Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	church_n	doctrine_n	worship_n	3,910	5	7.2192	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65556	The Protestant peace-maker, or, A seasonable persuasive to all serious Christians who call themselves Protestants that laying aside calumnies, and all exasperating disputes, they would pursue charity, peace, and union, as the only means (now left us) of safety and reformation of the publick manners : with a postscript, or notes on Mr. Baxter's and some others late writings for peace / by Edward, Lord Bishop of Cork and Ross in Ireland.	Wettenhall, Edward, 1636-1713.	1682 (1682)	Wing W1513; ESTC R38252	74,674	136

this evil Lastly I must not conceal a third Mischief which our Divisions bring on the Church and that is a sad number of insufficient Pretenders and Intruders to the Ministry Amongst too many of the Factious whoever can but boldly pretend to Gifts and we know what pittiful reproaches of the Spirit of God some men are used to call so falls on exercising and if after some practice he gain a few ignorant Admirers these shall be his Followers otherwise perhaps styled his Converts and he may set up especially if such his Adherents choose him for their Pastour he may set up I say by the very Principles of divers of them without any other Ordination for a Minister of the Gospel This is up and down the Country a great Evil. But I am very far from saying all the Ministers amongst the Dissenters are such There are divers of them of Learning and good Conscience and possibly some of Legitimate Ordination However even these in the Point in hand we fear will find themselves to have acted prejudicially to the Interest of Holiness not only by conniving at and joyning with such insufficient Intruders into this Holy Office but also in not doing what they profess they can and what would have sufficed them and by this means in leaving their places to be filled sometimes with men much less serviceable to the Interest of Holiness than themselves who unhappily occasion many weak peoples following such Intruders and whose Admission as the Laws and Constitution of things stand the Governours of the Church cannot now hinder God be blessed there are few that I know or no Instances of this case hereabouts but too many elsewhere in our Israel Whose is the fault God will judge To conclude this Point Corruptions in Religion whether in Doctrine or Manners can never prevail much without corruption of the Holy Order Jerohoam could not effect the Alienation of the people from the Temple and true Worship of God meerly by his setting up his Golden Calves at Bethel till he had made of the Vilest sort of people Priests which were not of the sons of Levi persons no wise qualified for their Office of Priesthood by Education or Exercise 1 Kings XII 31. XIII 33. Let those who have been guilty of doing occasioning or contributing to the like evil look to it and lay it home to their hearts and Consciences The generality of such insufficients is a consequent of our Divisions and hereby Holiness has suffered and will suffer till such practice can be remedied which will never be effected till Union and Regularity may take place and operate Thus as to the Effects of Divisions upon the Church destructive to Holiness 3. The third Head proposed now only remains viz. the Consideration of the Effects of Faction prejudicial to Holiness on the spirits of private Christians and these I say it strangely vitiates I have already stated what I conceive genuinly meant by Holiness and according to the Account given in it signifies in a word an Habitual Complexion of all Christian Graces and Virtues Now let us look through the whole three Families or Tribes of Christian Duties towards God Men and Our selves and see how miserably peoples practice is corrupted under each Head by our Divisions I. I begin with Godliness but must admonish here as before none may expect I should touch on all particulars Time would fail Some enumeration of Points more obnoxious may suffice 1. The greatest corruption or adulteration of Religion and Godliness in the world is the misplacing it I mean mens taking up and holding to somewhat in stead of it which perhaps in their and some others judgment has some appearance and likeness of it or remote pretence to it but is very far from being it And if men shall not only do this themselves but teach others so to do and vent this false Godliness they are more dreadfully guilty of corrupting Religion and destroying Holiness according as he who should disperse as much false Money as he could were more a Criminal in adulterating the Kings Coin and abusing the Nation than he who fondly should please himself with the lustre of some few base pieces in his own private Cabinet Now I complain that the Divisions of the Church have brought men to place Godliness in points most distant from its nature nay some most contrary to it and not only to practice so themselves but to teach accordingly I shall assign only for the present a double instance First Some men mainly place Godliness in being of such or such a Church that is in other terms in being of this or that Sect or Party And the persons guilty herein are not meerly some weaker and ordinary people which yet some account the greatest part of Mankind but divers of a far different Grain at least as their Discourse and Conversation in other things bespeaks them How plausibly amongst men of tolerable judgment does the following Plea