Selected quad for the lemma: church_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	according_a	faith_n	holy_a	3,591	5	4.3522	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A26946	The judgment of non-conformists of the interest of reason in matters of religion in which it is proved against make-bates, that both conformists, and non-conformists, and all parties of true Protestants are herein really agreed, though unskilful speakers differ in words.	Baxter, Richard, 1615-1691.	1676 (1676)	Wing B1293; ESTC R1374	14,946	24

THE JUDGMENT OF Non-conformists OF THE INTEREST OF REASON IN MATTERS OF RELIGION IN WHICH It is proved against Make-bates that both Conformists and Non-conformists and all Parties of true Protestants are herein really agreed though unskilful Speakers differ in Words LONDON Printed in the Year 1676. AMong the other Church-troubling Controversies of these times we find it is one and not the least How far Mans Reason hath to do in matters of Religion And deep accusations we find brought against each other on this account some suspecting others of Socinianisme as over-magnifying Reason and others insimulating such as they seem to differ from as guilty of making Religion seem unreasonable and some who go over the Hedge where it is low do lay this charge of unreasonableness in special on the Non-conformists We who do verily believe that this scandalous Contention ariseth from Mens unskilfulness in the Art of framing and expressing the notions of that same matter which they commonly hold and that really not only Conformists and Non-conformists but also all Protestant Parties are herein of one mind though some think otherwise who neither understand their Brethren nor are understood themselves do therefore take it as Peacemakers to be our duty to give our Reasons of this our Judgement that if it may be the Preachers of Truth and Peace may not tempt the People into unchristian disaffection by perswading them that we so widely differ when really we are all or generally agreed Qu. Whether understanding Charity can see any real difference between Conformists and Non-conformists or any other Partiss of true Protestants about the interest and use of Reason in Religion that is about Gods Doctrine of Faith and his Laws for Mens Desires and their Practice Neg. For the due handling of this it is requisite that we first explain our words and then truly state the Question and then prove the Negative and lastly add some applicatory Consectaries I. By understanding Charity we mean a Person indued with Understanding and Charity so far as he useth them in this Judgement By a Real difference we mean not real misunderstanding of one another or real contending about words but a difference in Judgement about the very matter of Doctrine it self when intelligibly opened and each Party is understood By Religion we mean only that which is truly Divine and not about what Man may superadd though on the by we may speak somewhat of that and as the Church hath ever summed it up in the Sacramental Covenant and explained the parts of it according to the three summaries the Creed Lords Prayer and Christian Decalogue so do we here mean 1. The Articles of Faith 2. The matter of Holy Love or Desire 3. And of Practice By Conformists and Non-conformists we mean qua tales whether this be any part of the Controversies which denominate them And ex abundante even Qui tales whether they that are Meerly Non-conformists differ from the Conformists herein the question not extending to Quakers Seekers Papists Antinomians or any such Sect which are more than Meer Non-conformists By Protestants we mean those that make Christianity as delivered in the Scriptures their Religion protesting against the Corruptions and Additions of Popery who are now commonly known by that Name and distinguished unhappily by their By-opinions into Lutherans Calvinists and other Names 1. We deny not that all Protestants differ greatly from the Socinians who reject the Doctrine of the Trinity though found in Scripture because they think that it is against Reason though in that they err 2. We deny not that Protestants herein differ from Enthusiasts or true Fanaticks who pretend Revelations which Reason cannot prove to be what they pretend them to be and are contrary to true Reason and Scripture it self and who think that the secret impulses of their diseased Phantasies and Passions are such motions of Gods Spirit as Reason must give place to 3. We deny not but Protestants differ from the great Fanaticisme of Popery which both buildeth Faith and exerciseth Religion upon the most stupendious Fiction of Miracles against Reason and Common sense that ever to our knowledge was entertained by any Sect or