called Quakers were once a true Church the People of God in the true Faith and bore a true Testimony according to Fra. Bugg's ample and solemn Confession in the second part of his Book de Chr. lib. c. printed 82. c. and seconded in his Book The Quakers detected c. Answ Having taken in enough out of Geo. VVhiteheads Book to shew what my Mind and perswasion was once of them and for that Reason G. VV. no doubt quoted them I do still say whatever were my Thoughts of them in the beginning they were not so of them at the time when I wrote them Books as the ample Testimony against their walking and acting contrary to what in the beginning they pretended too as will sufficiently appear out of the same Book quoted by G. VV. see * Part of my Book The Qua. detected c. is recited Qua. detect an abstract whereof followeth viz. And having thus mounted the seat of Government rich and poor high and low bond and free must submit to their Church Government And it became a vain thing to plead the sufficiency of the Light of Christ to lead direct or guide us thus have they by their late Doctrine and Example rendered their Ancient Doctrine and Example a meer Decoy to catch simple Souls by and being once caught it is altogether in vain to pretend the Sufficiency of the Light of Christ to Lead Teach and Guide no no the Church now hath given forth Rules Laws and outward Directory and by Vertue of her Apostolical Authority as she pretends she imposes them on her Members whether they believe that what she imposes be a Duty incumbent on them to practice yea or nay And your Edicts must be obeyed whether motion or no motion nay tho a motion against the observation of it or else they cannot be looked upon in the Unity These Commands of yours are binding and obligatory upon all though the Scripture commands to one See their 5th Principle you say are not binding to another Thus do you make the Commands of GOD of none effect throw your Traditions What shall I say unto you Oh ye Leaders of this People Who would impose your unscriptural Practices upon your Brethren and record such out of your Unity that are not conformable thereunto for I have surveyed your Old and New Doctrine and measured your past and present Practices and I have compared your fair pretences with your foul Hypocrisies and when I have done all this I want words to set forth your deep Hypocrisies Deceit and Self-contradictions who sometimes are against giving Respect to your Superiors but by and by your own Servants and Apprentices in your own Houses and Shops must stand bare-headed before you This piece of Hypocrisie I testified against near 18 years since which was before S. Cater's difference for as I saw Errors arise amongst us so I withstood them and testified against them sometimes you are for Preaching freely and Teaching and Instructing people freely and for Suffering and Recording Marriages freely but now they can take Three Pounds at a time for Preaching Ten Pounds at a time for Suffering * Sam. Cater took Ten Pound for his Suffering a Fine and though his

their Quarterly Book in Hadenlam in the Isle of Ely viz. It is ordered and agreed upon at this Quarterly Meeting that no Friends for time to come may permit or suffer Marriages without the Consent of Friends at two Mens and Womens Meetings and the Man and Woman to come both to the said Meetings to receive the Answer of Friends c. as more at large in my Book de Christ Libert p. 60 c. And it was against this and the like Orders which they imposed upon their Brethren as terms of Communion which had no Authority from Scriptures nor yet a President from any Christian Church the Papists only excepted that I brought this Testimony not to accuse the Martyr no surely but approving of his Doctrine I quoted him in vindication of Christian Liberty For if the leaving out the word SUCH being but an over-sight be so ill what art Thou that in thy Books leave out the word OTHER which is the distinguishing word c. and that knowingly and as such G. W. opposed the same and called the said Quotation Ranterism Loosness And for which I charged him as an Enemy to the Doctrine of the Martyrs which maintain Christian Liberty against Implicit Faith and Blind Obedience which they like the Papists endeavoured to introduce tending to enslave the People See a Recital out of G. W's Book Judgment Fixed c. p. 259 260. viz. I must tell thee Francis that this Position makes void all Christian Discipline Good Order and Church-Government leaving all loose and uncertain and we are sure thou hast here asserted corrupt Doctrine tending to practical Ranterism itself See now if this be not sordid Ranterism this loose gain saying Spirit leads thee into Come G. W. is it not plain That thou hast accused the Martyrs recited Doctrine to be loose to be sordid