proceed Out of the True Church there is no Salvation And the True Church can be but one For there is One Body as one Spirit Ephes IV. 4. And we Believe One Catholick and Apostolick Church saith the Nicene Creed It therefore concerns a man in the first place in the Choice and Entrance upon his Religion to look hereto that he joyn himself to the true Church How few see the Snare which is here laid or are wary enough to extricate their perplexed minds by distinguishing that though the Catholick Church be but One yet Particular Churches may be and must be Many and of those many God forbid but we should think several to be true ones that is true Members of the one Catholick Church And 't is most likely she 's the worst which ingrosses to her self alone at least would ingross the Title of The True and Catholick In the mean while what a stir has this Question made in Divided Christendom Which is the true Church What are the Signs and Characters of it How many private Conferences publick Sermons voluminous Treatises taken up on this Subject And when men have from these Signs or Characters agreeing to such or such a Church in some tolerable measure satisfied themselves to their own apprehension and concluded such or such A True Church to which therefore they forthwith addict themselves is not this generally the next conclusion that the same is The True Church and presently this the final Result that Themselves and all in the Ark are safe by being in it Who sees not that this wile destructive flattery and delusion derives its Original from our Divisions Every divided Party look upon themselves as the Godlier and consequently quo id hoc the Holier by how much the purer Worship they conceive their Church to have and that they take for certain The truer the Church the Purer its Worship its Sacraments its Communion and in fine the surer its Members So that with the Multitude this passeth current Get into the true Church

and as to Religion you are safe for you are sure of True Sacraments a saving Ministry the best sort of Worship and what not Ah my Brethren These however in themselves golden Pipes and sacred Conveyances of Grace to those who use them aright are yet in themselves and as the World goes Faciles Parabiles ritus a Godliness easie to be had and which may prove as destructive as easie to be come by when the outward injoyment hereof is the great matter of our Acquiescence But to examine this Cheat a little more narrowly as well for the more effectual delivery of men from it as the clearing the Point in hand That Divisions have brought men to place Godliness in matters most contrary to its nature Admit I place true Religion and so Godliness very much in being of this or that Church I say the Church I am of is either a True one or a False one one that holds to or one that has broken off from Catholick Unity If the later I am then in a Schism by being of it And then by placing Godliness in being of this Church what do I do but place it in Schism An hopeful sort of Godliness indeed And if the former if the Church in adhereing whereto I reckon my self Godly be a true one that is a sincere Member of the true Catholick Church I am never a whit the godlier by my mistake in over-valuing the Communion of the Church For 't is great odds as the stream of mens spirits runs but that my Zeal for such dearly beloved Church transport me into such admiration of it that either I shall confine Salvation to it and insist so far on the necessity of Communion with it as to forget Catholick Charity by which means again I am fallen into Schism though of a different sort from that before mentioned and still placing Godliness in being of this Church thus strictly I place Godliness in Schism Or else rest in the meer injoyment of those advantages and preeminencies I apprehend by it running a round of external Duties and Observances but little or not at all concerning my self as to a real changed heart and renewed spirit and then the Godliness with which I please my self lies only in some Formalities and Church Priviledges which come naturally under what the Apostle styles a Form of Godliness and which he says a man may have and deny its Power that is be void of Holiness without which no man can see the Lord. And is not this as pernicious a mistake Alas alas my Brethren 'T is not the Communion of Saints can save men though it be both our Duty and Interest to maintain it A man may be damned in the purest Church on Earth for a Carnal worldly heart or a disorderly unholy life however our Divisions may delude us into contrary Fansies This kind of men we have spoken of are commonly Zealots of one side or t'other But there are another sort which are Lukewarm indifferent generally to all Religions and Churches in particular Some Religion perhaps they think 't is fit there should be for the better managing the people and if in their judgment they do proceed to any Specialties possibly they will tell you 't is expedient there should be several Religions that every man may find one the profession whereof will suit his Humour A policy not unlike unto which the Church of Rome has now a long time used in inventing and maintaining so many Religious Orders Now as they before-mentioned place● Religion and so Godliness or our Duty to God in being of what they apprehend to be Gods true Church so these Secondly place it in seeming to be of such or such a Church or Party for in reality and as far as Religion ●s Religion they neither believe nor