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	teach_v	tradition_n	3,694	5	9.0240	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A48863	The harmony between the old and present non-conformists principles in relation to the terms of conformity, with respect both to the clergie, and the people : wherein a short history of the original of the English liturgy, and some reasons why several truly conscientious Christians cannot joyn with the church in it : humbly presented to publick consideration in order to the obtaining some necessary relaxation and indulgence : to which are added some letters that pass'd between the Lord Cecil, and Arch-bishop Whitgift.	Lobb, Stephen, d. 1699.; Whitgift, John, 1530?-1604.; Burghley, William Cecil, Baron, 1520-1598.	1682 (1682)	Wing L2726; ESTC R23045	77,527	105

is to edifie and that some mystical Ceremonies are of this nature is too notorious to be deny'd So far the Answer to Melius Inquirendum The same is asserted in the Discourse that is prefix'd unto the Common Prayer concerning the Service of the Church where 't is exprest That the Ceremonies are by some notable signification design'd to stir up the dull minds of Men to the Remembrance of their Duty Their use is for the exciting to Duty as well as for instruction This is that they say concerning the Nature of a Ceremony whereby it seemeth to some very evident That there is a great Difference between a Religious Ceremony and a necessary Circumstance of Religion The former is a part of External Worship the latter but an Appendix Some Circumstances such as time and place c. are necessary unto though no parts of Worship but an humane Ceremonie though not necessary unto yet is made a part of Worship We cannot worship God but in some time and in some place but can do so without any of these humane significant Ceremonies which yet are made a part of external Worship which is but the expressing and setting forth of the Internal by outward signs by which as by certain outward bodily Shadows and Colours the Spiritual and Inward Worship of God is made visible and sensible to others as the Learned Bradshaw expresses it Much more might be said by way of Explication but this is enough to evince that a Religious Ceremony is significant of those inward motions of the heart that are directed unto God and consequently a part of External Worship and more than a Circumstance That the Ceremonies in Controversie are of the same Nature with some of those in use among the Papists Jew and Heathen for which reason who ever can justly appropriate the English Ceremonies to Gods Worship may for the same reason appropriate those of the Papist Jew or Pagan and that there is too much of the Nature of a Sacrament assigned unto 'em in that they are not only significant but moreover adapted for the stirring up the dull mind unto an edifying Remembrance of duty This said of Religious Worship and Ceremonies The next enquiry is concerning what power man has given him to appropriate humane Ceremonies unto Gods Worship By humane Ceremonies the Dissenters If I mistake 'em not understand such Ceremonies as are neither Natural nor of Divine Institution but of Mans Invention only By appropriating 'em to Gods Worship they mean an Ordaining or an using them after a solemn and Religious manner for Spiritual uses and ends not for Civil or Temporal but as outward Notes and Testimonies of those things that make us Spiritual The ordaining or Using 'em as significant of inward Grace and for the suscitating and stiring up those graces thereby signified The which is supposed to be done even when the Worship may be compleat and exactly agreeable to the word of God without them This appropriating humane Ceremonies to Gods Worship is not only an Unaccountable adding unto Gods Worship but a making that a part of Christs Religion which God never made to be so which is as unlawful in Protestants as 't is in the Papist The Papists may as lawfully appropriate to Religion a Shaven Crown a Monks habit Spittle in Baptism Holy Water and all the Missal Rites as Bradshaw has it as a Protestant Magistrate can make a Surplice a Cope a Cross in Baptism Imposition of hands in Confirmation Ring in Marriage to be Ornaments of Religion and Holy Ceremonies yea as Bradshaw Those that may bring in without special Warrant from God Piping vid. of the Organ c. into his Service might as well bring in Dancing also those that have Authority to joyn to the Sacrament of Baptism the Sign of the Cross have Authority also no doubt to joyn to the Sacrament of the Supper Flesh Broth Butter or Cheese and worse matters than those if they will seeing they are equally capable of significancy and apt for the stirring up our dull minds to the Remembrance of many a necessary duty Yea those that have power to make peculiar forms of Religion and VVorship have power to make and invent a Religion of their own There are two things on which the Church men do seem to insist very much 1. If the Ceremonies imposed be in their own Nature indifferent And 2. Such as do teach good Doctrine they may be lawfully imposed To this the Old Non-Conformists answer'd I. That all things that are in themselves matter indifferent are not lawful to be done in Divine Service tho' the Magistrate should Command them the which they judge will be very clear to such as will but consider what things are indeed indifferent or go under the Name and Title of indifferent things that the Magistrate cannot lawfully command nor the people lawfully observe 'em if Commanded e. g. Eating and Drinking the