The mischief of impositions, or, An antidote against a late discourse, partly preached at Guild-hall Chappel, May 2, 1680, called The mischief of separation
I Have read an elegant Oration in praise of a Quartane Ague; Another, Extolling the incomparable virtues of the Gout; and one great wit would needs write in commendation of its only enemy, Folly, but never yet could meet with a Panegyrick in Honour of Fisty-cuffs, and Bloody noses. Whoever therefore shall employ his Pen to write, his Tongue to plead in the Cause of Peace and Union, is secure to carry the day, without controul;
I Have read an elegant Oration in praise of a Quartane Ague; another, Extolling the incomparable Virtues of the Gout; and one great wit would needs write in commendation of its only enemy, Folly, but never yet could meet with a Panegyric in Honour of Fisticuffs, and Bloody noses. Whoever Therefore shall employ his Pen to write, his Tongue to plead in the Cause of Peace and union, is secure to carry the day, without control;
And whilst they seem with the good Angels, to proclaim Peace on Earth, yet some so far do imitate the evil ones, that they have no good will towards men.
And while they seem with the good Angels, to proclaim Peace on Earth, yet Some so Far do imitate the evil ones, that they have no good will towards men.
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There is nothing more common than to press the necessity of Union, and yet at the same time to continue the necessary causes of Division: which sort of Rhetoricians might do well to consider, that whilst they declaim most passionately against the evil of Separation, they do but whip their own crimes upon other mens backs, and reproach themselves by railing at other mens faults.
There is nothing more Common than to press the necessity of union, and yet At the same time to continue the necessary Causes of Division: which sort of Rhetoricians might do well to Consider, that while they declaim most passionately against the evil of Separation, they do but whip their own crimes upon other men's backs, and reproach themselves by railing At other men's Faults.
In which popular discourses, we hear of nothing, but the prejudice, passion, Interest of those who will not obey; but not a word, I warrant you, of their own Pride, Rigor, and Imperiousness, in what they command;
In which popular discourses, we hear of nothing, but the prejudice, passion, Interest of those who will not obey; but not a word, I warrant you, of their own Pride, Rigor, and Imperiousness, in what they command;
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Were it lawful to be pleasant in a case so sad as ours is, this Author has given us the temptation and that only by Inverting his words, without the least perverting of the Truth:
Were it lawful to be pleasant in a case so sad as ours is, this Author has given us the temptation and that only by Inverting his words, without the least perverting of the Truth:
There's no impossibility, nor considerable difficulty to Retrieve the universal Peace of the Christian world, if all men were such Christians as they ought to be;
There's no impossibility, nor considerable difficulty to Retrieve the universal Peace of the Christian world, if all men were such Christians as they ought to be;
(which I dare engage for them they never will) but till mens Lordly pride be subdued to a greater degree than the world has yet found it, 'tis in vain ao expect this state of peace and tranquility in the Church.
(which I Dare engage for them they never will) but till men's Lordly pride be subdued to a greater degree than the world has yet found it, it's in vain Ao expect this state of peace and tranquillity in the Church.
for though our differences are such, as the wiser Protestants abroad, not only condemn, but wonder at, (and the Protestants at home smart under the effects of them) yet has it puzzled the wisest persons among us, to compose them;
for though our differences Are such, as the Wiser Protestants abroad, not only condemn, but wonder At, (and the Protestants At home smart under the effects of them) yet has it puzzled the Wisest Persons among us, to compose them;
because they that presume themselves to be, and really should have been so, have more studied to bring in the causes, than to remove the consequences of our troubles:
Because they that presume themselves to be, and really should have been so, have more studied to bring in the Causes, than to remove the consequences of our Troubles:
nor allayed the ugly lust of trampling on, and triumphing over Conscience, nor quencht that immortal spark of aspiring after Empire and Dominion over souls,
nor allayed the ugly lust of trampling on, and triumphing over Conscience, nor quenched that immortal spark of aspiring After Empire and Dominion over Souls,
and comfortably be complied with? And have they indeed felt such miseries? Why has not passion taught them compassion? and what is that burden they feel? ar• loads of Honour,
and comfortably be complied with? And have they indeed felt such misery's? Why has not passion taught them compassion? and what is that burden they feel? ar• loads of Honour,
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and Wealth grown such insupportable grievances? or do they not call (like those that are to be prest to death) more weight for the Lord's sake, more weight!
and Wealth grown such insupportable grievances? or do they not call (like those that Are to be pressed to death) more weight for the Lord's sake, more weight!
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But do they indeed fear future calamities? give others a little ease from their present calamities! are they apprehensive of approaching danger? what will they do to prevent them? which of their severities will they suspend till the danger is over, that they may then more safely, at it again? Are the terrible judgments of God upon them? why will they not keep one of Gods fasts to remove them? Isa. 58.6.
But doe they indeed Fear future calamities? give Others a little ease from their present calamities! Are they apprehensive of approaching danger? what will they do to prevent them? which of their severities will they suspend till the danger is over, that they may then more safely, At it again? are the terrible Judgments of God upon them? why will they not keep one of God's fasts to remove them? Isaiah 58.6.
And are we all in common danger? Let us share in the common favour! contribute to the common security! and do not weaken the hands of friends, strengthen the hands of common enemies; nor make it indifferent to dissenters,
And Are we all in Common danger? Let us share in the Common favour! contribute to the Common security! and do not weaken the hands of Friends, strengthen the hands of Common enemies; nor make it indifferent to dissenters,
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A prelatical spirit will be persecuting when in exile at Frankfurt; and the Jesuites thought it worthy their ambition, to vex the Seculars, even in Wisbich Castle.
A prelatical Spirit will be persecuting when in exile At Frankfurt; and the Jesuits Thought it worthy their ambition, to vex the Seculars, even in Wisbech Castle.
if all those who agree in renouncing the errors, and corruptions of the Roman Church, could as easily join together in the great duties of our common Religion, that is in our prayers,
if all those who agree in renouncing the errors, and corruptions of the Roman Church, could as Easily join together in the great duties of our Common Religion, that is in our Prayers,
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And will this make us all happy? Then I proclaim to all Protestants from this day forward, solid happiness! for we all join together in the great duties of our common Religion;
And will this make us all happy? Then I proclaim to all Protestants from this day forward, solid happiness! for we all join together in the great duties of our Common Religion;
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for though we join not in the private fancies, niceties, and opinions of some one partie, in the great duties common to all Protestants we are fully agreed:
for though we join not in the private fancies, niceties, and opinions of Some one party, in the great duties Common to all Protestants we Are Fully agreed:
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in the Acts of Divine Worship, though not in the parts of humane worship; in the substance, not in Ceremonie; and in one God, one Christ, though not in one Place, which probably we never shall till St. Pauls be built,
in the Acts of Divine Worship, though not in the parts of humane worship; in the substance, not in Ceremony; and in one God, one christ, though not in one Place, which probably we never shall till Saint Paul's be built,
But it's sadly observable that Church-men who always engross to themselves the conduct and management of affairs, commonly begin at the wrong end of their work;
But it's sadly observable that Churchmen who always engross to themselves the conduct and management of affairs, commonly begin At the wrong end of their work;
So was it in the days of Constantine, Queen Elizabeth, so was it in our own, when the Clergy fell a scrambling for preferments, (as boys for a largess of nuts and apples) whilst Reformation lay a bleeding, a gasping, a dying,
So was it in the days of Constantine, Queen Elizabeth, so was it in our own, when the Clergy fell a scrambling for preferments, (as boys for a largess of nuts and Apples) while Reformation lay a bleeding, a gasping, a dying,
Jam postquam horrendae tyra•norum Carnificinae desierunt, & pax omnimoda parta est, &c. That is, When once the bloody shambles of Tyrants by God's Providence were shut up,
Jam Postquam horrendae tyra•norum Carnificinae desierunt, & pax omnimoda Parta est, etc. That is, When once the bloody shambles of Tyrants by God's Providence were shut up,
and busied themselves about Religious Rites, Ceremonies, Ornaments; about matters of Order, and Subordination; about the Degrees of Ministers, their outward Splendor, the power and efficacy of Church-Discipline;
and busied themselves about Religious Rites, Ceremonies, Ornament; about matters of Order, and Subordination; about the Degrees of Ministers, their outward Splendour, the power and efficacy of Church discipline;
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Churchmen are cumber'd with many things, and neglect the one thing necessary; and instead of reducing Doctrine, Worship and Discipline to their Original Integrity, to what they were in the beginning, are otherwise employ'd about setling Liturgies, re-inforcing Ceremonies, exacting Uniformity, advancing their own Dignity, till God, in righteous judgment, removes from them the opportunities of acting for themselves, who slighted those inviting junctures wherein they might have served their God.
Churchmen Are cumbered with many things, and neglect the one thing necessary; and instead of reducing Doctrine, Worship and Discipline to their Original Integrity, to what they were in the beginning, Are otherwise employed about settling Liturgies, reinforcing Ceremonies, exacting Uniformity, advancing their own Dignity, till God, in righteous judgement, removes from them the opportunities of acting for themselves, who slighted those inviting junctures wherein they might have served their God.
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And most men have noted, that within these twenty years Providence offer'd them three seasons, wherein with great ease, they might have healed our Breaches;
And most men have noted, that within these twenty Years Providence offered them three seasons, wherein with great ease, they might have healed our Breaches;
the first, after His Majesties happy Restauration; the second, after the Plague, Fire, and War; the third, after the Discovery of the late Horrid and Popish Plot:
the First, After His Majesties happy Restauration; the second, After the Plague, Fire, and War; the third, After the Discovery of the late Horrid and Popish Plot:
But it's time to come to my self, and attend the Doctor, who, after an eloquent Preamble, in commendation of Peace, which all men grant; and of the danger of Divisions, which none ever yet denied; is pleas'd to command our Attendance to the Word of God, written in Philip. 3.16. Nevertheless whereto we have already attained, let us walk by the same Rule, let us mind the same things.
But it's time to come to my self, and attend the Doctor, who, After an eloquent Preamble, in commendation of Peace, which all men grant; and of the danger of Divisions, which none ever yet denied; is pleased to command our Attendance to the Word of God, written in Philip. 3.16. Nevertheless whereto we have already attained, let us walk by the same Rule, let us mind the same things.
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THE Reverend Author, having set himself this great Task, to prove Conformity lawful, the present Separation sinful, has chosen the words of the Apostle, Philip. 3.16.
THE Reverend Author, having Set himself this great Task, to prove Conformity lawful, the present Separation sinful, has chosen the words of the Apostle, Philip. 3.16.
a little varied from the Original, and something from our own Version, that by that disguise it might better comply with, and subserve his great design.
a little varied from the Original, and something from our own Version, that by that disguise it might better comply with, and subserve his great Design.
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for who could have believed that the Apostle, who, in ver. 15. leaves the otherwise minded, to God's instruction; should, in the next verse, assert the Churches power to make Impositions to their destruction;
for who could have believed that the Apostle, who, in ver. 15. leaves the otherwise minded, to God's instruction; should, in the next verse, assert the Churches power to make Impositions to their destruction;
Some wonder'd where such a killing Text, should be kept secret all this while, that the world should never dream of, never dread the least danger from it:
some wondered where such a killing Text, should be kept secret all this while, that the world should never dream of, never dread the least danger from it:
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so easie will it be to convert Dissenters, if once they can pervert the Scriptures. I cannot conjecture what should ever flatter them, that this Text would become their Proselyte,
so easy will it be to convert Dissenters, if once they can pervert the Scriptures. I cannot conjecture what should ever flatter them, that this Text would become their Proselyte,
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First, That they met with the word NONLATINALPHABET in it, a Rule or Canon, not in a Military Notion, (for great Guns were not then invented) but an Ecclesiastick acceptation; for spiritual Artillery, which has always done the most dreadful execution:
First, That they met with the word in it, a Rule or Canon, not in a Military Notion, (for great Guns were not then invented) but an Ecclesiastic acceptation; for spiritual artillery, which has always done the most dreadful execution:
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And so to walk by the same Rule, must be (or it's a thousand pities but it should be) to order and govern our selves by the Constitutions of a Convocation, which then was not invented,
And so to walk by the same Rule, must be (or it's a thousand pities but it should be) to order and govern our selves by the Constitutions of a Convocation, which then was not invented,
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That is, In his Manuscript Copy, the word NONLATINALPHABET, or Rule, is quite left out, so that the expression, Let us walk by the same, must be referred to the Antecedent NONLATINALPHABET, or [ To that;
That is, In his Manuscript Copy, the word, or Rule, is quite left out, so that the expression, Let us walk by the same, must be referred to the Antecedent, or [ To that;
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which, at a blush, seems to favor the great Darling of Uniformity. And the Reverend Doctor, to render it more plausible, has quite through his whole Sermon made bold to render the Command thus, Let us mind the same things:
which, At a blush, seems to favour the great Darling of Uniformity. And the Reverend Doctor, to render it more plausible, has quite through his Whole Sermon made bold to render the Command thus, Let us mind the same things:
but that we are all bound to nick it to a Tag, to a Pin, to a Point, in an uniform practice, in all the minutes, all the punctilio's, all the nice and capillary circumstances of worship? All which fine sport, the bare reading of the original Text will spoil, which is only this:
but that we Are all bound to neck it to a Tag, to a Pin, to a Point, in an uniform practice, in all the minutes, all the punctilio's, all the Nicaenae and capillary Circumstances of worship? All which fine sport, the bore reading of the original Text will spoil, which is only this:
NONLATINALPHABET, to mind, or let us mind that very thing ▪ Here then we find no things, nor same things, nor doing the same things: but that we mind the very thing, which the Apostle mention'd to them;
, to mind, or let us mind that very thing ▪ Here then we find no things, nor same things, nor doing the same things: but that we mind the very thing, which the Apostle mentioned to them;
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and practised himself, ver. 14. This one thing I do, I press towards the mark for the prize (NONLATINALPHABET) of the high calling of God in Christ Jesus.
and practised himself, ver. 14. This one thing I do, I press towards the mark for the prize () of the high calling of God in christ jesus.
And the same thing he commands others, ver. 15. Let us therefore as many as be perfect, mind that thing, NONLATINALPHABET what you see me mind, that I charge you to mind, that very thing;
And the same thing he commands Others, ver. 15. Let us Therefore as many as be perfect, mind that thing, what you see me mind, that I charge you to mind, that very thing;
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and separate no further than I am forced. 2. The Reason of that primitive Schism, is more considerable, which (as the Doctor informs us) was upon a difference that arose concerning the necessity of keeping the law of Moses;
and separate no further than I am forced. 2. The Reason of that primitive Schism, is more considerable, which (as the Doctor informs us) was upon a difference that arose Concerning the necessity of keeping the law of Moses;
and then to set a good face upon a bad matter, would pretend Catholick, Apostolick Traditions, Commissions, Decretals, Extravagants, Canons, Constitutions, to justifie their own Usurpations;
and then to Set a good face upon a bad matter, would pretend Catholic, Apostolic Traditions, Commissions, Decretals, Extravagants, Canonas, Constitutions, to justify their own Usurpations;
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and when once they are got into the Saddle, and have the whip-hand of the poor Laity, all that cannot run like Tumblers through these Hoops, shall be rated as Schismaticks:
and when once they Are god into the Saddle, and have the whip-hand of the poor Laity, all that cannot run like Tumblers through these Hoops, shall be rated as Schismatics:
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Now because the Doctor has a little disguis'd the matter in his Discourse, to make it smile upon his pretensions, I will give the Reader the naked truth of the whole business.
Now Because the Doctor has a little disguised the matter in his Discourse, to make it smile upon his pretensions, I will give the Reader the naked truth of the Whole business.
There were in the Apostles days some Judaizing Christians, who being not well weaned from the Mosaic Ceremonies, would needs compel the Gentile Converts to their old observances,
There were in the Apostles days Some Judaizing Christians, who being not well weaned from the Mosaic Ceremonies, would needs compel the Gentile Converts to their old observances,
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and not yet explicitely repealed by any Countermand of Christ, equal to that whereby they had been enjoined, were still in full force, power, strength and virtue,
and not yet explicitly repealed by any Countermand of christ, equal to that whereby they had been enjoined, were still in full force, power, strength and virtue,
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and in pursuance of this imposing humor, they would have obtruded upon them a Canon, Acts 15.5. That except they were circumcised, and observ'd the law of Moses, they could not be saved.
and in pursuance of this imposing humour, they would have obtruded upon them a Canon, Acts 15.5. That except they were circumcised, and observed the law of Moses, they could not be saved.
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And because St. Peter, by his compliance, had hardened these Judaizers in their Superstitions, St. Paul takes him up roundly, reproves him to his face, and strenuously asserts their Gospel Liberty;
And Because Saint Peter, by his compliance, had hardened these Judaizers in their Superstitions, Saint Paul Takes him up roundly, reproves him to his face, and strenuously asserts their Gospel Liberty;
but on those that gave cause to the Separation. Rom. 16.17. I beseech you, Brethren, mark them which cause divisions and offences among you, and avoid them.
but on those that gave cause to the Separation. Rom. 16.17. I beseech you, Brothers, mark them which cause divisions and offences among you, and avoid them.
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Where he points to us these three things. 1. That they who cause divisions, are the culpable dividers: the Imposers must be responsible for the evil consequences of their Impositions. 2. That it's lawful, nay a duty, to divide from those, that unwarrantably give such cause of division;
Where he points to us these three things. 1. That they who cause divisions, Are the culpable dividers: the Imposers must be responsible for the evil consequences of their Impositions. 2. That it's lawful, nay a duty, to divide from those, that unwarrantably give such cause of division;
NONLATINALPHABET decline, or depart from them. 3. That any Condition of Communion imposed besides, as well as against the Doctrine received from the Apostles, is a sufficient ground to condemn the Imposers, to justifie those that reject such conditions;
decline, or depart from them. 3. That any Condition of Communion imposed beside, as well as against the Doctrine received from the Apostles, is a sufficient ground to condemn the Imposers, to justify those that reject such conditions;
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The Apostle exhorts the Philippians to an unanimous and constant resolution in holding fast to the faith of the Gospel, in spight of all the malice and threats of their enemies, Phil. 1.27, 28. And most wholsom counsel it is, God give all Dissenters grace to take it;
The Apostle exhorts the Philippians to an unanimous and constant resolution in holding fast to the faith of the Gospel, in spite of all the malice and Treats of their enemies, Philip 1.27, 28. And most wholesome counsel it is, God give all Dissenters grace to take it;
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for if once the fears of Troubles and Persecutions, make men afraid to own and maintain their Religion, it will be an easie matter for their enemies first to divide, and then to subdue them.
for if once the fears of Troubles and Persecutions, make men afraid to own and maintain their Religion, it will be an easy matter for their enemies First to divide, and then to subdue them.
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But what security shall we have that they will do so with us? We will labor that there be no differences in judgment, (which yet in our imperfect state is not to be expected) but if there be differences, we will take care there be no divisions; for we are taught to maintain Christian affections towards those that are of different apprehensions from our selves,
But what security shall we have that they will do so with us? We will labour that there be no differences in judgement, (which yet in our imperfect state is not to be expected) but if there be differences, we will take care there be no divisions; for we Are taught to maintain Christian affections towards those that Are of different apprehensions from our selves,
I have seen the miserable effects of Divisions in other Churches, (indeed Divisions, that are caused by, or issue out in, hatred, malice, envy, persecution, have effects as miserable as themselves,
I have seen the miserable effects of Divisions in other Churches, (indeed Divisions, that Are caused by, or issue out in, hatred, malice, envy, persecution, have effects as miserable as themselves,
but what miserable effects did he, or we ever see, that all mens faces were not of one complexion?) Let me therefore entreat you — to avoid the first tendencies to any breaches among you;
but what miserable effects did he, or we ever see, that all men's faces were not of one complexion?) Let me Therefore entreat you — to avoid the First tendencies to any Breaches among you;
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(and unnecessary Impositions lay the first foundations to these Mischiefs:) entertain no jealousies, no unjust suspicions of each other, (as that the most godly among those that differ from you in lesser matters, can least endure to be told of their faults;
(and unnecessary Impositions lay the First foundations to these Mischiefs:) entertain no jealousies, no unjust suspicions of each other, (as that the most godly among those that differ from you in lesser matters, can lest endure to be told of their Faults;
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or that the tenderness of their minds, out of meer shame-facedness, keeps them from declaring truth:) but shew all the kindness you are able to your fellow members, (and surely you are able to wave these Bones of Contention, these make-bate Ceremonies;
or that the tenderness of their minds, out of mere shamefacedness, keeps them from declaring truth:) but show all the kindness you Are able to your fellow members, (and surely you Are able to wave these Bones of Contention, these makebate Ceremonies;
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(3) In the next place therefore he tells us, the Apostle gives Cautions against some persons, from whom their greatest danger was, viz. such as pretended a mighty zeal for the Law.
(3) In the next place Therefore he tells us, the Apostle gives Cautions against Some Persons, from whom their greatest danger was, viz. such as pretended a mighty zeal for the Law.
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Some such there are in the world, who are exceeding zealous for Ceremonies and Traditions, and would triumph, if they could carry it, for Bel, and the Dragon:
some such there Are in the world, who Are exceeding zealous for Ceremonies and Traditions, and would triumph, if they could carry it, for Bel, and the Dragon:
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because they tore in pieces the seamless Coat of Christ, into shreds and tatters, confounding the minds of peaceable Christians, who would willingly have united upon those plain, easie, reasonable terms upon which they had already received,
Because they tore in Pieces the seamless Coat of christ, into shreds and tatters, confounding the minds of peaceable Christians, who would willingly have united upon those plain, easy, reasonable terms upon which they had already received,
and Preliminaries? why so many Lines, Entrenchments, Galleries? why these tedious Approaches? why all this Spanish Gravity? why does he not fall aboard with his Text, and storm it? Alas!
and Preliminaries? why so many Lines, Entrenchments, Galleries? why these tedious Approaches? why all this Spanish Gravity? why does he not fallen aboard with his Text, and storm it? Alas!
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What was that? to assert his liberty? he did so, and would not be brought under the power even of lawful things, 1 Cor. 6.12. Was it not to put his neck under the old yoke of bondage? he did so;
What was that? to assert his liberty? he did so, and would not be brought under the power even of lawful things, 1 Cor. 6.12. Was it not to put his neck under the old yoke of bondage? he did so;
Shall we stand fast in our liberty as he in his? Content. Must we not build up whatever of humane inventions we have pluckt down? Content. Would he have us as many as be perfect, be thus minded? Content. Let as many as are as he was, do as he did; They that are honour'd with his Attainments, let them come up to his Evangelical Practice:
Shall we stand fast in our liberty as he in his? Content. Must we not built up whatever of humane Inventions we have plucked down? Content. Would he have us as many as be perfect, be thus minded? Content. Let as many as Are as he was, do as he did; They that Are honoured with his Attainments, let them come up to his Evangelical Practice:
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5. Hitherto we have felt no wound, but like the bird in the tree looking at the gunner, wonders what he's fidling about, till of a sudden she's past feeling:
5. Hitherto we have felt no wound, but like the bird in the tree looking At the gunner, wonders what he's fiddling about, till of a sudden she's past feeling:
Because (says he) many disputes, and differences as to opinion and practice might happen among them, he therefore lays down two Rules to govern themselves by;
Because (Says he) many disputes, and differences as to opinion and practice might happen among them, he Therefore lays down two Rules to govern themselves by;
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Here now the Dr. beats up, and gets within our Quarters, and very subtilly would insinuate, to the unwary Reader, that the Apostle gave two Rules about one and the same thing,
Here now the Dr. beats up, and gets within our Quarters, and very subtly would insinuate, to the unwary Reader, that the Apostle gave two Rules about one and the same thing,
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Does the Apostle give two Rules in that case? No! but one single Rule, which was the Rule of mutual forbearance, and leaving one another to Gods Instructions:
Does the Apostle give two Rules in that case? No! but one single Rule, which was the Rule of mutual forbearance, and leaving one Another to God's Instructions:
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but in Another Case, where Christians had attained to be of the like mind, there the Rule was, that they should walk up and according to what they had attained: But we must go through now we are in,
but in another Case, where Christians had attained to be of the like mind, there the Rule was, that they should walk up and according to what they had attained: But we must go through now we Are in,
or so, whereas this was a most familiar Case, and that which the Apostle met with everywhere, that there was a difference of apprehensions about the lesser things at least, of Religion;
or so, whereas this was a most familiar Case, and that which the Apostle met with everywhere, that there was a difference of apprehensions about the lesser things At least, of Religion;
nor was he to seek what direction to give in the case, but uniformly determines, that they should not judge, nor despise each other upon these accounts, nor was there ever any Church at any time wherein these differences did not happen: 2. He lays the stress of the duty upon those that differ from the Body of the Christians they live with:
nor was he to seek what direction to give in the case, but uniformly determines, that they should not judge, nor despise each other upon these accounts, nor was there ever any Church At any time wherein these differences did not happen: 2. He lays the stress of the duty upon those that differ from the Body of the Christians they live with:
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must the Rule hold equally? is there the same obligation in the case also? what if a Christian should happen to live at Rome? what if it should be the Drs. lot to live there? must he be under the same obligation not to divide from the body? 3. He supposes the Rule only to be given to the person that happens to differ from the body of the Church,
must the Rule hold equally? is there the same obligation in the case also? what if a Christian should happen to live At Room? what if it should be the Drs. lot to live there? must he be under the same obligation not to divide from the body? 3. He supposes the Rule only to be given to the person that happens to differ from the body of the Church,
whereas the Rule is mainly given to the Church, how they are to demean themselves toward a dissenting brother, viz. to wait till God shall reveal his mind to the person otherwise minded:
whereas the Rule is mainly given to the Church, how they Are to demean themselves towards a dissenting brother, viz. to wait till God shall reveal his mind to the person otherwise minded:
since Saints is a term of reproach, at least like a Man, and not a Beast: 4. He disguises his rule, by those Terms of Art, faction, separation, &c, whereas faction and separation are two things, the one always sinful, the other many times a duty.
since Saints is a term of reproach, At least like a Man, and not a Beast: 4. He disguises his Rule, by those Terms of Art, faction, separation, etc., whereas faction and separation Are two things, the one always sinful, the other many times a duty.