Heresie in the World viz. 1. In their holding that a Pope and his Council called General are the Infallible Judges of the Churches Faith from whose Authority it must be received though the Pope should be himself an ignorant Lad or a Heretick and most of the Bishops in Council should not before understand the matter which they vote for As if God by Miracles taught the ignorant and erroneous to vote contrary to their former Opinions or above their understanding and their miraculous Enthusiasm and Infallibility were the Foundation of the Common Faith As if God would enable a Pope and Council that understood not Greek or Hebrew Infallibly to Translate the Bible out of Greek and Hebrew into their Native Tongues 2. And they pretend that all the Priests in their Church perhaps many score thousands can work Miracles at their pleasure and do so in every Mass which they Celebrate even to the making Bread to be no Bread and Wine to be no Wine nor any sensible Substance and all the Sences of the World that see tast touch them to be utterly deceived which is farr greater Miracle-working than ever Christ or his Apostles wrought And to the Belief of this and this renunciation of all common Sense all Christians on pain of damnation must submit and Princes must exterminate those that will not or else their Dominions must be given to another by the Pope We say not that Protestants do either exalt Reason as the Socinians or renounce it as either of these two Sects of true Fanaticks By Judging we mean 1. Discerning our selves 2. Proving to others By Reason We mean I Ex parte objecti such evidence of Truth which humane Reason may discern This is three-fold I. Evidence of the Thing it self which is either 1. Sensible Evidence as the very thing is objected to the Senses and so as Sensate represented to the Intellect 2. Evidence immediately intelligible by which the thing it self is objected to the Intuition of the Mind so some say with Ockam that the Intellect knoweth its own Acts and Spirits see Spirits II. Evidence of the Medium from whence by Reason we may inferr the Verity of the Thing And this is 1. Of an ordinary Natural Medium as a Natural Cause is known by the Effects and the Effects by the Cause e. g. There is a Sun ergo there is Motion Light and Heat or There is Motion Light and Heat ergo there is Fire 2. Or of a Supernatural Medium such as is Divine Revelation by Vision Inspiration miraculous Attestation III. There is Evidence of Consequence that the Conclusion certainly followeth the Premises Of Reason in these Senses we may have occasion to speak II. Ex parte subjecti vel Agentis And so Reason is taken 1. For the reasoning Faculty 2. For the mental

distance of place or time that saw them not may have certain infallible evidences of the Historical truth or report de facto that such things indeed were said and done 18. There are as is aforesaid Characters of Divine Authority in Religion and in the Sacred Scriptures which are their Inherent evidence or propria Lux even the Impress of Gods Power Wisdome and Love 19. There are evident unimitable effects of the Christian Faith which prove it to be of God even the Spirits sanctifying Work on Man which may by those that have it not be partly discerned in the holy Lives of Believers especially in the Sanctity of the Church that it should be holy in Comparison of the unholy World that is all sound Believers which are the real spiritual living Church for if one Letter might be made without Reason by chance yet so cannot a Learned Book And if an individual Christian might by chance be holier than Infidels yet so could not all true Believers But he that hath this Sanctification or Spirit in himself hath clearer and more assuring evidence and those most that have the greatest degree of holiness These all have the Witness in themselves 20. The Spirit of Christ thus sent from him as his Agent and Advocate in Mens Souls is the Author both of Common preparatory and of Special saving Illumination inlightening the Mind to understand the things of God and as is aforesaid giving the sanctified Will a new Relish to them as congruous and good And this Knowledge and Faith objectively and subjectively is the gift of God or a Beam from Christ the Light of the redeemed World But to some the same Spirit giveth far greater measures of Knowledge and Faith than to others and those are likest to receive most of that Grace who are most sincere and diligent in the Study of Gods Word and the use of all other holy means and not the idle negligent presumers 21. Neither corrupted no nor sound Reason can discern things without Supernatural evidence which Natural evidence doth not declare Therefore those that never hear the Gospel cannot know