Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	christian_a	church_n	profess_v	3,448	5	8.0722	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A78612	A pretended voice from heaven, proved to bee the voice of man, and not of God. Or, An answer to a treatise, called A voice from heaven, written by Mr. Gualter Postlethwait, an unordained preacher, taking upon him to exercise the pastoral charge, in a congregation at Lewis in Sussex. Wherein, his weakness, in undertaking to prove all protestant churches to bee antichristian, and to bee separated from, as no true churches of Christ, is discovered; and the sinfulness of such a separation evinced. Together with, a brief answer inserted, to the arguments for popular ordination, brought by the answerers of Jus Divinum Ministerii Evangelici, in their book called The preacher sent. By Ezekiel Charke, M.A. and rector of Waldron in Sussex. Imprimatur, Edmond Calamy.	Charke, Ezekiel.	1658 (1658)	Wing C2069; Thomason E959_5; ESTC R207673	108,343	141

their Fathers name c. That their standing synchronizeth with the standing of the Antichristian Church appeareth Rev. 13.16 17. with the four first verses of the 14th Chapter For the company of the Lambs marked ones is opposite to the Beasts whole marked company whilst it was such whilst the Church-State of the Beast was false and corrupt the Church-State of the 144000 was true And it is said they were not defiled with women which argues that the Whore was at the time of their standing seducing And the Apostle John at the same time sees an Angel going forth and crying Forbes Gyffard Fulk Deut. Fox Bernard Broughton Babylon is fallen Accordingly Brightman Mede and sundry other worthy Expositors understand this context of the 144000 to denote the true Church of God in the midst of whom Christ reigned who were fed with purer ordinances and worship during Antichrists reign and standing out all along against his Idolatry Now seeing the Congregational Churches are as it were but of yesterday who are those 144000 that have stood with the Lamb upon Mount-Sion all along the time of Antichrists reign Either you must assert the loss of a true Church-State in the world for many ages past or else you must acknowledge that the Churches that have maintained a true profession all along the time of Antichrists reign were true Churches and that the Protestant Churches that have owned and maintained the same profession to this day have been and are true Churches and are in the number of the 144000. If you dare not say the former as I suppose you do not you must confess the latter and then with what face or reason will you justifie that separation from them as Antichristian Churches which you contend for Consider I beseech you what you have to answer for before the Lord in branding all the Christian Churches in the world from the rise of Antichrist to this day who have disowned and opposed him except a few separate Congregations of these latter daies as false and Antichristian Churches And the Lord give you repentance from this rash and unchristian dealing SECT III. Of National Churches CIvil co-habitation with wicked men is dangerous Ecclesiastical communion with them in the times of the Gospel p. 6 7 8. much more dangerous and unwarrantable 1 Cor. 5.1 To worship God with a strange worship is to worship a strange God Stephen lost his life for preaching against the Temple and so consequently against the Jews National Church the bond of which was their meeting together at the Temple in one individual worship That the Church is not of the world all grant but that it should not bee in the world is strange Christ gives his Disciples leave when persecuted in one City to flie to another Matth. 10.23 but never requires his followers to forsake their habitations because neer wicked neighbours As for that 1 Cor. 5. touching the incestuous person it is uncharitably managed by you for separation from Protestant Churches who contend for the excommunicating of scandalous persons to their power But it commeth too close to YOUR OWN DOOR verbum sapienti sat The other Texts you mention set forth the danger of society and intimate converse and communion with Idolaters but fasten not upon us because our Churches are not Idolatrous nor our worship strange worship not grounded upon the Word as shall bee made appear In what you alledge of Stephens bearing testimony against the National Church of the Jews and so consequently as you would bee understood against all National Churches as inconsistent with Gospel times the consequence follows not by Stephens Logick but your own For how doth it appear that because hee preached against the Temple and the Ceremonial-Law as things which had an end put to them by the death of Christ therefore hee preached against a National Church as inconsistent with Gospel times in respect of the Nationality of it Or that a National Church purely in respect of its Nationality considered without the adjuncts of one single person as the head of it and one single place of worship to which all should repaire at some set time for you know wee plead not for these things but acknowledge them to have been peculiar to the Church of the Jews is contrary to the institution of Christ and his Apostles in the New Testament If it bee said wee have no example of a National Church in the time of the Apostles nor yet in the times of the primitive Church This cannot bee an objection of weight For in those times whole Nations were not converted to the profession of the Gospel and Magistrates in most of them were bloody persecutors of the Christian profession But yet See Divine right of the Ministery of England p. 12. 