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2. Rule. For those that are come to a firmness, and settlement upon the Christian Principles, he charges them by all means to preserve Unity, and Peace among themselves.
2. Rule. For those that Are come to a firmness, and settlement upon the Christian Principles, he charges them by all means to preserve Unity, and Peace among themselves.
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only this will handsomly mislead us to a mistake that Unity and Peace among Christians are unattainable till they are all of one scantling in Opinion;
only this will handsomely mislead us to a mistake that Unity and Peace among Christians Are unattainable till they Are all of one scantling in Opinion;
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This the Dr. calls one of the Apostles, but 'tis certainly one of his own supposals: For, 1. We are even now told of two Rules? one for them that differ from the body of Christians they lived with;
This the Dr. calls one of the Apostles, but it's Certainly one of his own supposals: For, 1. We Are even now told of two Rules? one for them that differ from the body of Christians they lived with;
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but now there is but one fixed, standing Rule, notwithstanding the different attainments of Christians: 2. And to what end is there a fixed Rule, inflexible, and untreatable;
but now there is but one fixed, standing Rule, notwithstanding the different attainments of Christians: 2. And to what end is there a fixed Rule, inflexible, and untreatable;
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if now it must be vacated by this certain and fixed Rule? 3. If there be such a necessity of a fixed standing Rule, notwithstanding mens different attainments;
if now it must be vacated by this certain and fixed Rule? 3. If there be such a necessity of a fixed standing Rule, notwithstanding men's different attainments;
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then perhaps The particular forms of Church-government may in time prove jure Divino. 5. And what are we the nearer to satisfaction to be told of a Rule,
then perhaps The particular forms of Church-government may in time prove jure Divino. 5. And what Are we the nearer to satisfaction to be told of a Rule,
If Christ or his Apostles had made the Rule, with what security of Conscience, with what satisfaction of mind could we acquiesce in it? but if it be a rule made by the Church governours of after times to hamper,
If christ or his Apostles had made the Rule, with what security of Conscience, with what satisfaction of mind could we acquiesce in it? but if it be a Rule made by the Church Governors of After times to hamper,
then when those things by their particular Circumstances, are reduced ad actum exercitum, what must the poor Christian do? If the Rule commands him to Act, and the Circumstances have made the Act sinful in that time, place, &c. where is he now? here's a rule against his acting, here's another made by men for his acting;
then when those things by their particular circumstances, Are reduced ad Acts exercitum, what must the poor Christian do? If the Rule commands him to Act, and the circumstances have made the Act sinful in that time, place, etc. where is he now? here's a Rule against his acting, here's Another made by men for his acting;
they might as well have made one Rule more, and that is to hang 'em out of the way, rather than to leave them to be tormented between two contrary Rules. 7. If there be a necessity of one fixed Rule in circumstantial matters,
they might as well have made one Rule more, and that is to hang they out of the Way, rather than to leave them to be tormented between two contrary Rules. 7. If there be a necessity of one fixed Rule in circumstantial matters,
And, 8. Must this Rule be for the Universal Church, or a National Church, or a Particular Church? If for the Universal Church, it crosses the judgment of your National Church; which says it is not necessary that Rites and Ceremonies be alike:
And, 8. Must this Rule be for the Universal Church, or a National Church, or a Particular Church? If for the Universal Church, it Crosses the judgement of your National Church; which Says it is not necessary that Rites and Ceremonies be alike:
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If for a Particular Church only, then what will become of Uniformity in the face of the National Church, which is the great thing for which this Rule is pretended useful and necessary. 9. If there be a necessity of one fixed standing Rule, notwithstanding differing attainments;
If for a Particular Church only, then what will become of Uniformity in the face of the National Church, which is the great thing for which this Rule is pretended useful and necessary. 9. If there be a necessity of one fixed standing Rule, notwithstanding differing attainments;
If the former, how is it fixed that in thousands of Cases, every day must bend? If the latter, what is become of the other Rule, that allows those that have not attained, to stand or fall to their own Master, and appoints them to be left to God's gracious instruction? For, 10. The Rule prescribed by the Apostle, If any man be otherwise minded, is the only fixed Rule in matters of indifferent nature;
If the former, how is it fixed that in thousands of Cases, every day must bend? If the latter, what is become of the other Rule, that allows those that have not attained, to stand or fallen to their own Master, and appoints them to be left to God's gracious instruction? For, 10. The Rule prescribed by the Apostle, If any man be otherwise minded, is the only fixed Rule in matters of indifferent nature;
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which Rule is plain Nonsense, if there must be another Rule, to which all Christians must come up, notwithstanding their dissatisfactions about it. 11. That which exceedingly prejudices the Doctor's Rule, is, that the universal current and stream of all Expositors run against him. Grotius thus glosses it;
which Rule is plain Nonsense, if there must be Another Rule, to which all Christians must come up, notwithstanding their dissatisfactions about it. 11. That which exceedingly prejudices the Doctor's Rule, is, that the universal current and stream of all Expositors run against him. Grotius thus Glosses it;
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They that differ in their judgments about Rituals, must yet know, that they are obliged to walk according to the Precepts of the Gospel, which they are persuaded to be of Divine Authority.
They that differ in their Judgments about Rituals, must yet know, that they Are obliged to walk according to the Precepts of the Gospel, which they Are persuaded to be of Divine authority.
and, in a word, all conspire against the Doctor's interpretation. 12. And why could not the Apostle have spoken intelligibly? had he pretended any such thing, it had been easie to have said, Notwithstanding what I said just now of leaving those that have not attained so far as you and I to God's instruction,
and, in a word, all conspire against the Doctor's Interpretation. 12. And why could not the Apostle have spoken intelligibly? had he pretended any such thing, it had been easy to have said, Notwithstanding what I said just now of leaving those that have not attained so Far as you and I to God's instruction,
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I'll not indulge these peevish tender Consciences, Let 'em Conform, or the Prelates and their Chancellors shall admonish them, admonish them, admonish them, thrice with one breath,
I'll not indulge these peevish tender Consciences, Let they Conform, or the Prelates and their Chancellors shall admonish them, admonish them, admonish them, thrice with one breath,
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or dubious. 2. That the Archbishops, Bishops, and Clergy in Convocation, Synod, or Council, must be the fixers of this Rule. 3. That all are bound, notwithstanding their various measures of light, to conform to this Rule. 4. That the Governors of one Church,
or dubious. 2. That the Archbishop's, Bishops, and Clergy in Convocation, Synod, or Council, must be the fixers of this Rule. 3. That all Are bound, notwithstanding their various measures of Light, to conform to this Rule. 4. That the Governors of one Church,
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now that which fixed and determined those limits, was called NONLATINALPHABET by the Greeks, &c. Had it not been for these Olympic, and other Games and Exercises, I cannot tell what our modern Criticks would have done for work;
now that which fixed and determined those Limits, was called by the Greeks, etc. Had it not been for these Olympic, and other Games and Exercises, I cannot tell what our modern Critics would have done for work;
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but what does NONLATINALPHABET allude to? is that term also applied to a Race? No! it's borrowed from the grave marching of an Army, not the furious running of a Foot-match: 'Tis verbum militare, a term of Art in the Tactics, sayes Zanchy. But grant that also, (for I'll yield as much as reasonably he can desire for peace-sake,) still the Question will recur, what that Rule is, by which we must either soberly walk, or swiftly run? And there are two things that chiefly stand in competition.
but what does allude to? is that term also applied to a Raze? No! it's borrowed from the grave marching of an Army, not the furious running of a Foot-match: It's verbum militare, a term of Art in the Tactics, Says Zanchy. But grant that also, (for I'll yield as much as reasonably he can desire for Peace-sake,) still the Question will recur, what that Rule is, by which we must either soberly walk, or swiftly run? And there Are two things that chiefly stand in competition.
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but rather (think I) it must be that same Rule, because the Apostle had spoken of it just before, and therefore he calls it the same Rule, NONLATINALPHABET, that is, that very Rule he had just before mention'd;
but rather (think I) it must be that same Rule, Because the Apostle had spoken of it just before, and Therefore he calls it the same Rule,, that is, that very Rule he had just before mentioned;
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and it's new Grammar, (as well as new Divinity) that a Relative cannot agree with his Antecedent, because the Antecedent went before; and will destroy the surest way of interpreting Scripture from the Coherence and Context,
and it's new Grammar, (as well as new Divinity) that a Relative cannot agree with his Antecedent, Because the Antecedent went before; and will destroy the Surest Way of interpreting Scripture from the Coherence and Context,
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when a Church was first formed among them, and therefore when he mentions a Rule, without declaring what it was, we have reason to believe it was such a Rule which they well knew he had given them before.
when a Church was First formed among them, and Therefore when he mentions a Rule, without declaring what it was, we have reason to believe it was such a Rule which they well knew he had given them before.
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Apocryphal Rules about new Rites, new Ceremonies, new Churches, new Government, we find none, and therefore must be contented with what he had given them before, viz. that Rule by which the New Creature is guided and governed. Gal. 6.16. As many as walk according to this Rule, peace be on them.
Apocryphal Rules about new Rites, new Ceremonies, new Churches, new Government, we find none, and Therefore must be contented with what he had given them before, viz. that Rule by which the New Creature is guided and governed. Gal. 6.16. As many as walk according to this Rule, peace be on them.
But we have got another Rule, and they that walk not according to that Rule, though conscientiously and strictly walking by the other, no peace shall be on them, no peace shall be with them, but wrath and vengeance, Fire and Fagot; but that time is short.
But we have god Another Rule, and they that walk not according to that Rule, though conscientiously and strictly walking by the other, no peace shall be on them, no peace shall be with them, but wrath and vengeance, Fire and Faggot; but that time is short.
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but what now if they who call themselves the Apostles Successors, will not suffer us to Conform to the Rule? The Apostles Rule is, Let every one walk as God has distributed to him.
but what now if they who call themselves the Apostles Successors, will not suffer us to Conform to the Rule? The Apostles Rule is, Let every one walk as God has distributed to him.
1. That I do not find that the Apostles did attempt to give Rules in such Cases, other than the Rule of Charity, of kindness, of mutual forbearing one another;
1. That I do not find that the Apostles did attempt to give Rules in such Cases, other than the Rule of Charity, of kindness, of mutual forbearing one Another;
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Must we believe they did every thing, we do not find they did forbear? Really I do not find they did forbear preaching against Liturgies, the Sign of the Cross, Archbishops and Bishops, Archdeacons, and Deans;
Must we believe they did every thing, we do not find they did forbear? Really I do not find they did forbear preaching against Liturgies, the Signen of the Cross, Archbishop's and Bishops, Archdeacons, and Deans;
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will he allow me to conclude, that therefore he did preach against them? what wild work would an Argument from Authority negatively in matters of Fact make with our Ceremonies? And what a Hubbub had it raised,
will he allow me to conclude, that Therefore he did preach against them? what wild work would an Argument from authority negatively in matters of Fact make with our Ceremonies? And what a Hubbub had it raised,
2. Let him therefore shew plainly, That the Apostles interposed their Authority, to impose upon the Disciples any one thing, which was not antecedently, some way or other, necessary to that Imposition;
2. Let him Therefore show plainly, That the Apostles interposed their authority, to impose upon the Disciples any one thing, which was not antecedently, Some Way or other, necessary to that Imposition;
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and never stand casting a mist before our eyes, by saying the Apostles gave Rules in such Cases, when the Cases are vastly different from those that are in debate amongst us. VI.
and never stand casting a missed before our eyes, by saying the Apostles gave Rules in such Cases, when the Cases Are vastly different from those that Are in debate among us. VI.
There was indeed another matter that should have here been shuffled in, and is handsomly insinuated, That the Apostles in establishing Rules for Rites and Ceremonies,
There was indeed Another matter that should have Here been shuffled in, and is handsomely insinuated, That the Apostles in establishing Rules for Rites and Ceremonies,
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2. That Diocesan Bishops, or Metropolitans, are the Apostles Successors in the governing of Churches. 3. That if they did succeed them in any part of their office and worke,
2. That Diocesan Bishops, or Metropolis, Are the Apostles Successors in the governing of Churches. 3. That if they did succeed them in any part of their office and work,
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To sweeten, and set off the Discourse, the Doctor has formed a most ingenious comparison between the power and skill of a General of an Army to command,
To sweeten, and Set off the Discourse, the Doctor has formed a most ingenious comparison between the power and skill of a General of an Army to command,
and the Duty which private Soldiers owe to their General on the one part, and the Authority, Wisdom and Conduct of Church-Governors, to order the Ecclesiastical Militia,
and the Duty which private Soldiers owe to their General on the one part, and the authority, Wisdom and Conduct of Church governors, to order the Ecclesiastical Militia,
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Although there were many doubts and scruples in their times about several Rites and Customs, yet the Apostles did give Rules in such Cases, and bind Christians to observe them,
Although there were many doubts and scruples in their times about several Rites and Customs, yet the Apostles did give Rules in such Cases, and bind Christians to observe them,
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1. That Decree of the Apostles was about things necessary, antecedent to the Decree; not necessary because decreed onely, but therefore decreed because necessary. Acts 15.28. It seemed good to the Holy Ghost, and to us, to lay upon you no greater burthen than these necessary things.
1. That decree of the Apostles was about things necessary, antecedent to the decree; not necessary Because decreed only, but Therefore decreed Because necessary. Acts 15.28. It seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things.
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How far is the spirit and temper of modern Imposers from that of the Apostles, who think good to impose upon us the insupportable burthen of unnecessary things!
How Far is the Spirit and temper of modern Imposers from that of the Apostles, who think good to impose upon us the insupportable burden of unnecessary things!
2. That Council had the infallible guidance and superintendency of the Holy Spirit, (which is not inconsistent with the most serious deliberation) It seemed good to the Holy Ghost, and to us.
2. That Council had the infallible guidance and superintendency of the Holy Spirit, (which is not inconsistent with the most serious deliberation) It seemed good to the Holy Ghost, and to us.
But no National Church ever had any promise, and therefore cannot in Faith pray for, or expect such immediate assistance, such extraordinary direction.
But no National Church ever had any promise, and Therefore cannot in Faith pray for, or expect such immediate assistance, such extraordinary direction.
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A wonderful instance, and not to be parallel'd in latter Ages: There, the Holy Spirits authority, and the Churches consent, go together; but here, we have neither:
A wondered instance, and not to be paralleled in latter Ages: There, the Holy Spirits Authority, and the Churches consent, go together; but Here, we have neither:
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But this is not our Case, who have neither head, nor heart, nor hand, nor finger, in imposing those burdens, which it seems good to my Lords the Archbishops,
But this is not our Case, who have neither head, nor heart, nor hand, nor finger, in imposing those burdens, which it seems good to my lords the Archbishop's,
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nor do we know what load we must bear, till we feel it, no more than the poor Pack-horse knows before hand, what it shall please his good Lord and Master to lay upon him.
nor do we know what load we must bear, till we feel it, no more than the poor Packhorse knows before hand, what it shall please his good Lord and Master to lay upon him.
The Case was this, and it was sad, and partly ours, Certain men came down from Judea, and taught the Brethren, that except they were circumcised after the manner of Moses, they could not be saved, ver. 1. Against this Tyranny Paul and Barnabas, the great Assertors of Christian liberty, made vigorous opposition, ver. 2. but the Zealots having reinforced their Faction, from some of the Sect of the Pharisees, who believed, ver. 5. the Case comes before the Council, who determine against those Bigots, that their blind zeal should not be the measure of necessary, and unnecessary, and yet not to exasperate them too much,
The Case was this, and it was sad, and partly ours, Certain men Come down from Judea, and taught the Brothers, that except they were circumcised After the manner of Moses, they could not be saved, ver. 1. Against this Tyranny Paul and Barnabas, the great Assertors of Christian liberty, made vigorous opposition, ver. 2. but the Zealots having reinforced their Faction, from Some of the Sect of the Pharisees, who believed, ver. 5. the Case comes before the Council, who determine against those Bigots, that their blind zeal should not be the measure of necessary, and unnecessary, and yet not to exasperate them too much,
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and some of them afterwards did) they agree to lay upon the Gentile Converts no greater burthen than those necessary things, in opposition to those other unnecessary things, which the Judaizing Christians contended for as necessary.
and Some of them afterwards did) they agree to lay upon the Gentile Converts no greater burden than those necessary things, in opposition to those other unnecessary things, which the Judaizing Christians contended for as necessary.
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Abstaining from meats offered to Idols, from blood, from things strangled, and from fornication, ver. 25. Of which, Fornication was in its self unlawful;
Abstaining from Meats offered to Idols, from blood, from things strangled, and from fornication, ver. 25. Of which, Fornication was in its self unlawful;
things strangled, had prescription and countenance from most Reverend Antiquity, against their use; and by Blood, some understand Murther, in which sense that also was simply unlawful;
things strangled, had prescription and countenance from most Reverend Antiquity, against their use; and by Blood, Some understand Murder, in which sense that also was simply unlawful;
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6. The end of that Decree, was to avoid Scandal; the morality of which, had it been well understood by these raw Gentile Converts, had taught them to deny themselves in a greater matter than things strangled,
6. The end of that decree, was to avoid Scandal; the morality of which, had it been well understood by these raw Gentile Converts, had taught them to deny themselves in a greater matter than things strangled,
And when this Canon was in its greatest force and vigor, the Gentile Believers might have eaten the NONLATINALPHABET, privately, yea, in company, where no offence would be given or taken;
And when this Canon was in its greatest force and vigor, the Gentile Believers might have eaten the, privately, yea, in company, where no offence would be given or taken;
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for such is the necessity of the Cross, the white Garment, kneeling at the Supper, &c. That the omission of them shall silence and suspend a learned, faithful, laborious Minister of Jesus Christ ab officio, & beneficio, from his work and wages.
for such is the necessity of the Cross, the white Garment, kneeling At the Supper, etc. That the omission of them shall silence and suspend a learned, faithful, laborious Minister of jesus christ ab Officio, & Benefit, from his work and wages.
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they made not those necessary things, the conditions of ministerial, or lay-communion; Significavits, Writs de Excommunicato Capiendo, were not then invented,
they made not those necessary things, the conditions of ministerial, or Lay-communion; Significavits, Writs de Excommunicate Capiendo, were not then invented,
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nor till a long time after that the Lady Churches having lost the true spiritual Sword, began to arm themselves with secular power, to back and set an edge upon their Dictates.
nor till a long time After that the Lady Churches having lost the true spiritual Sword, began to arm themselves with secular power, to back and Set an edge upon their Dictates.
Conscience may better be tyed up from acting in a hundred, than forced to act in one particular. A negative precept restrains us from acting at any time, in any Case;
Conscience may better be tied up from acting in a hundred, than forced to act in one particular. A negative precept restrains us from acting At any time, in any Case;
9. Lastly, It appears from the Apostle Paul 's After-writings, that when this Decree had a little gratified the Jewish Converts, weaned them a little from their old customs and usages, whereof they were so tenacious, mollified their morose and rugged tempers, sweeten'd and endear'd them towards the Gentiles, it expired of course, (as to what obligation it received from man) and lay among those obsolete Canons, which were not regarded, because antiquated;
9. Lastly, It appears from the Apostle Paul is After-writings, that when this decree had a little gratified the Jewish Converts, weaned them a little from their old customs and usages, whereof they were so tenacious, mollified their morose and rugged tempers, sweetened and endeared them towards the Gentiles, it expired of course, (as to what obligation it received from man) and lay among those obsolete Canonas, which were not regarded, Because antiquated;
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for when the reason of an humane Ecclesiastical Law ceases, the Law itself ceases, without any formal Repeal, which because some expected should have been more solemn, they will not be beaten out on't, but it's still in force.
for when the reason of an humane Ecclesiastical Law ceases, the Law itself ceases, without any formal Repeal, which Because Some expected should have been more solemn, they will not be beaten out oned, but it's still in force.
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Thus have we seen the Vanity of the Doctor's Supposition, which he would persuade us is the Apostles, viz. That there was a necessity of one fixed and certain Rule, notwithstanding the different attainments among Christians:
Thus have we seen the Vanity of the Doctor's Supposition, which he would persuade us is the Apostles, viz. That there was a necessity of one fixed and certain Rule, notwithstanding the different attainments among Christians:
nor is it proved by Reason, or any Scripture argument, but what is ultimately resolved into that Decree made at Jerusalem, which I have now fully shewn will do him nor his Cause any service.
nor is it proved by Reason, or any Scripture argument, but what is ultimately resolved into that decree made At Jerusalem, which I have now Fully shown will do him nor his Cause any service.
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THe Reverend Dr. having toiled hard to prove the necessity of a fixed standing Rule, notwithstanding the different attainments of Christians about unnecessary matters,
THe Reverend Dr. having toiled hard to prove the necessity of a fixed standing Rule, notwithstanding the different attainments of Christians about unnecessary matters,
Chapter of his Epistle to the Rom. lay down quite another Rule? viz. only of mutual forbearance in such Cases where men are unsatisfied in Conscience? Yes, he doth so,
Chapter of his Epistle to the Rom. lay down quite Another Rule? viz. only of mutual forbearance in such Cases where men Are unsatisfied in Conscience? Yes, he does so,
That there was a vast difference between the case as it stood then at Rome, and the case as it stood at Philippi: For, (sayes he) The Church of Rome consisted most of Jews, where they did not impose the necessity of keeping the Law on the gentile Christians.
That there was a vast difference between the case as it stood then At Room, and the case as it stood At Philippi: For, (Says he) The Church of Room consisted most of jews, where they did not impose the necessity of keeping the Law on the gentile Christians.
But now, in those Churches (suppose at Philippi for one) where the false Apostles made use of the pretence of the Levitical Law being still in force to divide the Churches, there the Apostle bids them beware of them and their practices,
But now, in those Churches (suppose At Philippi for one) where the false Apostles made use of the pretence of the Levitical Law being still in force to divide the Churches, there the Apostle bids them beware of them and their practices,
even the infallible guidance, and immediate direction of the Holy Ghost; Divine directions, and the supernatural counsels of the H. Spirit, are well consistent;
even the infallible guidance, and immediate direction of the Holy Ghost; Divine directions, and the supernatural Counsels of the H. Spirit, Are well consistent;
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and had he only gone upon (thinking) as the Dr. fancies, I had rather have built my faith and practice, upon one of his thinkings, than upon one of the Drs. full perswasions, 1 Cor. 7.40. I think also that I have the Spirit of God.
and had he only gone upon (thinking) as the Dr. fancies, I had rather have built my faith and practice, upon one of his thinkings, than upon one of the Drs. full persuasions, 1 Cor. 7.40. I think also that I have the Spirit of God.
§ 1. The Doctors Reason why the Jewish professors at Rome did not impose on the gentile Christians, the necessity of keeping the Law of Moses, is this,
§ 1. The Doctors Reason why the Jewish professors At Room did not impose on the gentile Christians, the necessity of keeping the Law of Moses, is this,
And is not this an ingenious course for a person of his learning to suppose the main foundation upon which he builds, the variety of the case, with no other proof,
And is not this an ingenious course for a person of his learning to suppose the main Foundation upon which he builds, the variety of the case, with no other proof,
§ 2. He asserts, that because the Apostle was willing to have the law buried with as little noise as might be, that therefore in this case, he perswades both parties to forbearance and charity.
§ 2. He asserts, that Because the Apostle was willing to have the law buried with as little noise as might be, that Therefore in this case, he persuades both parties to forbearance and charity.
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And what is that other case, or those other cases wherein the Apostle would dispense with forbearance and charity? Are there any select and reserved cases wherein he would have Christians fall together by the ears? was it a duty at Rome not to judge, and despise one another? and will these be such Cardinal Virtues at Philippi? or were they at Rome only to stand or fall to their own Master and must the poor wretches at Philippi be sold for Galley-slaves? was it good Doctrine in one Church, that every man should be fully perswaded in his own mind, before he adventured upon acting? and was it Heterodox in the other, that they might debauch and prostitute conscience to all pretenders,
And what is that other case, or those other cases wherein the Apostle would dispense with forbearance and charity? are there any select and reserved cases wherein he would have Christians fallen together by the ears? was it a duty At Room not to judge, and despise one Another? and will these be such Cardinal Virtues At Philippi? or were they At Room only to stand or fallen to their own Master and must the poor wretches At Philippi be sold for Galley-slaves? was it good Doctrine in one Church, that every man should be Fully persuaded in his own mind, before he adventured upon acting? and was it Heterodox in the other, that they might debauch and prostitute conscience to all pretenders,
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§ 3. The Church of England in her Canons of 1640. tells us she followed the Rule prescribed by the Apostle in this chapter to the Romans: and has 40. years more so altered the case? If the Rule of Charity, prescribed by the Apostle to Rome, does reach us here in England, it's less matter whether it obliged them at Philippi or no;
§ 3. The Church of England in her Canonas of 1640. tells us she followed the Rule prescribed by the Apostle in this chapter to the Romans: and has 40. Years more so altered the case? If the Rule of Charity, prescribed by the Apostle to Room, does reach us Here in England, it's less matter whither it obliged them At Philippi or no;
§ 4. The Dr. manifestly prevaricates when he tells us, The Apostle does so much insist upon this advice to the Phillippians, that whatever their attainments were, they should walk by the same Rule, when the innocent Apostle insists upon no such thing!
