The great wickedness, and mischievous effects of slandering, represented in a sermon preached at St. Giles without Cripplegate, on Sunday Nov. 15, 1685 by Edward Fowler, D.D. ; together with a preface and conclusion in his own vindication.
I Shall not detein you with any thing of Preface, but fall immediately upon the Business I designed in the choice of these Words, for my Present Subject.
I Shall not detain you with any thing of Preface, but fallen immediately upon the Business I designed in the choice of these Words, for my Present Subject.
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And among other particular Vices which he tells them should by no means escape Punishment, that of Slandering their Neighbours comes in, in the Words of my Text. Nor is here any one Vice which he expresseth so great an abhorrence of,
And among other particular Vices which he tells them should by no means escape Punishment, that of Slandering their Neighbours comes in, in the Words of my Text. Nor is Here any one Vice which he Expresses so great an abhorrence of,
and being perfectly opposite to that Golden Rule of our Saviour, What you would that Men should do to you, do you even the same to them, (than which no Maxim in Morals is more plainly taught by the Law of Nature, i. e. Right Reason unassisted by Divine Revelation,
and being perfectly opposite to that Golden Rule of our Saviour, What you would that Men should do to you, do you even the same to them, (than which no Maxim in Morals is more plainly taught by the Law of Nature, i. e. Right Reason unassisted by Divine Revelation,
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I say, as this Latter way of Slandering is for these reasons a very Great Sin, and consequently will meet with, where it is not timely repented of, very Sore Punishment from Gods hands) yet the Former way, viz. Slandering by Inventing of Stories to the Blemishing of any ones Good-Name, is a Greater Sin, (as is evident at first hearing) and therefore deserves Greater Punishment. And the more the Tale Blackens his Reputation of whom it is told,
I say, as this Latter Way of Slandering is for these Reasons a very Great since, and consequently will meet with, where it is not timely repented of, very Soar Punishment from God's hands) yet the Former Way, viz. Slandering by Inventing of Stories to the Blemishing of any ones Good-name, is a Greater since, (as is evident At First hearing) and Therefore deserves Greater Punishment. And the more the Tale Blackens his Reputation of whom it is told,
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as also the greater the Injury is that is designed him in telling it of him, the greater still is this exceedingly great Sin. Now the Slanderers that King David must needs mean here in the Text, and whom he threatneth with being Cut off, are such as shall Devise and Invent Lies to the Injuring of their Neighbours, i. e. of any Persons, be their Rank and Quality what it will;
as also the greater the Injury is that is designed him in telling it of him, the greater still is this exceedingly great Sin. Now the Slanderers that King David must needs mean Here in the Text, and whom he threatens with being cut off, Are such as shall Devise and Invent Lies to the Injuring of their Neighbours, i. e. of any Persons, be their Rank and Quality what it will;
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And they are only such Slanderers as these which must be here thus threatned, because the other Sort (viz. Such as do not Invent, but only Rashly give Credit to and Report Lies of their Neighbours) though They are great Sinners too,
And they Are only such Slanderers as these which must be Here thus threatened, Because the other Sort (viz. Such as do not Invent, but only Rashly give Credit to and Report Lies of their Neighbours) though They Are great Sinners too,
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And besides, it is not so easy a matter for the Magistrate to find Evidence sufficient in such a case as this, to found such a Sentence as that of Death upon it.
And beside, it is not so easy a matter for the Magistrate to find Evidence sufficient in such a case as this, to found such a Sentence as that of Death upon it.
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II. I come to shew upon what Accounts this Good King did thus threaten such as Privily Slandered their Neighbours. There is very great reason for his being thus Incensed against them.
II I come to show upon what Accounts this Good King did thus threaten such as Privily Slandered their Neighbours. There is very great reason for his being thus Incensed against them.
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except those Instruments of Satan, who by drawing others to Sin destroy their Souls. After the Divine Graces and Virtues, which are necessary to Qualify for the Heavenly Happiness, a Man's Good-Name is the most highly Valuable.
except those Instruments of Satan, who by drawing Others to since destroy their Souls. After the Divine Graces and Virtues, which Are necessary to Qualify for the Heavenly Happiness, a Man's Good-name is the most highly Valuable.