avoiding the Superfluities of Nature Spinning and Carding Killing of Oxen and Sheep which of themselves have in them neither vertue nor vice and are therefore indifferent Actions and yet I think saies Bradshaw none except professed Atheists but will hold it a foul Sin to do some of these Actions in any Assembly much more in the solemn Worship of God though the Magistrate should Command the same even upon pain of Death But if it be further considered That Carding and Diceing Masking and Dancing For men to put on Womens Apparel and VVomen Mens Drinking to Healths Ribaldry Stage-Playes are things indifferent to be done upon the Lord 's own day at least it was esteemed so when the Book for Plays was to be read may a Minister of the Gospel upon the Magistrates Command do any of these in Divine VVorship By this we may see That there is not so much Innocency in the meer Indifferency of an Action that it should on that Account be meet enough to be appropriated to Gods VVorship Neither 2. Can the significancy of a Ceremony or its aptness to edifie and stir up grace be reason enough to appropriate a Ceremony to Gods Service unless the playing a Game at Cards may be lawfully introduced into the solemn VVorship of God For says a late Author a Son of the Church of England in his Answer to Melius Inquirendum pag. 57. The other day as I remember I saw a Pack of Cards which according to this Account may very well be call'd a Pack of Sacraments that is as a Sacrament is Considered to be a Outward and visible sign of an inward and Spiritual Grace for each Card had the Matter of a Sacrament that is an Outward and Visible sign of some Inward and Spiritual Grace in the Martyr Sir Edmund Godfrey whose barbarous Murder they were design'd to represent and sure the ingenious Contrivers of those Cards intended some effect from them to excite to stir up to encrease Grace and Devotion by the sight of them Viz. an utter abhorrence of Treason and all Popish

Principles which lead to it and must this poor pack of Cards be condemn'd to the Flames for the Ingenuity of the Author So far our Author Who should have said and may not this pack of Cards so like unto other humane significant Ceremonies or Sacramentals be appropriated unto the solemn Worship of God May not the Minister and People in the midst of solemn VVorship apply themselves to those Cards seeing they in their play turning 'em frequently over may be excited to an utter abhorrence of Treason and whether any sober Divine of the Church of England would so far approve of the appropriating this indifferent but significant Ceremony namely this pack of Cards to their solemn Religious VVorship is not difficult to determine To return to what Mr. Bradshaw adds who speaking of the above mention'd Ceremonies saies There is none of these but may have applyed unto them by the VVit of Man a Mystical and Religious Sense even the filthiest Actions and things that are may teach good Doctrine The Holy Ghost resembleth the Soul polluted with Sin to a Menstruous Cloth A man fallen again into Sin to a Sow wallowing in the Mire Might therefore a filthy Sow and such unclean Clothes be brought into the Church to be visible Shadows and representations of such things Pray what may not by this means be brought into Gods VVorship and yet by this reason he defended to be a good Ceremony if the Magistrates and Bishops should decree the same A Minister clothed with such Apparel as those that Act the Devils part in a play may teach this That by Nature we are Limbs of Satan and Fire-brands of Hell Bear-baiting may teach us how Christ was baited before the Tribunals of the Pharisees or the Combate between the Flesh and the Spirit But shall these be therefore appropriated to God's Worship Thus no good Argument may be fetch'd either from the indifferency or significancy of Ceremonies for their lawfulness in God's worship though commanded by the Magistrate For notwithstanding the utmost can be said from either of these Topicks there will not as Dissenters think be enough to ballance what is offer'd against the lawfulness of the Ceremonies or of a complyance with 'em in God's Worship On the which I have the rather insisted because the hot Sons of the Church by adheering over zealously to significant Ceremonies which are considered because of their being in their own nature indifferent as very harmless do but open the way to the letting in an over-running flood of Popish Ceremonies against which the Zealots for Ceremonies have nothing to offer because the Ceremonies they impose are in their own nature indifferent and very significant instructive of good Doctrine stirring up the peoples dull minds to their duty and enjoyned by publick Authority but of this more in the reasons against the appropriating humane significant Ceremonies to the worship of God The which I 'll give the Reader out of the Abridgment the Authors of which assert them to be unlawfull because 1. The Second Commandment forbids us to make to our selves the likeness of any thing whatsoever for Religious use And so is this Commandment understood by Bucer Virell Dr. Fulk and others 2. Christ is the only Teacher of his Church and appointer of all means whereby we should be taught and admonished of any Holy Duty and whatsoever he hath thought good to teach his Church and the means whereby he hath perfectly set down in the Holy Scriptures so that to acknowledge any other means of teaching and Admonishing us of our duty than such as he hath appointed is to receive another Teacher into the Church besides him and to