Catholick charity recommended in a sermon before the Right Honorable the Lord Mayor and Aldermen of London : in order to the abating the animosities among Christians, that have been occasion'd by differences in religion / by Jos. Glanvill ...
HOW many, and how great have been the Feuds, and still are, of this tottering, and broken Age, there is no man here so happy as to be ignorant. That such Strifes among Brethren are Unnatural, and Diabolical;
HOW many, and how great have been the Feuds, and still Are, of this tottering, and broken Age, there is no man Here so happy as to be ignorant. That such Strifes among Brothers Are Unnatural, and Diabolical;
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here's the Knot, here's the Difficulty. To endeavour the reconciling Extreams that are so divided, may look like a design to perswade a friendship between the Winds and Waves.
here's the Knot, here's the Difficulty. To endeavour the reconciling Extremes that Are so divided, may look like a Design to persuade a friendship between the Winds and Waves.
and the reasons of whose differences are so small, in proportion to the degree of their Animosities. Our GOD is One, and we have the same common SAVIOUR;
and the Reasons of whose differences Are so small, in proportion to the degree of their Animosities. Our GOD is One, and we have the same Common SAVIOUR;
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And since we are agreed in These, what is there left, that is worth the heat of a Dispute? what, that can justifie a Division ? Certainly, it is not mens Pinciples that keep them so at odds, there is somewhat more in the matter;
And since we Are agreed in These, what is there left, that is worth the heat of a Dispute? what, that can justify a Division? Certainly, it is not men's Principles that keep them so At odds, there is somewhat more in the matter;
but principally in these, wherein 'tis hard to discern by the practice of Christians that the Duty called Love hath any thing to do with Christianity. And yet this is a vital grace of our Religion:
but principally in these, wherein it's hard to discern by the practice of Christians that the Duty called Love hath any thing to do with Christianity. And yet this is a vital grace of our Religion:
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for Love is the fulfilling of the Law, and the Gospel is a Law of Love. And 'tis very strange, and very sad, that an Age, which hath so much of light and faith in the pretense, should have so little of Charity and love in the practice ;
for Love is the fulfilling of the Law, and the Gospel is a Law of Love. And it's very strange, and very sad, that an Age, which hath so much of Light and faith in the pretense, should have so little of Charity and love in the practice;
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the whole Scripture is so full, and so express in enjoyning it, that methinks I might be excused from a labour, that would seem superfluous to one, that knows the Gospel, and not the practice of those that profess it:
the Whole Scripture is so full, and so express in enjoining it, that methinks I might be excused from a labour, that would seem superfluous to one, that knows the Gospel, and not the practice of those that profess it:
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and though mens understandings are convinced already that Charity is their Duty, yet there is but too much need to represent some of the vast heap of injunctions that make it so, to incline their Wills. I shall therefore briefly lay together a few of the chief instances of this kind;
and though men's understandings Are convinced already that Charity is their Duty, yet there is but too much need to represent Some of the vast heap of injunctions that make it so, to incline their Wills. I shall Therefore briefly lay together a few of the chief instances of this kind;
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OUR SAVIOUR urgeth it as his New Commandment; Iohn 13.34. and inculcates it again under the obliging form of his Command, Iohn 15.12. He makes it a distinguishing note of his Disciples, Iohn 13.35. and enjoyns them to love their Enemies, Mat. 5.24 He mentions it as the great qualification of those on his Right hand, that shall be received into his Kingdom, Mat. 25.34.35. and the want of it, as the reason of the dreadful Curse pronounced upon those miserable ones on the Left, at the solemn Judgement, ver. 41, 42. St. Paul calls Love, the fulfilling of the Law, Rom. 13.8, 9, 10. and sets it in the first place among the fruits of the Spirit, Gal. 5.22. yea, reckons it five times over under other Names in the Catalogue.
OUR SAVIOUR urges it as his New Commandment; John 13.34. and inculcates it again under the obliging from of his Command, John 15.12. He makes it a distinguishing note of his Disciples, John 13.35. and enjoins them to love their Enemies, Mathew 5.24 He mentions it as the great qualification of those on his Right hand, that shall be received into his Kingdom, Mathew 25.34.35. and the want of it, as the reason of the dreadful Curse pronounced upon those miserable ones on the Left, At the solemn Judgement, ver. 41, 42. Saint Paul calls Love, the fulfilling of the Law, Rom. 13.8, 9, 10. and sets it in the First place among the fruits of the Spirit, Gal. 5.22. yea, reckons it five times over under other Names in the Catalogue.
viz. those of Peace, Long-suffering, Gentleness, Goodness, Meekness, ver. 22.23. He advanceth it above all Gifts and graces, 1 Cor. 13. above the Tongues of Men and Angels, ver. 1. and above Prophesy, and Mysteries, and Knowledge, and Faith, ver. 2. And the beloved Disciple St. Iohn, who lay in the Bosom of his Dear Lord, and seems to partake most of his Spirit, is transported in the commendation of this Grace.
viz. those of Peace, Long-suffering, Gentleness, goodness, Meekness, ver. 22.23. He Advanceth it above all Gifts and graces, 1 Cor. 13. above the Tongues of Men and Angels, ver. 1. and above Prophesy, and Mysteres, and Knowledge, and Faith, ver. 2. And the Beloved Disciple Saint John, who lay in the Bosom of his Dear Lord, and seems to partake most of his Spirit, is transported in the commendation of this Grace.
