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	world_n	5,052	5	4.5521	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A76157	Confirmation and restauration the necessary means of reformation, and reconciliation; for the healing of the corruptions and divisions of the churches: submissively, but earnestly tendered to the consideration of the soveraigne powers, magistrates, ministers, and people, that they may awake, and be up and doing in the execution of so much, as appeareth to be necessary as they are true to Christ, his Church and Gospel, and to their own and others souls, and to the peace and wellfare of the nations; and as they will answer the neglect to Christ, at their peril. / By Richard Baxter, an unworthy minister of Christ, that longeth to see the healing of the churches.	Baxter, Richard, 1615-1691.	1658 (1658)	Wing B1232; Thomason E2111_1; ESTC R209487	172,368	411

swine should be kept out of the Church and cast out if they be crept in Nothing hath more destroyed that Charitable Community which should be among the members of the Church and that loving and relieving Christ in Church-members then the crowding of such into the place as indeed are Satans members and appeare not capable of that special Love nor are capable of returning it to others 8. This will make easy the Ministers work and free him from abundance of hatred trouble and disadvantage when like a workmans tooles in his shop that all are in their place and so at hand when he should use them so his Hearers are in order and each one lookes but for his portion and none are snatching at our fingers for the Childrens bread that belongs not to them and men be not drawn to hate and raile at Ministers for not fullfiling their desires 9. By this means also the Ordinances will be more purely administred agreeably to their Nature and the Institution And so God will bless them more to his Church and own his people with the fuller discoveries of his presence and take pleasure in the Assemblies and services of his Saints 10. By this means also the Communion of the Saints and the holy Ordinances of God will be abundantly more sweet to his Servants when we have it in the appointed way and it is not imbittered to us by the pollutions of Infidels and notorious ungodly men Though yet I know that in a negligent polluted Church Gods Servants may have their share of comfort in his Ordinances when they have done their own duty for Reformation without success 11. By this means the Church and the Christian Religion will be more honorable in the eyes of the world who judge by the members and professours lives before they can judge of the thing as in it self And as Christ will be thus honoured and the mouths of adversaries of all sorts stopped so it will do much to further their Conversion when they have such a help to see the beauty of the Church and Christian Faith Many more such benefits I would name but that you may gather some of them from what was said of the contrary incommodities Only I adde 13. Lastly it is a way that is admirably suited both to Reformation and Reconciliation to Unity as well as Purity which removeth many of the Impediments that else would trouble us in the way For as all wicked men will agree against it as they will against any holy practice so all parties considerable among us do in their doctrine and professions owne it and it will suit the Principles or the Ends of all that fear God either wholly of very farre I shall here distinctly shew you 1. That the Episcopal 2. Presbyterians 3. Independants 4. Anabaptists 5. Yea and I may put in the Papists themselves have no reason to be against this practice but all of them have great reason to promote it supposing them to be what they are 1. That it is so far agreeable with the Doctrine of the Church of England that our Episcopal party have reason to be for it appeareth 1. By the Rubricke for Confirmation in the Common-Prayer Book which saith as followeth The Curate of every Parish or some other at his appointment shall diligently upon Sundaies and Holydaies halfe an houre before Evening Prayer openly in the Church instruct and examine so many Children of his Parish sent unto him as the time will serve and as he shall think convenient in some part of this Catechism And all Fathers Mothers Masters and Dames shall cause their Children Servants and Prentices which have not learned their Catechism come to the Church at the time appointed and obediently to hear and be ordered by the Curate until such time as they have learned all that is appointed here for them to learn And whensoever the Bishop shall give knowledg for Children to be brought before him to any convenient place for their Confirmation then shall the Curate of every Parish either bring or send in writing the names of all those Children of his Parish which can say the Articles of the Faith the Lords Prayer and the ten Commandements and also how many of them can answer to the other Questions contained in this Catechism And there shall none be admitted to the Holy Communion till such time as he can say the Catechism and be Confirmed So that you see we must not admit any but the Confirmed to the Sacrament And I suppose in common reason they will extend this to the Aged as well as unto Children seing ignorance in them is more intollerable And indeed the words themselves exclude the unconfirmed and that cannot say the Catechism from the Sacrament of what age soever 2. And I may take it for granted that it is not bare saying the Catechism that they expect but also a Profession that they owne their Baptismal Covenant to God the Father Sonne and Holy Ghost And also that it be a Profession somewhat understood and not barely to say the words which they understand not as a Parot doth And this I prove to be their meaning yea and also that they live a Christian life from the Prayer in Confirmation adjoyned which is this Almighty and Everlasting God who hast vouchsafed to regenerate these thy Servants by water and the Holy Ghost and hast given unto them forgiveness of all their sinnes strengthen them we beseech thee O Lord with the Holy Ghost the Comforter and daily increase in them the mani old gifts of Grace the Spirit of Wisdom and Vnderstanding the Spirit of Counsell and Ghostly strength the Spirit of Knowledg and true Godliness So that here you see that the Church of England supposeth all those that are to be Confirmed to have already the Holy Ghost and the Spirit of Wisdom Understanding Counsell Knowledg and true Godliness which they beg of God as to an increase only for the Confirmed And sure they do not think that every notorious ungodly man hath the Spirit of true Godliness if he can but say the Catechism or that every ignorant person or Infidel hath the Spirit of Knowledg Wisdom c. as soon as he can speak the words which he understands not And in the following Prayer they say We have laid our hands on them to certifie them by this signe of thy favour and gracious goodness towards them And sure they will not think to Certifie men that know not what Christianity is or that live not Christian lives for this favour of God towards them meerly because they say the words which they do not understand So that if they will but let men understand what they do and make good what is here expressed we are agreed with them that stand for Common-Prayer that such as are unconfirmed be not admitted to the Holy Communion And as for the person Confirming I shall speak to that anon 2. I will next speake of the Papists