It is not only Better than precious Oyntment, and rather to be chosen than Silver and Gold (as the Wise Man saith) but 'tis to be prefer'd before all Temporal Enjoyments whatsoever, not excepting Life it self.
It is not only Better than precious Ointment, and rather to be chosen than Silver and Gold (as the Wise Man Says) but it's to be preferred before all Temporal Enjoyments whatsoever, not excepting Life it self.
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and strangely sunk into the Brutish Nature) that is sensible of having Outliv'd his Good-Name? And as for those that are so sunk, it would be much better for themselves as well as for the World, if they were out of Being.
and strangely sunk into the Brutish Nature) that is sensible of having Outlived his Good-name? And as for those that Are so sunk, it would be much better for themselves as well as for the World, if they were out of Being.
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And as it is Natural to those Men who have any thing of Generousnes and Ingenuity in their Tempers, above all things to Covet a Good-Name; So there is this great reason why they should, namely,
And as it is Natural to those Men who have any thing of Generousness and Ingenuity in their Tempers, above all things to Covet a Good-name; So there is this great reason why they should, namely,
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That which either in the Sacred Writings, or in the Books of the Philosophers is called a Good-Name, is wholly Founded upon Good Morals. A Large Understanding, shrewdness of Wit and Parts, High Titles of Honour, &c. have, 'tis Confessed, acquired to their Owners Great Names, but these alone never made any Man the Possessor of a GOOD-Name.
That which either in the Sacred Writings, or in the Books of the Philosophers is called a Good-name, is wholly Founded upon Good Morals. A Large Understanding, shrewdness of Wit and Parts, High Titles of Honour, etc. have, it's Confessed, acquired to their Owners Great Names, but these alone never made any Man the Possessor of a Good-name.
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Now so far as any Man's Reputation, in reference to his Morals, is Eclipsed, so much the less Capable doth he immediately become of being Serviceable in his Generation.
Now so Far as any Man's Reputation, in Referente to his Morals, is Eclipsed, so much the less Capable does he immediately become of being Serviceable in his Generation.
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The less of a Good-Name any one hath, the fewer Opportunities and Advantages will he have, of being Beneficial to his Fellow-Creatures, either in their Temporal or Spiritual Concerns, but especially in their Spiritual.
The less of a Good-name any one hath, the fewer Opportunities and Advantages will he have, of being Beneficial to his Fellow-Creatures, either in their Temporal or Spiritual Concerns, but especially in their Spiritual.
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So to Esteem it upon any other account, separate from this, is nothing better than a Gratification of Animality or Fond Fancy. But this Consideration makes it highly reasonable to prize a Good-Name above Rubies,
So to Esteem it upon any other account, separate from this, is nothing better than a Gratification of Animality or Found Fancy. But this Consideration makes it highly reasonable to prize a Good-name above Rubies,
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So, it is manifest, King David did, by divers Passages in his Psalms: As particularly in Psal. 35. 11, 12. saith he, False Witnesses did rise up against me, they laid to my charge things which I knew not (or which I was altogether Guiltless of) they rewarded me evil for good (or this Evil of Slander for all the good Services I have done them) to the spoiling, or (as 'tis in our Old Translation) to the great discomfort of my Soul. And Psal. 69. 19, 20. he thus Complaints;
So, it is manifest, King David did, by diverse Passages in his Psalms: As particularly in Psalm 35. 11, 12. Says he, False Witnesses did rise up against me, they laid to my charge things which I knew not (or which I was altogether Guiltless of) they rewarded me evil for good (or this Evil of Slander for all the good Services I have done them) to the spoiling, or (as it's in our Old translation) to the great discomfort of my Soul. And Psalm 69. 19, 20. he thus Complaints;
Thou hast known my Reproach and my shame and my Dishonour, mine Adversaries are all before thee, Reproach hath broken my heart and I am full of Heaviness.
Thou hast known my Reproach and my shame and my Dishonour, mine Adversaries Are all before thee, Reproach hath broken my heart and I am full of Heaviness.