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He tells us, that God is Love, 1 Iohn 4.7. and repeats it again, ver. 16. He makes it an Argument of our being born of God, and Knowing Him, ver. 7. and the want of this an evidence of not Knowing God, ver. 8. He counts it the mark of Discipleship ;
He tells us, that God is Love, 1 John 4.7. and repeats it again, ver. 16. He makes it an Argument of our being born of God, and Knowing Him, ver. 7. and the want of this an evidence of not Knowing God, ver. 8. He counts it the mark of Discipleship;
and the contrary, a sign of one that abideth in Death, 1. Iohn 3.14. He calls him a Murtherer that hates another, ver. 15. and a Lyar, if he pretends to Love God, and loveth not his Brother, 1 Iohn 4.20.
and the contrary, a Signen of one that Abideth in Death, 1. John 3.14. He calls him a Murderer that hates Another, ver. 15. and a Liar, if he pretends to Love God, and loves not his Brother, 1 John 4.20.
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and God in him, 1 Iohn 4.16. I might represent further, that we are commanded to Love without dissimulation, Rom. 12.9. to be kindly affectioned one towards another, ver.
and God in him, 1 John 4.16. I might represent further, that we Are commanded to Love without dissimulation, Rom. 12.9. to be kindly affectioned one towards Another, ver.
10. to put on the Breast-plate of Faith, and Love, 1 Thess 5.8. to be pittiful, and courteous. 1 Pet. 3.8. to provoke one another to love, and to good works, Heb. 10.24. to serve one another, Gal. 5.13. to love as Brethren, 1 Pet 3.8. We are minded of Christ's New Commandment, 1 Ioh. 3.23. and of the Message which was from the beginning, That we should Love one another, ver.
10. to put on the Breastplate of Faith, and Love, 1 Thess 5.8. to be pitiful, and courteous. 1 Pet. 3.8. to provoke one Another to love, and to good works, Hebrew 10.24. to serve one Another, Gal. 5.13. to love as Brothers, 1 Pet 3.8. We Are minded of Christ's New Commandment, 1 John 3.23. and of the Message which was from the beginning, That we should Love one Another, ver.
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and those who can phansie themselves Christians, and yet continue in the contrary Spirit, and Practice, may conceit themselves Religious, though they live in the constant commission of the sins of Drunkenness, and Theft. And if such can quite their Consciences,
and those who can fancy themselves Christians, and yet continue in the contrary Spirit, and Practice, may conceit themselves Religious, though they live in the constant commission of the Sins of drunkenness, and Theft. And if such can quite their Consciences,
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they have found a way to escape all the Laws of God, and may, when they please, become Christians, without Christianity. For the evidence, I have suggested to prove the necessity of this Duty, doth not consist in half Sentences, and doubtful Phrases, in phansied Analogies, and far-fetcht Interpretations; but in plain Commands, and frequent Inculcations ;
they have found a Way to escape all the Laws of God, and may, when they please, become Christians, without Christianity. For the evidence, I have suggested to prove the necessity of this Duty, does not consist in half Sentences, and doubtful Phrases, in fancied Analogies, and farfetched Interpretations; but in plain Commands, and frequent Inculcations;
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in repeated Advices, and passionate Commendations: And those whom all these will not move, are Incapable of being perswaded, against their humour, or their interest, to any Duty of Religion.
in repeated Advices, and passionate Commendations: And those whom all these will not move, Are Incapable of being persuaded, against their humour, or their Interest, to any Duty of Religion.
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Yea, though those warm men should sacrifice their Lives to their beloved Trifles, I should not think them Martyrs; but fear rather, that they went from one Fire to another,
Yea, though those warm men should sacrifice their Lives to their Beloved Trifles, I should not think them Martyrs; but Fear rather, that they went from one Fire to Another,
To be extended to all Mankind. The more general it is, the more Christian, and the more like unto the Love of God, who causeth his Sun to shine, and his Rain to fall upon the Good,
To be extended to all Mankind. The more general it is, the more Christian, and the more like unto the Love of God, who Causes his Sun to shine, and his Rain to fallen upon the Good,
and upon the Evil. And though our Armes be very short, and the ordinary influence of our kindness, and good will, can reach but to a very few, yet we may pray for all men, and desire the good of all the world ;
and upon the Evil. And though our Arms be very short, and the ordinary influence of our kindness, and good will, can reach but to a very few, yet we may pray for all men, and desire the good of all the world;
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Love obligeth us to relieve the Needy, and help the Distressed, to visit the Sick, and succour the Fatherless and Widows, to strengthen the Weak, and to confirm the Staggering and Doubting, to encourage the Vertuous, and to reprove the Faulty ;
Love obliges us to relieve the Needy, and help the Distressed, to visit the Sick, and succour the Fatherless and Widows, to strengthen the Weak, and to confirm the Staggering and Doubting, to encourage the Virtuous, and to reprove the Faulty;
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and every man is our Brother, and every one that Needs us, is our Neighbour : And so our Love ought to extend to all men universally, without limitation; though with this distinction.
and every man is our Brother, and every one that Needs us, is our Neighbour: And so our Love ought to extend to all men universally, without limitation; though with this distinction.
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II. That the more especial Objects of our Love ought to be those that agree with us in a common Faith Gal. 6.10, that is, All Christians, as Christians, and because such. What ever makes our Brother a Member of the Church Catholick, that gives him a title to our nearer affections, which ought to be as large as that. Our Love must not be confin'd by names, and petty agreements, and the interests of Parties, to the corners of a Sect :
II That the more especial Objects of our Love ought to be those that agree with us in a Common Faith Gal. 6.10, that is, All Christians, as Christians, and Because such. What ever makes our Brother a Member of the Church Catholic, that gives him a title to our nearer affections, which ought to be as large as that. Our Love must not be confined by names, and Petty agreements, and the interests of Parties, to the corners of a Sect:
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And that consists not in demure Looks and affected Phrases, in melting Tones and mimick Gestures, in Heats and Vehemence, in Rapture and Extasie, in systemes of Opinion, and scrupulosity about Nothing ;
And that consists not in demure Looks and affected Phrases, in melting Tones and mimic Gestures, in Heats and Vehemence, in Rapture and Ecstasy, in systems of Opinion, and scrupulosity about Nothing;
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in a peaceable Spirit, and readiness to obey God, and Those He hath set over Us. Where ever These are, there is the Image of our Lord, and There ought to be our Love ;
in a peaceable Spirit, and readiness to obey God, and Those He hath Set over Us. Where ever These Are, there is the Image of our Lord, and There ought to be our Love;
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though they differ from us in some Opinions we count Orthodox, and walk not in the particular ways or Circumstances which We esteem Best. And thus briefly of the Extent of the Duty, we ought to Love ALL MEN,
though they differ from us in Some Opinions we count Orthodox, and walk not in the particular ways or circumstances which We esteem Best. And thus briefly of the Extent of the Duty, we ought to Love ALL MEN,
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but especially ALL Christians, I descend to the Third general, viz. (III.) The Excellency of Christian Love, which I represent in the following particulars.