Ranterism to be practical Ranterism Thus have I Re-charged thee and leave it upon thy head until thou dost retract the same Object But some may say That tho' the Quotation of Dr. Barnes is sound and Orthodox in itself fairly quoted and rightly applied the recited ORDERS of the Quakers consider'd and their Imposing them and Recording or Excommunicating such as do not conform to them c * See my Book de Christ Libert p. 36. to p. 70. where the said Orders and the Authority given them at a yearly Meeting 1675 is at large recited c. And that G. W's terming it Ranterism as by the last Recital is manifest and thereby have accused the said Martyr according to my Charge c. yet possibly G. W. passed this Sentence on the said Martyr and his Doctrine as a Man in his own single capacity Answ No that he did not tho' possibly he upon occasion may so pretend for it came forth in Print in his Book styl'd Judgment Fixed c. which was printed as their Books generally are viz. by the Authority and Approbation of the 2d second days Meeting viz. by their Church Authority And to confirm that they in this their Doctrine of imposing the Observation of and exacting Conformity to their Orders whether their People believe it a Duty incumbent upon them yea or nay agree with the Papists See a Book put forth by W. Penn Intituled A brief Examination and state of Liberty spiritual * It might rather have been styled An Antidote against his former Book Intituled An Address to Protestants For 't is as much contrary to that as Popery is against Protestantism or Imposition to Christian Liberty c. c. where he says p. 3. It is a dangerous Principle and pernicious to true Religion and which is worse 't is the Root of Ranterism to assert that nothing is a Duty incumbent upon thee but what thou art persuaded is thy Duty c. The Papists say viz. We tell you that you ought to eat Fish and Flesh on those days the Church appoints on pain of deadly Sin You ought to have shaven Crowns long Beards c. And the Quakers now say Womens distinct Meetings as set forth by their Church that the rise practice setting up and establishing of Womens distinct Meetings is according to the Councel of God and done by the leading and ordering of his eternal Spirit † See de Christ Libert c. p. 36 43 44. to p. 70. And this tho' we produce not one Verse of Scripture to confirm it you ought to believe for we viz. the Quakers and Papists agree in this fundamental Point i. e. THAT YOV OVGHT TO BELIEVE AS THE * See your 12th Principle in Chap. 1. but more largely amplified in the first Part of the Christian Quaker distinguished c. p. 9 10 11 12. CHVRCH BELIEVES And if you refuse Conformity on pretence you are not persuaded that 't is your Duty to obey the Church and shall dislike our Position That Ignorance is the Mother of Devotion And shall tell us That Conformity ought not to precede or go before Conviction nor Force before Persuasion We now tell you that it is a dangerous Principle and very pernicious to our Design and therefore and for that very Reason we will and have given it out That it is Ranterism sordid Ranterism tending to lay waste our LAWS and GOOD ORDINANCES as our Brother Solomon Eccles called Womens Meetings Thus Reader thou mayst perceive my Charge made good upon and against G. W. First by the Quotation I brought of the Martyrs words against their Impositions 2dly that the said Quotation as it is sound in itself so it is fairly done against which he brings his heavy Charge and grim Sentence OF CORRVPT DOCTRINE TENDING TO PRACTICAL RANTERISM YEA SORDID RANTERISM c. 3dly that it is rightly applied against their unscriptural Traditions and then imposing the observation † See The Quakers Detected c. p. 5. of their Womens Meetings which as John Hogg in his excellent Book Intituled An Answer to several material Passages in a Book published by W. Penn call'd A brief Examination of Liberty Spiritual c. p. 12. says MAY NOT WE SAY THIS BEARS FOR ROME c. Yea surely and the very Complexion of Rome too in many Parts Principles and Practices to which excellent Book which overturns all their Popish Subterfuges and unlocks all their secret Mysteries and close Juggles relating to their Impositions and displays their Errors to every Capacity I refer the Reader * This J. Hogg is a Minister amongst the separate Quakers a Man of good Parts and of good Repute It s true G. Whitehead makes a noise at the word SUCH being left out by my Printer or Compositor as a distinguishing word but then G. W. is more to blame in leaving out the word OTHER as I have said which word OTHER with the foregoing and subsequent words did sufficiently distinguish and set forth that I only intended them as a Protestant proof against their Romish imposing different things as necessary and as terms of Communion And