Selected quad for the lemma: church_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	apostle_n	barnabas_n	elder_n	2,738	5	9.7205	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91883	Liberty of conscience: or The sole means to obtaine peace and truth. Not onely reconciling His Majesty with His subjects, but all Christian states and princes to one another, with the freest passage for the gospel. Very seasonable and necessary in these distracted times, when most men are weary of war, and cannot finde the way to peace.	Robinson, Henry, 1605?-1664?; Walwyn, William, 1600-1681, attributed name.	1643 (1643)	Wing R1675; Thomason E39_1; ESTC R20544	74,273	74

all others that did consult as well as of the Apostles Elders and Brethren of Jerusalem had they been all assembled in a Synod and so much more would it have obliged their respective Churches whom they represented But perhaps it may be not improbably conjectured that Paul and Barnabas as they passed from Antioch through Cilicia and Syria understanding that the Churches there were no lesse disquieted with the same false doctrines of their own accords informed the Apostles Elders and Brethren of Jerusalem so much at some more private season whereupon they joyned them together in their Christian care and directed their letters joyntly to all the Gentiles of Antioch Syria and Cilicia because it was equally available to them all though the question was only moved by those of Antioch● Fifthly the Apostles and Elders answer of Jerusalem does not imply any necessity of those other Churches submission unto their determination otherwise then infallibly inspired men as appears by ver 28. Sixtly the result of the Assembly was not published nor the letters wrote as from a Synod but in the name of the Church of Jerusalem to the Churches of Antioch Syria and Cilicia for it saies vers 22. It pleased the Apostles and Elders with the whole Church to send chosen men c. and vers 23. The Apostles and Elders and Brethren send greeting whereas had they been assembled in Pontificalibus or as a Synod they would never have termed themselves by the denomination of a Church And seventhly they imposed not their decrees with Anathema's or upon the Churches utmost perill of fire and sword besides whatsoever was then decreed by that pretended Synod was only that Christians should abstaine from means offered unto Idols Vers 29. from bloud things strangled and from fornication with an expresse preamble That it seemed good to the Holy Ghost and them not lay Vers 28. any greater burden then those necessary thinge but the meat offered unto Idolls was quickly dispenced with and for bloud and things strangled 1 Cor. 8. 8. and 10. Chap. we take liberty unto our selves but if Synods and civill Magistrates would raise no further impositions for matters of Religion nor impose other penalties then are there specified it would not be so burdensome or so slavish a bondage to Gods Saints and most conscientious Christians as they have been faine to prevent by flight or live under to the great vexation of their soules and perhaps not altogether without a doubting conscience But why doe not Synods begin all their decrees with It pleaseth the Holy Ghost and us c. this me thinks is more plausible and easier to be beleeved then the forcing of their decrees and votes upon others can be digested for if any man tell me he is sometime miraculously inspired I have no infallible means to disprove him though it were false and sometimes I may see just inducements to beleeve him but I cannot possibly beleeve what he propounds unto me contrary to mine owne reason and understanding and yet though the Apostles Elders and Church of Christ in Jerusalem were immediately inspired and spake in the Holy Ghosts name yet they fixed not to their decrees any other conjuration or threatnings then If you doe these things you shall doe well Act 15. 29 Gregory Nazienzen could say that he never saw good end of Generall Councells and Hugo Grotius in these latter times both eminent Nazienz ad Pr●co Epist 55. Grotii Apolog cap. 6. p. 108. for learning and a friend to the Church Government of the united Provinces does notwithstanding affirm that he could never understand how Synods can prove a singular remedy for reconciling differences in Religion and indeed as it may easily be observed that Generall Councells and Synods have seldome had good successe so for the most part it may easily appeare that there could not much better be expected for commonly the choice of such as were sent thither was factious or siding at the least and the whole proceedings accordingly they sought rather to decide matters by a major part of voyces then by mature debating and arguing of the question they did take advantages as well for alledging their owne reasons as concealing or over-shadowing the reasons of such as were of contrary opinions that they might not be heard debated or throughly understood and being in all respects watchfull how they might with craft and sub●●ty circumvent and over reach one another to compasse their private interests or indirect ends which the respective parties that sent them thither did principally aime at amongst other stratagems and pollicies it hath not