but especially ALL Christians, I descend to the Third general, viz. (III.) The Excellency of Christian Love, which I represent in the following particulars.
And is it not a glorious Excellency, that makes Men like the fountain all persection? Our unhappy First Parents lost Paradise, by aspiring to be like God in Knowledge :
And is it not a glorious Excellency, that makes Men like the fountain all persecution? Our unhappy First Parents lost Paradise, by aspiring to be like God in Knowledge:
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(II.) LOVE is the Spirit of Angels, Glorified Souls, and the best of Men. There is nothing by which the Angelical nature is so Much distinguish'd from the Diabolical, as Love, and Goodness ;
(II) LOVE is the Spirit of Angels, Glorified Souls, and the best of Men. There is nothing by which the Angelical nature is so Much distinguished from the Diabolical, as Love, and goodness;
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but in this, that the former abound in Love, Sweetness, and Benignity; and the latter, in Malice, Cruelty, and Revenge; these are the very Image of Sathan, and Spirit of Hell. Whereas all the Celestial Inhabitants live in the joyful exercise of uninterrupted Love and endearments:
but in this, that the former abound in Love, Sweetness, and Benignity; and the latter, in Malice, Cruelty, and Revenge; these Are the very Image of Sathan, and Spirit of Hell. Whereas all the Celestial Inhabitants live in the joyful exercise of uninterrupted Love and endearments:
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but he is carefully solicitous for the general benefit, and never so much pleased as when he is made an instrument of Divine Goodness, to promote the interests of his Christian brethren.
but he is carefully solicitous for the general benefit, and never so much pleased as when he is made an Instrument of Divine goodness, to promote the interests of his Christian brothers.
'Twas an high strain of Love in Moses, exprest towards the Transgressing Israelites, when he was content to be blotted out of Gods Book, rather than that their Sin should not be blotted out. Exod. 32.32.
'Twas an high strain of Love in Moses, expressed towards the Transgressing Israelites, when he was content to be blotted out of God's Book, rather than that their since should not be blotted out. Exod 32.32.
and St. Paul was no less Zealously affectionate towards the Iewes, when he said, he could wish himself accursed from Christ, viz. separated from Christian communion as a most vile and abject person, for their sakes. Rom. 9.3. These were spirits whom Religion and Divine Love had enlarged:
and Saint Paul was no less Zealously affectionate towards the Iewes, when he said, he could wish himself accursed from christ, viz. separated from Christian communion as a most vile and abject person, for their sakes. Rom. 9.3. These were spirits whom Religion and Divine Love had enlarged:
(III.) LOVE is an eminent branch of the Divine Life, and Nature. Love is of God, and every one that Loveth, is born of God, saith the Apostle, 1 Iohn 4.7, 8. The Divine Nature in us, is the Image of God Pourtraid, and lively drawn upon the regenerated Soul;
(III.) LOVE is an eminent branch of the Divine Life, and Nature. Love is of God, and every one that Loves, is born of God, Says the Apostle, 1 John 4.7, 8. The Divine Nature in us, is the Image of God Pourtraid, and lively drawn upon the regenerated Soul;
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and upon that account to be preferred before all Gifts, and natural Perfections: as St. Paul hath done it in the mentioned 1 Cor. 13. And the common Gifts of the Spirit differ from this special Grace, as the Painters Picture doth from his Son: His Counterfeit may indeed, in a superficial appearance to the Eye, resemble him more than his Child; but yet it is but an empty shadow, destitute,
and upon that account to be preferred before all Gifts, and natural Perfections: as Saint Paul hath done it in the mentioned 1 Cor. 13. And the Common Gifts of the Spirit differ from this special Grace, as the Painters Picture does from his Son: His Counterfeit may indeed, in a superficial appearance to the Eye, resemble him more than his Child; but yet it is but an empty shadow, destitute,
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and incapable of his Life, and Nature: So there are a sort of Gifts, that have a spiritual appearance, and may, to those that see things at distance, or have not their senses exercised, seem more like the divine nature,
and incapable of his Life, and Nature: So there Are a sort of Gifts, that have a spiritual appearance, and may, to those that see things At distance, or have not their Senses exercised, seem more like the divine nature,
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than this modest vertue: But those that come near them, and are better able to discern, perceive that in themselves they are without the Divine Life, and Motion, and are meer Liveless Pictures. And here I dare say, that the happiest faculty to Preach Plausibly, and Pray with Fluency, and Eloquence ;
than this modest virtue: But those that come near them, and Are better able to discern, perceive that in themselves they Are without the Divine Life, and Motion, and Are mere Lifeless Pictures. And Here I Dare say, that the Happiest faculty to Preach Plausibly, and Pray with Fluency, and Eloquence;
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to Discourse Devoutly, and readily to Interpret Sripture, if it be not joyned with a benigne and charitable spirit, is no participation of the God-like life and nature ;
to Discourse Devoutly, and readily to Interpret Scripture, if it be not joined with a benign and charitable Spirit, is no participation of the Godlike life and nature;
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nor indeed any more Divine, than those common gifts, and natural parts, which those that think highly of themselves upon these accounts, despise. For very Evil men have been eminent in these accomplishments,
nor indeed any more Divine, than those Common Gifts, and natural parts, which those that think highly of themselves upon these accounts, despise. For very Evil men have been eminent in these accomplishments,
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and Wicked Spirits are without question endowed with them; and they are of themselves arguments of nothing but a faculty of Imitation, a devotional Complexion, and warm Imagination: Whereas on the other hand, Charity, and Christian Love are good Evidence of a Renewed state, and nature. Our Saviour made it a Character, Ioh. 13. and the Catholick Apostle concludes from it, 1 Iohn. 3.14. By this we know that we are passed from death to life, because we love the Brethren.