§ 4. The Dr. manifestly prevaricates when he tells us, The Apostle does so much insist upon this Advice to the Philippians, that whatever their attainments were, they should walk by the same Rule, when the innocent Apostle insists upon no such thing!
He commands (as I have oft observed) the clear contrary, that different attainments should have different walkings and practices, that they are to walk as they have attained, and not a• they have not attained: And that Rule to which the Apostle refers, that which he injoyns is a Rule that may be equally observed under different attainments as under the same:
He commands (as I have oft observed) the clear contrary, that different attainments should have different walkings and practices, that they Are to walk as they have attained, and not a• they have not attained: And that Rule to which the Apostle refers, that which he enjoins is a Rule that may be equally observed under different attainments as under the same:
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namely, that evangelical Rule of charity, which neither infringes christian liberty, nor violates conscience, but teaches us to exercise forbearance of one another, notwithstanding our different attaintments, which is that Royal Law, commanded by the Apostle James, Jam. 2.8. Thou shalt love thy neighbour as thy self.
namely, that Evangelical Rule of charity, which neither infringes christian liberty, nor violates conscience, but Teaches us to exercise forbearance of one Another, notwithstanding our different attaintments, which is that Royal Law, commanded by the Apostle James, Jam. 2.8. Thou shalt love thy neighbour as thy self.
especially when those old customs have been found of such dangerous and pernicious consequences, that they have divided and almost ruined a most flourishing Church,
especially when those old customs have been found of such dangerous and pernicious consequences, that they have divided and almost ruined a most flourishing Church,
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And can we expect his discourse should run more naturally and smoothly? for having begg'd one half of the controversie, he may more easily borrow the rest of it.
And can we expect his discourse should run more naturally and smoothly? for having begged one half of the controversy, he may more Easily borrow the rest of it.
and us) There will arise (saies he) two very considerable Questions: that is to say, where one absurditie is granted, two more (nay twenty) will follow. 1. Question.
and us) There will arise (Says he) two very considerable Questions: that is to say, where one absurdity is granted, two more (nay twenty) will follow. 1. Question.
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How far the obligation doth extend to comply with an establisht Rule, and to preserve the Peace of the Church we live in? This Question I confess is considerable, very considerable, had he told us what the Rule establisht is:
How Far the obligation does extend to comply with an established Rule, and to preserve the Peace of the Church we live in? This Question I confess is considerable, very considerable, had he told us what the Rule established is:
but to enquire how far we are to comply, and not make it out, that we are to comply at all, to such Rules as he has contrived, is not so considerable as he would perswade us.
but to inquire how Far we Are to comply, and not make it out, that we Are to comply At all, to such Rules as he has contrived, is not so considerable as he would persuade us.
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And yet seeing the hare is started, I wish it were caught, and since he has propounded the question, it had been well if he had answered it, which we might demand in Justice,
And yet seeing the hare is started, I wish it were caught, and since he has propounded the question, it had been well if he had answered it, which we might demand in justice,
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But by whole Churches, he means the Churches of such nations which upon the decay of the Roman Empire resumed their just right of government to themselves,
But by Whole Churches, he means the Churches of such Nations which upon the decay of the Roman Empire resumed their just right of government to themselves,
2. It may be quaeried how those Churches of the nations which separated from the Roman Empire, came by this great priviledge to reform and govern themselves, more than others? for if it be an inherent power,
2. It may be quaeried how those Churches of the Nations which separated from the Roman Empire, Come by this great privilege to reform and govern themselves, more than Others? for if it be an inherent power,
3. We should be glad to see what right to govern and reform themselves was given by the Scripture to national Churches; (which yet the Doctor affirms) It had been very convenient to have proved their Being from Scripture,
3. We should be glad to see what right to govern and reform themselves was given by the Scripture to national Churches; (which yet the Doctor affirms) It had been very convenient to have proved their Being from Scripture,
4. And if the Churches of those nations, that were incorporated into national Churches upon the decay of the Roman Empire, did by consent embody for their own preservation, it can hardly be believed, that they design'd their own destruction;
4. And if the Churches of those Nations, that were incorporated into national Churches upon the decay of the Roman Empire, did by consent embody for their own preservation, it can hardly be believed, that they designed their own destruction;
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that is, that those particular Churches should grant a power to National Ecclesiastical Governours that would deprive them of that power that they had within themselves:
that is, that those particular Churches should grant a power to National Ecclesiastical Governors that would deprive them of that power that they had within themselves:
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5. To say that the Church of Macedonia would have been National, if from being a Roman province, it had become a Christian Kingdom, is to say thus much and no more:
5. To say that the Church of Macedonia would have been National, if from being a Roman province, it had become a Christian Kingdom, is to say thus much and no more:
7. And what strange kind of Churches were they, who having assumed their just right of Government, did then own Christianity, and then incorporate into one Church? where had they their just right of Government,
7. And what strange kind of Churches were they, who having assumed their just right of Government, did then own Christianity, and then incorporate into one Church? where had they their just right of Government,
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and then it will follow that the National could have no power but what was freely given them by the particular Churches, which cannot be imagined was ever given to their own Annihilation, or rendring them meerly titular;
and then it will follow that the National could have no power but what was freely given them by the particular Churches, which cannot be imagined was ever given to their own Annihilation, or rendering them merely titular;
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and then it can be no schism to separate from them, since all corruptions among them must be immortal when they have foolishly quitted the power of reforming themselves, except the National Church pleases.
and then it can be no Schism to separate from them, since all corruptions among them must be immortal when they have foolishly quit the power of reforming themselves, except the National Church Pleases.
It had been civil to have quoted some one obscure Nonconformist, that in some Book which none ever read but the Doctor, has asserted such an Absurdity.
It had been civil to have quoted Some one Obscure Nonconformist, that in Some Book which none ever read but the Doctor, has asserted such an Absurdity.
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what will the Doctor gain by all this, but that our Parochial Churches are not true Churches? And when the Doctor says further, There must be some other Bond to unite Churches, (some other besides Worship) I cannot enough admire at the absurdity of the expression, seeing Worship is not the Bond, but the End of Union.
what will the Doctor gain by all this, but that our Parochial Churches Are not true Churches? And when the Doctor Says further, There must be Some other Bound to unite Churches, (Some other beside Worship) I cannot enough admire At the absurdity of the expression, seeing Worship is not the Bound, but the End of union.
for so I find him, Answ. to several Treatises, p. 180, 181. laying this down as a fundamental Principle (of those who separate from the Church of England) as to Worship, (wherein the difference lies) that nothing is lawful in the Worship of God,
for so I find him, Answer to several Treatises, p. 180, 181. laying this down as a fundamental Principle (of those who separate from the Church of England) as to Worship, (wherein the difference lies) that nothing is lawful in the Worship of God,
wherein the Doctor treads in the steps of Archbishop Whitgift, (and he must tread in his steps if ever he reach Lambeth ) who in his answer to the Admonition, does charge the Puritans to hold, That nothing was lawful in Worship,
wherein the Doctor treads in the steps of Archbishop Whitgift, (and he must tread in his steps if ever he reach Lambeth) who in his answer to the Admonition, does charge the Puritans to hold, That nothing was lawful in Worship,
but what was expresly commanded in the Word of God; upon no better ground, than that the Admonition had said, nothing is lawful in Worship, but what God has commanded.
but what was expressly commanded in the Word of God; upon no better ground, than that the Admonition had said, nothing is lawful in Worship, but what God has commanded.
and expresly commanded? ] Many things are forbidden, many things commanded, which are neither expresly commanded, or forbidden. We say not, no Ceremony, no Order, no Discipline is lawful in the Church,
and expressly commanded? ] Many things Are forbidden, many things commanded, which Are neither expressly commanded, or forbidden. We say not, no Ceremony, no Order, no Discipline is lawful in the Church,
but that men may not act arbitrariously, that they are bound to conform themselves to the general Rules of the Scripture, which are given forth as a Rule by which to square all Religious matters.
but that men may not act arbitrariously, that they Are bound to conform themselves to the general Rules of the Scripture, which Are given forth as a Rule by which to square all Religious matters.
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Here again the Doctor thinks he has gravelled us with an unanswerable question. If (saies he) it be mutual consent, and agreement which makes a Church,
Here again the Doctor thinks he has graveled us with an unanswerable question. If (Says he) it be mutual consent, and agreement which makes a Church,
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but not for National, to which constitution, the Scriptures are perfect strangers. 2. Because the end of that consent and agreement must be considered, and looked at;
but not for National, to which constitution, the Scriptures Are perfect Strangers. 2. Because the end of that consent and agreement must be considered, and looked At;
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which is union for worship, though not for worship alone, to which end national union signifies nothing, seeing that a National Church (unless it be a Church no larger than the Kingdom of Ivetot ) can never meet together for that end. 3. Because the particular Churches must consent to nothing that may destroy their own government,
which is Union for worship, though not for worship alone, to which end national Union signifies nothing, seeing that a National Church (unless it be a Church no larger than the Kingdom of Ivetot) can never meet together for that end. 3. Because the particular Churches must consent to nothing that may destroy their own government,
But if his meaning be, that they may be called a Church, it's little to us, what he shall please to call them, seeing we do not intend to draw the Saw of contention about the Nomenclature of that or any other Body.
But if his meaning be, that they may be called a Church, it's little to us, what he shall please to call them, seeing we do not intend to draw the Saw of contention about the Nomenclature of that or any other Body.
We mean (saies he) That society of Christian people which in this Nation are united under the same profession of faith, the same laws of government, and Rules of divine worship.
We mean (Says he) That society of Christian people which in this nation Are united under the same profession of faith, the same laws of government, and Rules of divine worship.
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Whence it will follow that the Churches of dissenters are each of them the Church of England: For every one of them is, 1. A society of Christian people;
Whence it will follow that the Churches of dissenters Are each of them the Church of England: For every one of them is, 1. A society of Christian people;
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Notwithstanding this famous definition, what man is the wiser, or knows more than he did before what the Church of England is? For, 1. We understand not by this Description, who is the visible head of this Church;
Notwithstanding this famous definition, what man is the Wiser, or knows more than he did before what the Church of England is? For, 1. We understand not by this Description, who is the visible head of this Church;
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and these meeting with some others, they call Archbishops, and Bishops, Deans, &c. agreed upon a national Church-frame, without the least consent of many of the particular Churches.
and these meeting with Some Others, they call Archbishop's, and Bishops, Deans, etc. agreed upon a national Church-frame, without the least consent of many of the particular Churches.
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(2) Another thing he would have us consider, is, He does not intend to speak of the Terms upon which persons are to be admitted to the exercise of the function of the Ministry,
(2) another thing he would have us Consider, is, He does not intend to speak of the Terms upon which Persons Are to be admitted to the exercise of the function of the Ministry,
for if it be so difficult to render Lay-communion practicable, what will it be to justifie all those terms upon which Ministers are admitted to the function of the Ministry,
for if it be so difficult to render Lay-communion practicable, what will it be to justify all those terms upon which Ministers Are admitted to the function of the Ministry,
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or the exercise of it? But why does he mention the exercise of the function, and not the function it self? Do they use to ordain Ministers to a Ministerial work,
or the exercise of it? But why does he mention the exercise of the function, and not the function it self? Do they use to ordain Ministers to a Ministerial work,
and then prohibit them to exercise the work of their ministry till further order? Must men pay for an Order to Act, and then be put to purchase another order that they may act according to their order? surely one of these fees might have been saved,
and then prohibit them to exercise the work of their Ministry till further order? Must men pay for an Order to Act, and then be put to purchase Another order that they may act according to their order? surely one of these fees might have been saved,
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It is confessed that the Terms upon which Ministers are admitted to their function, and the exercise of it, are more severe than those upon which the Laity (as they love to call them) are admitted to communion in the word and Sacraments;
It is confessed that the Terms upon which Ministers Are admitted to their function, and the exercise of it, Are more severe than those upon which the Laity (as they love to call them) Are admitted to communion in the word and Sacraments;
and they are apt to think that the same terms that are imposed upon their Pastors, are imposed upon themselves by consequence, seeing they approve interpretatively their Ministers subscriptions, their declarations, their oaths, by owning them for their Pastors, whom they know upon such terms to have been assignned to them;
and they Are apt to think that the same terms that Are imposed upon their Pastors, Are imposed upon themselves by consequence, seeing they approve interpretatively their Ministers Subscriptions, their declarations, their Oaths, by owning them for their Pastors, whom they know upon such terms to have been assignned to them;
for they that Judge parochial Lay-communion lawful, and have the greatest latitude that way, have from Press and Pulpit sufficiently proclaimed their minds;
for they that Judge parochial Lay-communion lawful, and have the greatest latitude that Way, have from Press and Pulpit sufficiently proclaimed their minds;
and they that have made the nearest approaches to Parochial Communion, have found such bad treatment, that they are tempted to judge, the Clergy are more afraid of their coming wholly in,
and they that have made the nearest Approaches to Parochial Communion, have found such bad treatment, that they Are tempted to judge, the Clergy Are more afraid of their coming wholly in,
2. The Doctor tells us, that in the Judgment of the most impartial among the dissenters, little is to be said on the behalf of the people from whom none of those things are required.
2. The Doctor tells us, that in the Judgement of the most impartial among the dissenters, little is to be said on the behalf of the people from whom none of those things Are required.
None of these things? what, not to dedicate their Children to God by the sign of the cross? not to kneel at the Sacrament? I am sure the Canons of 1603. have declared ( Can. 30.) that in memory of the Cross,
None of these things? what, not to dedicate their Children to God by the Signen of the cross? not to kneel At the Sacrament? I am sure the Canonas of 1603. have declared (Can. 30.) that in memory of the Cross,
and other Reasons, the Church of England hath thought meet to retain the sign of the Cross in baptism, taking it for a symbol, whereby the Infant is devoted or dedicated to the service of him who dyed the death of the Cross:
and other Reasons, the Church of England hath Thought meet to retain the Signen of the Cross in Baptism, taking it for a symbol, whereby the Infant is devoted or dedicated to the service of him who died the death of the Cross:
And those of the most impartial among the dissenters, and such as have come nearest to conformity in their Lay-Capacity, will tell you that there are some things which even they in their private station cannot comply withall.
And those of the most impartial among the dissenters, and such as have come nearest to conformity in their Lay-Capacity, will tell you that there Are Some things which even they in their private station cannot comply withal.
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and the same Rules of Religion, should not be called one national Church, he cannot understand, p. 19. And if occasional Communion be lawful, that constant Communion should not be a duty, is hard to understand, p. 56. And now here how they can preach lawfully to a people, who commit a fault in hearing them, he does not understand.
and the same Rules of Religion, should not be called one national Church, he cannot understand, p. 19. And if occasional Communion be lawful, that constant Communion should not be a duty, is hard to understand, p. 56. And now Here how they can preach lawfully to a people, who commit a fault in hearing them, he does not understand.
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but whatever the tempers or distempers, the ends and designs of the hearers are, that which justifies the Ministers preaching is his own call to the Ministry, not the qualification of the hearers:
but whatever the tempers or distempers, the ends and designs of the hearers Are, that which Justifies the Ministers preaching is his own call to the Ministry, not the qualification of the hearers:
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and therefore if any honest Gentleman or Citizen has taken up the answer to this question, lost between St. Pauls and the Guild-Hall Chappel, let him restore it to the owner,
and Therefore if any honest Gentleman or Citizen has taken up the answer to this question, lost between Saint Paul's and the Guild-Hall Chappel, let him restore it to the owner,
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how loth they are to step over a straw, or to forgo the least of their Impositions, which have made the Separation, it might better have been stiled, The Mischief of Union. Now to do this, (as he thinks more convincingly) he will first lay down some Concessions. It had been a more convincing method in the judgment of most Men,
how loath they Are to step over a straw, or to forgo the least of their Impositions, which have made the Separation, it might better have been styled, The Mischief of union. Now to do this, (as he thinks more convincingly) he will First lay down Some Concessions. It had been a more convincing method in the judgement of most Men,
if he had proved Separation sinful from Scripture grounds, rather than from some Mens Concessions, seeing I do not understand either that we are bound to stand to their Concessions,
if he had proved Separation sinful from Scripture grounds, rather than from Some Men's Concessions, seeing I do not understand either that we Are bound to stand to their Concessions,
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We cannot forget how in the Relation of the Conference between the A. B. Laud, and the Jesuite, the Lady who gave occasion to the Dispute, asked this Question, Whether a Person living and dying in Communion with the Church of Rome, might be saved? His Grace answered affirmatively.
We cannot forget how in the Relation of the Conference between the A. B. Laud, and the Jesuit, the Lady who gave occasion to the Dispute, asked this Question, Whither a Person living and dying in Communion with the Church of Rome, might be saved? His Grace answered affirmatively.
for I am confident none of them but do find fault with that Doctrine, That Children baptized, and dying before the commission of actual sin, are undoubtedly saved.
for I am confident none of them but doe find fault with that Doctrine, That Children baptised, and dying before the commission of actual since, Are undoubtedly saved.
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And that other, That whosoever believeth not stedfastly all that is contained in the Athanasian Creed, cannot be saved, but shall perish everlastingly.
And that other, That whosoever Believeth not steadfastly all that is contained in the Athanasian Creed, cannot be saved, but shall perish everlastingly.
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2. They do not believe all the Articles of the Thirty nine, and particularly not the 20th, of the Churches power to impose Rites and Ceremonies; and that also is a Doctrinal Article.
2. They do not believe all the Articles of the Thirty nine, and particularly not the 20th, of the Churches power to impose Rites and Ceremonies; and that also is a Doctrinal Article.
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3. But if by Doctrinal Articles be intended no more, than those that relate to the essential Points of saving Faith, it's true they find no fault with them,
3. But if by Doctrinal Articles be intended no more, than those that relate to the essential Points of Saving Faith, it's true they find no fault with them,
whence it will unavoidably follow, that it is lawful to separate from a Church which holds all the essential Points of Faith absolutely necessary to salvation.
whence it will avoidable follow, that it is lawful to separate from a Church which holds all the essential Points of Faith absolutely necessary to salvation.
4. And what is it to the Laity, what Doctrinal Articles are contained in the Book compiled 1562. if the contrary Doctrines be now openly preached in those Parochial Churches to which their adherence is required? For if their Communion with the Parish Churches be the thing which he mainly insists on, it's of more concern to them what is there preach'd,
4. And what is it to the Laity, what Doctrinal Articles Are contained in the Book compiled 1562. if the contrary Doctrines be now openly preached in those Parochial Churches to which their adherence is required? For if their Communion with the Parish Churches be the thing which he mainly insists on, it's of more concern to them what is there preached,
And are not then the Parochial Churches more beholden to the Dissenters, than to the Doctor, whose Principles do deny them to be true Churches? For so he tells us, p. 27. That although when the Churches encreased, the occasional meetings were frequent in several places,
And Are not then the Parochial Churches more beholden to the Dissenters, than to the Doctor, whose Principles do deny them to be true Churches? For so he tells us, p. 27. That although when the Churches increased, the occasional meetings were frequent in several places,
And so they make the Diocesan Bishop the onely Pastor, and the Parochial Teachers to be onely his Curates, to ease them of the trouble and cumber of Preaching.
And so they make the Diocesan Bishop the only Pastor, and the Parochial Teachers to be only his Curates, to ease them of the trouble and cumber of Preaching.
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for whereas in the old Ordination of Priests, they enstated them in their whole office, by reading that Text, Acts 20.28. Feed the Flock, whereof the Holy Ghost hath made you Overseers, or Bishops.
for whereas in the old Ordination of Priests, they enstated them in their Whole office, by reading that Text, Acts 20.28. Feed the Flock, whereof the Holy Ghost hath made you Overseers, or Bishops.
nor have they any Jurisdiction, any power of Government or Discipline in their hands, (which all those Pastors whom Christ appointed are vested with) but serve to execute the Decrees, Sentences,
nor have they any Jurisdiction, any power of Government or Discipline in their hands, (which all those Pastors whom christ appointed Are vested with) but serve to execute the Decrees, Sentences,
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and an implicit Covenant between Pastors and People? Do not also our great Clergymen own and allow, that Rome hath all these? The Doctor, I am certain, allows them to be true Churches, to have all the Essentials of true Churches,
and an implicit Covenant between Pastors and People? Do not also our great Clergymen own and allow, that Room hath all these? The Doctor, I am certain, allows them to be true Churches, to have all the Essentials of true Churches,
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else why are not they re-baptized which from Rome are converted, and brought over to the Church of England? And true Ministers, else why are they not re-ordained, who,
Else why Are not they Rebaptized which from Room Are converted, and brought over to the Church of England? And true Ministers, Else why Are they not reordained, who,
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after reconciliation, are allowed to exercise their Ministerial Function? when yet a Minister ordained by the Reformed Churches, shall not enjoy that priviledge, meerly for want of Episcopal Ordination.
After reconciliation, Are allowed to exercise their Ministerial Function? when yet a Minister ordained by the Reformed Churches, shall not enjoy that privilege, merely for want of Episcopal Ordination.
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though they have superadded many gross Corruptions? as they have many Errors in the Doctrine of Faith, which yet does not in his judgment, destroy the essential points of the Christian Doctrine.
though they have superadded many gross Corruptions? as they have many Errors in the Doctrine of Faith, which yet does not in his judgement, destroy the essential points of the Christian Doctrine.
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And then 1. Who is the true Catholick Christian, and who is the real Schismatick? He that holds Communion with all Protestant Churches occasionally lawful,
And then 1. Who is the true Catholic Christian, and who is the real Schismatic? He that holds Communion with all Protestant Churches occasionally lawful,
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for want of a Ceremony or two, and the necessary consequence of a Ceremony, A Bishop? 2. That they hold Communion with this Church to be lawful, is one of those dubious Propositions which will do the conceding Party no harm,
for want of a Ceremony or two, and the necessary consequence of a Ceremony, A Bishop? 2. That they hold Communion with this Church to be lawful, is one of those dubious Propositions which will do the conceding Party no harm,
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Secondly, they declare Communion lawful, but do they declare total Communion lawful? The same persons will tell us, that both these Propositions are true, Communion is lawful, and Communion is unlawful;
Secondly, they declare Communion lawful, but do they declare total Communion lawful? The same Persons will tell us, that both these Propositions Are true, Communion is lawful, and Communion is unlawful;
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It is a dangerous thing to give us uncertain ambulatory Notions of Schism, other than what the Scripture has given us, both because the Scriptures alone can inform us what is the Notion of a true Church,
It is a dangerous thing to give us uncertain ambulatory Notions of Schism, other than what the Scripture has given us, both Because the Scriptures alone can inform us what is the Notion of a true Church,
That was Schism in England in Edward the 6th's days, which was not so in Queen Maries; and that was Schism in Her Reign, which became none in the days of Her Successor.
That was Schism in England in Edward the 6th's days, which was not so in Queen Mary's; and that was Schism in Her Reign, which became none in the days of Her Successor.
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It is little to our purpose, what the Doctor is pleased to tell us, what one told him, viz. that An. Dom. 1663. Divers Preachers met at London, to consider how far it was lawful,
It is little to our purpose, what the Doctor is pleased to tell us, what one told him, viz. that Nias Dom. 1663. Diverse Preachers met At London, to Consider how Far it was lawful,
or that 20 Reasons were brought in to prove, that it is a duty in some persons, to join with some Parish-Churches three times a year in the Lord's Supper:
or that 20 Reasons were brought in to prove, that it is a duty in Some Persons, to join with Some Parish-churches three times a year in the Lord's Supper:
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I hope they spoke something at least to the Question, and left it not as they found it, a Question forsaken of its Answer, which ought to be individual Companions. 2. They met to consider what was lawful for,
I hope they spoke something At least to the Question, and left it not as they found it, a Question forsaken of its Answer, which ought to be Individu Sodales. 2. They met to Consider what was lawful for,
or a duty to themselves, not for or to others in whose names they had no commission to hear and determine the Question. 3. If they inquired how far it was lawful, or a duty;
or a duty to themselves, not for or to Others in whose names they had no commission to hear and determine the Question. 3. If they inquired how Far it was lawful, or a duty;
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and it was but in some parishes neither, where those some persons might communicate, so that there might be some others, many others, possibly the greatest number, whose duty it was not so to joyn;
and it was but in Some Parishes neither, where those Some Persons might communicate, so that there might be Some Others, many Others, possibly the greatest number, whose duty it was not so to join;
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The Case then is this, a Christian may be placed in such circumstances, that he may receive the Sacrament from some persons who will indulge him in the questionable Terms, in such places where he cannot enjoy that ordinance at all if he do not receive it there;
The Case then is this, a Christian may be placed in such Circumstances, that he may receive the Sacrament from Some Persons who will indulge him in the questionable Terms, in such places where he cannot enjoy that Ordinance At all if he do not receive it there;
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lest naked presence, and silent appearing in those assemblies, should be brought against us, as an interpretative approbation of whatsoever is there done or spoken.
lest naked presence, and silent appearing in those assemblies, should be brought against us, as an interpretative approbation of whatsoever is there done or spoken.