the Misteries of Christianity without a Miracle though they may know much of God as merciful and just by his Mercies and Government of the World 22. The Spirit is not given to ordinary Christians though it be to Prophets to bring them from God new Doctrines or Laws nor to make any supplements to the Gospel already revealed as if it was not sufficient in its kind nor yet to reveal the matter of Christs Gospel immediately to the Intellect or phantasie within by way of Inspiration Visions or Intuitions without an external Word or Revelation nor yet to cause them to work Miracles themselves But he is given to enable dispose and help us to understand believe love and practise the Doctrine and Law already by the same Spirit given to the Church by sanctifying our Power our Reason and our Wills by holy Life and Light and Love And as Christ is the Intercessor without us by whom we must receive all Mercies from God and send up all our duties to God so his Spirit is the Intercessour within us on Christs part as his Advocate and Witness pleading his Cause against our unbelief and other sin and working all Gods Graces in us and on our part teaching inclining and quickening us in all the Prayers and Praises which we send up to God in the Name of Christ Illuminating and sanctifying is not making us Prophets or Apostles nor equal to them as not being called to their Works 23. We must use our best Reason in diligent Meditation and Judgement to search the Works of God in Nature to know which are the true Canonical Scriptures to discern true Copies and Readings where the Copies differ to expound the Text to Translate it truly to discern the Order of sacred Verities that are dispersed through all the Scriptures to gather them into Catechismes and Professions of Faith discerning things more necessary from the less needful and the more clear from the more obscure to Compose our Sermons Prayers and Praises of God according to his Word To gather just and certain Inferences from Scripture Assertions To apply general Rules to particular Cases in matters of Doctrine Worship Discipline and ordinary Practice prudently to discern those Duties which are but generally commanded in the Scripture and left to be discerned by us in particular according to determining Accidents Circumstances and Occurrences which must be considered and compared And when Parents Magistrates Pastors Tutors or Masters shall so determine of such particulars in the Government of their Inferiours which belong to their several Relations or Offices to determine of according to Gods general Laws or Rules Inferiours must obey them in such determinations and in so doing they do obey Gods General Laws and obey God consequentially in obeying such Laws of his Officers as he authorizeth them to make For we are all agreed that there are some parts of Scripture which contain more necessary Doctrine than other parts and some great Duties of Prime necessity which are the end of many lower Duties and consequently a Rule to them as means and as subordinate and Actions otherwise Good become Evil when they cross these great final regulating Duties such a Canon is the Interest of the New Creature and Unity therein as to Circumcision or Uncircumcision Gal. 5.6 and 6.15 And such a Canon is the Love Peace and Concord of Christians in so much as they have attained while they seek after more Phil 3.16 such a Canon is Edification and order as to several Modes of Worship and Ministerial Acts and Discipline 1. Cor. 14.5.12.26 2. Cor. 10.8 and 12.19 and 13.10 Eph. 4.16 And the right ordering of a Christian Conversation doth much consist in discerning by true Reason when circumstantiated Actions are subservient or cross to these final regulating Canonical Duties that we may know whether pro hic nunc they are Duties or Sins Because affirmative Precepts bind not ad semper though no Sin must at any time be done lesser Duties when inconsistent with the greater at that time are no Duties but Sins And means are no means when they lose their tendency to the end or are against it So did Christ teach Men to difference between Tything Mint Anise and Cumine and the great things of the Law and between the least and the great Commandments and to judge of observing the Sabbath Rest and Conversing with Publicans and Sinners by this Rule I will have mercy and not Sacrifice Mat. 9.13 and 12.7 And to leave our gift at the Altar and go first and be reconciled to our Brother and then come and offer our gift Mat. 5. And to cast first the Beam out of our own Eyes before we take the Mote out of our Brothers Mat. 6. Thus to try circumstantiated Actions by their ends and greater Canon-duties and to try what Accidents do preponderate for the time and place is