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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	church_n	rule_n	scripture_n	4,939	5	6.5358	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A59650	A discourse of superstition with respect to the present times wherein the Church of England is vindicated from the imputation, and the the charge retorted not only on the papists, but also on men of other perswasions / by William Shelton ...	Shelton, William, d. 1699.	1678 (1678)	Wing S3097; ESTC R10846	60,551	205

which they now urge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 26. Luke 22. the two words used by the Evangelists upon this occasion do not signifie such a sitting as is now in use It is therefore generally agreed that their posture was more like to lying than sitting So that the best of their Argument can be but thus Because our Blessed Saviour gave the Sacrament to his Disciples in that gesture which they used at Meals which was a kind of lying therefore we ought to receive it in the gesture now used at Meals which is sitting where we must desire their Logick to tell us what degree of necessity is in this sequele because they did one thing we must do another Yet neither is this the worst of it all this is but a supposition of that which they are never able to prove For 3. It is not absolutely certain in what posture they did then receive the Lords Supper Probably they continued in the same posture but who can peremptorily conclude it Who can demonstrate to the contrary but that when our Blessed Saviour while they were eating solemnly betook himself to the Institution of a new Sacrament they to address themselves to a new service might betake themselves to a new gesture I cannot prove they did nor for ought I can find can any body prove they did not There is nothing conclusive in any of the Evangelists that they did certainly continue in the same posture Unless the Order of St. Luke be insisted on who Chap. 22. after the Institution of the Sacrament hath these words But behold the hand of him that betrays me is with me at the Table Which Order signifies little to those who will not yield Judas to have been at the Sacrament as divers of our Adversaries will not but admit he was there as seems very probable yet though they were all at the same table as before and who can demonstrate but it might be another table yet it does not appear certain that they were in the same posture as before This doubt I move not as a thing in it self considerable but to represent how strongly some men and even the same who call so much for Scripture grounds and for a divine warrant for Circumstances of worship as minute as this will build upon probabilities when it serves their turn Because it is not said they rose up it is by consequence gather'd they sat still If they did it was not our manner of sitting but another If they had sate as we yet this Example is no more obligatory than it is to other Circumstances of the same Institution Yet through all these If 's and Consequences and Suppositions they conclude to the expedience if not to the necessity of a significant Ceremony though in us they call it Superstition The lifting up the hand at the Covenant the laying the hand upon the Book in swearing and other like Ceremonies have been objected to them by others I urge not that but add another Instance whereby it will plainly appear that many of the N. C ts though they suspect so much superstition in a significant Ceremony yet can themselves allow and urge the use of a Ceremony and that in a Religious matter and because it is significant although the particular Ceremony be no where in Scripture commanded They who have endeavour'd to Sect. 15. settle Presbyterated and Associated Churches have determin'd to do it by way of Covenant so consenting to be a Member of such a Church The Agreement of the Associated Churches in Worcestershire will give us light in this thing who thus express themselves Because Ministers should Agreement of the Associated Churches in Worcestersh §. 18. have a particular knowledge of their Charge which now is uncertain and for divers other reasons propounded and debated among us We judge it very fit if not of necessity to desire a more express signification of our peoples consent to our Ministry and Ministerial actions and in particular to submit to this discipline as the members of that particular Church Afterwards they tell us in what form of words they require this consent to be given I do consent to be a Member of the particular Church of Christ at whereof Teacher c. The reasons why this was required Mr Baxter gives in his Explication of that Agreement not as his Ibid. own but as those that mov'd the Association to make that determination The reasons are Twelve In all which there is not so much as a pretence of a divine Institution nay it is confessed in the Preface that the sign it self of this consent is not particularly determin'd and Mr Baxter after the reasons adds this Memorandum Remember yet that I maintain that God does in Scripture require only consent signified a thing which I do not now debate but hath not tyed us to this or that particular sign for signifying it but having given us general Rules that all things be done to Edification decently c. he hath left it to humane prudence to determine of the particular sign whether voice subscription c. So then such a form of words is own'd to be a sign signifying consent It is also own'd a sign requir'd only upon General Rules of Scripture What unpardonable crime is it then if the Church of England agree upon some Ceremonies significant by virtue of the same general Rules of Edification and Decency In which Cases if private men will be so wise as to abound in their own sense whether or no such things be decent and edifying the same Mr Baxter hath determin'd the Controversy in the same place where though he assert that the Pastors are to consult with the people about the convenience yet he positively concludes That people are to obey the determination of their guides And how now comes it to pass that the power which they in their times assum'd should be denied the Church of England viz. Power and Authority to appoint significant Ceremonies If they will distinguish between Discipline and Worship and allow a significant Ceremony in that but not in this I reply that in their contentions for Discipline about Mr Hookers time that Axiome of theirs Nothing ought to be established in the Church which is not commanded by the word of God was applied to Discipline as well as worship and therefore Eccles Pol. Lib. 3. Sect. 5. Degrees in the Universities sundry Church-Offices and Dignities were struck at Yea they did affirm that the Discipline was no small part of the Gospel Survey of the pretended Holy Disciplin p. 440. that without this Discipline there can be no right Religion that they who reject the Discipline refuse to have Christ reign over them However it is clear A significant Ceremony because allowed in Discipline is not in the Nature of the thing unlawful Nor does it deserve the name of a Sacrament properly so called Nor does the Church of England deserve to