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The Doctor adds, that they had such another meeting after the plague and fire, (and if it were but such another, there was no great harm in't) at which they agreed that communion with our Church was in it self lawful and good;
The Doctor adds, that they had such Another meeting After the plague and fire, (and if it were but such Another, there was no great harm in't) At which they agreed that communion with our Church was in it self lawful and good;
and wrongs his Relator manifestly, by nibbling off the last and most considerable words of the sentence — viz. when it would do no more harm than good:
and wrongs his Relator manifestly, by nibbling off the last and most considerable words of the sentence — viz. when it would do no more harm than good:
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so that now we must come to another enquiry, and start a new question, when there are one or two already up before the Dogs, viz. whether Communion with the Parish-Churches will do more harm than good? which it will certainly do, 1. When such Communion shall persuade the Parish-Churches, that their Frame is eligible, and not only tolerable; that they are righteous, and need no repentance; pure, as well as true Churches of Christ, and need no Reformation. 2. When that Communion shall be so managed, that the persons communicating must be obliged to separate from all other Churches, which they judge to be of a purer mold,
so that now we must come to Another enquiry, and start a new question, when there Are one or two already up before the Dogs, viz. whither Communion with the Parish-churches will do more harm than good? which it will Certainly do, 1. When such Communion shall persuade the Parish-churches, that their Frame is eligible, and not only tolerable; that they Are righteous, and need no Repentance; pure, as well as true Churches of christ, and need no Reformation. 2. When that Communion shall be so managed, that the Persons communicating must be obliged to separate from all other Churches, which they judge to be of a Purer mould,
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and so much T.G. the Doctor's grand Antagonist, has professed in his Dispute about Idolatry. 4. When such Communion and Conformity shall notably prejudice the Christian Religion in general;
and so much T.G. the Doctor's grand Antagonist, has professed in his Dispute about Idolatry. 4. When such Communion and Conformity shall notably prejudice the Christian Religion in general;
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and that this would have been the effect of an universal Conformity, was well express'd by a Conformable Minister of good Note in the Church, who told his Friend, a Captain in His Majesties Service, That he was heartily glad that so many Ministers had refus'd to Conform upon the Terms proposed.
and that this would have been the Effect of an universal Conformity, was well expressed by a Conformable Minister of good Note in the Church, who told his Friend, a Captain in His Majesties Service, That he was heartily glad that so many Ministers had refused to Conform upon the Terms proposed.
And being ask'd with some wonderment, a reason of his strange expression, he answer'd thus: (Not that thereby they had more good Livings to scramble for,
And being asked with Some wonderment, a reason of his strange expression, he answered thus: (Not that thereby they had more good Livings to scramble for,
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but now by throwing up their Livings, and exposing themselves and Families to outward ruine, rather than Conform to the things imposed, not agreeable (as they apprehend) to the Gospel they had preached, they have convinced the world, there is a Reality in Religion,
but now by throwing up their Livings, and exposing themselves and Families to outward ruin, rather than Conform to the things imposed, not agreeable (as they apprehend) to the Gospel they had preached, they have convinced the world, there is a Reality in Religion,
If the Doctor would have us Conform as far as we judge it lawful, when such Compliance is cloathed with all its particular circumstances, we are willing to it, provided the Doctor can secure us, that such Compliance shall be accepted in full satisfaction of the debt.
If the Doctor would have us Conform as Far as we judge it lawful, when such Compliance is clothed with all its particular Circumstances, we Are willing to it, provided the Doctor can secure us, that such Compliance shall be accepted in full satisfaction of the debt.
But we doubt it must not be the Dean of St. Paul's, but the Convocation there, that must assign the Limits, Bounds, Terms and Measures of our Conformity.
But we doubt it must not be the Dean of Saint Paul's, but the Convocation there, that must assign the Limits, Bounds, Terms and Measures of our Conformity.
If hearing a Sermon, as we have occasion, and going as much further as Conscience warranted by the Word will permit us, would excuse us from being reviled,
If hearing a Sermon, as we have occasion, and going as much further as Conscience warranted by the Word will permit us, would excuse us from being reviled,
And he courteously supposes them to have one Reason for this Principle, from the Author of Evangelical Love, p. 68. Our Lord Christ Instituted only Congregational Churches, or particular Aslemblies for Divine Worship, which having the sole Church-power in themselves, they are under no Obligation of Communion with other Churches,
And he courteously supposes them to have one Reason for this Principle, from the Author of Evangelical Love, p. 68. Our Lord christ Instituted only Congregational Churches, or particular assemblies for Divine Worship, which having the sole Church power in themselves, they Are under no Obligation of Communion with other Churches,
and to impose them on the World (yea in his Name) and call all Dissenters Schismaticks, is a far worse usurpation than to make and Impose new Ceremonies.
and to impose them on the World (yea in his Name) and call all Dissenters Schismatics, is a Far Worse usurpation than to make and Impose new Ceremonies.
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But does the vast weight of their Cause hang upon one single string? I can shew him where he may find more assigned by the Author of Evangelical Love, whom he quotes. 1. That there are many things in all Parochial Churches that openly stand in need of Reformation, which these Parochial Churches neither do,
But does the vast weight of their Cause hang upon one single string? I can show him where he may find more assigned by the Author of Evangelical Love, whom he quotes. 1. That there Are many things in all Parochial Churches that openly stand in need of Reformation, which these Parochial Churches neither doe,
And who would joyn with them, that have no power to Reform themselves? 2. Many things in the constant total Communion of Parochial Churches are imposed on the Consciences and Practices of men, which are not aceording to the mind of Christ.
And who would join with them, that have no power to Reform themselves? 2. Many things in the constant total Communion of Parochial Churches Are imposed on the Consciences and Practices of men, which Are not according to the mind of christ.
because they dare advance no further? 3. That there is no Evangelical Church-Discipline administred in such Parochial Churches, which yet is a necessary means unto the Edification of the Churches appointed by Christ himself.
Because they Dare advance no further? 3. That there is no Evangelical Church discipline administered in such Parochial Churches, which yet is a necessary means unto the Edification of the Churches appointed by christ himself.
And are they Schismaticks who separate not from, but to, any of Christ's means for their Edification? 4. The Rule and Government which such Parochial Churches are under (in the room of that which ought to be in and among themselves) viz. by Bishops-Courts, Chancellors, Commissaries, is unknown to the Scriptures:
And Are they Schismatics who separate not from, but to, any of Christ's means for their Edification? 4. The Rule and Government which such Parochial Churches Are under (in the room of that which ought to be in and among themselves) viz. by Bishops-Courts, Chancellors, Commissaries, is unknown to the Scriptures:
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And are they Schismaticks who refuse an unscriptural, for a Scriptural Rule and Government? 5. There is a total Deprivation of the Peoples Liberty to chuse their own Pastors, whereby they are deprived of all use of their Light and Knowledge,
And Are they Schismatics who refuse an unscriptural, for a Scriptural Rule and Government? 5. There is a total Deprivation of the Peoples Liberty to choose their own Pastors, whereby they Are deprived of all use of their Light and Knowledge,
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that is, unless they will be something worse than Men, they cannot be good Christians. 6. That there is a want of due means of Edification in many of those Parochial Congregations,
that is, unless they will be something Worse than Men, they cannot be good Christians. 6. That there is a want of due means of Edification in many of those Parochial Congregations,
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And is it not very severe, for Christians to be Damned, because they would be more certainly and easily Saved? Thus then we see there are other, many other, Reasons alledged to justifie such Separation to be no Schism,
And is it not very severe, for Christians to be Damned, Because they would be more Certainly and Easily Saved? Thus then we see there Are other, many other, Reasons alleged to justify such Separation to be no Schism,
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And is this the Duty incumbent upon them? They think they have done enough if they prove there's an Obligation lies upon them to hold external Communion in that Church whereof they are Members;
And is this the Duty incumbent upon them? They think they have done enough if they prove there's an Obligation lies upon them to hold external Communion in that Church whereof they Are Members;
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If the Dissenters enlarge their Communion as far as Christ enlarged the Churches, let them who have enlarged the Bounds of the Churches prove it to be the Dissenters duty to widen their Communion to that Latitude.
If the Dissenters enlarge their Communion as Far as christ enlarged the Churches, let them who have enlarged the Bounds of the Churches prove it to be the Dissenters duty to widen their Communion to that Latitude.
and they Judge their own Principle and Practice sufficiently authorised from this one thing. Their Doctrine, Communion, and Ordinances have the same extent with those of the first Christians. Acts 2.42. Who continued in the Apostles Doctrine and Fellowship, breaking Bread, and Prayer.
and they Judge their own Principle and Practice sufficiently authorised from this one thing. Their Doctrine, Communion, and Ordinances have the same extent with those of the First Christians. Acts 2.42. Who continued in the Apostles Doctrine and Fellowship, breaking Bred, and Prayer.
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What the Doctor hath to say, or however what he hath said, will fall under these heads. (1.) I have never seen any tolerable Proof that the Churches Planted by the Apostles were limited to Congregations:
What the Doctor hath to say, or however what he hath said, will fallen under these Heads. (1.) I have never seen any tolerable Proof that the Churches Planted by the Apostles were limited to Congregations:
To which more needs not be said than that, 1. If the Churches planted by the Apostles were in such Congregations; it's no matter to us whether they were limited to such Congregations or no:
To which more needs not be said than that, 1. If the Churches planted by the Apostles were in such Congregations; it's no matter to us whither they were limited to such Congregations or no:
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If Congregational bounds be allowed, let other and larger bounds be proved by them that are concern'd to justifie them. 2. If such particular Churches were not of Christs institution;
If Congregational bounds be allowed, let other and larger bounds be proved by them that Are concerned to justify them. 2. If such particular Churches were not of Christ Institution;
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but where doth it appear, that when they multiplied into more Congregations, they did make new and distinct officers, with a separate power of government? I confess I know not where any such thing appears, that they made new and distinct Churches; that is, specifically new, of another kind, sort, or species;
but where does it appear, that when they multiplied into more Congregations, they did make new and distinct Officers, with a separate power of government? I confess I know not where any such thing appears, that they made new and distinct Churches; that is, specifically new, of Another kind, sort, or species;
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and hence it was, that to keep Peace as is pretended amongst the Pastors of particular Churches, they found out a Bishop, and to keep the Bishops from falling together by the ears, they invented an Archbishop, and because the Metropolitans might possibly quarrel, they instituted a Patriarch, and because the Patriarchs were subject to the same passions with other men, prudence contrived a Pope, and clapt him upon them all, to keep them in Decorum.
and hence it was, that to keep Peace as is pretended among the Pastors of particular Churches, they found out a Bishop, and to keep the Bishops from falling together by the ears, they invented an Archbishop, and Because the Metropolis might possibly quarrel, they instituted a Patriarch, and Because the Patriarchs were Subject to the same passion with other men, prudence contrived a Pope, and clapped him upon them all, to keep them in Decorum.
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(3) The Doctor thinks it will not appear credible to any considerate man, that the 5000 in the Church of Jerusalem made one stated and fixed Congregation for divine worship.
(3) The Doctor thinks it will not appear credible to any considerate man, that the 5000 in the Church of Jerusalem made one stated and fixed Congregation for divine worship.
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Things are credible or incredible, as some mens interests, and occasions will have them, or else it were no such hard matter to make it credible to the Doctor, that 5000, 10000, 20000, might make one stated and fixt Congregation for worship;
Things Are credible or incredible, as Some men's interests, and occasions will have them, or Else it were no such hard matter to make it credible to the Doctor, that 5000, 10000, 20000, might make one stated and fixed Congregation for worship;
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he has an instance of it in St. Andrews Holborn, a place which he has cause to know contains more than 5000, and yet they have but one stated, fixed Congregation for divine worship.
he has an instance of it in Saint Andrews Holborn, a place which he has cause to know contains more than 5000, and yet they have but one stated, fixed Congregation for divine worship.
Do we not read of the Church in the house of Priscilla and Aquila? Rom. 16.3, 5. and of the Church that was in the house of Nymphas at Coloss? Col. 4.15. and in the house of Philemon in Laodicea? Philem. 2, 3. yes!
Do we not read of the Church in the house of Priscilla and Aquila? Rom. 16.3, 5. and of the Church that was in the house of Nymphas At Coloss? Col. 4.15. and in the house of Philemon in Laodicea? Philemon 2, 3. yes!
for a Church may be in a house, and yet not composed of that house: A Church may meet in a family, when it consists of more than the family; A Church of Dissenters may possibly meet in a house, and yet if one of the ecclesiastick Setters, should get them in the wind,
for a Church may be in a house, and yet not composed of that house: A Church may meet in a family, when it consists of more than the family; A Church of Dissenters may possibly meet in a house, and yet if one of the ecclesiastic Setters, should get them in the wind,
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and inform against them, that they were there assembled for the worship of God, with above the number of four besides the family, I fear, A Plea, that they that meet in a family are of the family, would hardly prevent a Conviction.
and inform against them, that they were there assembled for the worship of God, with above the number of four beside the family, I Fear, A Plea, that they that meet in a family Are of the family, would hardly prevent a Conviction.
why may not others extend them to those societies which consist of many Congregations? I will tell him why, 1. Because his plain examples are plain mistakes, nor can he give one instance of a Church that consisted of a family, because it was a family.
why may not Others extend them to those societies which consist of many Congregations? I will tell him why, 1. Because his plain Examples Are plain mistakes, nor can he give one instance of a Church that consisted of a family, Because it was a family.
2. We read of Churches of many families; but of none composed of many particular Churches: Many families have warrant to unite into a Church (not as families, but as the individuals are duly qualified) in order to the great ends of worship, edification, &c. But many Churches have no such warrant to unite for the destruction of those ends, or any one of them;
2. We read of Churches of many families; but of none composed of many particular Churches: Many families have warrant to unite into a Church (not as families, but as the individuals Are duly qualified) in order to the great ends of worship, edification, etc. But many Churches have no such warrant to unite for the destruction of those ends, or any one of them;
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or as far as the Rules of the Kings bench have been extended, we are unconcern'd so long as this is clear, that how far soever men may extend Churches, name or thing, in Compliance with the extent of the civil government;
or as Far as the Rules of the Kings bench have been extended, we Are unconcerned so long as this is clear, that how Far soever men may extend Churches, name or thing, in Compliance with the extent of the civil government;
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For if one Baptistry, and one Church be of the same extent, what will become of the Diocesan Church, in which there are hundred of those Baptistries, and but one Bishop? and if one Bishop, and one Church, be of the same extent, what will become of the Parochials, where there is one Baptistry indeed,
For if one Baptistry, and one Church be of the same extent, what will become of the Diocesan Church, in which there Are hundred of those Baptistries, and but one Bishop? and if one Bishop, and one Church, be of the same extent, what will become of the Parochials, where there is one Baptistry indeed,
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but not one Bishop? And it seems very evident, that in the beginning of Christianity, a Church was no larger a Body than could assemble in one place for all the ends of a Christian Society;
but not one Bishop? And it seems very evident, that in the beginning of Christianity, a Church was no larger a Body than could assemble in one place for all the ends of a Christian Society;
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so the Apostle supposes, 1 Cor. 11.18. when ye come together in the Church, compar'd with ver. 20. when ye come together into one place, NONLATINALPHABET where to meet in the Church, and to meet in one place, are phrases of equal Latitude;
so the Apostle supposes, 1 Cor. 11.18. when you come together in the Church, compared with for. 20. when you come together into one place, where to meet in the Church, and to meet in one place, Are phrases of equal Latitude;
yet what obligation lies upon us to disturb the Peace of the Church we live in, to reduce Churches to their infant state? To which I answer, none at all; we know no such obligation lies upon us,
yet what obligation lies upon us to disturb the Peace of the Church we live in, to reduce Churches to their infant state? To which I answer, none At all; we know no such obligation lies upon us,
and do wish that they (supposing the Church to be Metropolitical, or National ) did see no more obligation lying upon them to disturb the Peace of the Churches that we live in, to reduce all to their overgrown state;
and do wish that they (supposing the Church to be Metropolitical, or National) did see no more obligation lying upon them to disturb the Peace of the Churches that we live in, to reduce all to their overgrown state;
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§ 2. They do not think it necessary (says he) to introduce the first community of goods, which was far more certainly practised than Congregational Churches,
§ 2. They do not think it necessary (Says he) to introduce the First community of goods, which was Far more Certainly practised than Congregational Churches,
for he has no temptation to become a Leveller, and would lose more than he could hope to gain by putting all the Benefices of the Land into Hotchpot. For, there was never any such command or practice for the promiscuous use of all outward things, without the free consent of individual Christians;
for he has no temptation to become a Leveller, and would loose more than he could hope to gain by putting all the Benefices of the Land into Hotchpot. For, there was never any such command or practice for the promiscuous use of all outward things, without the free consent of Individu Christians;
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And if the same distress should again overtake any particular Church as that was, it would be as much the duty of the Rich, to extend their Benevolence to the necessity of their poor Brethren as then it was,
And if the same distress should again overtake any particular Church as that was, it would be as much the duty of the Rich, to extend their Benevolence to the necessity of their poor Brothers as then it was,
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For so it is commanded, that we lift up pure hands without wrath and doubting, 1 Tim. 2.8. when yet none ever stood so superstitiously upon't, that every man is bound to lift up his hands in Prayer:
For so it is commanded, that we lift up pure hands without wrath and doubting, 1 Tim. 2.8. when yet none ever stood so superstitiously upon't, that every man is bound to lift up his hands in Prayer:
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but the Duty was purity of the whole man. Two things therefore there are in this reasoning, which would be better cleared, 1. That there is no more necessity for the worship of God in particular Assemblies, at all times, under all conditions of the Church,
but the Duty was purity of the Whole man. Two things Therefore there Are in this reasoning, which would be better cleared, 1. That there is no more necessity for the worship of God in particular Assemblies, At all times, under all conditions of the Church,
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They believe that the first Civil Government was appointed by God himself over all Families, do they therefore think themselves bound to overthrow Kingdoms, to bring things back to their first institution? if not,
They believe that the First Civil Government was appointed by God himself over all Families, do they Therefore think themselves bound to overthrow Kingdoms, to bring things back to their First Institution? if not,
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why shall the Peace of the Church be in so much worse a condition than that of the Civil State? To which the Answer is very plain, 1. We look upon our selves under no obligation to disturb, much less to destroy Kingdoms, or any kind of Government whatever, to reduce things to their first institution,
why shall the Peace of the Church be in so much Worse a condition than that of the Civil State? To which the Answer is very plain, 1. We look upon our selves under no obligation to disturb, much less to destroy Kingdoms, or any kind of Government whatever, to reduce things to their First Institution,
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as will answer the great designs of Religion. 2. The same Divine Authority that instituted Civil Government in Families, did also institute Government over Families, whether Monarchical, Aristocratical, or Democratical; and if the Doctor can shew that the same Authority, which appointed particular Churches for his own service and glory,
as will answer the great designs of Religion. 2. The same Divine authority that instituted Civil Government in Families, did also institute Government over Families, whither Monarchical, Aristocratical, or Democratical; and if the Doctor can show that the same authority, which appointed particular Churches for his own service and glory,
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and the edification of Believers, hath also appointed National Churches for the same ends, we shall confess that his Instance is parallel, his Argument from thence cogent,
and the edification of Believers, hath also appointed National Churches for the same ends, we shall confess that his Instance is parallel, his Argument from thence cogent,
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when the wise God did institute National Civil Government, yet be reserved entire to the Masters of Families their authority over Servants and Children,
when the wise God did institute National Civil Government, yet be reserved entire to the Masters of Families their Authority over Servants and Children,
but how will this justifie such a National Church-Government, as destroys the inherent power of the Pastors of particular Churches, making them only shadows of the primitive Pastoral Authority, (if shadows) and leaving them onely the bare Name (if the Name) of Pastors, without any power inherent in them, to govern the Churches, over which the Holy Ghost hath made them Overseers.
but how will this justify such a National Church-Government, as Destroys the inherent power of the Pastors of particular Churches, making them only shadows of the primitive Pastoral authority, (if shadows) and leaving them only the bore Name (if the Name) of Pastors, without any power inherent in them, to govern the Churches, over which the Holy Ghost hath made them Overseers.
If it were uncertain whether God would be Worship't in particular Congregations, that had a power to Govern and Reform themselves, then it must be as uncertain,
If it were uncertain whither God would be Worshipped in particular Congregations, that had a power to Govern and Reform themselves, then it must be as uncertain,
nay more uncertain, whether God would have a Frame Erected of such Churches where God could not be Worship't. 2. And if it be uncertain what the primitive Form was,
nay more uncertain, whither God would have a Frame Erected of such Churches where God could not be Worshipped. 2. And if it be uncertain what the primitive From was,
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then it's very cr••• to plague and torment men as Schismaticks that are quiet and peaceable, 〈 ◊ 〉 design nothing but the serving their God and saving their Souls,
then it's very cr••• to plague and torment men as Schismatics that Are quiet and peaceable, 〈 ◊ 〉 Design nothing but the serving their God and Saving their Souls,
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for not complying with such a Form or Frame, which it is uncertain whether it were the Primitive one or no. 3. And then it will be very certain that there can be no Obligation upon us to hold Communion with the Parochial Church, by Divine right,
for not complying with such a From or Frame, which it is uncertain whither it were the Primitive one or no. 3. And then it will be very certain that there can be no Obligation upon us to hold Communion with the Parochial Church, by Divine right,
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since it's uncertain whether God ever intended such assemblies of Christians or no. 4. And then it will be uncertain also whether the Parochial Ministers be true Ministers of Christ;
since it's uncertain whither God ever intended such assemblies of Christians or no. 4. And then it will be uncertain also whither the Parochial Ministers be true Ministers of christ;
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for if there be no certainty of the Divine Right of particular Congregations, there can be as little of certainty, That there is any Divine Authority given to the Teachers of them.
for if there be no certainty of the Divine Right of particular Congregations, there can be as little of certainty, That there is any Divine authority given to the Teachers of them.
It's certainly our Duty to preserve Peace and Unity among Christians, and it's impossible so to do if Men break all orders in Pieces for the fancy they have taken up of a Primitive Platform.
It's Certainly our Duty to preserve Peace and Unity among Christians, and it's impossible so to do if Men break all order in Pieces for the fancy they have taken up of a Primitive Platform.
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There must be a Vineyard, or to what purpose a Hedge? a City, or to what purpose a Wall or Bulwark? More particularly, 1. As it is the Duty of all Men to preserve the Churches Peace,
There must be a Vineyard, or to what purpose a Hedge? a city, or to what purpose a Wall or Bulwark? More particularly, 1. As it is the Duty of all Men to preserve the Churches Peace,
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so 'tis theirs especially who have got the Management of things in their hands, not to lay such dubious Terms in the way of Peace which they know many Consciencious persons cannot get over, but have ever stumbled at;
so it's theirs especially who have god the Management of things in their hands, not to lay such dubious Terms in the Way of Peace which they know many Conscientious Persons cannot get over, but have ever stumbled At;
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for it may be returned with ease, It is impossible to preserve Peace if wen will make such Orders as they know others must break, meerly for the fancy they have taken up of a Primitive Platform.
for it may be returned with ease, It is impossible to preserve Peace if wen will make such Order as they know Others must break, merely for the fancy they have taken up of a Primitive Platform.
2. If Peace be impossible to be had upon this account, who are in the fault? Dissenters can maintain a fraternal Charity towards them and their Churches, who differ from them in Principle and Practice,
2. If Peace be impossible to be had upon this account, who Are in the fault? Dissenters can maintain a fraternal Charity towards them and their Churches, who differ from them in Principle and Practice,
we can love them whether they will or no, though we cannot force them against their will to return that Love and Charity. 3. But must Peace be extended no farther than local and actual Communion? or must the Parishes of St. Andrews, Sepulchers, and St. Giles go together by the ears,
we can love them whither they will or no, though we cannot force them against their will to return that Love and Charity. 3. But must Peace be extended no farther than local and actual Communion? or must the Parishes of Saint Andrews, Sepulchers, and Saint Giles go together by the ears,
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because one Church will not hold the hundredth part of them? I can hold and maintain Peace with the Greek Church, and yet I never intend actual Communion with it,
Because one Church will not hold the hundredth part of them? I can hold and maintain Peace with the Greek Church, and yet I never intend actual Communion with it,
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I can distinguish between the Christians and their Christianity on one hand, and the Pollutions wherewith they have abased their Christianity, on the other.
I can distinguish between the Christians and their Christianity on one hand, and the Pollutions wherewith they have abased their Christianity, on the other.