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So that a Slanderer being a Robber of that which is deservedly so Precious, or at least he alwayes being so in his Endeavour, there was great reason why this Holy King should so Abominate him,
So that a Slanderer being a Robber of that which is deservedly so Precious, or At least he always being so in his Endeavour, there was great reason why this Holy King should so Abominate him,
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2. As the Slanderer is thus highly Injurious to Those who are the Objects of his Slanders, so is he the most Pestilent Creature to the Community of which he is a Member.
2. As the Slanderer is thus highly Injurious to Those who Are the Objects of his Slanders, so is he the most Pestilent Creature to the Community of which he is a Member.
Those who invent Slanders, are the greatest Pests and Plagues to a Body Politique. They are continually stirring up Strife and Contention, Animosities and Emulation:
Those who invent Slanders, Are the greatest Pests and Plagues to a Body Politique. They Are continually stirring up Strife and Contention, Animosities and Emulation:
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And where these are, St. Iames tells us, There is Confusion, and every evil Work. One of these is sufficient to set a whole Neighbourhood together by the Ears,
And where these Are, Saint James tells us, There is Confusion, and every evil Work. One of these is sufficient to Set a Whole Neighbourhood together by the Ears,
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since those are the Natural Consequents and Effects of these. For they not only sow Seeds of Division among the People, but beget a mutual Mis-understanding between them and their Governours. These Backbitings and Whisperings render Governours jealous of their People, and the People as jealous of their Governours. Princes see with other Mens Eyes, as they Act by other Mens Hands; and therefore 'tis the most difficult Thing,
since those Are the Natural Consequents and Effects of these. For they not only sow Seeds of Division among the People, but beget a mutual Misunderstanding between them and their Governors. These Backbitings and Whisperings render Governors jealous of their People, and the People as jealous of their Governors. Princes see with other Men's Eyes, as they Act by other Men's Hands; and Therefore it's the most difficult Thing,
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and others for their Best, who are really their Worst. And while the Slanderers are as Cunning and Dextrous as they are Wicked and Malicious, What can alwayes prevent this,
and Others for their Best, who Are really their Worst. And while the Slanderers Are as Cunning and Dextrous as they Are Wicked and Malicious, What can always prevent this,
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Now King David had great reason to resolve upon doing his Utmost towards the Rooting out of his Kingdom such People as These, when he knew them to be the great Instruments of their Father the Devil, in making his Subjects uneasy to himself, and to one another, and himself too as uneasy unto them: When he knew that all good Order and Government, was inconsistent with the Encouragement,
Now King David had great reason to resolve upon doing his Utmost towards the Rooting out of his Kingdom such People as These, when he knew them to be the great Instruments of their Father the devil, in making his Subject's uneasy to himself, and to one Another, and himself too as uneasy unto them: When he knew that all good Order and Government, was inconsistent with the Encouragement,
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but for all that, never was any one so strangely Wronged in his Good-Name as He. Though no Man more Practised or Taught Loyalty, yet was He Represented as an Enemy to Caesar. Though never had the Devil such an Enemy,
but for all that, never was any one so strangely Wronged in his Good-name as He. Though no Man more Practised or Taught Loyalty, yet was He Represented as an Enemy to Caesar. Though never had the devil such an Enemy,
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yet was he Calumniated as a Great Wizzard, in league with Beelzebub the Prince of the Devils. Though never was the Breast of any one so possessed with Divine Love, nor any man's Mind with so great a Reverence and Veneration of the Divine Majesty, yet was He Stigmatized with the Blackest of all Marks and Characters, viz. That of a Blasphemer. And as the most horrid Slanders were invented and published to the World of Him,
yet was he Calumniated as a Great Wizzard, in league with Beelzebub the Prince of the Devils. Though never was the Breast of any one so possessed with Divine Love, nor any Man's Mind with so great a reverence and Veneration of the Divine Majesty, yet was He Stigmatized with the Blackest of all Marks and Characters, viz. That of a Blasphemer. And as the most horrid Slanders were invented and published to the World of Him,
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But the Tongue (viz. The Tongue of a Slanderer, as is plain by ver. 9.) can no Man tame, it is an unruly Evil, (such an Evil as there is no dealing with it) full of deadly Poison: Such as is too strong for the most Sovereign Antidote.