13. 1 Wee have both prophecies and promises in the Old Testament of National Churches under the Gospel Psa 72.10 11 17. and Isa 19.18 to the end Here 't is prophecied and promised that Nations shall serve God and bee his people and that they shall combine and hold communion with one another for the better carrying on of Gods service and worship and God approveth of them and blesseth them upon that account 2 There have been National Christian Churches in the world since the primitive times according to the Apostle Johns historical prophecie Rev. 12.7 8 9. wee have a short description of the Heathen Emperours See History of the life of Constantine Maxentius Licinus Maximius overthrown by the victorious armes of Constantine the Great the Man-child that the Church brought forth and now saies verse 10. is come salvation and strength and the Kingdome of our God and the power of his Christ to wit brought into the Roman Empire Persecutors Idolatry and Heresie being suppressed and Christian religion countenanced professed promoted by the godly zeal of Constantine in his dominions Again Rev. 11. Wee have a description of the downfall of Antichrist verse 13. the tenth part of the City fell many of the places under the Roman jurisdiction cast off the Pope then it followes verse 15. The Kingdomes of this world are become the Kingdomes of the Lord and of his Christ The Kingdomes which before were the Kingdomes of the Beast become professedly subject to the Laws of Christ and embrace his Gospel which our eyes have been so happy as in part to see And indeed considering that the Nationality of a Church lies properly in this that the body of a Nation living under one Civil Government and professing the Gospel should have one way of Doctrine and Worship established in all the Congregations of it and one way of Government by greater and lesser Assemblies how such a constitution as this should bee contrary to the mind of God concerning Churches under the New Testament I do not see nor beleeve any man can demonstrate SECT IV. Of Parish Churches Ministers maintenance the Churches of England the Witnesses and Separation I Shall now explain what I mean by

Independents understood that in 1 Cor. 5. the Apostle wraps up Elders and People together in the exercise of Discipline with a concurrence of the like nature nor hath any Church during that time that wee read of unless those of the Donatists practised by it And therefore well may Beza say Quod nounulli ex hac vocula congregatis colligunt Beza in locum totius Ecclesiae coetum in judiciis omnibus Ecclesiasticis convenisse suffragium tulisse neque ratione neque ullo exemplo nititur excommunicationis jus penes Pastores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuit What difference between the Episcopal and Presbyterial Government wherein doth their constitution differ P. 45 46 47 48 except in the exorbitant power of a chair-man What difference between the Universal Church of the Papists and that of the Presbyterians There is an easie transition from Presbytery to Episcopacy yea Papacy they agree much in nature and therefore I have put them together as also Mr. Bains Diocesan Tryal q. 1. p. 21. Those who subject themselves to a Presbytery saith hee as being under it by subordination may in effect as well be subject to an Episcopal and by consequence I say to a Papal consistory Os hominis With what face can Mr. P. put these questions Do the Episcopal and Presbyterial Government differ onely in regard of the power of a chair-man Do not the patrons of the former attribute all power to the Bishop in his Dioces excluding the Ministers of the several Congregations in matters of Discipline And do not the Presbyterians assert that all Ministers have equal power and is this difference onely circumstantial and the transition from one to the other so easie And as to the Universal Church is not the difference between Papists and Presbyterians vast whilst the one do restrain it to the Romanists that own the Papal doctrines the other extend it to all that embrace the fundamental truths of Christian Religion and renounce the abominations of Rome is Mr. P. so mean a scholar that hee doth not know as to the point in hand what Universal and particular are Doth not the Papists referring the root and head of their Universality to Rome make their Church a particular Church as our Champions against them have fully evinced and is this no considerable difference that the Presbyterians do the contrary The one subject it to the Pope or to a general Council of Pontificial Bishops convened by and presided in by the Pope The others to a general Council of the Elders of the Christian Churches throughout the world assembling in the name of Christ as the sole head of the Church Did I love to recriminate might I not with more reason say that Mr. P's way borders upon and that there is an easie transition from it to Donatism Brownism Anabaptism Familism Quakism Libertinism and confusion and that it opens