confess some imperfection in those Means he hath ordained to teach us by Our Saviour by this Argument amongst others Condemns the Jewish purifyings and and Justifieth himself and his Disciples in refusing that Ceremony because being the precept of men it was taught and used as a Doctrine by way of signification to teach what inward purity should be in them and how they ought to be cleansed from the pollutions of the Heathen And so we find this place interpreted by Chrysostom whose Judgment also is alleadged and approved by Dr. Whitaker the Church of Wittemberge Calvin Virell Zeipperus Dr. Fulke Dr. Reinolds and others This Reason we find alleadged by such Divines as have been of chief credit in the Church of Christ namely Mr. Calvin Chemnitius Lavater Dr. Fulke and others So to them that say Images may stand in Churches as helps to stir up Devotion and to put Men in remembrance of good things It is answered by Peter Martyr Gualier Lavater Vrsinus Polanus and others that the Lord himself hath appointed means enough to do that and that no means may be used to that end but such as he hath Ordained So the Churches of France and Flanders in their Observations upon the harmony of Confessions gives this Reason against all Mystical Ceremonies that they are parts of the Holy Doctrine and Dr. Andrews alleadgeth this for the first Root of all Superstition and Idolatry that men thought they would never have admonitions and helps enough to stir them up to VVorship God yet God saith he had given four means viz. The Word written the Word Preached the Sacraments and the great Book of the Creatures 3. This gives unto Ceremonies a chief part of the Nature of Sacraments when they are appointed to teach or Admonish us by their Signification This is affirmed and given as a reason against Significant Ceremonies by Augustine the Churches of France and Flanders in their Observations upon the harmony of Confessions Calvin Martyr Beza Sadcel Danaeus Zepperus Polanus Bishop Jewel Dr. Humfry and others 4. In the time of the Law when God saw it good to teach his Church by significant Ceremonies none might be brought into or received in the Worship of God but such only as the Lord himself did institute This reason is used against the Popish Ceremonies by ●alvin Junius Lubbertus and others 5. It is much less lawful for man to bring significant Ceremonies into Gods Worship now than it was Under the Law For God hath abrogated his own not only those that were appointed to prefigure Christ but such also as served by their signification to teach moral Duties so as now without great Sin none of them can be continued in the Church no not for signification Of this Judgment were the Fathers in the Councel of Nice and Austin Martyr Bullinger Lavater Hospinian Piscator Cooper Bishop Westphaling and others And if those Ceremonies that God himself ordained to teach his Church by their signification may not now be used much less may those which man hath devised This Reason our Divines hold to be strong against Popish Ceremonies namely Calvin Bullinger Hospinian Arcularius Virell Dr. Bilson Dr. Rainolds Dr. Willet and others Yea this is one main Difference which God hath put between the State of that Church under the Law and this

memory of them to cast away even such things as had a good Original and use if they be not still necessary or commanded of God when once they are known to have been defiled by Idolatry or abused unto it 3. By the equity and reasons of these Commandments which we find set down in Holy Scripture viz. 1. The detestation which the Lord our God being a jealous God beareth unto Idolatry and all the Instruments and Tokens thereof as unto Spiritual Whoredom 2. That we cannot be said sincerely to have repented of the Idolatry or Superstition whereby we or our Fore-fathers have provoked the Lord unless we be ashamed of and cast away with detestation all the Instruments and Monuments of it 3. That we shall be in danger to be corrupted in the Substance of Religion and purity of Doctrine and even to fall back again unto idolatry if we conform our selves to Idolaters in their Ceremonies and retain the Monuments of their Superstition yea if we shew not all detestation unto them 4. That our holding of Conformity with Idolaters in their Ceremonies wherein they repose the greatest part of their Religion will be a special mean to harden them in their Superstition 5. That seeing the Pope is reveiled to be that great Antichrist and his Idolatry troubleth the Church at this day more than any other and our people converse more with Papists than with any other Idolaters there is more danger in the retaining of the Ceremonies and Relicks of Popery than of any other Idolatry whatsoever 4. By the judgment of the Godly Learned of all Churches and Ages who have constantly taught and given Testimony to this Truth that Christians are bound to cast off the Ceremonies and Religious Customes of Pagans Jewes Idolaters and Hereticks and carefully to shun all Conformity with them therein In the Councell of Nice it was decreed that Christians might not keep the Feast of Easter at that time nor in that manner as the Jewes did Let us say they in nothing agree with that most detestable rout of the Jewes And in another Councill that none should fast on the Lord's day because the Manichees had taken up that day to fast on which also Augustine alledgeth and approveth of in another That such Altars as were set up in the Country and High-ways in memory of the Martyrs should be abolished although they were pretended to be set by