But the Tongue (viz. The Tongue of a Slanderer, as is plain by for. 9.) can no Man tame, it is an unruly Evil, (such an Evil as there is no dealing with it) full of deadly Poison: Such as is too strong for the most Sovereign Antidote.
First, This little we have discoursed on this Argument, is abundantly enough to render the Sin of Slandering our Neighbour most abominable in our Eyes. I mean,
First, This little we have discoursed on this Argument, is abundantly enough to render the since of Slandering our Neighbour most abominable in our Eyes. I mean,
1. The Sin of Devising and Inventing Defamations and Slanders. This indeed is such a wickedness as one would think it should be needless to caution those against it, I will not say, who profess Christianity, but who have not bid adien to all Humanity. It is such a Black, such a Hellish Sin,
1. The since of Devising and Inventing Defamations and Slanders. This indeed is such a wickedness as one would think it should be needless to caution those against it, I will not say, who profess Christianity, but who have not bid adien to all Humanity. It is such a Black, such a Hellish since,
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NONLATINALPHABET, i. e. This Name Devil, signifies the Slanderer. Satan signifies the Spiteful Enemy. The chief Characters we meet with in Scripture of the Devil, are these two, The Father of Lies, and The Accuser of the Brethren.
, i. e. This Name devil, signifies the Slanderer. Satan signifies the Spiteful Enemy. The chief Characters we meet with in Scripture of the devil, Are these two, The Father of Lies, and The Accuser of the Brothers.
And we see, Psalm. 50. 19, &c. with what severity the Great God expresseth himself against those that dare to commit This Sin. Saith He, Thou givest thy Mouth to Evil, and thy Tongue frameth Deceit.
And we see, Psalm. 50. 19, etc. with what severity the Great God Expresses himself against those that Dare to commit This Sin. Says He, Thou givest thy Mouth to Evil, and thy Tongue frameth Deceit.
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And v. 22. He threatens them that He would tear them in Pieces, and there should be none to deliver, if they would not consider what he now had said, and lay it to heart.
And v. 22. He threatens them that He would tear them in Pieces, and there should be none to deliver, if they would not Consider what he now had said, and lay it to heart.
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King Solomon putteth this Practice of Slandering, in the number of those Sins, which God Abominates in a more Especial manner. Prov. 6. 16. &c. These six thing doth the Lord hate,
King Solomon putteth this Practice of Slandering, in the number of those Sins, which God Abominates in a more Especial manner. Curae 6. 16. etc. These six thing does the Lord hate,
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And indeed all these Seven things, except the first, are such as make the proper Character of This sort of Slanderers I am now exposing. And Rev. 22. 15. Whosoever loveth and maketh a Lie, is reckoned with Dogs and Sorcerers, and Whoremongers, and Murtherers, and Idolaters;
And indeed all these Seven things, except the First, Are such as make the proper Character of This sort of Slanderers I am now exposing. And Rev. 22. 15. Whosoever loves and makes a Lie, is reckoned with Dogs and Sorcerers, and Whoremongers, and Murderers, and Idolaters;
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We learn from Psal. 15. 3. That This also will exclude us the Kingdom of Heaven; in that 'tis here said, that among those that shall abide in Gods Tabernacle,
We Learn from Psalm 15. 3. That This also will exclude us the Kingdom of Heaven; in that it's Here said, that among those that shall abide in God's Tabernacle,
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and dwell in his Holy Hill, He is one that Backbiteth not with his Tongue, nor doth Evil to his Neighbour, nor taketh up a Reproach against his Neighbour:
and dwell in his Holy Hill, He is one that Backbiteth not with his Tongue, nor does Evil to his Neighbour, nor Takes up a Reproach against his Neighbour:
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and a Lyar, who giveth ear to a naughty Tongue. Prov. 17. 4. This is as much a Transgression of the forementioned Golden Rule, Of doing as we would be done unto, as is Devising and Forging Slanders.
and a Liar, who gives ear to a naughty Tongue. Curae 17. 4. This is as much a Transgression of the forementioned Golden Rule, Of doing as we would be done unto, as is Devising and Forging Slanders.