been the least to lay hold of such times and seasons to make their motions or forbeare when such or such were present or absent which might best further or hinder by seconding or contradicting of their arguments But by Histories and Records of what passed betwixt all the Protestant Nations almost since the Reformation it appears plainly that though in some Countries and at some times when certaine hot spirits were predominant there hath been for a spirit very bitter persecuting of Protestants for difference in Religion yet their opinions and intentions when confiderately resolved were still settled for Liberty of Conscience and Calvin tells us That the holy Bishops of ancient Instit lib. 4. cap. 11. sect 3. times did not exercise their authority in fining imprisoning and civill punishments and for his owne judgement in this particular he saies Though he write a whole tract about punishing of Heretickes Ibid. sect 16. yet he could not chuse but acknowledge so much truth in a few lines only as confutes the whole Treatise where he tells us That as the Church hath no power of forcing of its owne so neither may it require such of civill Magistrates to imploy it in a coercive way And Beza God never gave power to man for imposing Lawes upon the Conscience nor can endure that any body besides himselfe should beare sway or dominion over the mindes of men de Haeret. à Civil Magist puniendis The States of the united Provinces when they first began to free themselves from the Spanish tyranny declared That they took not up Armes for matter of Religion as appears by letters which the States of Holland at that time wrote unto those of Amsterdam quoted by Hugo Grotius in his Apologie of those that governed Holland Cap. 2. p. 24. and the neighbouring Nations in 1618. for then Amsterdam and severall other chiefe Townes were absolutely Popish for matter of Religion and yet all those Provinces and severall Townes did unammously agree that though they joyned their force against the Spaniard and common enemy for redemption and maintenance of their priviledges and immunities yet the liberty and freedome of Conscience should be reserved to all and each of them respectively The Protestants of Switzerland and Germany have published to the same purpose in their Confessions and Manifesto's and even of latter yeares when the

might seem to colour it yet they ought to be so much more deliberately considered and pondered on for the honour we owe to Gods truth and charity to our neghbour In Matthews Gospel cap. 28. 20. it is said Teach them to observe all things whatsoever I have commanded you But I doe not finde persecution to have been expressely commanded in any place of the Gospel and whereas some would infer it from the words Let all things be done 1 Cor. 14. 40. decently and in order as by the coherence with the whole Chapter it appeares plainly to relate only unto the orderly proceeding behaviour in their assemblies or publick meetings so it possibly cannot be made appear from hence that there is or ought to be a power to persecute or put to death for then this conclusion would follow that the Church Note of Corinth had commission given them to put a man to death only for indecencie or for having done any thing which was unseemly or out of order but this would be both a great absurdity injustice and blasphemy to affirme againe Let all things be done decently and in order cannot possibly signifie or imply a power or order of fining imprisoning and putting to death unlesse you will say that the Apostles Disciples and all Christian Churches especially that of Corinth had the same power and then you must either say that there was no delinquencie to proceed against in a coercive way which is notoriously false or else you must condemn them all because they did not practise it at any time for as the precept or command was given to the Church and Saints of Corinth so Pauls meaning and intention must needs be that they of all others should observe and practise it fully and punctually in all things that it might have been a president to others and lastly that the commission of decencie and order in all things was given 1 Cor. 1. 1. 2. Cap 9. 10. Cap. 10. 11 8. unto the Church of Corinth is plaine since the whole Epistle is directed to them particularly and by name but it was written for instruction and concerned equally all the Disciples Churches of Christ both then living and us as S. Paul saies On whom the ends of the world are come now it is grosse and preposterous to think or say that Paul gave the Church of Corinth such commission that is an order or authority to Note use coercive power for the better prevailing that all things might be done decently and in order because he knew they wanted and could not have the assistance of the civil Magistrate thereunto and if the coercive was not intended to them much lesse to future Churches who have only received the same commission after so many reversions and can not pretend that the words thereof should have a different or larger signification in our favour then was meant unto the Corinthians unto whom it was immediately directed and we may well presume that if it had signified a compulsive or Lordly jurisdiction to have been