Revelations or Visions and that solemn request should be made to the Emperour that all Reliques and Monuments of Idolatry might be utterly destroyed And this decree we find cited by Dr. Fulk In another Councill it was decreed that none of the Clergy should forbear or make scruple to eat Flesh that they might shew themselves to differ from the Priscillianists In another that Christians should not deck their houses with Bay leaves and Green Boughs because the Pagans did use so to do That they should not rest from their labours those dayes that the Pagans did and that they should not keep the first day of every Month as they did In another that Christians should not celebrate Feasts on the Birth dayes of Martyrs because that was the manner of the Heathen Tertullian is large and vehement in this point as saith he we may give nothing to the service of an Idol So may we borrow nothing from the service of an Idol If it be against Religion to sit at Table in an Idols Temple what is it to be seen in the habit of an Idol Again no habit or apparel is esteemed Lawfull amongst us that hath been dedicated or appointed to so unlawfull an Act. Thou that art a Christian must hate those things the Authors and Inventors whereof thou canst not choose but hate In another place he affirmeth that Christians might not wash their hands nor lay aside their Cloakes before Prayer nor sit upon their Beds after Prayer because the Heathen used so to do Melchiades Bishop of Rome decreed that no Christians should fast on the Lord's day or on the Friday because it was a known custom of the Pagans to fast on those dayes Ambrose taught Monica the Mother of Augustine as Augustine himself reporteth it which is also alleadged by Bishop Jewel to leave bringing of Wine and Cakes to the Church as she was wont to do because she might not Lawfully give such a shew of Conformity with the Gentiles Augustine himself also prescribing a direction how to winn the Pagans hath these words if you ask how the Pagans may be won how they may be enlightned how they may be called to Salvation leave all their Solemnities forsake their Toyes Gregory as we find him cited by Bishop Jewel alleadgeth and approveth of a decree of the Councell of Toledo which forbade the Ceremony of thrice dipping in Baptism because it was the custom of certain Hereticks Leo adviseth all Christians to shun the viperous conference of Hereticks and that in nothing they would be like unto them who in name only are Christians The judgment of the Church of Scotland appeareth in a Letter written from a general Assembly held at Edenborough 1566. unto the Bishops of England In which besides many other sentences to this purpose thus they write If Surplice Corner Cap and Tippet have been badges of Idolaters in the very Act of Idolatry what have the Preachers of Christian Liberty and the open Rebukers of Superstition to do with the dregs of the Romish Beast And more plainly in the confession of their Faith whereunto his right excellent Majesty with others of the cheif states of that Kingdom did solemnly swear and subscribe where we find these words We detest all the Ceremonies and false Doctrine of the Roman Antichrist added to the ministration of the true Sacraments We detest all his vain Allegories Rites Signes and Traditions brought into the Church without the Word of God Thus have such as have been chief Pillars in our own Church judg'd of the Monuments of Idolatry a●d all Conformity with Papists in their Ceremonies Mr. Rogers that Holy Martyr would not consent to a Canon that was to be made in King Edward's dayes for the Clergies Uniformity in Cap Tippet and the rest of the Apparel unless it might be decreed that the Papists for a difference between them and others might be constrained to wear upon their sleeves a Challice with an Host upon it Our late Queens injunctions require that all Monuments of Idolatry and Superstition be so utterly extinguished and destroyed that there may remain no memory of them either in our Churches or Houses And the Book of Canons made Anno Dom. 1571. That no man wear the grey Amice or any other garment defiled with the like Superstition Bishop Jewel in one place approveth the judgment of Tertullian and the Fathers of that Age who forbade Christians to wear Garlands of Bay not for that saith he the thing was ill of it self but for that they would not seem to follow Idolaters It had some appearance of

Church by Baptism nor can be by meer Cohabitation even so they never were by their own Consent either expresly or interpretatively They never held Communion with the Church of England in all Ordinances were never confirm'd by the Bishops nor ever did participate of the Lord's Supper and therefore I think it cannot be truly said That they Separate How can they cease that Communion which they never had For which reason to prove these Schismatical Separatists who never separated from the Church seems an Impossibility Surely their exercise of that Right and Power with which they are invested as Christians in chosing their own Pastor cannot be an Act Schismatical By this 't is manifest That those who never expresly nor implicitly consenting to hold communion with any Parish-Church in all Ordinances were never actually obliged to hold Communion with such particular Parishes and consequently their forbearing such Communion or their Assembling in places distant from the Parish Church cannot be a Separation and if not a Separation it cannot be a Schism Thus the Reader may easily perceive how necessary 't is that the Conformists prove that