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Nay, VVhisperers and Backbiters, as well as Inventers of Evil things, are reckoned by Saint Paul, among those obdurate Sinners, of whom he Pronounceth, That God had given them over NONLATINALPHABET to a Reprobate mind, Rom. 1. 29, 30.
Nay, VVhisperers and Backbiters, as well as Inventers of Evil things, Are reckoned by Saint Paul, among those obdurate Sinners, of whom he Pronounceth, That God had given them over to a Reprobate mind, Rom. 1. 29, 30.
We are Bound therefore by the strictest Bonds, by the Bonds of Charity, of Iustice, and of Self-Preservation, to be extremely Cautious of lending our Ear to Tale-Bearers, lest we be Involved in their Guilt, and so brought to share with them in their dreadful Punishment. Since this is an express Law of God, Thou shalt not go up and down as a Tale-bearer among thy People, Lev. 19. 16. Surely 'tis as much a Law of His, That we should not give incouragement to those whom we know to be Tale-bearers, by Listning to their Tales.
We Are Bound Therefore by the Strictest Bonds, by the Bonds of Charity, of justice, and of Self-Preservation, to be extremely Cautious of lending our Ear to Tale-Bearers, lest we be Involved in their Gilded, and so brought to share with them in their dreadful Punishment. Since this is an express Law of God, Thou shalt not go up and down as a Talebearer among thy People, Lev. 19. 16. Surely it's as much a Law of His, That we should not give encouragement to those whom we know to be Talebearers, by Listening to their Tales.
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Nay, We are obliged to be so far from Believing a Report against our Neighbour, meerly from the Information of any One or a Few Persons, of whose Integrity,
Nay, We Are obliged to be so Far from Believing a Report against our Neighbour, merely from the Information of any One or a Few Persons, of whose Integrity,
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and of 〈 ◊ 〉 certain Knowledge of the Truth thereof, 〈 ◊ 〉 have not great Assurance, that we may not ne••ther conclude any Man Guilty, from his being Accused by the Generality. There is indeed a common saying, Vox-Populi est vox Dei, The Voice of the People is the Voice of God.
and of 〈 ◊ 〉 certain Knowledge of the Truth thereof, 〈 ◊ 〉 have not great Assurance, that we may not ne••ther conclude any Man Guilty, from his being Accused by the Generality. There is indeed a Common saying, Vox-Populi est vox Dei, The Voice of the People is the Voice of God.
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even our Governours themselves have been Wrongfully made to be, by the Voice of the People. And I dare Affirm, That he who now takes the common Vogue for unquestionable Evidence, had he lived in the Dayes of our Blessed Saviour, would have been made One among that wicked Crew, who applauded the Sentence pronounc'd against Him.
even our Governors themselves have been Wrongfully made to be, by the Voice of the People. And I Dare Affirm, That he who now Takes the Common Vogue for unquestionable Evidence, had he lived in the Days of our Blessed Saviour, would have been made One among that wicked Crew, who applauded the Sentence pronounced against Him.
And there is this weighty Reason, why Common Fame it self is not to be Confided in, viz. For ought we can tell this Fame might first arise from but One Man,
And there is this weighty Reason, why Common Fame it self is not to be Confided in, viz. For ought we can tell this Fame might First arise from but One Man,
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And none have so sad Experience of the Truth of this, as Those of whose Reputation we are obliged to be the most tender. I mean our Governours in Church and State.
And none have so sad Experience of the Truth of this, as Those of whose Reputation we Are obliged to be the most tender. I mean our Governors in Church and State.
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But suppose we have certain Assurance, that such an ill Report did take its first Rise from not a few, yet we may not be sure but that these might be United in one common Interest and Design; but in this Case, the Report of many carryes no whit stronger Evidence with it,
But suppose we have certain Assurance, that such an ill Report did take its First Rise from not a few, yet we may not be sure but that these might be United in one Common Interest and Design; but in this Case, the Report of many carries no whit Stronger Evidence with it,
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but they were All acted by one and the same Principle, viz. That of Malice; and by the same Design, viz. That of Disgracing Him among the People, and Incencing of King Herod and Pontius Pilate against Him.
but they were All acted by one and the same Principle, viz. That of Malice; and by the same Design, viz. That of Disgracing Him among the People, and Incencing of King Herod and Pontius Pilate against Him.