and Wicked Spirits Are without question endowed with them; and they Are of themselves Arguments of nothing but a faculty of Imitation, a devotional Complexion, and warm Imagination: Whereas on the other hand, Charity, and Christian Love Are good Evidence of a Renewed state, and nature. Our Saviour made it a Character, John 13. and the Catholic Apostle concludes from it, 1 John. 3.14. By this we know that we Are passed from death to life, Because we love the Brothers.
And if this be a Mark, and St. Iohn be not mistaken, I doubt that some who are very gracious, by many Signes of their own, will want one of Christs, to prove their comfortable presumption.
And if this be a Mark, and Saint John be not mistaken, I doubt that Some who Are very gracious, by many Signs of their own, will want one of Christ, to prove their comfortable presumption.
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(IV.) LOVE is the bond and tye of Christian Communion; How can two walk together except they are agreed? The Church is a Body consisting of many Members, which unless they Vnite, and send their mutual supplies one to another, the Whole is distempered,
(IV.) LOVE is the bound and tie of Christian Communion; How can two walk together except they Are agreed? The Church is a Body consisting of many Members, which unless they Unite, and send their mutual supplies one to Another, the whole is distempered,
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We see in Nature, the great Fabrick of the World is maintained by the mutual Friendship, and conspiracy of its parts; which should they universally fall out,
We see in Nature, the great Fabric of the World is maintained by the mutual Friendship, and Conspiracy of its parts; which should they universally fallen out,
the whole frame would quickly be dissolved, and all things shuffled into their old Chaos, and Abyss. And the greatest evils that have, or can happen to the Church, have been the effects of the Decay of Charity, and those intestine Divisions that have grown up in it.
the Whole frame would quickly be dissolved, and all things shuffled into their old Chaos, and Abyss. And the greatest evils that have, or can happen to the Church, have been the effects of the Decay of Charity, and those intestine Divisions that have grown up in it.
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This stirs up our endeavours for the good of others, and especially for the general good. The Church receives no wound, but Love feels the smart of it;
This stirs up our endeavours for the good of Others, and especially for the general good. The Church receives no wound, but Love feels the smart of it;
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The generality of men are not able to judge of Religions themselves, but usually reckon of them, as they do of their Professours. What ever is excellent, or else unworthy, in a votary of Religion, redounds to the credit, or disparagement, of the Religion he hath adopted:
The generality of men Are not able to judge of Religions themselves, but usually reckon of them, as they do of their Professors. What ever is excellent, or Else unworthy, in a votary of Religion, redounds to the credit, or disparagement, of the Religion he hath adopted:
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So that, were the charity and goodness of Christianity transcribed into the lives of Christians, it would ravish the eyes of all Beholders, and out-shine all other Professions.
So that, were the charity and Goodness of Christianity transcribed into the lives of Christians, it would ravish the eyes of all Beholders, and outshine all other Professions.
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Men would more easily be perswaded to believe that Religion to be from God, whose Professours they saw to be so God-like. Love and goodness prevail where nothing else will;
Men would more Easily be persuaded to believe that Religion to be from God, whose Professors they saw to be so Godlike. Love and Goodness prevail where nothing Else will;
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'Tis but small credit to any Religion to cut it's way by the Sword, or gain upon the world by Power or Policy; That which opens it self a passage by its native loveliness, and beauty, is the most Illustrious, and makes the surest, and most generous Conquests. And were Christendom but Christian in this regard,
It's but small credit to any Religion to Cut it's Way by the Sword, or gain upon the world by Power or Policy; That which Opens it self a passage by its native loveliness, and beauty, is the most Illustrious, and makes the Surest, and most generous Conquests. And were Christendom but Christian in this regard,
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Whereas the Divisions, and fatal feuds of Paganized, degenerated Christendom, are now the great partition-Wall between Vs, and the Heathen-World; yea, they are more particularly the great scandal of the Reformation, and make us the scorn of Those of Rome.
Whereas the Divisions, and fatal feuds of Paganized, degenerated Christendom, Are now the great partition-Wall between Us, and the Heathen world; yea, they Are more particularly the great scandal of the Reformation, and make us the scorn of Those of Room.
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and doubtless there shall be such: But then the glory of those times consists not in external rule, or dominion of the Church, but in the Vniversal Restauration of it to it's primitive Simplicity, and Purity. Then will the Church be Glorious indeed,
and doubtless there shall be such: But then the glory of those times consists not in external Rule, or dominion of the Church, but in the Universal Restauration of it to it's primitive Simplicity, and Purity. Then will the Church be Glorious indeed,
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and all Differences in Opinions and dispensible Practices, the Objects of their mutual Forbearance: When such times as these shall come, then doth the Reign of Christ begin:
and all Differences in Opinions and dispensible Practices, the Objects of their mutual Forbearance: When such times as these shall come, then does the Reign of christ begin:
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And this is the true, and wish't Millennium. Now we cannot expect those glorious days which are to Commence upon the Fall of Anti-christ, till we see all Christians sincerely set upon Destroying what is Anti-christian in themselves.