those Dissenters who now meet in Assemblies locally distant from the Parish Churches were once Members and under an Obligation of holding external Communion with the Parish Churches if they will prove 'em Separatists Furthermore they must prove 2. That this people do ordinarily Separate themselves from the external Communion of their Parish Church For seeing the Sin of Schism consists in causeless Separation there must be a Separation or there can be no causeless Separation that is there can be no Schism but how the Conformist can prove a Separation any otherwise than by insisting on the people's not holding Communion in the same manner or same place with the Church is difficult to suppose And if they take either of their ways without the Addition of some other Consideration they must either make many of their own Meetings Separate which are in places locally distant from the Parish Church where their Modes of Administration are different or clear many Dissenters from the Reproach of Separation what do they think of such Meetings in which the Common Prayer is read are they Separate and Schismatical But after they have prov'd both these they cannot prove all Dissenters Schismatical unless they can also evince 3. That the Separation is Causeless and Sinful But how they can prove that those who if they separate do so on no other Account than that they may forsake Sin is a point worthy of Consideration If there be any sinful Imposition made the term of Communion 't is sufficient to justifie the Separation of those who withdraw themselves from the external Communion of that Church If a Church that is sound in the Doctrine of Religion though it detests an Idolatrous Worship yet if it make the least Sin the Term of Communion whereby the people cannnot have Communion with that Church but by a deliberate committing that Sin Separation from the Communion of this Church is justifiable For whatever some may suggest we must not commit the least Sin that good may come thereof To insist then so much on the Peace and Vnity of the Church as if it were a Good for the Obtaining which we might venture on a little Sin is a Notion of a very dangerous Tendency giving too great Countenance to a Doctrine of the Papists whereby they justifie all their Villanies A Little evil say they may be done for the Obtaining a great Good for instance The Salvation of the many Souls in Three Kingdoms is a great a very great Good the Killing One Two or Three Hereticks in order thereunto at most is but a little evil which may be done for so great a good Moreover this justifies all their Officious Lying and Equivocating they tell a Lye that some great good may come thereof But this is so contrary to the pure Nature of a Holy God and his Holy Good and Just Command that whoever will indulge himself in a practical embraceing such a Notion doth but prepare the greater Damnation for his own Soul God is a great God and the least Sin being an Offence to his Dread Majesty cannot knowingly with deliberation and allowance be committed but the person that does it exposeth himself to Divine Indignation who ever breaketh the least of these my Commands says Christ Matth. 5. 19. is in danger of loosing Heaven for though a man keep the whole Law and yet offend in one point he is guilty of all James 2. 10. We must not speak nor act wickedly for God he is not glorified by Mans lye and therefore Wo unto them that will do evil that good may come thereof Rom. 3. 8. If the least sin be made the Term of Communion no Consideration of Peace and Vnity or of Obedience to the Magistrate can excuse those from guilt that will venture on that sin Whence 't is evident That all those who by the Reasons insisted on in this Treatise are fully convinc'd That somewhat sinful is imposed as a Term of Communion with the Church of England they do but discharge their Duty and keep a good Conscience in separating and yet by separation do not accuse the Church as if she had been no true Church or as if Salvation could not by others be had in it A Church that is sound in the Faith that 't is a true Church in a Theological Sense being lyable to Error may even while Sound in the great things of Religion impose some Error as a Term of Communion from which those who are convinc'd of the Sin must separate A sound Church in the great things may err in lesser matters and may Impose Assent and Consent unto that Error as a Term of Communion with the which these Dissenters durst not comply but seeing they cannot have Communion on easier Terms must separate There is a great Difference between the Errors or Corruptions of a Church which are made Terms of Communion and those which are not 'T is not to be question'd but that a man may joyn with a Church that is less pure than another even with a Church that hath several Spots in it or he must joyn with none and may be under an Obligation of continuing with that Church although he may go elsewhere and be better edifyed otherwise there being variety of Gifts those who are more eminent than the rest among the Ministery must have most of the people round when other honest though not so able Preachers have few or none However if they make the least Spot or Impurity a Term of Communion he dares not comply As long as he may may continue Communion without being made a partaker of the impurities as in many instances he may he must not separate but when they impose their corruptions as Termes of Communion so that he cannot have Communion but by complying with the corruption he must not sin for the sake of Communion nor on any