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But People are generally, even those who have no Malicious Intention, Rash, and Heady in judging of Actions without weighing Circumstances; and in running away with half Sentences;
But People Are generally, even those who have no Malicious Intention, Rash, and Heady in judging of Actions without weighing circumstances; and in running away with half Sentences;
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So that, I say, as we would not fall under the Guilt of that Sin, the exceeding Heinousness of which I have been representing, Look we to it, that we be not Hasty in taking up Evill Reports of any Body, let them come to us from never so many. If this be warrantable,
So that, I say, as we would not fallen under the Gilded of that since, the exceeding Heinousness of which I have been representing, Look we to it, that we be not Hasty in taking up Evil Reports of any Body, let them come to us from never so many. If this be warrantable,
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as I have already intimated, the joyning with those who ran down our Saviour, and at last Nailed Him to the Cross, had been very Excuseable, not to say Defensible.
as I have already intimated, the joining with those who ran down our Saviour, and At last Nailed Him to the Cross, had been very Excusable, not to say Defensible.
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And as to the King, 'tis so great a wickedness to defame Him, or say any thing to the lessening of his Honour, that the Wise Man thus chargeth us, Eccles. 10. 20. Curse not the King, no not in thy thought.
And as to the King, it's so great a wickedness to defame Him, or say any thing to the lessening of his Honour, that the Wise Man thus charges us, Eccles. 10. 20. Curse not the King, no not in thy Thought.
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It was a good saying, as I remember, of Aristotle, NONLATINALPHABET, VVhosoever defames the Prince, is Injurious to the Common-VVealth; or Mischiefs his Subjects.
It was a good saying, as I Remember, of Aristotle,, Whosoever defames the Prince, is Injurious to the Common-VVealth; or Mischiefs his Subject's.
or Teachers, they are in a special manner injurious to the Souls of Men. For nothing so tends to the prejudicing of their People against their Doctrine, as their having an Evil Opinion of their Persons. And for this Reason, I think none are so much concerned to keep their Good-Names as unspotted as they can,
or Teachers, they Are in a special manner injurious to the Souls of Men. For nothing so tends to the prejudicing of their People against their Doctrine, as their having an Evil Opinion of their Persons. And for this Reason, I think none Are so much concerned to keep their Good-names as unspotted as they can,
ANd now I will take this Occasion to inform you, That Some having greatly concerned themselves of late, to carry Tales of Scandalous Passages which they pretend to have heard from the Pulpits of divers of my Brethren in this City, there are Others who have very lately done the like good Office for My self. I am too well aware Who they are, I will tell you who they are Not; I am very confident, they are not Papists, at least not Professed ones.
ANd now I will take this Occasion to inform you, That some having greatly concerned themselves of late, to carry Tales of Scandalous Passages which they pretend to have herd from the Pulpits of diverse of my Brothers in this city, there Are Others who have very lately done the like good Office for My self. I am too well aware Who they Are, I will tell you who they Are Not; I am very confident, they Are not Papists, At least not Professed ones.
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As silent as I have been hitherto, this is not the first nor second time neither, that I have been in the self-same manner most vilely abused by These People,
As silent as I have been hitherto, this is not the First nor second time neither, that I have been in the selfsame manner most vilely abused by These People,
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My last Accusation was this, (or at least the last I have heard of) That I vented in this Pulpit, on All-Saints - Day, viz. This day Fortnight, a Bitter Curse against the Papists, together with all those (for which I trust to the Memory of an Extraordinary Person) who give them encouragement. And the Curse I understand was worded to this Effect;
My last Accusation was this, (or At least the last I have herd of) That I vented in this Pulpit, on All-saints - Day, viz. This day Fortnight, a Bitter Curse against the Papists, together with all those (for which I trust to the Memory of an Extraordinary Person) who give them encouragement. And the Curse I understand was worded to this Effect;
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Whatsoever the Express Words were, I hear they perfectly Agreed in the self-same, which is so far from Evidence of their telling Truth of me, that 'tis a much stronger Argument of their being Conspirators against me.