own any such thing nor consequently any Church at all The other perhaps addicted themselves to Factions and Parties out of Conscience though haply erroneous and in the sincerity of their hearts these out of humour or interest seem to do so for the present and when either humour or interest vary then farewel such espoused Party or Religion And now let us put the Question in plain English and as plainly answer it What do these men place Godliness in Verily in an Atheistical humoursome Hypocrisy And is it not true that our Divisions foster and confirm these Wretches Atheistical vein They seem to themselves rationally defensible in disbelieving all Religion and our several Churches Testimonies thereof because the Witnesses are not agreed amongst themselves In a word and to conclude this particular of misplacing Godliness or deceiving our selves as to its whole nature It is sure Godliness primarily consists in a serious Belief of the Being and Nature of God and in an intire Resignation to him whence most naturally and sweetly slow all its inward and outward acts But we have above made it evident Divisions have brought Christendom to that pass that some men place Godliness in such Practices which resolve into Schism others in Formalities and Providential Advantages others in Atheistical and Humour some Hypocrisie and not a few are there of each of these sorts Now what can be more contrary to real Godliness than all these By what we have said therefore of the misplacing of Godliness it appears Divisions so vitiate the spirits of private men as to destroy real Godliness that is the first part of Holiness in them 2. Though the Dammage Godliness must sustain in misplacing wholly its nature is the greatest we can imagine yet certainly it suffers not a little by the mixture of Heterogeneous additions and on the other hand by detraction of some of its Integral Parts or Offices And is it not evident that since the Christian Church has been thus rent in pieces by Divisions each Party as if in their own defence and in justification of their proceedings has made it their business to stand by themselves and pursuant hereto most have been running further and further from one another into the strangest Extreams Which distance must be confest most chiefly visible in Articles of Faith and Offices of Divine Worship Both these on some hands have been wisely multiplyed on others as prodigiously and not without the most dreadful Sacriledge diminished and retrenched From the multiplication of Articles of Faith amongst the Papists Believing with the Multitude is become only a blind Obedience and Resolution of submission to the Church From the like multiplication of Divine Ordinances the Publick Worship with them is mostly Pageantry and Ceremony and Private Devotion little else but some Lip-labour Bodily Exercise or small Money-matter Amongst those who call themselves Protestants there are a People who have run into contrary heights and after denying some Articles of Faith and laying aside others as useless have rejected all positive worship of God all Prayers Sacraments yea even the Ministry of the Word as belonging only to a lower State and Oeconomy than that they are in I

to obey As to those of us who have obeyed the Laws we desire only thus much charity from Dissenters which we will surely repay good measure pressed down shaken together and running over we desire I say only thus much charity that we may not all of us be thought to have acted blindfold or upon corrupt inducements There is a multitude of us can in the fear of God profess we have again and again considered the Ecclesiastical Laws and according to our duty as we believe we have been and are obedient not only for wrath but also for Conscience sake Conscience we can say not meerly our own but others of whom we are and must be tender And we doubt not but in this our obedience we please God and are not unserviceable unto Men. We hope further we are able to approve our selves to the Great Judge of all in the several fore-mentioned Particulars at least according to that equitable allowance which our gracious God through Jesus Christ gives to humane infirmities and which the best of us all must crave even in our best Actions Now as to those who withdraw from us We call not into question the sincerity of their intentions we neither are nor desire to be Judges thereof We profess we generally judge the best and where we cannot so judge we suspend our judgment But we desire them to resume and reiterate the consideration of the Rectitude of their Cause For we must acknowledge and avow we neither could see nor have been shewen any warrant which makes it lawful to any much less their duty as many pretend to separate from that Church which neither urges nor receives any Article of Faith but what must be confessed pure which worships God by no Office more or less than what is of his own institution and the forms thereof not dissonant to his word whose Government if the sense of Christendom in all Ages till within this hundred and few more years and of the Generality of it still interpreting Holy Scriptures may be heard is truly Apostolical and in fine whose Discipline though forced in some things to truckle under the iniquity of times suffers few or none to be so bad as they would and encourages all to be as good as they can If it be lawful to separate from such a Church where shall we find that from which we may not separate And where then will be an end of Divisions In