of Religion so is Superstition an extream on the other hand an Excessive Religiousness when men go beyond their bounds in Divine Worship so that all false worship goes under the name of Superstition A man may be righteous over-much and over-much wise so may he also be not too holy or too good yet too religious when he exceeds and practises in matters of Religion upon Opinions false and unworthy of God This hath been the use of the word in approved Authors of divers Ages It hath sometimes been determined to particular practices as Magick and Enchantments but upon a general reason because these are undue mixtures in Religion for so both in Heathen and Christian Authors this difference is commonly assigned between them Religio est Ubi prius veri Cultus superstitio falsi as Lactantius hath it When we worship God aright that is Religion when by any undue additions we corrupt Religion in all those things we are superstitious 2. The Enquiry into the Nature Sect. 4. of the thing still remains Whereby does it appear whether the worship we here or others elsewhere perform to God be regular and Religious or excessive undue and so superstitious The Resolution I give to this question I form into these Propositions 1. Superstition is first in the Opinion and thence influences upon the practice 2. The Doctrines upon which the Conformity of the Church of England is established are not superstitious Opinions 3. The Opinions that are indeed superstitious such as are divers that obtain in the Papacy and elsewhere are rejected by the Church of England 4. There are superstitious Omissions of which men may be guilty and that then when they seem to have a great Zeal against Superstition 1. Superstition is first in the Opinion before it can have any influence upon the practice Practices are unlawful when they transgress the Commands by which they are obliged but superstitiously unlawful they cannot be unless they proceed from such Opinions Hence it comes to pass that the same practices are sometimes superstitious and sometimes not according as mens Opinions are by which they are perswaded to them So is the difference between the Ch. of England and of Rome in the use of the Cross in kneeling in the act of receiving c. as will afterwards appear I am not alone in thus stating the Notion of Superstition A superstitious act is that Bishop Durham Morton Sermon on 1 Cor. 11. 16. which is founded upon a superstitious Opinion It was not meerly the Pharisees often washing but their Opinion of some especial purgation thereby which Christ reprehended in them Nor was it the having an Altar for which St. Paul reproved the Athenians when he called them superstitious but the opinion of honouring a God thereby they knew not whom To a like purpose Mr Hooker Superstition is when things are abhorred Eccles Polity Book 5. §. 3. or observed with a zealous or fearful but erroneous relation to God And in words just before Superstition is always join'd with a wrong opinion touching things divine Conformably to both these says a late learned Author All Superstitious Falkener Libert Ecclesiast B. 1. Chap. 5. Sect. 2. §. 7. or other sinful honour of the Elements must be founded in embracing those false apprehensions and corrupt Doctrines which our Church rejects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refers to the inward sense and apprehension of our minds or if it must be distinguished between the thoughts of the mind and the passions of the Soul it is evident that fear arises from such opinions and apprehensions as administer to it Yea though superstition be as hath been said an excess of Religion and though this excess may discover it self in the practices of men yet the reason and that which occasions this excess is in the Opinion False Notions and apprehensions of God tempt men to try by undue ways to please him Men have a conceit that such services are more grateful to him than they are Or there is a superstitious observation of some Accidents as Prognosticks of Events because of an Opinion taken up that God Almighty does by such signs declare his pleasure or displeasure In all these Cases the First Seat of Superstition is in the Opinion and from thence it is derived into practice for did these false Opinions which thus mislead men cease by a better information of the understanding the practices and observances that depend on them would also cease or if they were continued they would be hypocritical or vain or any thing rather than superstitious For Example It is superstitious say we to worship an Image or to pray a Soul out of Purgatory c. because they are false and superstitious Opinions that induce men so to do If it may be supposed that men who opine right who do not in their judgment yield more to an Image than they ought and who do not in truth believe Purgatory may yet perform the same Ceremonies and make the same prayers I ask then for what reason are these things done If not for this reason because men are of opinion that the Image deserves it that the dead may be profited by their Devotions then is it a vain and ridiculous piece of Pageantry Or if some politick reason and secular Interest tempt men these ways what they do may be excused from Superstition because it is not intended for the honour of God and so is not performed as a part of his Worship but it is otherwise faulty because by pretences of Religion they advance their Interest and gain becomes their Godliness If in truth there be any Religious intendments in these performances then this is that which plainly renders them superstitious because they Originally proceed from superstitious Opinions This I have first said because upon this depends the Vindication I design of the Usages of the Church of England For if what is done in Divine Worship be not otherwise superstitious but as it proceeds from and is directed by superstitious Opinions then if it can be evinc'd that we are not guided by any such Opinions it will follow that our Rites and Ceremonies are void of superstition And this I trust to make appear in what next follows 2. The Doctrines upon which the Sect. 5. Conformity of the Church of England is established are not superstitious Opinions Of which matter I give this Account which I shall take to be sufficient till by an Enumeration of some other particulars of which I am not aware it be made appear that there are some other Doctrines that may be suspected of superstition which the Church of England in justification of her Conformity is obliged to maintain 1. All Circumstances relating to the Worship and service of God are not particularly determined in the word of God 2. Therefore notwithstanding the Determinations of the Holy Scripture some things do remain Indifferent in their own Natures 3. The Governours of the Church have power to