a door to the setting up and nourishing of all sects errours heresies false worship and blasphemies even the Roman themselves For under the notion of Independentism of that degree as his is especially may any thing shelter it self and therefore the Roman Factors usually say that in England Presbyterianism is a great hinderance but Independentism a wonderful help to them in their gaining Proselytes to the Roman Church But if you were resolved to say your worst of Presbyterians as the greatest opposers of your Democracy yet why must you abuse the Reverend name of Mr. Bains whom you pretend to bee altogether of your side and obtrude upon the Reader a palpable untruth concerning his concent with you in putting Episcopacy and Presbytery together as having little or no difference between them It is not Mr. Bains that puts Episcopacy and Presbytery together but the Objection of the Episcopal party p. 3. which Mr. Bains answers here p. 21. and in his answers repeats the terms of the Objection and shews the invalidity of it 1 By telling them that they mis-apprehended the practice of the Churches of Geneva They have saies hee power of governing themselves but for greater edification voluntarily confederate not to use nor exercise their power but with mutual communication in that common Presbytery 2 It is saith hee one thing for Churches to subject themselves to a Bishop and Consistory wherein they shall have no power of suffrage another thing to communicate with such a Presbytery wherein themselves are members and Judges with others 3 Say saies hee they had no power nor were no members in that Presbytery yet it is one thing to submit themselves to the government of Aristocracy another to the Bishops Monarchical Government for while his Presbyters are but as Counsellers to a King though hee consulteth with them hee alone governeth Let the Reader now judge whether Mr. P. hath Mr. Bains on his side in saying What difference between the Episcopal and Presbyterial Government and whether hee hath ground to say that because they agree much in nature Mr. Bains hath put them together when as they are his Objectors that do it whom hee answers and confutes This makes mee remember a pleasant passage in Kekermans Eccles Rhet. l. 2. c. ult A young Theologue reciting his Postil to the people at a time when there was health within their walls and inveighing therein against some sins broke out at last into this expression hence it is that God hath visited you and your families with the plague which rageth already every where in our streets The people stood amazed at this report and when Sermon was ended the Praetor of the place enquired of the Preacher in what families or houses the plague was broken forth who answered whether the plague bee in our Town or not so I found it it in my Postil Such an account is Mr. P. able to give of Mr. Bains his consent with him in putting Presbytery and Episcopacy together as having no difference between them in their constitution Whether the words of the Objection which put them together bee Mr. Bains words or express his mind or not hee found them printed in his book And now because Mr. P. by mentioning thus Mr. Bains doth intimate to the Reader that his doctrine hath a full friend in him It is to bee considered that though Mr. Bains in his dispute against and opposition to Diocesan Episcopal Churches doth plead for Independency of Churches yet as hee judged the difference between Episcopacy and Presbyterial dependent Government very great So doth hee fully declare against that Democratical Government in Churches which most of the Independents of our daies and Mr. P. among them do plead for and doth very fully assert the whole power of Government into the hands of the Elders in many places of that book I shall cite some of them to make Mr. P. do penance P. 80. on Matth. 18. Christ doth not by the name of Church understand essentially all the Congregation for then Christ should not give some but all the members of the Church to

Subjects must be guided And therefore your flourishing insinuations of the contrary are very uncharitable and vain Wee wish that those golden verses Deut. 17.18 19 20. were written in the hearts and transcribed in the lives of all Christian Princes Wee acknowledge that Magistrates have no power to create new Laws for the Government of the Church contrary to the Divine pattern laid down in the Word But have not Magistrates power to make Penal Laws to inforce obedience to the Law of God in matters of Ecclesiastical concernment Your book doth in effect deny them all power For the Magistrates Power in matters of Religion Consider 1. The light of Nature pleads for it It hath taught Heathen Princes to interpose their Power in matters of Religion and their people to acknowledge it Scripture examples clearly evince this which God seals with his approbation Ezra 7. 