the Church of Corinth where were sundry greater Disorders and Corruptions tolerated than can be pretended amongst us that we know of the Apostle does not tolerate but severely reprove their Divisions and both censure the Authors of them as Persons to be avoided and the Abettors as Carnal Then lastly as to the Management of this departure we passionately beseech and in the Lord conjure all who are guilty of withdrawing that they will consider whether the Circumstances either of making or maintaining it be warrantable or indeed well excusable Particularly and briefly Suppose things stood so that Separation were their Duty yet is Theirs without Ostentation as all Duties ought to be Do not they publickly value themselves thereupon and despise others Are not they in their own Language The Saints and the rest of the Nation Those who are without the People of the World not to take up more odious Names Again admit Separation from us were lawful yet is theirs without scandal Without scandal to the weak of their own Church without scandal to the weak of Ours Without scandal to Papists or scandal even to Jews Without scandal to men of all Religions or scandal to men of None The good God be merciful unto us and deliver Christian men from Partiality and Self-flattery But I must Contract 2. My Second Exhortation shall be That being satisfied in Conscience touching the Right or Lawfulness of our own engaging in all points of our Cause or as some had rather speak touching the Excellency and Superlativeness of the way we are in we would not spoil a good Cause by our ill Management That the Religious amongst us are Divided at present there is none who sees not Nor that all the Petty Divisions are reducible to these three Grand ones Papists Regular Protestants and Non-Conforming Protestants The Cause or way of the First I do declare I judge no Power on Earth no nor with all reverence be it spoken of Heaven it self can make just For God cannot Ly that is contradict himself The Doctrine they teach profess and if we will credit them believe is against express Scripture the Analogy of Faith and the Consent of the Ancient and true present Catholick Church And indeed in divers Points also against Sense and Reason the common Principles of Mankind And too much of their Morals is no better The Cause or Way of the Second is just if any under Heaven I need not speak my mind again I do not say there is nothing amongst us defective nor that there is nothing which may be amended nor again that there is no mismenagement or no evil People amongst us I do not believe there is or will be ever such a Church on Earth That accusation to the end of the world will justly ly against the Purest Church I have a few things against thee Revel II. 4. 14 20. But I must avow I know not that Church which would take the Mote out of our Eye that has not a Beam in her own The Cause of the Third must be acknowledg'd by all indifferent and considerative men at least doubtful For he is void of reason who shall deny that disputes with the lightest Probabilities are manag'd against it and such which with the most rational persons turn the Scales Possibly to some of them who have espoused it it may not seem doubtful But whatever my Charity may induce me to think it in any of them were I my self a mainteiner of it I could not judge it in my self any thing less than Formal as well as Material Schism But for the present we 'll not dispute the Point Admit it to be lawful I only move that it be not mismanaged that Good men would not prosecute a lawful Cause in an unlawful manner or by undue means and so intangle themselves and Cause in Injustice and Iniquity Having then concluded the Cause of the Regular Protestants good and excellent and for the present admitted though not granted that of the Nonconformists to be lawful there is chiefly a double mismenagement which I must tax at present and that on both sides for I would not be partial and which the Exhortation in hand proceeds against 1. The former of which is Overcharging one another This besides that it renders us guilty of sin and makes still our matters worse does further expose us Both to our Common Enemies and create to them sweet Sport and to our selves Scorn and Contempt The Nonconformists charge us most unjustly with Popery Give me leave to beseech these our Accusers

I cannot say whether That a man may with less danger of exposing himself preach many Sermons than print one Those Defects and Crudities which the speed and with some more happy persons the Grace of Pronunciation covers are easily perceived by the mature attention of the Peruser That this will be the Fate of divers Passages in these foregoing Discourses I am sensible enough and perhaps see the Particulars But the Design I pursue in them is so necessary to be promoted by more Advocates than it has in good earnest that I could not prevail with my self through any fear of Censures to suppress my poor however cordial endeavours therein Nor did I think it fit in the Copy for the Press to make any such Supplies or Changes as in themselves I might think but requisite lest it should be objected by any I preached not what I print Wherefore I am content that all pass in the form it is I will only admonish that the same Arguments which I have used in the Second Sermon to prove our present Divisions destructive to Holiness will also prove that other part which I have too lightly touch't That the Union we perswade would certainly produce more