And this is the true, and wished Millennium. Now we cannot expect those glorious days which Are to Commence upon the Fallen of Antichrist, till we see all Christians sincerely Set upon Destroying what is Antichristian in themselves.
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Anti-christ will not be overthrown by our declaiming against Him, and spitting the fire of Rage at the Infallible Chair. It will be to better purpose for us to examine what of Anti-christianism remains in our selves: And while Rancour, and Bitterness, Rage, and Animosities upon the Account of Difference in smaller Opinions are in our Borders, Anti-christ hath a Throne among us;
Antichrist will not be overthrown by our declaiming against Him, and spitting the fire of Rage At the Infallible Chair. It will be to better purpose for us to examine what of Antichristianism remains in our selves: And while Rancour, and Bitterness, Rage, and Animosities upon the Account of Difference in smaller Opinions Are in our Borders, Antichrist hath a Throne among us;
and there is nothing could be so Effectual a Blow at the Root of Anti-christianism, as the exercise of Charity and Catholick-Goodness. And when we see these take place,
and there is nothing could be so Effectual a Blow At the Root of Antichristianism, as the exercise of Charity and Catholick-Goodness. And when we see these take place,
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as well in the Paint upon the Butter-flies wing, as in the glorious uniform lustre of the Sun; as well in the composure of the little Ant, as in the vast Bodies of the Whale, or Elephant; In the least Herb under our feet,
as well in the Paint upon the Butterflies wing, as in the glorious uniform lustre of the Sun; as well in the composure of the little Ant, as in the vast Bodies of the Whale, or Elephant; In the least Herb under our feet,
Say not this is excellent, because 'tis agreeable to your particular Palates; and that on the other hand is Vile, and Loathsom, because 'tis distastful to your Gust and Genius. There are various kinds, and degrees of Excellency, which differently affect the diversity of Tempers, and Constitutions;
Say not this is excellent, Because it's agreeable to your particular Palates; and that on the other hand is Vile, and Loathsome, Because it's distasteful to your Gust and Genius. There Are various Kinds, and Degrees of Excellency, which differently affect the diversity of Tempers, and Constitutions;
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And, at the best, we are Imperfectly good, and therefore cannot be the Measure. Let us then be so Ingenuous as to own the vertue and the goodness that is in all parties, and Opinions;
And, At the best, we Are Imperfectly good, and Therefore cannot be the Measure. Let us then be so Ingenuous as to own the virtue and the Goodness that is in all parties, and Opinions;
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and t'will ingage them on the other hand, to a greater kindness for us, and so Lessen our Distance, and Disagreements. There is a kind of Spirit among some, which is so different from that Charity, which thinketh no Evil. 1 Cor. 13. That it thinks nothing else concerning those of a differing Judgment,
and will engage them on the other hand, to a greater kindness for us, and so Lessen our Distance, and Disagreements. There is a kind of Spirit among Some, which is so different from that Charity, which Thinketh not Evil. 1 Cor. 13. That it thinks nothing Else Concerning those of a differing Judgement,
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But in the Ignorant, and Mistaken, it thrives under Disadvantages, and deserves more to be Cherish'd, and Incourag'd. And now if 'twere possible to bring the divided World to these Ingenuous Acknowledgements, men would find their Spirits compos'd, and their Animosities qualified; They would see they have Friends, even in the Tents of their Enemies ;
But in the Ignorant, and Mistaken, it thrives under Disadvantages, and deserves more to be Cherished, and Encouraged. And now if 'twere possible to bring the divided World to these Ingenuous Acknowledgements, men would find their Spirits composed, and their Animosities qualified; They would see they have Friends, even in the Tents of their Enemies;
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Seraphick Love will be Catholick; It doth not burn like a Lamp in a Sepulcher, but 'tis like the Stars of Heaven, that impart themselves to all things.
Seraphic Love will be Catholic; It does not burn like a Lamp in a Sepulcher, but it's like the Stars of Heaven, that impart themselves to all things.
The Love of God in it's proper Nature is diffusive, and very opposite to Envy and Animosity; It Dispels the Clouds, and Allays the Tempests that arise from the Body, and it's Appetites;
The Love of God in it's proper Nature is diffusive, and very opposite to Envy and Animosity; It Dispels the Clouds, and Alleys the Tempests that arise from the Body, and it's Appetites;
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and thus disposeth us to the most Generous and Comprehensive Charity. In order to which Blessed Issue, I Advise further. (III.) Make the great Design of Religion yours;
and thus Disposeth us to the most Generous and Comprehensive Charity. In order to which Blessed Issue, I advice further. (III.) Make the great Design of Religion yours;
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to direct us to govern our Passions, and subdue our appetites and self-wills, in order to the glory of God, the good of Societies, and our own present and eternal Interests.
to Direct us to govern our Passion, and subdue our appetites and self-wills, in order to the glory of God, the good of Societies, and our own present and Eternal Interests.