put in execution by Christian Churches or Common-wealths in after ages which cannot be because of so many absurd consequences which follow thereupon yet dato non concesso in such case I say the Apostles and primitive Christians though they themselves had wanted coercive meanes and power would not withstanding infallibly have left some ground or warrant inserted in the letter of the Gospel to be conveyed successively unto posterity for their better direction in 〈…〉 nesse of such concernment and so great obscurity in that sense which is objected but if the point be intricate or dubious the safest way is to proceed no further then we have a precept or president of our Saviour or his Apostles to warrant us especially in matters of so high a nature as are the worship and service of God Almighty the Discipline of his House and tender consciences of his dearest Saints In the Gospel we meet with Bishops a Presbytery Elders Deacons Apostles Evangelists Disciples Prophets strange tongues and Interpreters 1 Tim. 3. 12 4. 14. Tit. 1. 5. 1 Tim. 3. 8 5. 1. 7. Act 6. beginning Luke 10. 1 23. 1 Cor. 12. 10. Eph 4. 11 12 13. Rom. 12. 8 of tongues Elders that rule well and labour in the Ministery some to take care of poore widowes others for exhortation Pastors Teachers for perfecting of the Saints for the worke of the Ministery for the edifying of the body of Christ untill we all come in the unity of the faith as St. Paul sayes But what spirit of truth doe we ever meet with which saies that any of these were given for the corporall imprisoning banishing or putting to death the body of Christ which are his Saints as of latter times too too often hath beene practised where finde wee in the Gospel order or authority to convent accuse and arraigne men with power of life and death for matters of religion or opinion only this is but traditionall and far short from being Canno●icall and Christian it is true we finde here a precept for endeavouring to accomplish a unity of faith in the Saints or the Saints in the unity of faith but this was neither universall nor nationall unity as appeares afterwards where he sayes unto the same Ephesians Walke not as other Gentiles walke in the vanity of their mindes much lesse was any constraint or compulsion ordered Verse 17. or intended to be used for then both they and all other Christian Churches had been bound to make all others walke with them in unity of faith or to walke unto the gallowes and the Apostles admonition in such case would have been both more proper and effectuall which the Ephesians as such Church commanders pretend if he had ●aid Walke not as other Gentiles who because they will not walke with you in unity of R●ligion and uniformity of discipline are deservedly compelled to walke unto the gallowes Hath it not often been instilled into the eares of Princes as Hansan the great favourite did unto King Ahasue●us concerning the Jewes Gods people who were then afflicted in captiv●●y and so ●bjectly contemp 〈…〉 le that they could not possibly be dangerous to the State and ye● proud Haman ●stner 3. 8 9. c. only because a consciencious Mordecai was scrupulous and could not ●ow and doe rev●ience to him as the King commanded 〈…〉 ed h●●●●jesty 〈…〉 a there was a certaine peopl● scattered ab 〈…〉 〈◊〉 〈…〉 spersed into all Provinces of his Kingdome whose lawes were divers from all people neither kept they the Kings lawes and therefore it was not for the Kings profit to suffer them in which respect if it pleased his Majesty that letters might be writ for their destruction he promised to pay ten thousand talents of silver into the Kings treasurie hereupon the King con●ented to the Edict that all of them men women and children should be massacred and for Hamans good counsell remitted the ten thousand

consider that there had been thousands of those which thus rejected and violated the Gospel which then had not been punished with death according to the Note law of Moses and yet Paul for all this did not blame those Christians for omitting to doe corporall execution on them or leave any order that the civill Magistrate should afterwards have such power when they became Christian And if Paul tells Titus that a Bishop must not be soone angry nor a striker and Peter bids the Elders take the oversight Tit. 1. 7. 1 Pet. 5. 2 3. of Gods flocke not being Lords over Gods heritage but as ensamples to the flocke how shall a Presbyter that is a striker or that Lords it over the flocke of Christ be justified or how can he be said to be lesse then a striker that passes sentence of condemnation to banishment imprisonment and death or not to Lord it over the flock of Christ that imposes laws upon their consciences But did these persecuters of God and good men consider that to be persecuted is a mark and signe of the true Church and consequently to persecute an infallible character of unsound Christians and the Church malignant in charity we ought to thinke they might likely be reclaimed I shall therefore intreat them for their owne direction to call to minde what St. Paul saith to the Galathians viz. Now we Brethren Gal. 4. 