because in their words I shall have opportunity to recite some more of our Own even those of the Canons Convocat London An. 1603. c. 60. I will pass by Frans de S. Clara and such Reconcilers lest you say that is not the common Judgment of the Papists And at this time it may suffice to instance in one that most petulant insolent Jesuite Hen. Fitz Simon in his Britanomach lib. 3. cap. 4. pag. 289 290 291. Where he reciteth the words of our Canon that seing it was a solemn ancient laudable custom in the Church of God observed even from the daies of the Apostles that all Bishops laying hands on those that were Baptized in Infancy and are instructed in the Catechism of the Christian Religion should Pray over them and bless them which we commonly call Confirmation we will and ordaine that every Bishop or his suffragane do in their proper person diligently observe this right and custom in their ordinary visitation To which saith the Jesuite What do I heare All this is very Orthodox very Catholike if uttered in good sadness And citing the Rubricke before-mentioned he mentioneth the Conference at Hampton Court pag. 10 11 32 33. That the Doctrine of Confirmation was part of the Apostles Catechism rashly rejected by some Churches but in Calvins Judgment to be taken up againe and is ungrateful to the Puritans only because they may not themselves administer it And pag. 64. he would perswade us that most certainly the Bishops borrowed this passage from the Rhemists Test Annot. in Heb. 6. 2. against the Puritans More he adds from Resp Oxon. ad Libel supplic Covell c. and concludes All this the Formalistes as he constantly calls that party do freely grant us then which the Catholikes themselves as to the sound of the words seem scarce able to thinke or speak any thing more honourable of Confirmation And that you may see how farre he accepts also of Calvins concession he doth with ostentation cite the words of Calvin in Act. 2. and Instit lib. 4. cap. 19. § 28. that It's incredible that the Apostles should use Imposition of hands but by Chrsts Command and that it was not an empty signe and that it is to be accounted for a Sacrament So that these two parties cannot be against us in the matter of Confirmation though I know that the Papists are against us for laying by their ceremonies and abuse of it 3. And as for the Presbyterians they cannot be against it For 1. The most eminent Divines of that Judgment have written for it of whom I could cite abundance But Calvin Hyperius and others cited by Mr. Hanmer already sufficiently declare their desires after the restoring of Confirmation And Chemnitius a Lutheran is large for it and others of that way 2. And it is so clearly usefull and necessary to the Reforming of distempers in the Church and the quiet of the Ministry and the safe and succesfull exercise of Discipline that I know they will heartily consent to it 4. And for the Congregational party 1. Some of them have declared their Judgments for it in the approving or promoting Mr Hanmer's Book 2. And I have spoke with some of the most eminent of that mind that are for it 3. And the solemn Covenant or Profession which they require of all that enter among them as Church-members doth shew that they are for it in the substance though how far they like or dislike the signe of Imposition of hands I know not It is the want of this that they are so much offended with in our Parish-Church and therefore doubtless they will consent 5. And For Anabaptists though we cannot expect their full consent because they admit not Infants into the Visible Church and therefore Baptise those whom we Confirme or Restore yet doubtless they will like this as next to that which they suppose to be the right and because we come as neare to them as is fit and lawfull for us to do it is the likeliest way to abate their censures and procure with them so much Peace as in reason may be expected with men that differ from us in the point of Infant-Baptism Three sorts of them I suppose we may meet with 1. Some that grant that Infants are Christs Disciples Christian and Vissible Church-members but yet think that Baptism is not for their admission but only for the Adult I confess I know of none so moderate nor am I sure there are any such but by hearsay or conjecture But if there be our differences with these men would be most in the External signe If they do but as much by Infants as the express words of the Gospel do commend and Christ chid his Disciples for opposing that is if they yield that they shall be offered unto Christ and that the Minister of Christ do in his Name Receive them lay his hands on them and bless them because of such is the Kingdom of God and then baptize them when at age they make a personal Profession and if we on the other side offer them to Christ and the Minister in his Name accept them by Baptism and at age confirm them upon their personal Covenanting or Profession the difference here would be most that they change the outward signe and they use Imposition of hands when we use Baptism and we use Baptism when they use Impsition And with such it were easy for moderate men to hold brotherly Love and Peace 2. Some we shall meet with that deny Infants to be Visible Church-members and yet think the Infants of Believers to have some promises more then the rest of the world or at least that they are Candidati Christianismi Expectants of a Church-state and are as soone as they understand any thing to be bred up as Catechumens in the Church seminaries and to be Baptizd as soone as they are actual Believers And as far as I understand them some of them will consent that they be offered and dedicated to God in Infancy and solemnly received by Ministerial Imposition of hands into the state of Expectants If these men be of peaceable moderate Spirits and agree with us in other matters of Religion in the substance at least they must needs acknowledg that in the foredescribed practice of Confirmation we come so neere them that they cannot deny us brotherly Love and Peace For I hope they will not think that they may lawfully deny these yea or their communion to all that be not punctually of their opinion against the Church-membership and Baptism of Infants 3 And as for all the rest of the Anabaptists that hold also the doctrine of Pelagianism or Socinianism or Libertinism or Familism or Quakers or Heathenism they are not in a capacity for us to treat with about Accomodation or Christian Peace But yet as to all the intemperate dividing unpeaceable Anabaptists that will but reproach us for our drawing so neer them at least we shall have this advantage against their