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And methinks 'tis wonderful, and 'tis sad, that we should be so mild, and indulgent to the enemies, that we are bound to engage against by our Duty to God, and to our selves, by his Laws, and our own Reasons, by the precepts and examples of his Son our Saviour, by his Sacraments, and by his Bloud, by all things in Religion, and all things in Interest; and at the same time, be so eager against those, whom we ought to consider as Friends, upon the account of our relation to God, and the tie of common nature,
And methinks it's wondered, and it's sad, that we should be so mild, and indulgent to the enemies, that we Are bound to engage against by our Duty to God, and to our selves, by his Laws, and our own Reasons, by the Precepts and Examples of his Son our Saviour, by his Sacraments, and by his Blood, by all things in Religion, and all things in Interest; and At the same time, be so eager against those, whom we ought to Consider as Friends, upon the account of our Relation to God, and the tie of Common nature,
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and the hopes of a future happiness. This is lamentable in it self, and yet the more so, for being common. And it seems to me such a kind of madness, as if a man should be picking causless quarrels with his Neighbours about a chip of Wood,
and the hope's of a future happiness. This is lamentable in it self, and yet the more so, for being Common. And it seems to me such a kind of madness, as if a man should be picking causeless quarrels with his Neighbours about a chip of Wood,
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Such Frenzies, and much greater, are our mutual enmities and oppositions, while we quietly sit down in our unmortified Affections. And we should know them to be so, did we understand our Danger, or our Duty, and seriously mind either the one, or other:
Such Frenzies, and much greater, Are our mutual enmities and oppositions, while we quietly fit down in our unmortified Affections. And we should know them to be so, did we understand our Danger, or our Duty, and seriously mind either the one, or other:
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We should find then that a Christian hath no such enemies as the Flesh, the World, and the Devil; that these will require all our care, and imploy all our strength, and diligence: and he that knows this, and considers, and acts suitably, will find too much in himself to censure, and oppose,
We should find then that a Christian hath no such enemies as the Flesh, the World, and the devil; that these will require all our care, and employ all our strength, and diligence: and he that knows this, and considers, and acts suitably, will find too much in himself to censure, and oppose,
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He will see sufficient reason to incline him to pardon his erring brother, and be the more easily induced to exercise charity, which himself so many ways needs.
He will see sufficient reason to incline him to pardon his erring brother, and be the more Easily induced to exercise charity, which himself so many ways needs.
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both Truth, and Love are in the middle; Extremes are dangerous. After all the swaggering, and confidence of Disputers there will be uncertainty in lesser matters:
both Truth, and Love Are in the middle; Extremes Are dangerous. After all the swaggering, and confidence of Disputers there will be uncertainty in lesser matters:
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and when we travel in uncertain Roads, 'tis safest to choose the Middle. In this, though we should miss a lesser truth, (which yet is not very likely) we shall meet with Charity, and our gain will be greater than our loss. He that is extreme in his Principles, must needs be narrow in his Affections :
and when we travel in uncertain Roads, it's Safest to choose the Middle. In this, though we should miss a lesser truth, (which yet is not very likely) we shall meet with Charity, and our gain will be greater than our loss. He that is extreme in his Principles, must needs be narrow in his Affections:
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and for the other, we may consider, That Religion consists not in knowing many things, but in practising the few plain things we know. THE NECESSARY PRINCIPLES OF FAITH LYE IN A LITTLE ROOM.
and for the other, we may Consider, That Religion consists not in knowing many things, but in practising the few plain things we know. THE NECESSARY PRINCIPLES OF FAITH LIE IN A LITTLE ROOM.
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and that he is a Rewarder of them that diligently seek him; Heb. 11.6. St. Peter was pronounced blessed upon the single Profession, that Iesus was Christ the Son of the Living God, Mat. 16.16. and the Eunuch was baptised upon the same. Act. 8.37. Saint Paul reckons these as the only Necessaries to Salvation. Rom. 10.9. If thou confess with thy Mouth the Lord Iesus, and believe in thy heart that God hath raised him from the Dead, thou shalt be saved.
and that he is a Rewarder of them that diligently seek him; Hebrew 11.6. Saint Peter was pronounced blessed upon the single Profession, that Iesus was christ the Son of the Living God, Mathew 16.16. and the Eunuch was baptised upon the same. Act. 8.37. Saint Paul reckons these as the only Necessaries to Salvation. Rom. 10.9. If thou confess with thy Mouth the Lord Iesus, and believe in thy heart that God hath raised him from the Dead, thou shalt be saved.
This Faith indeed must suppose the general Principles of natural Religion, and produce the Real Fruits of Righteousness to make it effectual to it's end;
This Faith indeed must suppose the general Principles of natural Religion, and produce the Real Fruits of Righteousness to make it effectual to it's end;
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and these supposed, the Apostles speak as if it contain'd all that is essentially necessary to be believed, and known, in order to our Happiness. Thus the Fundamentals of belief are few, and plain: For certainly the Divine Goodness would not lay our Eternal Interests in Difficulties, and multitudes; things hard to be understood, and retained. The difficult work of Religion is not in the Vnderstanding,
and these supposed, the Apostles speak as if it contained all that is essentially necessary to be believed, and known, in order to our Happiness. Thus the Fundamentals of belief Are few, and plain: For Certainly the Divine goodness would not lay our Eternal Interests in Difficulties, and Multitudes; things hard to be understood, and retained. The difficult work of Religion is not in the Understanding,
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So that the Principles, in which Religion consists, are the clearly revealed Articles in which we are agreed. For the others about which we differ, and dispute, though some of them may be consequences of those, and good helps to the practice of Religion, yet I should be loath to make them a necessary and essential part of it:
So that the Principles, in which Religion consists, Are the clearly revealed Articles in which we Are agreed. For the Others about which we differ, and dispute, though Some of them may be consequences of those, and good helps to the practice of Religion, yet I should be loath to make them a necessary and essential part of it:
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True Religion, and Vndefiled before God and the Father is this, to Visit the Widow, and Fatherless in their Afflictions, and to keep himself unspotted from the World.
True Religion, and Undefiled before God and the Father is this, to Visit the Widow, and Fatherless in their Afflictions, and to keep himself unspotted from the World.
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But I offer to your Consideration: (II.) Charity is certainly our Duty, but many of the Opinions, about which we fall out, are uncertainly true; viz. as to us.
But I offer to your Consideration: (II) Charity is Certainly our Duty, but many of the Opinions, about which we fallen out, Are uncertainly true; viz. as to us.