This is the upshot of his Reasonings, There can be no Peace under separate Communions, which I shall answer by asking a few sober questions, which will lead to their respective Answers. 1. Whether by separate Communion, he intends only such as is Locally separate? if so, joyful Experience shews us the contrary;
This is the upshot of his Reasonings, There can be no Peace under separate Communions, which I shall answer by asking a few Sobrium questions, which will led to their respective Answers. 1. Whither by separate Communion, he intends only such as is Locally separate? if so, joyful Experience shows us the contrary;
we have no Bellum Parochiale, nor are like to have, could they secure us as well against a Bellum Episcopale. 2. Does he, by Separated Communion, intend such as differ only in some external Modes? How then do the Countrey Villages agree so well with the Cathedral Mother-Churches? It's certain that the Cathedral Service,
we have no Bellum Parochiale, nor Are like to have, could they secure us as well against a Bellum Episcopal. 2. Does he, by Separated Communion, intend such as differ only in Some external Modes? How then do the Country Villages agree so well with the Cathedral Mother-Churches? It's certain that the Cathedral Service,
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and that of the under Parishes, differ so much, that a poor Countrey-man dropping in by chance into the Worship would be half affrighted out of his Wits, such a Ditty, such a Din, with Organs, Choristers, Singing-men,
and that of thee under Parishes, differ so much, that a poor Countryman dropping in by chance into the Worship would be half affrighted out of his Wits, such a Ditty, such a Din, with Organs, Choristers, Singing-men,
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and Boys, that from the uncertain Sound and confused noise, the poor Fellow would not know what was Piped or Tooted: so a grave Alderman in the days of Yore, going out with the Common-hunt, and being askt if he did not feel a transport and extasie of soul at the ravishing musick of the hounds, protested he could not hear any musick at all for the barking of those yelping Curs;
and Boys, that from the uncertain Found and confused noise, the poor Fellow would not know what was Piped or Tooted: so a grave Alderman in the days of Yore, going out with the Common-hunt, and being asked if he did not feel a transport and ecstasy of soul At the ravishing music of the hounds, protested he could not hear any music At all for the barking of those yelping Curs;
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In the one you have turning hither, faceing thither, such ducking, dopping, bending, bowing, cringing, changing of postures, that the poor country man begins to question whether it be the same God that they and he worship;
In the one you have turning hither, facing thither, such ducking, dopping, bending, bowing, cringing, changing of postures, that the poor country man begins to question whither it be the same God that they and he worship;
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and if it be, he's amazed that God should regard their rude homespun devotions, when he has such glorious service, such splendid, pompous worship in other places;
and if it be, he's amazed that God should regard their rude homespun devotions, when he has such glorious service, such splendid, pompous worship in other places;
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why will they quarrel with the plain dissenters whose only fault is that, though their worship is not well trimmed up with ceremonious ribons, 'tis of as strong stuff, will last as long,
why will they quarrel with the plain dissenters whose only fault is that, though their worship is not well trimmed up with ceremonious ribbons, it's of as strong stuff, will last as long,
The remedy is to preach down passion, pride, censoriousness, and those base lusts, which would produce the same effects, if all men were of one Communion: If one will be angry because another mans Nose is longer than his own, he must restrain his anger,
The remedy is to preach down passion, pride, censoriousness, and those base Lustiest, which would produce the same effects, if all men were of one Communion: If one will be angry Because Another men Nose is longer than his own, he must restrain his anger,
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Let them punish or otherwise restrain those incendiaries, who by their hot, and fiery tempers, will suffer none to be cool, that are in themselves of a more winterly temper:
Let them Punish or otherwise restrain those incendiaries, who by their hight, and fiery tempers, will suffer none to be cool, that Are in themselves of a more winterly temper:
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Let them curb such preachers, as the Author of Curse ye Meroz, who did enough to have kindled a greater fire at Guild-Hall, than that which begun at Pudding-Lane: The disease lies in mens minds,
Let them curb such Preachers, as the Author of Curse you Meroz, who did enough to have kindled a greater fire At Guild-Hall, than that which begun At Pudding-Lane: The disease lies in men's minds,
These continual beatings of the Doctor and some others upon Peace, mind me of what I have somewhere or other, seen or read, of a great Gentleman who courted a Lady of no less virtue than Beauty,
These continual beatings of the Doctor and Some Others upon Peace, mind me of what I have somewhere or other, seen or read, of a great Gentleman who courted a Lady of no less virtue than Beauty,
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and such an Inamorato was he grown, that he became exceedingly melancholly, his folded armes, his hat plukt in's eyes, retiredness from all company witnessed great distress;
and such an Inamorato was he grown, that he became exceedingly melancholy, his folded arms, his hat plukt in's eyes, retiredness from all company witnessed great distress;
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This noble Lady, (whose Name I now remember, was Madam Peace, ) not willing that any Gentleman should die a Martyr for her sake, began to relent, only she desired him, that he would not be so morose and humoursome, however that he would shave his face, that made him look so like satyr,
This noble Lady, (whose Name I now Remember, was Madam Peace,) not willing that any Gentleman should die a Martyr for her sake, began to relent, only she desired him, that he would not be so morose and humoursome, however that he would shave his face, that made him look so like satyr,
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and the turn-pikes of his overgrown Mustachoes; but Monsieur Moroso, (for so was the gallant called) protested he would not lose a hair of his beard, (as poor an excrement as the ignorant Laity call'd it) for the greatest Lady in Europe: and so all this hot love evaporated in Complement and Ridicule.
and the turnpikes of his overgrown Moustaches; but Monsieur Moroso, (for so was the gallant called) protested he would not loose a hair of his beard, (as poor an excrement as the ignorant Laity called it) for the greatest Lady in Europe: and so all this hight love evaporated in Compliment and Ridicule.
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The Arguments from the Papers of Accommodation between a Sub Committee of the Assembly, and their Brethren of the Congregational persuasion, modestly examined.
The Arguments from the Papers of Accommodation between a Sub Committee of the Assembly, and their Brothers of the Congregational persuasion, modestly examined.
HItherto the Doctor's reasonings against that principle, that there is a separation, but yet the separation is no Schism, have fallen under consideration.
HItherto the Doctor's reasonings against that principle, that there is a separation, but yet the separation is no Schism, have fallen under consideration.
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In the general I shall only say, that the principles and pleading of these whom the Doctor would make two parties, are really and indeed but one and the same;
In the general I shall only say, that the principles and pleading of these whom the Doctor would make two parties, Are really and indeed but one and the same;
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And this he might have seen in those very words he quoted from the Author of Concord. Causeless renouncing Communion with true Churches is Schism, especially if it be joyned with setting up Anti-Churches unwarrantably against them.
And this he might have seen in those very words he quoted from the Author of Concord. Causeless renouncing Communion with true Churches is Schism, especially if it be joined with setting up Anti-Churches unwarrantably against them.
Now how many things must concur to make separation culpable, according to the tenor of these words, I can hardly reckon up. 1. It must be separation without cause, from a true Church.
Now how many things must concur to make separation culpable, according to the tenor of these words, I can hardly reckon up. 1. It must be separation without cause, from a true Church.
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yet when the Church shall return to herself, and abate of her rigors, they carry in their breasts Animum revertendi, a propensity to return again. 3. It must be setting up Churches against Churches, not one besides another, to carry on the common cause of Religion against Atheists, Hereticks, Infidels, prophane persons,
yet when the Church shall return to herself, and abate of her rigors, they carry in their breasts Animum revertendi, a propensity to return again. 3. It must be setting up Churches against Churches, not one beside Another, to carry on the Common cause of Religion against Atheists, Heretics, Infidels, profane Persons,
And what they confess themselves to have done, they never confessed to be sinful. There is a separation that is sinful, this say they we never practised:
And what they confess themselves to have done, they never confessed to be sinful. There is a separation that is sinful, this say they we never practised:
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but the Doctor's great Repute, and smoothness of his Style, and a notable talent to misrepresent his adversaries, have made very mean and ordinary Discourses pass for superexcellent,
but the Doctor's great Repute, and smoothness of his Style, and a notable talon to misrepresent his Adversaries, have made very mean and ordinary Discourses pass for superexcellent,
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1. They confess, that they (three months ago, you must understand that we come not within the statute) preach when, and where it was forbidden by law, and they have a cause for it:
1. They confess, that they (three months ago, you must understand that we come not within the statute) preach when, and where it was forbidden by law, and they have a cause for it:
If the Dissenters do all this by other Rules, and in other manner than the Assenters do, it will follow unavoidably, that the Assenters do them by other Rules,
If the Dissenters do all this by other Rules, and in other manner than the Assenters do, it will follow avoidable, that the Assenters do them by other Rules,
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which is the worst that I know will follow, unless he can prove that the Rules by which they worship God, the manner in which they administer Sacraments are nearer then,
which is the worst that I know will follow, unless he can prove that the Rules by which they worship God, the manner in which they administer Sacraments Are nearer then,
then these Dissenters flatly affirm, That they worship God, they administer the Sacraments by no other Rule, in no other manner, than what the Church prescribes.
then these Dissenters flatly affirm, That they worship God, they administer the Sacraments by no other Rule, in no other manner, than what the Church prescribes.
nor to have so confidently asserted, pag. 9. The necessity of one fixed and certain Rule, notwithstanding the different attainments amongst Christians, unless he could have proved it more solidly, of such Rules as Churches make, not contained in the general Rules of the Scripture.
nor to have so confidently asserted, page. 9. The necessity of one fixed and certain Rule, notwithstanding the different attainments among Christians, unless he could have proved it more solidly, of such Rules as Churches make, not contained in the general Rules of the Scripture.
3. Is the Doctor in good earnest? On is this Rhetorick pro formâ tantùm? Will worshiping God by other Rules, and in other modes and manners than a Church requires, make such Worship Schismatical? then mark the fatal consequences.
3. Is the Doctor in good earnest? On is this Rhetoric Pro formâ tantùm? Will worshipping God by other Rules, and in other modes and manners than a Church requires, make such Worship Schismatical? then mark the fatal consequences.
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1. It's then apparent, that most of the Parochial Churches in England, are Schismatical Churches; for do not they worship by other Rules, and in other manner than the Church prescribes? where is the prescribed Rule for singing Psalms in Hopkins 's and Sternhold 's Metre? which yet is universally practised in most Parishes that I have heard of.
1. It's then apparent, that most of the Parochial Churches in England, Are Schismatical Churches; for do not they worship by other Rules, and in other manner than the Church prescribes? where is the prescribed Rule for singing Psalms in Hopkins is and Sternhold is Metre? which yet is universally practised in most Parishes that I have herd of.
Again, what Rule have we for bowing towards the Altar? the East? the Church? And yet these modes and manners of worshiping God are commonly practised.
Again, what Rule have we for bowing towards the Altar? the East? the Church? And yet these modes and manners of worshipping God Are commonly practised.
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If there be two Rules, one for the mode of Cathedral Worship, another for that of the private Parishes, let them but allow half as much diversity to the Dissenters,
If there be two Rules, one for the mode of Cathedral Worship, Another for that of the private Parishes, let them but allow half as much diversity to the Dissenters,
and yet so little or not at all preach'd against in the Pulpits? Is it for fear they should have none left to preach to? That is not to be imagined of conscientious and mortified men!
and yet so little or not At all preached against in the Pulpits? Is it for Fear they should have none left to preach to? That is not to be imagined of conscientious and mortified men!
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Or is it lest they should seem to condemn themselves, that make Dissenters Schismaticks, for that very thing which they themselves practise? This looks somewhat oddly, I confess,
Or is it lest they should seem to condemn themselves, that make Dissenters Schismatics, for that very thing which they themselves practise? This looks somewhat oddly, I confess,
and the tenderness of a man's mind in such a case, may, out of meer shame-facedness, keep him from declaring a Truth which flies in his face while he speaks it.
and the tenderness of a Man's mind in such a case, may, out of mere shamefacedness, keep him from declaring a Truth which flies in his face while he speaks it.
for worshiping God by other Rules; and the Parish-Churches pious Sons, who do the same thing? Or are they resolved that all the World shall be Schismaticks besides themselves?
for worshipping God by other Rules; and the Parish-churches pious Sons, who do the same thing? Or Are they resolved that all the World shall be Schismatics beside themselves?
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because they have formerly condemned it with great severity, and yet they do the same things for which they charg'd others as guilty of a sinful Separation. A heavy Charge!
Because they have formerly condemned it with great severity, and yet they do the same things for which they charged Others as guilty of a sinful Separation. A heavy Charge!
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and would he have them confess more than the Truth against themselves? They own that they do not locally hold Communion with all Parishes, at all times, in all the parts of Worship,
and would he have them confess more than the Truth against themselves? They own that they do not locally hold Communion with all Parishes, At all times, in all the parts of Worship,
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and this, they say, will avoid the charge of a total Separation. They say, they never condemned that for Separation in others, which they practise themselves.
and this, they say, will avoid the charge of a total Separation. They say, they never condemned that for Separation in Others, which they practise themselves.
How will he evince this? Why he has ransacked and rumaged all the Papers of Accommodation that past between the Presbyterians, and the Independents, and there he finds, That the Assembly of Divines urged their dissenting Brethren to comply with their Rules of Church-Government,
How will he evince this? Why he has ransacked and rummaged all the Papers of Accommodation that passed between the Presbyterians, and the Independents, and there he finds, That the Assembly of Divines urged their dissenting Brothers to comply with their Rules of Church-Government,
Well, what then? Were the Rules proposed by the Assembly the same with these that are urged now? Were they of the same nature? doubtfulness? difficulty? What if it was not the Assembly, but a Committee, a Sub-Committee, or a Subter-Sub-Committee of the Assembly? What if it was not the final judgment of the Assembly,
Well, what then? Were the Rules proposed by the Assembly the same with these that Are urged now? Were they of the same nature? doubtfulness? difficulty? What if it was not the Assembly, but a Committee, a Sub-Committee, or a Subter-Sub-Committee of the Assembly? What if it was not the final judgement of the Assembly,
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but the private opinion of that Sub-Committee? And what if we be no ways obliged to abide by their judgments or opinions? And what if the Presbyterians were too rigid, the other too stiff in their Sentiments, must the Church only imitate them in their weaknesses,
but the private opinion of that Sub-Committee? And what if we be no ways obliged to abide by their Judgments or opinions? And what if the Presbyterians were too rigid, the other too stiff in their Sentiments, must the Church only imitate them in their Weaknesses,
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when they had so many excellencies which deserved imitation? And lastly, what if the Doctor has misreported the matter of Fact as there laid down? Any of these, much more all these will render the most plausible part of his Sermon preached,
when they had so many excellencies which deserved imitation? And lastly, what if the Doctor has misreported the matter of Fact as there laid down? Any of these, much more all these will render the most plausible part of his Sermon preached,
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(1) The Order of the Lords and Commons, Die Jovis, Novemb. 6. 1645, which Ordered the Committee to Act, gives them these Instructions, That they should take into consideration the differences in Opinions of the Members of the Assembly in point of Church-Government,
(1) The Order of the lords and Commons, Die Jovis, November 6. 1645, which Ordered the Committee to Act, gives them these Instructions, That they should take into consideration the differences in Opinions of the Members of the Assembly in point of Church-Government,
And in case that cannot be done, to endeavour to find out some way how far tender Consciences, who cannot in all things submit to the Common Rule, which shall be Established, may be born with according to the word:
And in case that cannot be done, to endeavour to find out Some Way how Far tender Consciences, who cannot in all things submit to the Common Rule, which shall be Established, may be born with according to the word:
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Here we see a provision designed for Tender Consciences, and that before the Rule was Establisht, in case an Union could not be procured, which had it been done in our case, all differences might have been composed.
Here we see a provision designed for Tender Consciences, and that before the Rule was Established, in case an union could not be procured, which had it been done in our case, all differences might have been composed.
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(2) The Dissenting Brethren say, p. 15. That they agreed in those things which contained the Substance of the Service and Worship of God in the Directory, according to the Preface,
(2) The Dissenting Brothers say, p. 15. That they agreed in those things which contained the Substance of the Service and Worship of God in the Directory, according to the Preface,
(3) The Committee, p. 19. render this Reason, why the desire of their Brethren could not, in Terminis, be granted, Because it held out a total Separation from the Rule,
(3) The Committee, p. 19. render this Reason, why the desire of their Brothers could not, in Terminis, be granted, Because it held out a total Separation from the Rule,
but the Persons against whom the Doctor disputes neither plead for, nor practice a total Separation, nor do any thing that may imply the Parrochial Churches to be false Churches.
but the Persons against whom the Doctor disputes neither plead for, nor practice a total Separation, nor doe any thing that may imply the Parrochial Churches to be false Churches.
For, 1. they are so far from Reforming according to the Word of God, that they own it not for a perfect Rule of Reformation. 2. They have taken up their Rest,
For, 1. they Are so Far from Reforming according to the Word of God, that they own it not for a perfect Rule of Reformation. 2. They have taken up their Rest,
and will not proceed one Step farther, not to King Edward 's Beginning, nor Queen Elizabeths Beginning, much less to what Posture things were in at Christ's Beginning. 3. When they had power in their hands, by His Majesties Commission, to have reformed the Liturgy, to have eased the People of their Burdens, they would not Abate an Ace of their Pretensions,
and will not proceed one Step farther, not to King Edward is Beginning, nor Queen Elizabeths Beginning, much less to what Posture things were in At Christ's Beginning. 3. When they had power in their hands, by His Majesties Commission, to have reformed the Liturgy, to have eased the People of their Burdens, they would not Abate an Ace of their Pretensions,
but rendred the Terms of Communion more severe and difficult. 4. The Parish Churches are meer Minors, and under Age, they move by the Motions of others, cannot Reform themselves,
but rendered the Terms of Communion more severe and difficult. 4. The Parish Churches Are mere Minors, and under Age, they move by the Motions of Others, cannot Reform themselves,
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but are strictly tyed up to the Rubricks, Canons, and Constitutions of the Convocation, so that we have not the same Reason to hope for their Reforming of Worship according to the Word of God, 5. And yet this shall not be any prejudice to them,
but Are strictly tied up to the Rubrics, Canonas, and Constitutions of the Convocation, so that we have not the same Reason to hope for their Reforming of Worship according to the Word of God, 5. And yet this shall not be any prejudice to them,
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But Dissenters are under no such Obligation, that they know of, to endeavour such Conjunction with them who obtend their meer Wills to their Edification; and some pretend farther, That they are under a Solemn Covenant to endeavour a Reformation according to the Word of God, in their respective places and stations, and therefore ought not to comply with any Declensions and Departures from such Reformation.
But Dissenters Are under no such Obligation, that they know of, to endeavour such Conjunction with them who obtend their mere Wills to their Edification; and Some pretend farther, That they Are under a Solemn Covenant to endeavour a Reformation according to the Word of God, in their respective places and stations, and Therefore ought not to comply with any Declensions and Departures from such Reformation.
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(5) the Committee were willing, That some Expedient should be endeavoured, how to bear with Dissenters in the Particulars wherein they could not agree;
(5) the Committee were willing, That Some Expedient should be endeavoured, how to bear with Dissenters in the Particulars wherein they could not agree;
But we see no such expedient endeavoured after, nor once thought of, nay declared against, notwithstanding the many Humble Petitions for Peace that have been presented to them, notwithstanding His Majesties Gracious Declaration about Ecclesiastical Affairs, and the Parliaments Inclinations to shew some favour to tender Consciences;
But we see no such expedient endeavoured After, nor once Thought of, nay declared against, notwithstanding the many Humble Petitions for Peace that have been presented to them, notwithstanding His Majesties Gracious Declaration about Ecclesiastical Affairs, and the Parliaments Inclinations to show Some favour to tender Consciences;
For first they offer, That such as, through scruple or error of Conscience, cannot joyn to partake of the Lords Supper, shall repair to the Minister and Elders for satisfaction, which if they cannot receive, they shall not be compel'd to Communicate in the Lords Supper, provided that in all other parts of Worship (wherein there was an agreement) they joyned with the Congregation.
For First they offer, That such as, through scruple or error of Conscience, cannot join to partake of the lords Supper, shall repair to the Minister and Elders for satisfaction, which if they cannot receive, they shall not be compelled to Communicate in the lords Supper, provided that in all other parts of Worship (wherein there was an agreement) they joined with the Congregation.
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2. They offer, p. 22. That such as are under the Government of the Congregation where they live (not being Officers) shall seek satisfaction (as before) which if they cannot receive, they shall not be compel'd to be under the power of Censures from Classes or Synods, provided they continued under the Government of that Congregation.
2. They offer, p. 22. That such as Are under the Government of the Congregation where they live (not being Officers) shall seek satisfaction (as before) which if they cannot receive, they shall not be compelled to be under the power of Censures from Classes or Synods, provided they continued under the Government of that Congregation.
How joyful at, how thankful for such Moderation would thousands of poor English-men be, if they might enjoy the Benefit of such a Canon, to save their Persons from a Prison, their Estates from Ruine, and their Families from Desolation!
How joyful At, how thankful for such Moderation would thousands of poor Englishmen be, if they might enjoy the Benefit of such a Canon, to save their Persons from a Prison, their Estates from Ruin, and their Families from Desolation!
(8) The Committee, p. 48. think the Dissenting Brethren wrong them, in saying That they make those Impositions upon the people as qualifications for receiving Sacraments, whenas they desired no more than that the people appeared to be Orthodox:
(8) The Committee, p. 48. think the Dissenting Brothers wrong them, in saying That they make those Impositions upon the people as qualifications for receiving Sacraments, whenas they desired no more than that the people appeared to be Orthodox:
But certainly here's something more than Orthodoxy required of us (even in the judgment of their own Test of Orthodoxy ) as a qualification for receiving Sacraments;
But Certainly here's something more than Orthodoxy required of us (even in the judgement of their own Test of Orthodoxy) as a qualification for receiving Sacraments;
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Seeing, say they, our Proposition doth mention nothing but Agreement in Substance. But the Doctor supposing that we are agreed in the Substantials of Worship with him,
Seeing, say they, our Proposition does mention nothing but Agreement in Substance. But the Doctor supposing that we Are agreed in the Substantials of Worship with him,
(11) The Committee, p. 49. desires, That the matters of Offence may be particularly expressed, professing their earnest desire, as much as in them lay, to remove whatever may hinder comfortable Communion, that there may be no just cause of Separation.
(11) The Committee, p. 49. Desires, That the matters of Offence may be particularly expressed, professing their earnest desire, as much as in them lay, to remove whatever may hinder comfortable Communion, that there may be no just cause of Separation.
But our good Masters have set up their Hercules 's Pillars, and Engraven on them Ne plus ultra, so that now Hope it self is become hopeless, Patience worn to the Stumps,
But our good Masters have Set up their Hercules is Pillars, and Engraven on them Ne plus ultra, so that now Hope it self is become hopeless, Patience worn to the Stumps,
yet the Resolve, at last, (which is the main, if not only thing considerable) was this, Decemb. 15. Resolved upon the question, That they which agree in the substance of the Worship in the Directory according to the Preface,
yet the Resolve, At last, (which is the main, if not only thing considerable) was this, December 15. Resolved upon the question, That they which agree in the substance of the Worship in the Directory according to the Preface,
In short, It may be a plausible, but no righteous Method, to take the Arguments of the Committee, which were only conclusive in the Case before them (and perhaps not there) and to applie them to our present Case, which is quite another thing;
In short, It may be a plausible, but no righteous Method, to take the Arguments of the Committee, which were only conclusive in the Case before them (and perhaps not there) and to apply them to our present Case, which is quite Another thing;
And yet when all is said that can be said in this matter, it must be confessed there were undue heats and animosities between the Brethren, both standing too high upon their Pantables, which deserves to be lamented,
And yet when all is said that can be said in this matter, it must be confessed there were undue heats and animosities between the Brothers, both standing too high upon their Pantables, which deserves to be lamented,
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THe Author of the Discourse was very apprehensive that the Context would be urged against his interpretation of the Text, and therefore to save us a labour he has from thence formed an objection for us against his own Doctrine, which we thankfully acknowledge, and accept;
THe Author of the Discourse was very apprehensive that the Context would be urged against his Interpretation of the Text, and Therefore to save us a labour he has from thence formed an objection for us against his own Doctrine, which we thankfully acknowledge, and accept;
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whatever may be said (says he) as to other Pleas, for their present practices, my Text (it should have been the verse before it) seems to afford the strongest of all, that men are to be pressed to go no further than they have already attained,
whatever may be said (Says he) as to other Pleasant, for their present practices, my Text (it should have been the verse before it) seems to afford the Strongest of all, that men Are to be pressed to go no further than they have already attained,
For the Counsel for the Defendent is hardly to be trusted to draw up the declaration for the Plaintiff: One small exception we have against his wording our Plea,
For the Counsel for the Defendant is hardly to be trusted to draw up the declaration for the Plaintiff: One small exception we have against his wording our Plea,
We say not, that men are not to be pressed to go further than they have attained, provided they be only pressed with such Arguments as are proper for the conviction of Rational Creatures:
We say not, that men Are not to be pressed to go further than they have attained, provided they be only pressed with such Arguments as Are proper for the conviction of Rational Creatures:
But there is a more savage and ferine Method of Compulsion, like that of the Gentleman who courteously invied his poor Tenants to a Christmas dinner by a Bum-bailiff,
But there is a more savage and ferine Method of Compulsion, like that of the Gentleman who courteously invied his poor Tenants to a Christmas dinner by a Bum-bailiff,
If God himself has given the Indulgence, what man has power to take off the Seal? or why should the Church trouble it self and others with doubtful Canons,
If God himself has given the Indulgence, what man has power to take off the Seal? or why should the Church trouble it self and Others with doubtful Canonas,
when they that have not attained to satisfaction about them, have the condescension of God to plead for the suspension of their own Acts, during such dissatisfaction.
when they that have not attained to satisfaction about them, have the condescension of God to plead for the suspension of their own Acts, during such dissatisfaction.
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But is not this very much about and about the Bush? why should he give himself the needless trouble to enquire so scrupulously what is to be done in case men cannot come up to the Rule, when the Apostle has already given us a short,
But is not this very much about and about the Bush? why should he give himself the needless trouble to inquire so scrupulously what is to be done in case men cannot come up to the Rule, when the Apostle has already given us a short,
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first, What means are to be used to reclaim them that cannot come up? whether fair or fowl? Christian or barbarous? whether corporal penalties are to be suspended, or the Dissenters? whether they are to be left in Gods hands,
First, What means Are to be used to reclaim them that cannot come up? whither fair or fowl? Christian or barbarous? whither corporal penalties Are to be suspended, or the Dissenters? whither they Are to be left in God's hands,
or taken into the Gaolers clutches? Secondly, By whom this must be done, that is to be done? as what they are to do who are dissatisfied? what course they must take to attain more knowledge of Gods mind and Will in that matter, that so they may enlarge their practice according to the improvement of their understanding? Let it not then be ill taken if we put a few questions about this Question. I.
or taken into the Gaolers clutches? Secondly, By whom this must be done, that is to be done? as what they Are to do who Are dissatisfied? what course they must take to attain more knowledge of God's mind and Will in that matter, that so they may enlarge their practice according to the improvement of their understanding? Let it not then be ill taken if we put a few questions about this Question. I.