Holiness or Reformation of the Publick Manners than any other Expedient we can easily imagine Only I had not time to apply them distinctly to both parts and to those who will read this 't is amply enough to have suggested thus much There may possibly occur divers Passages in both Sermons which same may say want Truth nay the Contradictions to which I have read in print not many days ago I can only say I spoke them not with a design of contradiction and I both did and still do judge them real Truths For instance Serm. 1. pag. 22. I say We Conformists doubt not but in this our obedience we please God and are not unserviceable unto men Mr. Baxter on the contrary in his Apology for the Non-conformists Ministry which Book I shall much cite in what follows applies to us more than once as I remember that passage of the Apostle touching the unbelieving Jews 1 Thessal II. 15. That we please not God and are contrary to all Pag 235. c. men I believe in my Conscience he is mistaken and that what I said is true Nay further I will tell him and all the World and God is my Witness herein I at first obeyed with a design to serve God and I bless my God I do both serve him with a pure Conscience in the way of Conformity and have the comfort and joy thereof in my own brest daily nor do I trouble my self or can I help it if prejudicate men are of another mind Again pag. 30. of the same Sermon I said Presbyterians and Independents could not agree among themselves no not when they had an Assembly packt mostly of themselves Yet many have lately magnified their Agreement and some have told us that Assembly was almost all of Episcopal conformable Mr. Baxt. Apol. N. C. p. 90 204. c. men Were it worth the labour I could prove the truth of what I said nay I could prove much more First as to their great concord I say they were so far from agreeing then that they are not agreed yet For whereas some could come in to our Church upon such terms as they are pleased to insinuate under the name of a Comprehension namely the Moderate Presbyterians They of the Congregational way cannot according to their Judgments allow of our Parochial Bill for Accommodation pag. penult Churches nor a Book of Liturgy but do choose to worship God in the way of their Gathered or Separate Congregations and so need an Indulgence Then as to Mr. Baxter's demand Were not almost all the Westminster-Assembly Episcopal Conformable men when they came thither I could say No not in their hearts as appear'd by their fruits Those four of five that were had no comfort to be amongst them Hear part of the Preamble of that Ordinance by which this conformable Assembly was called Whereas it has been declared and resolved by Jun. 12. 1643. Scob. Coll p. 42. the Lords and Commons assembled in Parliament that the present Church Government by Archbishops Bishops their Chancellors Commissaries Deans Deans and Chapters Archdeacons and other Ecclesiastical Officers depending upon the Hierarchy is justly offensive and burthensome to the Kingdom a great impediment to Reformation and growth of Religion and very prejudicial to the State and Government of this Kingdom and that therefore they are resolved that the same shall be taken away and that such a Government shall be settled in the Church as may be agreeable to God's Holy Word Episcopacy then in these mens judgments was not and most apt to procure and preserve the peace of the Church at home and nearer agreement with the Church of Scotland c. What Episcopal men would have answered this call or these ends any otherwise than by protesting against them Did these things tend to peace I could and would give a further answer I could tell him too who it is that through habitual prejudice self-flattery and unhappy errour is a falsifier of History and that in the very memory of them in whose times these things were acted and particularly in fixing the war upon an Erastian party in Parliament when all the World knows a People ever known to be of more bloody Principles and whom I will not name for peace-sake both scattered and blew the Coals whence arose those Combustions but that I say I conceive my Answer would no more conduce to peace than his reminding the Nation of those things which at other times he would have forgotten I would have set forth all this In short he and all his Abettors must know the Catalogues of that Parliament of that Assembly are in our hands the Copies of their Speeches the Journals of their Votes Transactions c. are all to be produced and to say nothing of the Covenanters the Commissioners both of Ministry and Laiety named in the Form of Church Government which the Assembly had been so long a hammering to be used in the Church of England and Ireland all these mens names qualities principles and procedure are notorious in print Such publick and as I may justly call them Authentick Records as these must and will be credited when private persons whose interest and unhappiness it is to tax others with their own faults will scarce find belief But I forget my self however I followed another and sad it is when one who pretends for peace in his very pleas for it leads us out of the way to it I have done with this kind of Discourse when I have besought my Reader not to account any thing said in my Sermons false because some have been pleased to contradict and hector the Truth I did not at first intend even thus much of Reflexion for I proposed not to my self in this Postscript to Apologize for my Sermons nor to answer