28 29. as Isaac was are the children of promise but as then he that was borne after the flesh persecuted him that was borne after the Spirit even so it is now This text declares how the true Church and true Beleevers are children of the promise figured out in Abel Isaac and Jacob persecuted by Cain Gen. 4. 8. cap. 16. 11 12. cap. 17. 41. Ismael Esau and their posterity children of the bond-woman teaching us in expresse words that as those which persecuted in the Old Testament were not the Elect or children of the promise so now the best servants of God were persecuted under the Gospel which will yet appeare more plainly to such as have their understanding darkned if they reflect likewise upon these other Scriptures He that loveth not his brother is not of God for this is the message that we heard from the beginning 1 Joh. 3. 10 11 12. that we should love one another not as Cain who was of the wicked one and slew his brother and wherefore slew he him because his works were evill and his brothers righteous And our Saviour told his Disciples Matth. 10. 16. Joh. 16. 20. I send you as sheep in the midst of wolves ye shall weep and lament but the world shall rejoyce But if the practise of persecution for difference in matters of Religion were a signe of the true Church then that Church were likeliest to be the truest Church that did most persecute others which I beleeve Note will be denied by all Protestants or else they must condemne themselves in suffering the Papists to go beyond them in persecuting others and secondly if persecution were a note of the true Church it would instigate and encourage all States and Churches to double and encrease their persecutions untill each of them had attained to the most exquisite degrees and height of cruelty and tyranny Againe though persecution for conscience sake be never so much practised it is condemned by all men in every body but themselves for who is there that blames himself for persecuting others or who would be contented to be persecuted himselfe and so far is persecution from propagating of the Gospel that nothing in humane appearance can possibly hinder it so much for the Papists having got the upper hand and greatest portion of the Christian world into their power by vigour of their persecution hinder the blessed Gospel from being truly taught in the simplicity and purity thereof and as it is well knowne that the best Churches have been in errours sometimes able to digest milke only not capable of strong meat so by the rules and principalls of persecution 1. Cor. 3. 2. it were impossible to grow stronger or come into the light of truth againe because that according to such discipline such as teach any new truth or but a further measure of former trut hs should be persecuted as it happened unto Paul and the other Apostles and Disciples under the calumnie of sedition heresie blasphemy or innovation for Acts 6. 13 Acts 24. 5 14 Object Paul himselfe was reduced to say I worship God after the manner which they call heresie And whereas some will object that the Churches in the Primitive times were weake as being newly planted but that Christians now adaies have attained to a larger measure of strength and knowledge in the truth I dare not subscribe thereunto and for whatever failings errours and false doctrines such men shall prove to Answ have been found in the Churches of Rome Corinth Jerusalem Antioch Ephesus Galatia or any of the rest during the Apostles times when through weaknesse and carnality they were said to have need of milke it will full easily appeare that as the infallibility of the Apostles their 1 Cor. 3. 2 3. Heb. 5 12. diversity and preheminencie of gifts and miracles which they wrought were far more efficacious means then at any time were since enjoyed so none of our Protestant Churches at present especially Nationall but will justifie the Primitive in our owne greater errours both for Discipline and Doctrine It is true that if liberty be given for men to to teach what they will there will appeare more false Teachers then ever yet it were better that many false doctrines were published especially with a good intention and out of weaknesse only then that one sound truth should be forcibly smothered or wilfully concealed and by the incongruities and absurdities which accompany erroneous and unsound doctrines the truth appears still more glorious and wins others to the love thereof Neither is this complying with weake consciences or the tollerating of severall opinions any other sort of Libertinisme then what Paul practised when he suffered all things lest he should hinder the Gospsl and 1 Cor 9. 12 21. 22. was made all things to all that he might save some at which very time hee professed himself notwithstanding to live not without law to God but under law to Christ And Peter tells us We must live as free but not using our liberty for a cloak of maliciousnesse but as the servants of God 1 Pet. 2. 16. And if you demand whether Hereticks then may not be reclaimed Object I answer That you both may and ought to endeavour their reclaiming Answ not by compulsive courses but with brotherly and Christian admonition and instructions by evidence of Scripture in demonstration of the Spirit and such other peaceable and quiet wayes as are warrantable by the Word of God but for such as say we have tried all saire means