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What must they do, to whom a Rule is prescribed by Men about their worshiping of God, who cannot come up to it? And surely if pride and interest had not muddied it, the Answer had run very clear:
What must they do, to whom a Rule is prescribed by Men about their worshipping of God, who cannot come up to it? And surely if pride and Interest had not muddied it, the Answer had run very clear:
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They ought to examine and try that Rule by the word of God, to beg of him instruction in any point wherein they may possibly be otherwise minded than he would have them:
They ought to examine and try that Rule by the word of God, to beg of him instruction in any point wherein they may possibly be otherwise minded than he would have them:
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And in the mean time to forbear, for whatsoever is not of faith is sin, that is, whatever a man does, and is not persauded that it may be lawfully done.
And in the mean time to forbear, for whatsoever is not of faith is since, that is, whatever a man does, and is not persauded that it may be lawfully done.
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2. That if they must need have more work to do, let 'em be sure they have a Commission from God to do it, lest while they do what they ought not to have done, and leave undone those things they ought to have done, they make their sins of Commission greater than their sins of Omission. And,
2. That if they must need have more work to do, let they be sure they have a Commission from God to do it, lest while they do what they ought not to have done, and leave undone those things they ought to have done, they make their Sins of Commission greater than their Sins of Omission. And,
out of their jurisdiction, and not liable to their citations, processes, summons, and visitations; if they will judge, let 'em be sure they be competent judges:
out of their jurisdiction, and not liable to their citations, Processes, summons, and visitations; if they will judge, let they be sure they be competent judges:
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than they would have done to them supposing they were Protestants in Italy or Spain. It's very useful now and then for great men to put themselves into poor mens circumstances; (I do not persuade 'em to change places with them,
than they would have done to them supposing they were Protestants in Italy or Spain. It's very useful now and then for great men to put themselves into poor men's Circumstances; (I do not persuade they to change places with them,
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but to put cases) suppose our Bishops had been in Bishop Ridley 's case when his nearer approach to the fire had thawed his Episcopal Rigor, what would they have done? would they have magnified the mercy of their own merciless enemies for compelling them to walk farther than they had attained? or would they have called the Martyrs fools who upon their ordinary call preached the Gospel, notwithstanding that the laws had silenced them? III.
but to put cases) suppose our Bishops had been in Bishop Ridley is case when his nearer approach to the fire had thawed his Episcopal Rigor, what would they have done? would they have magnified the mercy of their own merciless enemies for compelling them to walk farther than they had attained? or would they have called the Martyrs Fools who upon their ordinary call preached the Gospel, notwithstanding that the laws had silenced them? III.
It had been much in answer to our expectation, and the Question, if he had pleased to have revealed the great secret, what this prescribed Rule is? and this would have been more pertinent,
It had been much in answer to our expectation, and the Question, if he had pleased to have revealed the great secret, what this prescribed Rule is? and this would have been more pertinent,
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or by man, without direction and warrant from God, in which case, we need no ignorance to excuse us, seeing power to command and obligation to obey, are Twins, both are born, live, and die together.
or by man, without direction and warrant from God, in which case, we need no ignorance to excuse us, seeing power to command and obligation to obey, Are Twins, both Are born, live, and die together.
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but rules about things no ways necessary to these ends, come not under humane determination. These things, or somewhat like these, might have offer'd at an Answer to the Question;
but rules about things no ways necessary to these ends, come not under humane determination. These things, or somewhat like these, might have offered At an Answer to the Question;
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but let us hear the Doctor, who, the Reader must observe, is not answering to the Question, but to the Objection, which he would persuade us will give a full Answer to the 2d Question, but no man believes it.
but let us hear the Doctor, who, the Reader must observe, is not answering to the Question, but to the Objection, which he would persuade us will give a full Answer to the 2d Question, but no man believes it.
I believe it will not, it was never intended to justifie them, but to restrain their acting, to excuse 'em in suspending their own Act till farther satisfaction;
I believe it will not, it was never intended to justify them, but to restrain their acting, to excuse they in suspending their own Act till farther satisfaction;
but it will not justifie them! Before what Judge, before whose Tribunal will it not justifie them? It will not justifie them before God, if through supine negligence in searching into the Will of God, about Sin and Duty, lawful and unlawful, they understand not the Bounds of their Christian liberty,
but it will not justify them! Before what Judge, before whose Tribunal will it not justify them? It will not justify them before God, if through supine negligence in searching into the Will of God, about since and Duty, lawful and unlawful, they understand not the Bounds of their Christian liberty,
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But what is this to mans judgment? who knows nothing more or less of mens negligence than they shall tell him? But what if he has used all due means to obtain satisfaction in the matters prescribed,
But what is this to men judgement? who knows nothing more or less of men's negligence than they shall tell him? But what if he has used all due means to obtain satisfaction in the matters prescribed,
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But this is the Doctor's method to confound what is lawful objectivè, and what is so subjectivè, as if the Apostles Rule had been, so far as the things are lawful in themselves, so let us all walk;
But this is the Doctor's method to confound what is lawful objectivè, and what is so subjectivè, as if the Apostles Rule had been, so Far as the things Are lawful in themselves, so let us all walk;
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And both the Apostles Rules do suppose that some things are in their own nature lawful, which are not so discerned by every Christian, in which piteous case, he commands them to be left to God.
And both the Apostles Rules do suppose that Some things Are in their own nature lawful, which Are not so discerned by every Christian, in which piteous case, he commands them to be left to God.
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which looks very fairly to and favorably upon, our dearly beloved Uniformity; but he that rides of a trotting Horse, will never spie small faults. Do the same things; i. e.
which looks very fairly to and favorably upon, our dearly Beloved Uniformity; but he that rides of a trotting Horse, will never spy small Faults. Do the same things; i. e.
Let not one Christian stand at Prayer, when his Neighbor kneels; but let every man do just the same things that another does, upon pain and peril that shall fall thereon:
Let not one Christian stand At Prayer, when his Neighbour kneels; but let every man do just the same things that Another does, upon pain and peril that shall fallen thereon:
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And all this goodly gear hangs on a Peg that is not worth a Pin, viz. the rendring NONLATINALPHABET, Do the same things. When all the Apostle commands amounts to no more than this, That we should do as he did, walk as far as we have attained, and press toward the mark, the same mark he aimed at,
And all this goodly gear hangs on a Peg that is not worth a Pin, viz. the rendering, Do the same things. When all the Apostle commands amounts to no more than this, That we should do as he did, walk as Far as we have attained, and press towards the mark, the same mark he aimed At,
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and leave others to him who delights in mercy, more than sacrifice of his own appointment, much more than in Ceremony of mans appointment; and infinitely more than in Cruelty, which men have invented to shew their wickedness,
and leave Others to him who delights in mercy, more than sacrifice of his own appointment, much more than in Ceremony of men appointment; and infinitely more than in Cruelty, which men have invented to show their wickedness,
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Must we do as they do? By what authority? Ne audiantur haec verba ego dico, aut tu dicis, sed quid dicit Dominus? No more then of this, what they, or we say, or do, but what has God, the impartial Umpire, determin'd between us? Is what they do nearer the Rule? we will do it with them. If our practice come nearer the Rule, are they willing to become conformable to that Rule,
Must we do as they do? By what Authority? Ne audiantur haec verba ego dico, Or tu Say, sed quid dicit Dominus? No more then of this, what they, or we say, or do, but what has God, the impartial Umpire, determined between us? Is what they do nearer the Rule? we will do it with them. If our practice come nearer the Rule, Are they willing to become conformable to that Rule,
These Reasonings the Doctor thinks to blow away with the breath of his mouth, and would persuade us that we have attained already to a satisfaction of the things prescribed by their Rule, and therefore ought, in pursuance of the Apostle's Rule, to walk up to what is so prescribed.
These Reasonings the Doctor thinks to blow away with the breath of his Mouth, and would persuade us that we have attained already to a satisfaction of the things prescribed by their Rule, and Therefore ought, in pursuance of the Apostle's Rule, to walk up to what is so prescribed.
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A sober Question, deserves a sober Answer; and I have heard of a sober, and compassionate Enquiry, that has been answer'd with more sobriety, and compassion, than it deserved:
A Sobrium Question, deserves a Sobrium Answer; and I have herd of a Sobrium, and compassionate Enquiry, that has been answered with more sobriety, and compassion, than it deserved:
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or bear the Cross? And so we once heard the Doctrine at a Visitation Sermon, That in vain had the Parliament made Laws to turn the Presbyterians out of their Livings,
or bear the Cross? And so we once herd the Doctrine At a Visitation Sermon, That in vain had the Parliament made Laws to turn the Presbyterians out of their Livings,
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In some parts of Worship, not in others: It may be lawful to some persons who judge it lawful (supposing it so to be) when yet 'tis not so to others, who have not attained to such a judgment.
In Some parts of Worship, not in Others: It may be lawful to Some Persons who judge it lawful (supposing it so to be) when yet it's not so to Others, who have not attained to such a judgement.
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and from those Pastors under whose Ministerial conduct their own free Election has placed them, to join ordinarily and constantly with any other particular Churches,
and from those Pastors under whose Ministerial conduct their own free Election has placed them, to join ordinarily and constantly with any other particular Churches,
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And if we should tell the people how far they are bound to comply with an establisht Rule, at that rate the Doctor has answer'd the Question, we should leave the people as wise as we found them.
And if we should tell the people how Far they Are bound to comply with an established Rule, At that rate the Doctor has answered the Question, we should leave the people as wise as we found them.
But why do not our Diviners, and guessers at other mens corrupt intentions preach against the Notorious Crimes of those that are their hearers? are there none but Dissenters there to be railed at? have they none that live in open Adultery? none that are Common Drunkards, that for time of need could piss out a scare-fire? Is it for fear they should have none to preach to? or for fear they should have no Pulpit to preach in? or be silenced,
But why do not our Diviners, and guessers At other men's corrupt intentions preach against the Notorious Crimes of those that Are their hearers? Are there none but Dissenters there to be railed At? have they none that live in open Adultery? none that Are Common Drunkards, that for time of need could piss out a scare-fire? Is it for Fear they should have none to preach to? or for Fear they should have no Pulpit to preach in? or be silenced,
and not permitted a Tongue to preach? or is it lest they should Condemn themselves, whilst they preach against the crimes of others? or do they fear the reproaches of the people, that they are half presbyterians, semi-fanaticks ▪ parboyled puritans? I think its time for men to have done with these evil surmisings, we have somthing more concerns us to judge of, than other mens hearts:
and not permitted a Tongue to preach? or is it lest they should Condemn themselves, while they preach against the crimes of Others? or do they Fear the Reproaches of the people, that they Are half presbyterians, semi-fanaticks ▪ parboiled puritans? I think its time for men to have done with these evil surmisings, we have something more concerns us to judge of, than other men's hearts:
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when the Doctor Preacht to his auditory in Gods Name, yet he should not have stept into Gods throne; but have left the thoughts, and intents of the heart to him,
when the Doctor Preached to his auditory in God's Name, yet he should not have stepped into God's throne; but have left the thoughts, and intents of the heart to him,
but Christs displeasure is not to be compensated by mens good will, nor his love to be forfeited for fear of incurring their ill will: And on whose side the temptation to men pleasing most lies, the impartial world will judge though we be silent.
but Christ displeasure is not to be compensated by men's good will, nor his love to be forfeited for Fear of incurring their ill will: And on whose side the temptation to men pleasing most lies, the impartial world will judge though we be silent.
If the bare dissatisfaction of mens consciences do justifie the lawfulness of separation, and breaking an establisht Rule, it were to little purpose to make any Rule at all:
If the bore dissatisfaction of men's Consciences do justify the lawfulness of separation, and breaking an established Rule, it were to little purpose to make any Rule At all:
And to speak my mind freely, unless the Rules that have been made in some Countries were to better purposes, I know not to what purpose they were made at all;
And to speak my mind freely, unless the Rules that have been made in Some Countries were to better Purposes, I know not to what purpose they were made At all;
(1) I shall not say, It is no distinct proposition from the former, being only a Reason of it; nor that he might have found in his own discourse twenty more propositions if this may stand for one; but onely make my exceptions.
(1) I shall not say, It is no distinct proposition from the former, being only a Reason of it; nor that he might have found in his own discourse twenty more propositions if this may stand for one; but only make my exceptions.
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First we know not what mystery there lies in, or may lurk under that Term Bare dissatisfaction. For this word has haunted us all along through the discourse;
First we know not what mystery there lies in, or may lurk under that Term Bore dissatisfaction. For this word has haunted us all along through the discourse;
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2. If bare dissatisfaction will justifie our not acting ▪ (which is all we plead bare dissatisfaction for) there is another thing that justifies our Communion with other Churches where we may enjoy the Ordinances of Christ without such dissatisfaction:
2. If bore dissatisfaction will justify our not acting ▪ (which is all we plead bore dissatisfaction for) there is Another thing that Justifies our Communion with other Churches where we may enjoy the Ordinances of christ without such dissatisfaction:
Because (says he) it is impossible to make any [ Rule ] which ignorant and injudicious men shall not apprehend to be, in something or other, against the Dictates of their Consciences.
Because (Says he) it is impossible to make any [ Rule ] which ignorant and injudicious men shall not apprehend to be, in something or other, against the Dictates of their Consciences.
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They that will make Rules about indifferent things, had need have more than an indifferent Judgment, more than an ordinary Wisdom to accommodate them to the measure of Knowledge of those for whom they are made:
They that will make Rules about indifferent things, had need have more than an indifferent Judgement, more than an ordinary Wisdom to accommodate them to the measure of Knowledge of those for whom they Are made:
but are Church-men more afraid their Tickney-Rules and China-Canons should be preserved than broken? It were better the whole Fry of Apparitors, Summoners should starve than live upon the new-made Sins of the people.
but Are Churchmen more afraid their Tickney-Rules and China-Canons should be preserved than broken? It were better the Whole Fry of Apparitors, Summoners should starve than live upon the new-made Sins of the people.
Let then Rules be made for the knowing and wise, and leave the poor ignorants to live and grow wiser, rather than knock 'em o'th' head because they want Brains.
Let then Rules be made for the knowing and wise, and leave the poor Ignorants to live and grow Wiser, rather than knock they o'th' head Because they want Brains.
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But thus it was, thus it ever will be, whilest men will be establishing their own Rules of Severity, and neglect the Rule of Charity given them by the Spirit. Rom. 14.3. Let not him that eateth, despise him that eateth not, nor him that eateth not, judge him that eateth;
But thus it was, thus it ever will be, whilst men will be establishing their own Rules of Severity, and neglect the Rule of Charity given them by the Spirit. Rom. 14.3. Let not him that Eateth, despise him that Eateth not, nor him that Eateth not, judge him that Eateth;
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nor to be concluded by their Determinations, which, with what has been before observed upon this subject, is enough to blunt the edge and break the back of the Doctor's Arguments drawn from their Concessions:
nor to be concluded by their Determinations, which, with what has been before observed upon this Subject, is enough to blunt the edge and break the back of the Doctor's Arguments drawn from their Concessions:
For if tenderness of Conscience will justifie us in Non-Communion, and God's Command justifie us to Worship him according to his Revealed Will, we must of meer necessity separate from a Church where we cannot have all the Ordinances of Christ, to another where we can.
For if tenderness of Conscience will justify us in Non-Communion, and God's Command justify us to Worship him according to his Revealed Will, we must of mere necessity separate from a Church where we cannot have all the Ordinances of christ, to Another where we can.
4. We say, The Doctrine of the Sub-Committee, viz. That such tenderness of Conscience as ariseth out of an opinion (cui potest subesse falsum) which may be false, is not a sufficient ground, &c. to justifie Separation; and that of the A. B. Laud 's, who would have all Dissenters produce such Arguments for their Dissent, require more Evidence than our Learned Doctor will allow for the Existence of a Deity.
4. We say, The Doctrine of the Sub-Committee, viz. That such tenderness of Conscience as arises out of an opinion (cui potest Subesse falsum) which may be false, is not a sufficient ground, etc. to justify Separation; and that of the A. B. Laud is, who would have all Dissenters produce such Arguments for their Dissent, require more Evidence than our Learned Doctor will allow for the Existence of a Deity.
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This Point, by the way, I shall a little examine, because I find it asserted in some of the Doctors staple-Discourses: I shall not cite his Irenicum, because he has put that Piece amongst his Tracts that are to be retracted,
This Point, by the Way, I shall a little examine, Because I find it asserted in Some of the Doctors staple-Discourses: I shall not Cite his Irenicum, Because he has put that Piece among his Tracts that Are to be retracted,
Now, p. 178, 179. he thus expresses himself, It is a piece of great weakness of Judgment to say there can be no certain assent where there is a meer possibility of being deceived;
Now, p. 178, 179. he thus Expresses himself, It is a piece of great weakness of Judgement to say there can be no certain assent where there is a mere possibility of being deceived;
Except I first know such a being as God, how shall we come to prove his existence by such demonstration cui non potest subesse falsum? shall we demonstrate a God A priori? what cause shall we find of him, upon which,
Except I First know such a being as God, how shall we come to prove his existence by such demonstration cui non potest Subesse falsum? shall we demonstrate a God A priori? what cause shall we find of him, upon which,
without a cause, we cannot demonstrate à priori; And supposing a cause, we suppose him to be no God: Shall we then proceed à posteriori, from the Effects to the Cause? The Apostle would have gone this way, Rom. 1.20.
without a cause, we cannot demonstrate à priori; And supposing a cause, we suppose him to be not God: Shall we then proceed à posteriori, from the Effects to the Cause? The Apostle would have gone this Way, Rom. 1.20.
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A settled and consistent Notion of a being that is absolutely perfect, not (as he says) that there is any such connate Idea in the soul, but that there is a faculty in the soul whereby upon the free use of Reason, it can form within it self a settled Notion of such a being, which is as perfect as it is possible for us to conceive a being to be.
A settled and consistent Notion of a being that is absolutely perfect, not (as he Says) that there is any such connate Idea in the soul, but that there is a faculty in the soul whereby upon the free use of Reason, it can from within it self a settled Notion of such a being, which is as perfect as it is possible for us to conceive a being to be.
Well then we must form a Notion of God from the Use of Reason: But seeing that all the processes of Reason are from things known to unknown, or from more known to less known, where shall we place our engine? where shall we fix the first foot of the compass? where must Reason begin? must we begin with the perfections of the Creatures, to argue our selves into a belief of that God that made them,
Well then we must from a Notion of God from the Use of Reason: But seeing that all the Processes of Reason Are from things known to unknown, or from more known to less known, where shall we place our engine? where shall we fix the First foot of the compass? where must Reason begin? must we begin with the perfections of the Creatures, to argue our selves into a belief of that God that made them,
for we must first be sure there is a God, before we can be sure there is any thing else: I would begin with a Flie, an Ant, a Mushrome, and from thence I would gradually climb up to the first Cause, but the Doctor forbids us;
for we must First be sure there is a God, before we can be sure there is any thing Else: I would begin with a Fly, an Ant, a Mushroom, and from thence I would gradually climb up to the First Cause, but the Doctor forbids us;
Now this being once the judgment of the Reverend Doctor, and confirmed by him in his Dialogues, p. 269. where he appeals to his Orig. Sacr. for this very thing, I hope they will never more expect fuller proof for the warrantableness of our Nonconformity,
Now this being once the judgement of the Reverend Doctor, and confirmed by him in his Dialogues, p. 269. where he appeals to his Origin Sacred for this very thing, I hope they will never more expect fuller proof for the warrantableness of our Nonconformity,
And is it not as endless to give assent and consent to the Impositions, for who knows where they will end? By the same Reason they have imposed these, they may five hundred;
And is it not as endless to give assent and consent to the Impositions, for who knows where they will end? By the same Reason they have imposed these, they may five hundred;
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but if the Distemper be endless, why should nor the Remedy? The Apostle Paul gave satisfaction to tender Consciences, without ever fearing it would be endless.
but if the Distemper be endless, why should nor the Remedy? The Apostle Paul gave satisfaction to tender Consciences, without ever fearing it would be endless.
How much better had it been to have been left to restraint, and absolute will during the Apostles times, with a reversion of liberty after their decease;
How much better had it been to have been left to restraint, and absolute will during the Apostles times, with a reversion of liberty After their decease;
and he will either forbear them, in their ignorance, or give them knowledge, whom it might become those men a little to imitate, who call themselves his servants.
and he will either forbear them, in their ignorance, or give them knowledge, whom it might become those men a little to imitate, who call themselves his Servants.
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which has been the policy of some modern Imposers, so artificially to mix the certain and the uncertain, the questionable with the unquestionable, that these scrupulous Consciences cannot enjoy that wherein they are satisfied,
which has been the policy of Some modern Imposers, so artificially to mix the certain and the uncertain, the questionable with the unquestionable, that these scrupulous Consciences cannot enjoy that wherein they Are satisfied,
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Did not the Apostles bind the burden of some necessary things on the Churches, albeit there were in those Churches gradual differences of light? And will the Doctor infer hence a power to bind unnecessary burdens upon the necks of Disciples,
Did not the Apostles bind the burden of Some necessary things on the Churches, albeit there were in those Churches gradual differences of Light? And will the Doctor infer hence a power to bind unnecessary burdens upon the necks of Disciples,
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but a mistake of simple ignorance, makes it not half so great, though it makes it not to become nothing: it may excuse à tanto, though not à toto, and mollifie it a little,
but a mistake of simple ignorance, makes it not half so great, though it makes it not to become nothing: it may excuse à tanto, though not à toto, and mollify it a little,
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And yet p. 44. he moves this Question, What Error of Conscience doth excuse a man from sin, in following the dictates of it? If no Error will excuse,
And yet p. 44. he moves this Question, What Error of Conscience does excuse a man from since, in following the dictates of it? If no Error will excuse,
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For, 1. It may be justly questioned whether it be possible for a Man in his wits to think himself bound to divide the Church by sinful separation? A man may think himself bound to separate; and that separation may possibly be sinful: but he cannot think himself bound to sinful separation. He that is bound is under a Law;
For, 1. It may be justly questioned whither it be possible for a Man in his wits to think himself bound to divide the Church by sinful separation? A man may think himself bound to separate; and that separation may possibly be sinful: but he cannot think himself bound to sinful separation. He that is bound is under a Law;
but they pretend that to tell a Lie in such a case under such circumstances is no sin. 2. I very much question whether ever any did think himself bound to divide a Church:
but they pretend that to tell a Lie in such a case under such Circumstances is no since. 2. I very much question whither ever any did think himself bound to divide a Church:
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when the Church of England separated from Rome, did they think it their duty, to make divisions in it? 3. The instances that he gives are short or wide of his case by many leagues:
when the Church of England separated from Room, did they think it their duty, to make divisions in it? 3. The instances that he gives Are short or wide of his case by many leagues:
An easie thing to cry out of heresie, and schism, and sects every where spoken against; nor wanted they a Tertullus who before the Magistrates and Judges could accuse Paul for a pestilent fellow, a mover of sedition, and a Ring-leader of a sect: so that all the world sees and the poor dissenters feel the Truth of what the Dr. says, men may do very bad things and yet think themselves bound in conscience to do them:
an easy thing to cry out of heresy, and Schism, and Sects every where spoken against; nor wanted they a Tertullus who before the Magistrates and Judges could accuse Paul for a pestilent fellow, a mover of sedition, and a Ringleader of a sect: so that all the world sees and the poor dissenters feel the Truth of what the Dr. Says, men may do very bad things and yet think themselves bound in conscience to do them:
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what God has commanded no mans errour can discharge him from obedience to it. Nor do we, or ever did we make Conscience a stalking horse for these ends.
what God has commanded no men error can discharge him from Obedience to it. Nor do we, or ever did we make Conscience a stalking horse for these ends.
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And thus we have got through the three famous propositions, that should have cleared up the objection, and so answered to the second Question: but what are we edified by all this discourse? or how do we understand either what we,
And thus we have god through the three famous propositions, that should have cleared up the objection, and so answered to the second Question: but what Are we edified by all this discourse? or how do we understand either what we,
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or Church governours must do, in case we, or others cannot come up to the establisht rule? men are not justifiable in not doing what they lawfully may do:
or Church Governors must do, in case we, or Others cannot come up to the established Rule? men Are not justifiable in not doing what they lawfully may do:
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well but if they see not that may be lawfully done which may so? must they be left to God or no? wilful error and mistake will not excuse from sin: be it so!
well but if they see not that may be lawfully done which may so? must they be left to God or no? wilful error and mistake will not excuse from since: be it so!
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how far we are not bound; nor one assertion to explain it, how far we are bound, but as far as a man may conjecture by the Hum, and buz of the discourse;
how Far we Are not bound; nor one assertion to explain it, how Far we Are bound, but as Far as a man may conjecture by the Hum, and buz of the discourse;
and if I ought not to rest satisfied with that which God has made my next and immediate guide, I may the more lawfully examine their commands, which are more remotely such.
and if I ought not to rest satisfied with that which God has made my next and immediate guide, I may the more lawfully examine their commands, which Are more remotely such.