The main, and Fundamental Points of Faith are indeed as firm as the Centre, but the Opinions of men are as fluctuating as the Waves of the Ocean. The Root, and body of a Tree is fast, and unshaken, while the Leaves are made the sport of every Wind. And Colours sometimes vary with every position of the Object, and the Eye, though the Light of the Sun be an uniform Splendour. The Foundation of God standeth sure, but men often build upon it what is very Tottering, and uncertain. The great Truths of Religion are easily discernable,
The main, and Fundamental Points of Faith Are indeed as firm as the Centre, but the Opinions of men Are as fluctuating as the Waves of the Ocean. The Root, and body of a Tree is fast, and unshaken, while the Leaves Are made the sport of every Wind. And Colours sometime vary with every position of the Object, and the Eye, though the Light of the Sun be an uniform Splendour. The Foundation of God Stands sure, but men often built upon it what is very Tottering, and uncertain. The great Truths of Religion Are Easily discernible,
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but the smaller, and remoter ones requite more sagacity and acuteness to descry them; and the best Light may be deceived about such obscure, and distant Objects.
but the smaller, and Remoter ones requite more sagacity and acuteness to descry them; and the best Light may be deceived about such Obscure, and distant Objects.
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since they cannot but know the Weakness of Humane understanding in general, and cannot but often have found the Fallibility of their own. The Apostle tells us, that we know but in part, 1 Cor. 13.9. and makes Confidence an Argument of Ignorance, 1 Cor. 8.2. If any man think that he knoweth any thing, he knoweth nothing yet, as he ought to know.
since they cannot but know the Weakness of Humane understanding in general, and cannot but often have found the Fallibility of their own. The Apostle tells us, that we know but in part, 1 Cor. 13.9. and makes Confidence an Argument of Ignorance, 1 Cor. 8.2. If any man think that he Knoweth any thing, he Knoweth nothing yet, as he ought to know.
and the words, in which they are thought to be Lodged, are many times figurative, and obscure, and of various meaning, spoken only by the by, or agreeable to forms of speech, or customs, that we do not know, of by the way of condescension to common Apprehension: And therefore we see that Interpretations are infinite, and there is no sort of men less agreed,
and the words, in which they Are Thought to be Lodged, Are many times figurative, and Obscure, and of various meaning, spoken only by the by, or agreeable to forms of speech, or customs, that we do not know, of by the Way of condescension to Common Apprehension: And Therefore we see that Interpretations Are infinite, and there is no sort of men less agreed,
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than Commentators. All Opinions plead Scripture, and many pretend to reason, and most to Antiquity. The Learned, and the Prudent, Churches, and Councils, Confessors, and Fathers, the former and the latter Ages, the Vertuous, and the Devout, the Credulous, and the Inquisitive, they have all differ'd in the lesser matters of Belief.
than Commentators. All Opinions plead Scripture, and many pretend to reason, and most to Antiquity. The Learned, and the Prudent, Churches, and Councils, Confessors, and Father's, the former and the latter Ages, the Virtuous, and the Devout, the Credulous, and the Inquisitive, they have all differed in the lesser matters of Belief.
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Our Affections change our Thoughts, and our Imaginations shift the Scene: and what we call Reason is many times but a chain of Phantasms. And we are guided by prejudices, and over-ruled by Authority, and formed by Education;
Our Affections change our Thoughts, and our Imaginations shift the Scene: and what we call Reason is many times but a chain of Phantasms. And we Are guided by prejudices, and overruled by authority, and formed by Education;
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In the mean while, we catch at shadows, and grow fond of the Images of our own Phansies, and cry up these for Truth, and Faith; and disturb Societies, and the Peace of mankind, to gain credit to our Dreams. Such a thing is man, and such reasons have we to be confident of our Opinions; and to hate those that are not of our Perswasion; and to forsake a certain Duty for Doubtful Tenents. These things,
In the mean while, we catch At shadows, and grow found of the Images of our own Fancies, and cry up these for Truth, and Faith; and disturb Societies, and the Peace of mankind, to gain credit to our Dreams. Such a thing is man, and such Reasons have we to be confident of our Opinions; and to hate those that Are not of our Persuasion; and to forsake a certain Duty for Doubtful Tenants. These things,
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which will grow by the same degrees, by which the other decreaseth. And that it may, I add this further to be consider'd, viz. (III.) Christian Love is necessary, but Agreement in Opinions is neither necessary, nor possible.
which will grow by the same Degrees, by which the other decreaseth. And that it may, I add this further to be considered, viz. (III.) Christian Love is necessary, but Agreement in Opinions is neither necessary, nor possible.
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which may be practised under very different Forms of Apprehension, and Belief. Though the way be not broad in respect of Practice, or sensual Indulgence;
which may be practised under very different Forms of Apprehension, and Belief. Though the Way be not broad in respect of Practice, or sensual Indulgence;
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but this is in the Essentials of Faith, and Life, in which all good men are agreed, notwithstanding that their froward Zeal will not permit them to see it.
but this is in the Essentials of Faith, and Life, in which all good men Are agreed, notwithstanding that their froward Zeal will not permit them to see it.
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Vnity in the lesser things may be requisite for Peace, and the Interests of Societies; but 'tis not absolutely so, for the Salvation of mens Souls. Yea different Apprehension about Opinions in Religion might consist well enough with Peace, and publique safety likewise, could men be perswaded to be modest, to keep their Apprehensions to themselves,
Unity in the lesser things may be requisite for Peace, and the Interests of Societies; but it's not absolutely so, for the Salvation of men's Souls. Yea different Apprehension about Opinions in Religion might consist well enough with Peace, and public safety likewise, could men be persuaded to be modest, to keep their Apprehensions to themselves,
In these we see Providence hath made a great diversity, and in this there is both Beauty and Convenience. Perhaps variety of Opinions may be contrived into us for the same reasons,
In these we see Providence hath made a great diversity, and in this there is both Beauty and Convenience. Perhaps variety of Opinions may be contrived into us for the same Reasons,
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Seeing then that Charity is necessary, and agreement in Opinions is neither necessary, nor possible: we ought to comply with our main Duty, notwithstanding any lesser difference.