25 26 27. Dan. 3.29 Jonah 3.6 c. And Heathens generally have looked upon the blessing of God upon States and people as a consequent of their care and zeal for Religion 2 The Magistrates and Kings of Israel had and exercised power in matters of Religion Moses and Joshuah had so Exod. 32.27 28. Josh 5.2 c. Josh 24.14 to 29. So it was with the Judges 1 Sam. 7.3 4. And the Kings succeeded the Judges herein as that which God called them to Psa 78.70 71 72. Pascant reges principes suos subditor primum coelesti doctrina hoc est curent recte doceri ecclesiam prohibeant idololattiam superstitiosos cultus extirpent errores in ecclesia compescant blasphemos conferant opes ad conservationem ministerii studiorum necessariorum Deinde current etiam corpora subditorum Moller in locum He took him from the sheepfold to feed Jacob his people and Israel his inheritance Not only to protect them in their Civil immunities and priviledges But to feed or see them fed with heavenly Doctrine pure Ordinances and Worship to countenance true Religion and extirpate Idolatry This is the principal part of a Kings Office in reference to Gods inheritance So did David So did all other good Kings and Rulers feed Israel 2 Chro. 14.17 29 30 31. Chapters and Nehem. 13. And Gods frequent complaints against the Kings of Israel for not so doing are pregnant proofs of their power in matters of Religion 3 Under the Gospel the Christian Magistrate as such hath answerably power in matters of Religion For 1. All those Texts wherein this power of the Magistrate under the Law is made out whether by way of Precept approved example or blame for not exercising it shew the duty and Power of Magistrates under the Gospel Since we no where find the charge that God then laid upon those repealed or taken off in relation to these 2. The Commission of the Christian Magistrate as such is not onely as authentique but every whit as large as that of the Jewish Magistrate Rom. 13.1 2 3 4. 1 Tim. 2.1 2. Titus 3.1 1 Pet. 2.13 14. Here Magistrates are said to be sent and ordained of God Mali nomen comprehendit etiam omne quod circa sacra committi● tu● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bonum qualecunque Grot. de imper Sum potest The end for and work about which they are sent and ordained is to punish evil and encourage good works The comprehensivenesse of those expressions shews plainly that the Magistrates power refers even to Religious concernments Wee must not distinguish where the Law doth not If therefore to blaspheme the name of God break the Sabbath c. bee evil works they fall under the Sword of the Civill Magistrate no lesse than Murder or Adultery and so the Magistrate is custos utriusque Tabulae the keeper of both the Tables of the Law Therefore wee are commanded to obey them as Ministers of God for good resisting their lawful commands is called a resisting of God and wee must pray for them that under them as Rulers wee may live in all Piety towards God as well as in all Righteousnesse towards men 3 The same reasons from the object which required the interposition of the Magistrates power in matters of Religion under the Law are of as much force under the Gospel Mens spirits are as licentious and prone to seduce people now as then The name of God is as much blasphemed by damnable heretical Doctrines Men are as apt to bee seduced by the subtle craftiness of those that lye in waite to deceive All m●ans without the Magistrates sword are as ineffectuall Will such as decry all Churches deny Christ's Deity and the Scriptures to be our Rule care for a bare Church-censure 4 The judgement of the Ancients Si omnis vestra Quis vos excipit ab Universitate Bern. ad Archiep that lived near the time of Christ and of the reformed Churches in these last ages is fully for it The Fathers generally assert it Chrysostome infers from Rom. 13.1 That even Apostles Evangelists and Prophets were bound to bee subject to the Magistrate Constantine was termed the Maintainer of Faith and Religion Kings saith Austin Serve God as they are men one way as Kings another As men they serve God by a faithful obedience to his Laws But as Kings they serve God by commanding things just Aug. ad Bonif. and prohibiting the unlawful restraining them with convenient rigour making and putting Laws in execution for beating down sin and promoting Gods glory Thus Hezekiah thus Josiah served God and thus Kings become nursing fathers and Queens Nursing Mothers to the Church as it was promised Isa 49.23 60.16 The Confessions of the Reformed Churches are exceeding full and unanimous in this point See Corpus Conf. And most of the Brethren of the Congregational way have seemed to bee suffragators to them herein Plat-form of Church government ch 17. Those of New-England are very expresse for it And our five Apologists for that way courted once the Magistrate to beleeve that their opinion allowed him more power in matters of Religion than the judgement of others To the Magistrates power say they wee give as much and as wee think more than the principle Apologetical Narratio● p. 19. 〈◊〉 the Presbyterial Government will suffer them to yeild which how it may be I understand not unlesse in a sense in the which I would not understand it by giving it more than the principles of their own government will suffer them to yeild So that the Churches in all ages are agreeed that the Magistrate hath power in matters of Religion Neque enim aliud aut belli laboribus aut pacis consilits ordinamus nisi ut verum Dei cultum Orbis nostri plebs devota custodiat Theod. Honor ad Marcel Caesarei est muneris ut non solum pacifie sed pie etiam subditi vivant Theod. ad Cyril against which stand onely a small company of dissenters muchly led by Anabaptistical unscriptural principles And accordingly the first