Whatsoever the Express Words were, I hear they perfectly Agreed in the selfsame, which is so Far from Evidence of their telling Truth of me, that it's a much Stronger Argument of their being Conspirators against me.
And as I solemnly Appeal to God Almighty, so I Appeal to You my Auditors, Whether there were the least Appearance or Shadow of an Occasion given by me,
And as I solemnly Appeal to God Almighty, so I Appeal to You my Auditors, Whither there were the least Appearance or Shadow of an Occasion given by me,
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I Appeal to You also, Whether you can think it Possible, that such an Accusation as this could arise from meer Mistake. I am Confident, That All who minded my Sermon, will pronounce, that neither this Charge, nor any Charge that hath the least likeness to it, be it Worded how it will, must be nothing better than pure Invention; which we have shewn is the most Horrible way of Slandering.
I Appeal to You also, Whither you can think it Possible, that such an Accusation as this could arise from mere Mistake. I am Confident, That All who minded my Sermon, will pronounce, that neither this Charge, nor any Charge that hath the least likeness to it, be it Worded how it will, must be nothing better than pure Invention; which we have shown is the most Horrible Way of Slandering.
as before was expressed, we Divines of the Church of England) the Representations we have made of that Religion (viz. the Roman) to our People, let our Names stink,
as before was expressed, we Divines of the Church of England) the Representations we have made of that Religion (viz. the Roman) to our People, let our Names stink,
as that of Rome once was. So that if I had been Accused of Curseing my Self, or my Brethren, instead of the Papists, and those that Encourage them, there had been a much more Colourable Pretence for such a Calumny.
as that of Room once was. So that if I had been Accused of Cursing my Self, or my Brothers, instead of the Papists, and those that Encourage them, there had been a much more Colourable Pretence for such a Calumny.
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Bur as for those that are Acquainted with me, I am certain they need no such Appeals to Satisfy them, that I could not be Guilty of so Un-Christian a thing,
Bur as for those that Are Acquainted with me, I am certain they need no such Appeals to Satisfy them, that I could not be Guilty of so Unchristian a thing,
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and much less, as the Cursing of any Sort of Men, upon the account of their being of a different Religion from my Self. For as to all such, I have very rarely been blamed for any Defect of Charity towards them;
and much less, as the Cursing of any Sort of Men, upon the account of their being of a different Religion from my Self. For as to all such, I have very rarely been blamed for any Defect of Charity towards them;
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and which is worse, if worse can be, that such should dare to receive the Holy Communion, and that at Their hands too, against whom they are alwayes Contriving of Mischief.
and which is Worse, if Worse can be, that such should Dare to receive the Holy Communion, and that At Their hands too, against whom they Are always Contriving of Mischief.
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I have sometimes e'ne Trembled to think, what horrid Crimes the Devil in time may draw such into, who are so forsaken of the Divine Grace, as to be Able to do such things as These.
I have sometime e'ne Trembled to think, what horrid Crimes the devil in time may draw such into, who Are so forsaken of the Divine Grace, as to be Able to do such things as These.
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I have long Remembred my Adversaries particularly in my Daily Prayers, that God would be pleased to give them true Repentance for the many great Injuries they have done me,
I have long Remembered my Adversaries particularly in my Daily Prayers, that God would be pleased to give them true Repentance for the many great Injuries they have done me,
Thanks be to God, His Majesty is so Just and Gracious a Prince, as instead of readily crediting ill Stories of us, to give us Opportunities for the clearing of our Innocence:
Thanks be to God, His Majesty is so Just and Gracious a Prince, as instead of readily crediting ill Stories of us, to give us Opportunities for the clearing of our Innocence:
And very willingly Condescends, Audire alteram Partem, to the hearing of our Vindications. Nor is His Majesty less forward to the receiving of Satisfaction concerning our Innocence,
And very willingly Condescends, Audire Another Partem, to the hearing of our Vindications. Nor is His Majesty less forward to the receiving of Satisfaction Concerning our Innocence,