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and never accept it? or to be always learning, and never coming to the stable and setled knowledge of the Truth! or proving all things, and never holding fast that which is good? Must we be of the Pyrrhonian Religion, Academicks, Scepticks, Seekers? or shall we for two or three years be of no religion, that we may be more Impartial in our Enquiries which is the True? There is something considerable in what the Dr. says,
and never accept it? or to be always learning, and never coming to the stable and settled knowledge of the Truth! or proving all things, and never holding fast that which is good? Must we be of the Pyrrhonian Religion, Academics, Sceptics, Seekers? or shall we for two or three Years be of no Religion, that we may be more Impartial in our Enquiries which is the True? There is something considerable in what the Dr. Says,
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I shall study to be more confirm'd in it, and rest satisfied with my present dictates about it, till some remarkable thing awaken me to a jealousie, that its not so clear a matter as I have supposed it.
I shall study to be more confirmed in it, and rest satisfied with my present dictates about it, till Some remarkable thing awaken me to a jealousy, that its not so clear a matter as I have supposed it.
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§ 2. But the Doctor is afraid (and so am I) that the common mistaking the Case of an erroneous Conscience hath done a great deal of mischief among men.
§ 2. But the Doctor is afraid (and so am I) that the Common mistaking the Case of an erroneous Conscience hath done a great deal of mischief among men.
and if they that propound it in those terms, answer it as the Doctor did the other, How farr we are bound to comply with an establisht Rule? It had better never been stated nor started than thus answered.
and if they that propound it in those terms, answer it as the Doctor did the other, How Far we Are bound to comply with an established Rule? It had better never been stated nor started than thus answered.
How farr an erroneous Conscience doth oblige? I am very confident, its oftner put, whether it do at all oblige or no? And they generally determine in the negative, Conscientia erronea, ligat, sed non obligat.
How Far an erroneous Conscience does oblige? I am very confident, its oftener put, whither it do At all oblige or no? And they generally determine in the negative, Conscientia erronea, Lies, sed non obligate.
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Nor King, nor Keysar, nor Kirk, nor Conscience can make that lawful which God has declared sinful, nor render that indifferent which God has made a duty.
Nor King, nor Caesar, nor Kirk, nor Conscience can make that lawful which God has declared sinful, nor render that indifferent which God has made a duty.
And therefore after all this ostentation of Casuistical learning, the Nonconformists are perfectly unconcern'd, further than to clear up what he has perplexed in this matter,
And Therefore After all this ostentation of Casuistical learning, the nonconformists Are perfectly unconcerned, further than to clear up what he has perplexed in this matter,
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and in short they say, 1. That A mistaking Conscience will tie up the Person from acting, with this difference, that where the thing is a duty, which Conscience dictates to to be sinful, he ought to refrain his act, but yet is not guiltless in the sight of God:
and in short they say, 1. That A mistaking Conscience will tie up the Person from acting, with this difference, that where the thing is a duty, which Conscience dictates to to be sinful, he ought to refrain his act, but yet is not guiltless in the sighed of God:
but will justifie him in the Aporetick posture, against any power on earth, to whom he never gave a power to perplex Conscience so far as to make that sin, which in it self is indifferent,
but will justify him in the Aporetick posture, against any power on earth, to whom he never gave a power to perplex Conscience so Far as to make that since, which in it self is indifferent,
and Conscience judges sinful. 2. They say, that where Conscience dictates any thing to be sinful which God has made a duty, though this erroneous Conscience will not discharge the soul from the duty,
and Conscience judges sinful. 2. They say, that where Conscience dictates any thing to be sinful which God has made a duty, though this erroneous Conscience will not discharge the soul from the duty,
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yet the measure and degree of that sinful forbearance is to be taken from, 1. The diligence or negligence which the mistaken person has used to procure satisfaction in the mind of God in that perticular. 2. From the frame of the heart towards God in other cases,
yet the measure and degree of that sinful forbearance is to be taken from, 1. The diligence or negligence which the mistaken person has used to procure satisfaction in the mind of God in that particular. 2. From the frame of the heart towards God in other cases,
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and therefore a Conscience, which chains me up from duty for a day or week, when perhaps in that revolution, the duty may not recur, is not of such guilt,
and Therefore a Conscience, which chains me up from duty for a day or Week, when perhaps in that revolution, the duty may not recur, is not of such guilt,
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And because negative Precepts alwayes bind, and bind to forbearance at all times and in all Cases (except there be a relaxtion in the Law it self, which in such Negatives, whose matter is not of its self, and in its nature evil, there may be) so that what God has made sin,
And Because negative Precepts always bind, and bind to forbearance At all times and in all Cases (except there be a relaxtion in the Law it self, which in such Negatives, whose matter is not of its self, and in its nature evil, there may be) so that what God has made since,
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4. They say that an erroneous Conscience may so perplex and entangle the Soul with its interfering dictates, either urging it to refrain as sinful, what God has made a duty; where to refrain is sinful,
4. They say that an erroneous Conscience may so perplex and entangle the Soul with its interfering dictates, either urging it to refrain as sinful, what God has made a duty; where to refrain is sinful,
though in the application of the general frame of heart to this or that particular practice it may be out most wretchedly. 2. That men ought exceedingly to pity an erroneous Conscience, both because they may need the same commiseration, they may be tempted, they are of the same frail Constitutions,
though in the application of the general frame of heart to this or that particular practice it may be out most wretchedly. 2. That men ought exceedingly to pity an erroneous Conscience, both Because they may need the same commiseration, they may be tempted, they Are of the same frail Constitutions,
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or the general prevailing of some erroneous principle in the Age which has tinctured and misled Conscience, seeing its much more easie to scoffe, jeer,
or the general prevailing of Some erroneous principle in the Age which has tinctured and misled Conscience, seeing its much more easy to scoff, jeer,
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all the fault of it is, That its impertinent to the matter in hand, for he is or should be inquiring what Power Conscience may challenge about an establisht Rule of Mans making, and such for which they have neither general nor particular warrant from God so to make.
all the fault of it is, That its impertinent to the matter in hand, for he is or should be inquiring what Power Conscience may challenge about an established Rule of men making, and such for which they have neither general nor particular warrant from God so to make.
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If a mistake will by no means excuse, I wonder what error or mistake can do it? He answers by an approved distinction, between involuntary Error, caused by invincible ignorance; and willful errour, when the judgment is formed by passion, prejudice, interest:
If a mistake will by no means excuse, I wonder what error or mistake can do it? He answers by an approved distinction, between involuntary Error, caused by invincible ignorance; and wilful error, when the judgement is formed by passion, prejudice, Interest:
But the Errors of the dissenters (if they be errors) in not complying with the controverted matters, are wholly involuntary, caused by invincible Ignorance not being conscious to themselves that they have neglected the best or any good meanes for the better information of their Consciences;
But the Errors of the dissenters (if they be errors) in not complying with the controverted matters, Are wholly involuntary, caused by invincible Ignorance not being conscious to themselves that they have neglected the best or any good means for the better information of their Consciences;
They have read the Scriptures, they have studied the controversies, as they have been stated by learned men both in the beginning, and progress of the reformation;
They have read the Scriptures, they have studied the controversies, as they have been stated by learned men both in the beginning, and progress of the Reformation;
they have earnestly prayed to God not to suffer them to be mistaken in a matter of so great moment, they have implored his direction, what he would have them to do or suffer,
they have earnestly prayed to God not to suffer them to be mistaken in a matter of so great moment, they have implored his direction, what he would have them to do or suffer,
and see no reason hetherto to alter their judgments or practises, and therefore hope the Doctor will become their security against wilfulness of error;
and see no reason hitherto to altar their Judgments or practises, and Therefore hope the Doctor will become their security against wilfulness of error;
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And now whereas formerly they would have been content, that any Act of theirs, if erroneous, might have been pardoned in the number of their sins of ignorance, upon a general repentance,
And now whereas formerly they would have been content, that any Act of theirs, if erroneous, might have been pardoned in the number of their Sins of ignorance, upon a general Repentance,
The Doctor has exceedingly obliged them, and to their singular comfort assured them, that their Act (so qualified as before) shall not be Imputed to them as sin:
The Doctor has exceedingly obliged them, and to their singular Comfort assured them, that their Act (so qualified as before) shall not be Imputed to them as since:
which plea ought to be accepted with Readiness by all the Sons of Men, since no man can be absolutely certain but he may have at least in some particulars an Erroneous Conscience:
which plea ought to be accepted with Readiness by all the Sons of Men, since no man can be absolutely certain but he may have At least in Some particulars an Erroneous Conscience:
Nor yet will this destroy the distinction of voluntary, and Involuntary Error; for though no Error is formally voluntary, yet may it be so by Interpretation: that is,
Nor yet will this destroy the distinction of voluntary, and Involuntary Error; for though no Error is formally voluntary, yet may it be so by Interpretation: that is,
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though he that mistakes in any point of Doctine, doth not, cannot willingly erre, yet may be have contracted that error by such sinful courses, that God will charge the guilt upon him as if he had willfully run into any other sin.
though he that mistakes in any point of Doctrine, does not, cannot willingly err, yet may be have contracted that error by such sinful courses, that God will charge the guilt upon him as if he had wilfully run into any other since.
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and yet be in as great danger of committing heynous sins as St. Paul and the Jews were: which Doctrine of his being true in the main as it lies in Thesi, will need the less of animadversion upon it:
and yet be in as great danger of committing heinous Sins as Saint Paul and the jews were: which Doctrine of his being true in the main as it lies in Thessia, will need the less of animadversion upon it:
[ If they form their judgements rather by prejudice, then from the laws of God or other just rules of conscience ] insinuates a piece of their Modern Divinity, viz. that there are other just rules of conscience,
[ If they from their Judgments rather by prejudice, then from the laws of God or other just rules of conscience ] insinuates a piece of their Modern Divinity, viz. that there Are other just rules of conscience,
and Constitutions Ecclesiastical? whether then are all such or only some of them such just rules? If onely some of them: which are they? and by what characteristical marks may we distinguish them? but if all be so; then must we acquiesce in all the Canons, decrees, rescripts and Rules that were ever made by any Counsel or convocation;
and Constitutions Ecclesiastical? whither then Are all such or only Some of them such just rules? If only Some of them: which Are they? and by what characteristical marks may we distinguish them? but if all be so; then must we acquiesce in all the Canonas, decrees, rescripts and Rules that were ever made by any Counsel or convocation;
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and why then did not the Church of England rest satisfied with those rules, which were given her before the Reformation? 2. We must needs say, that if the Dissenters do examine things fairly on both sides, praying for Divine Direction and have had a world of patience to boot, to hear any thing against their Opinion,
and why then did not the Church of England rest satisfied with those rules, which were given her before the Reformation? 2. We must needs say, that if the Dissenters do examine things fairly on both sides, praying for Divine Direction and have had a world of patience to boot, to hear any thing against their Opinion,
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and hear their pleas, of any wilful or voluntary error: And for the suggestion that they form their judgments from prejudice, passion, and interest;
and hear their pleasant, of any wilful or voluntary error: And for the suggestion that they from their Judgments from prejudice, passion, and Interest;
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they dare not judge of other men, contenting themselves to have averred their own innocency, when the temptation visibly lies on the other side. §. 4. For a Conclusion:
they Dare not judge of other men, contenting themselves to have averred their own innocency, when the temptation visibly lies on the other side. §. 4. For a Conclusion:
If men (says he) through the power of an erroneous Conscience may think themselves bound to make schisms, — to disobey Laws, to break in pieces the Communion of the Church, they may satisfie themselves that they pursue their Consciences,
If men (Says he) through the power of an erroneous Conscience may think themselves bound to make schisms, — to disobey Laws, to break in Pieces the Communion of the Church, they may satisfy themselves that they pursue their Consciences,
enow besides us to perpetuate the cause of our divisions, and to entail contentions upon Innocent posterity whose teeth must be set on Edge with the sowre grapes their Fathers have eaten;
enough beside us to perpetuate the cause of our divisions, and to entail contentions upon Innocent posterity whose teeth must be Set on Edge with the sour grapes their Father's have eaten;
when tis Impossible they should make one de novo that is just, and thereby break the Church in peices, they may think what they please, that they are pursueing their just rights to impose upon other mens Consciences,
when this Impossible they should make one de novo that is just, and thereby break the Church in Pieces, they may think what they please, that they Are pursuing their just rights to impose upon other men's Consciences,
I Find the Doctor ever, and anon insinuating that what is lawful to be done, upon some account or other ought to be done: Which if it be universally true, will take away the difference between merely lawful,
I Find the Doctor ever, and anon insinuating that what is lawful to be done, upon Some account or other ought to be done: Which if it be universally true, will take away the difference between merely lawful,
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To which pupose the Doctor quotes us several places of Scripture, which it is needless here to repeat, seeing none ever yet denied the study of peace to be a very great, and manifest duty.
To which purpose the Doctor quotes us several places of Scripture, which it is needless Here to repeat, seeing none ever yet denied the study of peace to be a very great, and manifest duty.
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We hope they find the charge upon their Consciences also, for they are Christians. Have they then studyed the things that make for peace? I mean not their own, but the peace of all the Christians in the Nation:
We hope they find the charge upon their Consciences also, for they Are Christians. Have they then studied the things that make for peace? I mean not their own, but the peace of all the Christians in the nation:
and found out, to releive and procure peace so far as its lost? to preserve peace so far as it yet remaines? and to further peace so far as it may be attainable in the Imperfect state of this life? what will they part with to purchase it? will they step over one straw? remove one stumbling block that lies in the way of it? will they wave the least of their pretensions? or condescend to others in the smallest of their desires? will they promise to reforme our Rubrick, that one Rule for finding out Easter for ever,
and found out, to relieve and procure peace so Far as its lost? to preserve peace so Far as it yet remains? and to further peace so Far as it may be attainable in the Imperfect state of this life? what will they part with to purchase it? will they step over one straw? remove one stumbling block that lies in the Way of it? will they wave the least of their pretensions? or condescend to Others in the Smallest of their Desires? will they promise to reform our Rubric, that one Rule for finding out Easter for ever,
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when it would not find it out for, but proved it self Erroneous in, almost half seven years? will they forbear to exact our Assent and consent to a known falshood for that excellent thing, which they so much predicate, Peace? The matter is slight!
when it would not find it out for, but proved it self Erroneous in, almost half seven Years? will they forbear to exact our Assent and consent to a known falsehood for that excellent thing, which they so much predicate, Peace? The matter is slight!
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Nay tell us what thing so Inconsiderate, so minute, which all our humble Petitions for peace, could procure the relaxation of? And yet th•se are the Men that boast themselves highly of their burning zeal for peace!
Nay tell us what thing so Inconsiderate, so minute, which all our humble Petitions for peace, could procure the relaxation of? And yet th•se Are the Men that boast themselves highly of their burning zeal for peace!
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but the Doctor and the Reader will expect other Answers, and that whatever becomes of others we do clear our selves: 1. Then, we will acknowledge that what we can lawfully do, we ought to do for peace sake, when peace will certainly be obtained from them, by doing what we can lawfully do:
but the Doctor and the Reader will expect other Answers, and that whatever becomes of Others we do clear our selves: 1. Then, we will acknowledge that what we can lawfully do, we ought to do for peace sake, when peace will Certainly be obtained from them, by doing what we can lawfully do:
and straine our uttermost powers to reach that which can never be reacht? I will part with much of my right, deny my self in what I may lawfully do, to buy my peace at the hands of a vexatious Neighbour;
and strain our uttermost Powers to reach that which can never be reached? I will part with much of my right, deny my self in what I may lawfully do, to buy my peace At the hands of a vexatious Neighbour;
which his next Magisterial assertion perhaps may discover: 3. They that judge it lawful, nay their duty to hold Communion with the Church, in prayer and Sacraments, yet neither think it their duty nor lawful to joyne with one Church to deprive them of the lawfulness,
which his next Magisterial assertion perhaps may discover: 3. They that judge it lawful, nay their duty to hold Communion with the Church, in prayer and Sacraments, yet neither think it their duty nor lawful to join with one Church to deprive them of the lawfulness,
least whilst they press after positive duty, they should neglect a Comparative duty: for seeing they judge it a duty to joyne with the parochial Churches for peace sake,
lest while they press After positive duty, they should neglect a Comparative duty: for seeing they judge it a duty to join with the parochial Churches for peace sake,
Nay, 5. With more; for those persons against whom this argument is brought from their own judgment of the lawfulness of joyning, do judge it a more clear case that its lawful to joyn with those other meetings, which are more near the word of God, in worship and discipline,
Nay, 5. With more; for those Persons against whom this argument is brought from their own judgement of the lawfulness of joining, do judge it a more clear case that its lawful to join with those other meetings, which Are more near the word of God, in worship and discipline,
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and where the dubious Conditions of Communion are not found to raise scruples about the lawfulness of Communion with them, which in other places cannot but sometimes occur.
and where the dubious Conditions of Communion Are not found to raise scruples about the lawfulness of Communion with them, which in other places cannot but sometime occur.
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Nor will those external, accidental advantages, which one side has got above the other vary the case, seeing 'tis the intrinsick merits of the cause, that conscience regards in forming a right judgement about its duty.
Nor will those external, accidental advantages, which one side has god above the other vary the case, seeing it's the intrinsic merits of the cause, that conscience regards in forming a right judgement about its duty.
when they have rallied up the whole Legion of Informers, and once more given us a specimen of ecclesiastical Grace in driving us out of our houses into prisons, then is the time, when we shall all find it a duty to conform.
when they have rallied up the Whole Legion of Informers, and once more given us a specimen of ecclesiastical Grace in driving us out of our houses into prisons, then is the time, when we shall all find it a duty to conform.
or our Consciences, yet these things we take to be clear. 1. That where Communion with the Church would have been sinful under all its circumstances, no command of the Magistrate can make it lawful. 2. That no command of the Magistrate can discharge a Christian from that duty which he owes his proper Pastor,
or our Consciences, yet these things we take to be clear. 1. That where Communion with the Church would have been sinful under all its Circumstances, no command of the Magistrate can make it lawful. 2. That no command of the Magistrate can discharge a Christian from that duty which he owes his proper Pastor,
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or that particular Church whereof he is a member according to Gods Word. 3. That the Magistrate has power from God to enforce all his Christian subjects to live peaceably among themselves,
or that particular Church whereof he is a member according to God's Word. 3. That the Magistrate has power from God to enforce all his Christian subject's to live peaceably among themselves,
namely the leading a quiet and secure life in all godliness and honesty, for he is the Minister of God to us for our good, and not for our ruine, 13 Rom. 4. § 2. A second uncouth passage of the Doctors is that of page 56. Its hard to understand if occasional Communion be lawful;
namely the leading a quiet and secure life in all godliness and honesty, for he is the Minister of God to us for our good, and not for our ruin, 13 Rom. 4. § 2. A second uncouth passage of the Doctors is that of page 56. Its hard to understand if occasional Communion be lawful;
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To which confident assertion of his we Oppose this, Occasional communion with a particular Church may be lawful, when yet constant fixed stated Communion may not be a duty: which we prove. 1. From their own Doctrines and practises.
To which confident assertion of his we Oppose this, Occasional communion with a particular Church may be lawful, when yet constant fixed stated Communion may not be a duty: which we prove. 1. From their own Doctrines and practises.
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A journey will make occasional Communion with a remote Congregation lawful, but they will hardly perswade us that they can make it our duty, to take such journeys in order to such communion:
A journey will make occasional Communion with a remote Congregation lawful, but they will hardly persuade us that they can make it our duty, to take such journeys in order to such communion:
If the great Bell rings at the next parish to a Lecture Sermon, or chimes all in to Divine Service, when we have none of those at home, 'tis lawful to take the occasion without coming under a constant obligation to it:
If the great Bell rings At the next parish to a Lecture Sermon, or chimes all in to Divine Service, when we have none of those At home, it's lawful to take the occasion without coming under a constant obligation to it:
they say they are under an obligation ordinarily, fixedly, statedly, constantly to worship God in those congregations whereof they are members, they say they can readily joyn with other congregations as they have opportunity,
they say they Are under an obligation ordinarily, fixedly, statedly, constantly to worship God in those congregations whereof they Are members, they say they can readily join with other congregations as they have opportunity,
and inviolate. 2. Some conforming Ministers and Christians judge it lawful to hold communion occasionally with the dissenters, in prayer and preaching, what a rare argument has the Dr. furnisht us with to prove it their constant duty;
and inviolate. 2. some conforming Ministers and Christians judge it lawful to hold communion occasionally with the dissenters, in prayer and preaching, what a rare argument has the Dr. furnished us with to prove it their constant duty;
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when God has made better provision for our souls, and we want only grace to accept it. 4. How many have judg'd it lawful to go to a play or the Chappel at Sommersethouse, occasionally, who yet think that twenty Acts of Parliament cannot make either of them a constant duty. 5. And how unwilling are most men to be argued into duty from the meer lawfulness of the thing;
when God has made better provision for our Souls, and we want only grace to accept it. 4. How many have judged it lawful to go to a play or the Chapel At Sommersethouse, occasionally, who yet think that twenty Acts of Parliament cannot make either of them a constant duty. 5. And how unwilling Are most men to be argued into duty from the mere lawfulness of the thing;
and yet his own argument will hardly convince him 'tis his duty: It seems very lawful for him that is almost melted with two coats to part with one to his brother thats almost naked,
and yet his own argument will hardly convince him it's his duty: It seems very lawful for him that is almost melted with two coats to part with one to his brother thats almost naked,
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Nay it were well if some men would be perswaded that plain duty, when it crosses worldly interest is duty, and we should the better bear with them in denying every thing lawful to be duty.
Nay it were well if Some men would be persuaded that plain duty, when it Crosses worldly Interest is duty, and we should the better bear with them in denying every thing lawful to be duty.
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And, 6. If all lawful things may be converted into duty, and what is occasionally indifferent, may be turn'd into constant necessity, then farewel Christian liberty, and let man hereafter eternally mourn,
And, 6. If all lawful things may be converted into duty, and what is occasionally indifferent, may be turned into constant necessity, then farewell Christian liberty, and let man hereafter eternally mourn,
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SECTION X. Of terms of Communion required by the Church, whether upon the same Reason that some of them are Imposed, the Church may not also impose some Ʋse of Images, Circumcision, and the Paschal Lamb?
SECTION X. Of terms of Communion required by the Church, whither upon the same Reason that Some of them Are Imposed, the Church may not also impose Some Ʋse of Images, Circumcision, and the Paschal Lamb?
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I shall not tire the Reader with a tedious enumeration of the particular conditions, but shall content my self to have named One, though I discontent some others that I have no more, and some will find themselvs aggrieved that I have named that one: It is the use of the sign of the Cross in baptism which I intend,
I shall not tire the Reader with a tedious enumeration of the particular conditions, but shall content my self to have nam One, though I discontent Some Others that I have no more, and Some will find themselves aggrieved that I have nam that one: It is the use of the Signen of the Cross in Baptism which I intend,
and have therefore singled out that one, because it is number'd amongst the three innocent Ceremonies, and because 'tis imposed both on the Ministers to practice it,
and have Therefore singled out that one, Because it is numbered among the three innocent Ceremonies, and Because it's imposed both on the Ministers to practice it,
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as it is the symbol of a persons dedication to Christ and his service, but what will equally justifie the Religious use of a crucifix set up in the Church for the same use, and purposes?
as it is the symbol of a Persons dedication to christ and his service, but what will equally justify the Religious use of a crucifix Set up in the Church for the same use, and Purposes?
and mercies, the fixed visible Image will much better do the work then the transient, and scarce visible sign of a cross made in the Air with the finger.
and Mercies, the fixed visible Image will much better do the work then the Transient, and scarce visible Signen of a cross made in the Air with the finger.
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but yet, as there is an inferiour use of the Crucifix, to be the Lay-mans hornbook to teach him to spell out a crucified Christ; and a Covenanting use, to initiate Converts in the profesion of the Gospel;
but yet, as there is an inferior use of the Crucifix, to be the Lay-mans hornbook to teach him to spell out a Crucified christ; and a Covenanting use, to initiate Converts in the profession of the Gospel;
2. What Reason can be alledged why circumcision may not be imposed as a tearm of Union or Communion, to signify the circumcision of the heart, as well as the sign of the Cross to signifie faithfulness and perseverance in the service of Christ? To the Jews indeed it was a badge of their duty to keep the whole law. Gal. 3.4.
2. What Reason can be alleged why circumcision may not be imposed as a term of union or Communion, to signify the circumcision of the heart, as well as the Signen of the Cross to signify faithfulness and perseverance in the service of christ? To the jews indeed it was a badge of their duty to keep the Whole law. Gal. 3.4.
And such use would now be apparently sinful, but suppose it were enjoyned for no other end than as the surplice to denote purity; kneeling at the Sacrament, to signifie humility, the sign of the Cross to represent courage, and constancy, so this circumcision to stir up our dull souls to consider of the circumcision of the heart, what greater superstition in this, then in those? Especially when the Apostle has given our fruitful invention such fair hints, how apt it is to be drawn into significativeness. 2 Rom. 29. Circumcision is that of the heart.
And such use would now be apparently sinful, but suppose it were enjoined for no other end than as the surplice to denote purity; kneeling At the Sacrament, to signify humility, the Signen of the Cross to represent courage, and constancy, so this circumcision to stir up our dull Souls to Consider of the circumcision of the heart, what greater Superstition in this, then in those? Especially when the Apostle has given our fruitful invention such fair hints, how apt it is to be drawn into Significativeness. 2 Rom. 29. Circumcision is that of the heart.
Nay when he openly avows, that Christians are the circumcision, 3 Phil. 3. upon which mystick grounds the Church of Abassia practises this Ceremony to this day.
Nay when he openly avows, that Christians Are the circumcision, 3 Philip 3. upon which mystic grounds the Church of Abassia practises this Ceremony to this day.
But as we have, or pretend to have scraped and scowered away the Idolatrous and superstitious uses of those ceremonies which we borrowed from the Romish Church,
But as we have, or pretend to have scraped and scoured away the Idolatrous and superstitious uses of those ceremonies which we borrowed from the Romish Church,
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3. What reason can be given why we may not together with the Lords Supper use a Roasted Lamb with bitter herbes, not to signifie Christ to come which was the typical use, but Christ already come,
3. What reason can be given why we may not together with the lords Supper use a Roasted Lamb with bitter herbs, not to signify christ to come which was the typical use, but christ already come,
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for granting them a power to impose outward visible signes of inward and invisible grace, mercy and duty, what should hinder then from turning the Paschal Lamb into a significant Ceremony? Mounsieur Lortie in his Treatise of the Supper, part. 1. c. 6. b.
for granting them a power to impose outward visible Signs of inward and invisible grace, mercy and duty, what should hinder then from turning the Paschal Lamb into a significant Ceremony? Mounsieur Lortie in his Treatise of the Supper, part. 1. c. 6. b.
Informs us that the Greek Church upbraided the Roman, that formerly they never used the Supper upon Easter day, without a Lamb: And he quote• a good Author for his voucher.
Informs us that the Greek Church upbraided the Roman, that formerly they never used the Supper upon Easter day, without a Lamb: And he quote• a good Author for his voucher.
Suger reports how that Pope Innocent the 2d, being at the Abbey of Saint Dennis, upon an Easter day, after all things were prepared according to the order of the Roman Church, he sacrificed the most Holy victim of the Paschal Lamb, and when the Mass was ended they then did eat that material and real Lamb.
Sugar reports how that Pope Innocent the 2d, being At the Abbatiae of Saint Dennis, upon an Easter day, After all things were prepared according to the order of the Roman Church, he sacrificed the most Holy victim of the Paschal Lamb, and when the Mass was ended they then did eat that material and real Lamb.
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And why not? if the Church may judge what is decent, orderly, edifiying, fit to teach, and stir up the mind of man by some notable signification, and Impose what it so judges to be,
And why not? if the Church may judge what is decent, orderly, edifiying, fit to teach, and stir up the mind of man by Some notable signification, and Impose what it so judges to be,
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First The super-Conformists, who out-run Canon, Convocation, Rubrick, and are got as far as Calice before some of their Brethren can reach Canterbury. The second of Subter-Conformists, who jogging on their own pace,
First The super-Conformists, who outrun Canon, Convocation, Rubric, and Are god as Far as Calice before Some of their Brothers can reach Canterbury. The second of Subter-Conformists, who jogging on their own pace,
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the former are for the high Notion of Canon-Prayer, the other form their own Conceptions in their own expressions, in Prayer both before and after Sermon;
the former Are for the high Notion of Canon prayer, the other from their own Conceptions in their own expressions, in Prayer both before and After Sermon;
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these again are so stiffe in their Hams, they will not bend at the naming the word Jesus, but others are so supple in the joynts, they are ready to buckle at the name of Judas: Some are got into the high strains of the Organ, above Canon, against Homilies, others content themselves with the plain song of the old Metre;
these again Are so stiff in their Hams, they will not bend At the naming the word jesus, but Others Are so supple in the Joints, they Are ready to buckle At the name of Judas: some Are god into the high strains of the Organ, above Canon, against Homilies, Others content themselves with the plain song of the old Metre;
which faction is it that makes Schismatick? If the Gallopers, why are they not then declared Schismaticks from the press and Pulpit? Is it for fear they should lose such zealots from their party? or are they ashamed to condemn others,
which faction is it that makes Schismatic? If the Gallopers, why Are they not then declared Schismatics from the press and Pulpit? Is it for Fear they should loose such zealots from their party? or Are they ashamed to condemn Others,
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Quaere 3. Whether if they can relax the Rule of Severity, or exercise the Rule of Charity towards their own brethren, to save them from being Schismaticks, they might not strain a little farther to save the rest of the Nation?
Quaere 3. Whither if they can relax the Rule of Severity, or exercise the Rule of Charity towards their own brothers, to save them from being Schismatics, they might not strain a little farther to save the rest of the nation?
Quaere 4. If it be true, that while all keep to one Rule, all people know what it is to be of the Church of England, Mr. B. will not be as far to seek,
Quaere 4. If it be true, that while all keep to one Rule, all people know what it is to be of the Church of England, Mr. B. will not be as Far to seek,
as ever he was to understand, what the Church of England is; when he cannot but see by mens practises, they either walk by no Rule, or Twenty; and when a punctual Conformist neither exceeding,
as ever he was to understand, what the Church of England is; when he cannot but see by men's practises, they either walk by no Rule, or Twenty; and when a punctual Conformist neither exceeding,
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Quaere 5. If (as the Doctor says) it be Indiscretion only, and some peccadillo, to go beyond the Rule, a good nature might not allow it to be Indiscretion too,
Quaere 5. If (as the Doctor Says) it be Indiscretion only, and Some peccadillo, to go beyond the Rule, a good nature might not allow it to be Indiscretion too,
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and no more, in those that fall below the Rule? It may be demonstrated, that ten degrees of Northern Latitude varies no more from the Equinox, than as many degrees of Southern Latitude: But the misery is, Titius shall be a Saint for the same thing for which Sempronius is a Rascal; and let him fly never so high above the Canon, he's but indiscreet; when-as let him lag never so little behind it, he's a notorious Schismatick.
and no more, in those that fallen below the Rule? It may be demonstrated, that ten Degrees of Northern Latitude Varies no more from the Equinox, than as many Degrees of Southern Latitude: But the misery is, Titius shall be a Faint for the same thing for which Sempronius is a Rascal; and let him fly never so high above the Canon, he's but indiscreet; When-as let him lag never so little behind it, he's a notorious Schismatic.
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Nevertheless Conformists must own it to be wholesome counsel which he gives them and himself, Let us take heed we do not give too much occasion to our enemies, to think the worse of our Church for our sakes.
Nevertheless Conformists must own it to be wholesome counsel which he gives them and himself, Let us take heed we do not give too much occasion to our enemies, to think the Worse of our Church for our sakes.
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Most excellent counsel it had been, had he defined critically what occasion is too much, what too little, and what just enough to make men think evil of the Church.
Most excellent counsel it had been, had he defined critically what occasion is too much, what too little, and what just enough to make men think evil of the Church.
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But what have the Nonconformists to do with the Exhortation given to the Conformists? even as much as the Doctor had to do to preach against them at Guild-Hall Chappel.
But what have the nonconformists to do with the Exhortation given to the Conformists? even as much as the Doctor had to do to preach against them At Guild-Hall Chappel.
As if a Weathercock should preach from the top of the Steeple one day, What Charter has Christ given the Church to bind men up to more than he has done? Iren. Epis. p. 8. And the next day should tell us, that what is lawful may be made a duty;
As if a Weathercock should preach from the top of the Steeple one day, What Charter has christ given the Church to bind men up to more than he has done? Iren Ethics p. 8. And the next day should tell us, that what is lawful may be made a duty;
but to pinch a foot of the slovens twelves, into a shooe of the childrens three•, is to put conscience into the shoomakers stocks, which next to those of Bishop Bonners Colehole, are the word one can sit in:
but to pinch a foot of the slovens twelves, into a shoe of the Children's three•, is to put conscience into the shoemakers stocks, which next to those of Bishop Bonners Colehole, Are the word one can fit in:
nor did I ever find that the Nonconformists were in the Bishops Thrones, though some odd fellows got into their Lands; without which, perhaps neither one side nor other would be very ambitious of the places.
nor did I ever find that the nonconformists were in the Bishops Thrones, though Some odd Fellows god into their Lands; without which, perhaps neither one side nor other would be very ambitious of the places.
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and the edg of that Reproof which seem'd to bear hard upon the Conformists, is turn'd directly against us, which the Doctor might have forborn for two Reasons;
and the edge of that Reproof which seemed to bear hard upon the Conformists, is turned directly against us, which the Doctor might have forborn for two Reasons;
HE that had scarce half a word to those in Communion with the Church, who were present, has for those that are out of the Churches Communion, though at the time absent: First a Squadron of Considerations; and secondly, a Pacquet of Advices. His Considerations are now to be considered, which are precisely four.
HE that had scarce half a word to those in Communion with the Church, who were present, has for those that Are out of the Churches Communion, though At the time absent: First a Squadron of Considerations; and secondly, a Pacquet of Advices. His Considerations Are now to be considered, which Are precisely four.
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(1.) The first thing we are to consider, is, How many things must be born in the Constitution of a Church? A world, no doubt in some Constitutions, by those that are ambitious of their Communion.
(1.) The First thing we Are to Consider, is, How many things must be born in the Constitution of a Church? A world, no doubt in Some Constitutions, by those that Are ambitious of their Communion.
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but it's plain, they are all for our bearing, and nothing for their own forbearing; which yet had been more proper to his Text, had he considered that it is the will of God that they that have not attained to the same strength, should not be charged with the same burden. 3. It ought to be considered also,
but it's plain, they Are all for our bearing, and nothing for their own forbearing; which yet had been more proper to his Text, had he considered that it is the will of God that they that have not attained to the same strength, should not be charged with the same burden. 3. It ought to be considered also,
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to what purpose is our Consideration? 4. We have considered again and again, both the tolerabiles & intolerabiles Ineptias; which I English the tolerable and intolerable unfitnesses, and know not how to bear either of them.
to what purpose is our Consideration? 4. We have considered again and again, both the tolerabiles & intolerabiles Ineptias; which I English the tolerable and intolerable unfitnesses, and know not how to bear either of them.
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And 5. it's more our interest to consider how we may get strength to bear the displeasure of the Imposers, than the l•ad of the Impositions, seeing we could easily avoid the one,
And 5. it's more our Interest to Consider how we may get strength to bear the displeasure of the Imposers, than the l•ad of the Impositions, seeing we could Easily avoid the one,
if we could but escape the other. 6. We desire it may be considered a little, that there are different degrees of strength in Christians, all have not the same Bajulatory backs, nor the same Herculean shoulders;
if we could but escape the other. 6. We desire it may be considered a little, that there Are different Degrees of strength in Christians, all have not the same Bajulatory backs, nor the same Herculean shoulders;
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and therefore it might become Church-Governours to sit down and consider, whether it be agreeable to the mind of Christ, that the weak should bear the Imperious passions of the strong,
and Therefore it might become Church-Governours to fit down and Consider, whither it be agreeable to the mind of christ, that the weak should bear the Imperious passion of the strong,
and not the strong bear the infirmities of the weak, Rom. 15.1. (2.) The Doctor would have us consider, how impossible it is to give satisfaction to all. We have considered that too!
and not the strong bear the infirmities of the weak, Rom. 15.1. (2.) The Doctor would have us Consider, how impossible it is to give satisfaction to all. We have considered that too!
He was reputed a wise Countrey-Justice in his time, who satisfied all his Neighbours contending about the old Ceremony of Chaucers Ale-stake, and determined it thus: Neighbours!
He was reputed a wise Countrey-Justice in his time, who satisfied all his Neighbours contending about the old Ceremony of Chaucers Alestake, and determined it thus: Neighbours!
you that are for a May-pole, shall have a May-pole; and you that are for no May-pole, shall have no May-pole. Christians that have out-grown their Juvenile-vanities, can be satisfied with a worship adorned with Gospel-simplicity;
you that Are for a Maypole, shall have a Maypole; and you that Are for no Maypole, shall have no Maypole. Christians that have outgrown their Juvenile-vanities, can be satisfied with a worship adorned with Gospel simplicity;
But the Doctor would have us consider further, How many things must be allow'd a favourable Interpretation? how many things must be born? how many things must be allow'd a favourable construction? I fear they are Sans number. Now if our Interpretation might stand for Authentick, and they would allow us to add our Interpretation to their Text, this were something.
But the Doctor would have us Consider further, How many things must be allowed a favourable Interpretation? how many things must be born? how many things must be allowed a favourable construction? I Fear they Are Sans number. Now if our Interpretation might stand for Authentic, and they would allow us to add our Interpretation to their Text, this were something.
In the mean time, let them be pleased to consider, whether a more favourable Interpretation ought not to be put upon the principles and practises of Dissenters, without wresting, vexing, torturing them to a sense beyond,
In the mean time, let them be pleased to Consider, whither a more favourable Interpretation ought not to be put upon the principles and practises of Dissenters, without wresting, vexing, torturing them to a sense beyond,
and against their intentions? And further may it please them to consider, whether a more favourable Interpretation ought not to be put upon their own Constitutions:
and against their intentions? And further may it please them to Consider, whither a more favourable Interpretation ought not to be put upon their own Constitutions:
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It cannot be hidden what an Interpretation has been made of the Statute against Popish Recusants, to torment poor Protestants, who are brought within the lash of it,
It cannot be hidden what an Interpretation has been made of the Statute against Popish Recusants, to torment poor Protestants, who Are brought within the lash of it,
And lastly, we humbly desire it may be a little better considered, that the Imposed matters are in their judgments indifferent, in ours sinful, which is like the Quid si? to an Atheist, that can never be answered;
And lastly, we humbly desire it may be a little better considered, that the Imposed matters Are in their Judgments indifferent, in ours sinful, which is like the Quid si? to an Atheist, that can never be answered;
And seeing (as the Doctor says) something will be amiss either in Doctrine, Discipline, Ceremonies or Manners (he might have added, or in all) that they who have the power in their hands, would either rectifie what is amiss,
And seeing (as the Doctor Says) something will be amiss either in Doctrine, Discipline, Ceremonies or Manners (he might have added, or in all) that they who have the power in their hands, would either rectify what is amiss,
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than in the days of our Fathers? But had it not been more becoming a rational Divine first to consider, whether it be so or no, before it be considered how it came to be so? Many men are so hasty, they leap over the stile before they come at it. 1. Then, Separation was as lawful then, as 'tis now, had they seen with our eyes;
than in the days of our Father's? But had it not been more becoming a rational Divine First to Consider, whither it be so or no, before it be considered how it Come to be so? Many men Are so hasty, they leap over the style before they come At it. 1. Then, Separation was as lawful then, as it's now, had they seen with our eyes;
And what an odd argument is it to quote them for our Fathers, who were their own Grandfathers? 2. It would be considered whether the Separation of former times was not much greater than that of the present time,
And what an odd argument is it to quote them for our Father's, who were their own Grandfathers? 2. It would be considered whither the Separation of former times was not much greater than that of the present time,
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for they proceeded to set up their Presbyteries, their Synods, their Provincial and National Assemblies, formed themselves into separate bodies for Government,
for they proceeded to Set up their Presbyteries, their Synods, their Provincial and National Assemblies, formed themselves into separate bodies for Government,
and were soundly smok't for it in the high Commission. 3. And yet if in any respect the Separation be greater now than it was then, it is because there are more severe terms put upon the Pastors of Churches;
and were soundly smoked for it in the high Commission. 3. And yet if in any respect the Separation be greater now than it was then, it is Because there Are more severe terms put upon the Pastors of Churches;
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And in those former days there was much connivence and Indulgence exercised towards the Nonconformists in some obscure places, where lay no temptation to a quare Impedit; but we have mended the matter,
And in those former days there was much connivance and Indulgence exercised towards the nonconformists in Some Obscure places, where lay no temptation to a quare Impediment; but we have mended the matter,
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we are willing to consider the common danger that threatens us by our Divisions; Are they as willing to consider and remove the Causes of the Divisions which heighten the common danger? If the danger be common to both,
we Are willing to Consider the Common danger that threatens us by our Divisions; are they as willing to Consider and remove the Causes of the Divisions which heighten the Common danger? If the danger be Common to both,
why is not the security so too? Must the Dissenters only be in danger on all hands? Wise men, that can foresee a common danger, should not destroy one half of their friends, that the common enemy may with more ease destroy the other.
why is not the security so too? Must the Dissenters only be in danger on all hands? Wise men, that can foresee a Common danger, should not destroy one half of their Friends, that the Common enemy may with more ease destroy the other.
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though all are like enough to share in the common misery, yet their share of the sin will be the greatest, that would hazard every thing, rather than part with any thing:
though all Are like enough to share in the Common misery, yet their share of the since will be the greatest, that would hazard every thing, rather than part with any thing:
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As for Dissenters, how vigilant and active they have been against the Designs of Rome; how Cordially they have espoused the common English Protestant Interest, without regard to their private pretensions;
As for Dissenters, how vigilant and active they have been against the Designs of Room; how Cordially they have espoused the Common English Protestant Interest, without regard to their private pretensions;
whether he gave, or his successor took without his giving, any encouragement, to let fly at Meroz, to vomit up a whole Pulpitful of Gall, we must no determine;
whither he gave, or his successor took without his giving, any encouragement, to let fly At Meroz, to vomit up a Whole Pulpitful of Gall, we must not determine;
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That Gregory Nazianzen seldom saw any good end of Councils, we easily believe, and have therefore the less hope of Convocations; for my part, I observed nothing more in the Nation,
That Gregory Nazianzen seldom saw any good end of Councils, we Easily believe, and have Therefore the less hope of Convocations; for my part, I observed nothing more in the nation,
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than an universal tendency to mutual love and forbearance, till that of late some fearing we should be too happy, beat up the Pulpit-drums to awaken drowsie persecution.
than an universal tendency to mutual love and forbearance, till that of late Some fearing we should be too happy, beatrice up the Pulpit-drums to awaken drowsy persecution.
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Nor do we remember that ever we persecuted our brethren for non-compliance with our inventions; nor, that we know of, did we ever silence two thousand Ministers at one clap for scrupling our modes of worship.
Nor do we Remember that ever we persecuted our brothers for noncompliance with our Inventions; nor, that we know of, did we ever silence two thousand Ministers At one clap for Scrutining our modes of worship.
and though they have not silenced each other for trifles, yet the wise God to take down their stomacks has chosen they should suffer by others hands and not their own.
and though they have not silenced each other for trifles, yet the wise God to take down their stomachs has chosen they should suffer by Others hands and not their own.
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(1) And first he must be supposed to begin with the Presbyterians: Who contend even at this day for the obligation of a Covenant, which binds men to endeavour after uniformity in Doctrine, Discipline, and Worship.
(1) And First he must be supposed to begin with the Presbyterians: Who contend even At this day for the obligation of a Covenant, which binds men to endeavour After uniformity in Doctrine, Discipline, and Worship.
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And will they condemn the Doctor for such a Covenant? Ʋniformity they plead for; and Ʋniformity they plead against, and yet without any shew of contradiction;
And will they condemn the Doctor for such a Covenant? Ʋniformity they plead for; and Ʋniformity they plead against, and yet without any show of contradiction;
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but we suspect all stories from thence ever since the great Archdeacon licensed the Legend of one Mr. Baxter baptized in his own blood by the Anabaptists there,
but we suspect all stories from thence ever since the great Archdeacon licensed the Legend of one Mr. Baxter baptised in his own blood by the Anabaptists there,
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Who notwithstanding the single independency of every mans light within, have found it necessary to make rules and orders among themselves to govern their societies, to which they expect an uniform obedience,
Who notwithstanding the single independency of every men Light within, have found it necessary to make rules and order among themselves to govern their societies, to which they expect an uniform Obedience,
And let them expect it, so long as they do not exact it: I am confident those persons will not condemn the Clergy for their highest expectations, if they would forbear their rigid exactions. I see then plainly some mens dealings are harder than their arguments: Ʋniformity may be good;
And let them expect it, so long as they do not exact it: I am confident those Persons will not condemn the Clergy for their highest Expectations, if they would forbear their rigid exactions. I see then plainly Some men's dealings Are harder than their Arguments: Ʋniformity may be good;
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who imposes it, is not much considerable, all the controversie lyes, what the matter of which it must consist, what the rules by which it must be enjoined, ought to be.
who imposes it, is not much considerable, all the controversy lies, what the matter of which it must consist, what the rules by which it must be enjoined, ought to be.
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and all the rest but Occasional Meetings, pag. 27. and if we should preach to them, that if Occasional Communion be lawful, constant communion will be a duty, they would but laugh at us,
and all the rest but Occasional Meetings, page. 27. and if we should preach to them, that if Occasional Communion be lawful, constant communion will be a duty, they would but laugh At us,
Pope Pius the fifth used to say, when he was a Bishop, he was pretty sure, when a Cardinal he began to doubt, but when Pope he absolutely despaired of his salvation.
Pope Pius the fifth used to say, when he was a Bishop, he was pretty sure, when a Cardinal he began to doubt, but when Pope he absolutely despaired of his salvation.
As for his advice we do thankfully accept it, and shall not harbour or foment one unreasonable, if they will be sure not to give in reasonable suspicions of their inclinations that way.
As for his Advice we do thankfully accept it, and shall not harbour or foment one unreasonable, if they will be sure not to give in reasonable suspicions of their inclinations that Way.
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but if he means we should not be wrought upon by the Papists to petition or endeavour a general Toleration, his advice is already taken, and so becomes our praise:
but if he means we should not be wrought upon by the Papists to petition or endeavour a general Toleration, his Advice is already taken, and so becomes our praise:
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and some are ready to say, What matters it by whom we are undone, if we must be undone? but it's very wonderful that wise men can yet see no difference between a little moderation, and universal toleration; nor can distniguish between the toleration of Idolatry, and forbearing two or three Ceremonies. An universal Toleration (says the Doctor) is like the Trojan horse which brings in our enemies without being seen.
and Some Are ready to say, What matters it by whom we Are undone, if we must be undone? but it's very wondered that wise men can yet see no difference between a little moderation, and universal toleration; nor can distniguish between the toleration of Idolatry, and forbearing two or three Ceremonies. an universal Toleration (Says the Doctor) is like the Trojan horse which brings in our enemies without being seen.
It was well rymed however, because Toleration of Popery will bring in our enemies most visibly. No! it's secret connivence, under hand encouragement, that brings 'em in, in Masquerade, which open toleration would bring in bare-faced and naked.
It was well rhymed however, Because Toleration of Popery will bring in our enemies most visibly. No! it's secret connivance, under hand encouragement, that brings they in, in Masquerade, which open toleration would bring in barefaced and naked.
when they can come in NONLATINALPHABET, and can pick the locks of Oaths, Tests, Subscriptions, by a Papal dispensation. Let then the Gates be well watcht, the horses belly well searcht, the Doli fabricator Ʋlysses, the great Engineer of the Intrigue well examined,
when they can come in, and can pick the locks of Oaths, Tests, Subscriptions, by a Papal Dispensation. Let then the Gates be well watched, the Horses belly well searched, the Doli fabricator Ʋlysses, the great Engineer of the Intrigue well examined,
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As I abhor cruelty towards all men upon the sole account of Religion, so shall I never plead for Indulgence to any, who discredit Religion with such practices,
As I abhor cruelty towards all men upon the sole account of Religion, so shall I never plead for Indulgence to any, who discredit Religion with such practices,
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if some of our Clergy-men had not unseasonably (and some say unreasonably) insisted upon certain Imaginary priviledges to the obstructing of the Justice of the Nation.
if Some of our Clergymen had not unseasonably (and Some say unreasonably) insisted upon certain Imaginary privileges to the obstructing of the justice of the nation.
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But if folly be such a catching disease, the only antidote will be to teach 'em more wisdom. If boldness in Religion, give our enemies advantage, let not prudent zeal be discouraged.
But if folly be such a catching disease, the only antidote will be to teach they more Wisdom. If boldness in Religion, give our enemies advantage, let not prudent zeal be discouraged.
so easie it is, while we are scribling, to forget that we are dying; and that our Sand runs faster than our Ink: If the late change of Ink-horns, into Inck-glasses, had but taught us how frail and brittle we all are, it had been the most innocent significant Ceremony that ever was invented.
so easy it is, while we Are scribbling, to forget that we Are dying; and that our Sand runs faster than our Ink: If the late change of Ink-horns, into Inck-glasses, had but taught us how frail and brittle we all Are, it had been the most innocent significant Ceremony that ever was invented.
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That which goes to the quick, is this, That men cannot be content to shoot their keen arrows, except they poyson them with bitter words; like the Serpent that pierces with his teeth,
That which Goes to the quick, is this, That men cannot be content to shoot their keen arrows, except they poison them with bitter words; like the Serpent that pierces with his teeth,
We have seen the beginning of a Controversie, which may perhaps outlive our Funerals, and the next age may lament those wounds which the present has got,
We have seen the beginning of a Controversy, which may perhaps outlive our Funerals, and the next age may lament those wounds which the present has god,
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But if we must, or will reciprocate this Saw of Contention, what need to go down to the Philistins to sharpen the Polemical Cutlass, when we have a file at home will give it too much keenness.
But if we must, or will reciprocate this Saw of Contention, what need to go down to the philistines to sharpen the Polemical Cutlass, when we have a file At home will give it too much keenness.
And lastly, I must openly profess, after all I can hear, or read against the Cause of Nonconformity, I am more confirm'd, that all the wit of man can never prove the Dissenters in their way of worship guilty of the Mischiefs of Separation, nor justifie the exacters of such terms of Communion as are no way commanded by the word of God, no way necessary to the executing of those Commands;
And lastly, I must openly profess, After all I can hear, or read against the Cause of Nonconformity, I am more confirmed, that all the wit of man can never prove the Dissenters in their Way of worship guilty of the Mischiefs of Separation, nor justify the exacters of such terms of Communion as Are no Way commanded by the word of God, no Way necessary to the executing of those Commands;