Seeing then that Charity is necessary, and agreement in Opinions is neither necessary, nor possible: we ought to comply with our main Duty, notwithstanding any lesser difference.
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For no man is willing to be deceived: So that they ought not to be the Objects of our hatred, but our pitty. We hate no man for being Poor, or Blind, or Lame :
For no man is willing to be deceived: So that they ought not to be the Objects of our hatred, but our pity. We hate no man for being Poor, or Blind, or Lame:
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We all are Pilgrims in our Way to the Ierusalem that is above: If some will go in this Path, some in the other, these in a Circuit, and those amongst the Rocks ;
We all Are Pilgrim's in our Way to the Ierusalem that is above: If Some will go in this Path, Some in the other, these in a Circuit, and those among the Rocks;
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Errour is founded in Ignorance; even that gross one of the Sadduces about the Resurrection is imputed to their not knowing the Scriptures, nor the power of God. Mat. 22.29. and both Reason, and Charity requires us to pitty Ignorance, and to pardon it.
Error is founded in Ignorance; even that gross one of the Sadducees about the Resurrection is imputed to their not knowing the Scriptures, nor the power of God. Mathew 22.29. and both Reason, and Charity requires us to pity Ignorance, and to pardon it.
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Our Saviour makes it the motive of his Prayer for the forgiveness of the Iews that Murdred him. Luke 23.34. Father forgive them, for they know not what they doe.
Our Saviour makes it the motive of his Prayer for the forgiveness of the Iews that Murdered him. Lycia 23.34. Father forgive them, for they know not what they do.
Or, if it be, if he believes himself, he doth not know that his Interest or Inclination are the things, which prevail with his Iudgment: and so Ignorance is at the bottom still:
Or, if it be, if he believes himself, he does not know that his Interest or Inclination Are the things, which prevail with his Judgement: and so Ignorance is At the bottom still:
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For 'tis a Contradiction that any man should believe that, which he doth not think is true, though he have never so much Appetite, or Interest to incline him.
For it's a Contradiction that any man should believe that, which he does not think is true, though he have never so much Appetite, or Interest to incline him.
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And if these oblige a man to profess against the Dictates of his mind, or to suspend the exercise of it, (as often times they do) such men are to be reckon'd under the Character of Vitious, and not barely erroneous; and so are not to be counted into the sort of meer Dissenters in Opinion, concerning which I am now discoursing.
And if these oblige a man to profess against the Dictates of his mind, or to suspend the exercise of it, (as often times they do) such men Are to be reckoned under the Character of Vicious, and not barely erroneous; and so Are not to be counted into the sort of mere Dissenters in Opinion, Concerning which I am now discoursing.
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And that you may not rashly judge that your Brother speaks against his Conscience, because he professeth the belief of things that to us seem very wild, and absurd, and so hate him as a time-server, and an Hypocrite; when he is but an innocently mistaken person:
And that you may not rashly judge that your Brother speaks against his Conscience, Because he Professes the belief of things that to us seem very wild, and absurd, and so hate him as a timeserver, and an Hypocrite; when he is but an innocently mistaken person:
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This is the condition of all Man-kind in their tender age, and the far greatest part carry the apprehensions to their graves, that they sucked in infancy. And hence it comes about, that there is nothing more impossible, or ridiculous, even in dreams, and distracted imaginations,
This is the condition of all Mankind in their tender age, and the Far greatest part carry the apprehensions to their graves, that they sucked in infancy. And hence it comes about, that there is nothing more impossible, or ridiculous, even in dreams, and distracted Imaginations,
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than the things which have been entertain'd by great numbers of men, as Sacred. There are no conceits in Bedlam more wild, and extravagant, than many about Religion, which have been believ'd firmly, and zealously promoted,
than the things which have been entertained by great numbers of men, as Sacred. There Are no conceits in Bedlam more wild, and extravagant, than many about Religion, which have been believed firmly, and zealously promoted,
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And in matters of Religion they are afraid to use their Reasons against those Follies which are taught to be Divine Dictates, above all humane Intellect, and not to be tryed, or examined by it. Upon which accounts it hath been, that Man-kind hath been more extravagantly mad in many Tenents about Religion,
And in matters of Religion they Are afraid to use their Reasons against those Follies which Are taught to be Divine Dictates, above all humane Intellect, and not to be tried, or examined by it. Upon which accounts it hath been, that Mankind hath been more extravagantly mad in many Tenants about Religion,
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For in other things the use of Reason is permitted, but in Religion it hath been almost Vniversally denyed. They then, the far greatest part of men, are slaves to the Principles in which they were bred; and our constitution, infirmity, and circumstances are such, that very few can help it;
For in other things the use of Reason is permitted, but in Religion it hath been almost Universally denied. They then, the Far greatest part of men, Are slaves to the Principles in which they were bred; and our constitution, infirmity, and Circumstances Are such, that very few can help it;
For they have no doubts, about what they have been always Taught; and have little or no capacity, inclination, or opportunity, to Examine: So that 'tis morally impossible for them to free themselves from the prejudices they lie under.
For they have no doubts, about what they have been always Taught; and have little or no capacity, inclination, or opportunity, to Examine: So that it's morally impossible for them to free themselves from the prejudices they lie under.
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And yet we are further to consider, how much those that differ from us, and erre in the things in which they differ, are to be allowed upon the account of the Authority, and Example of many learned, wise, pious, and devout Men that instruct, and incourage them in their way;
And yet we Are further to Consider, how much those that differ from us, and err in the things in which they differ, Are to be allowed upon the account of the authority, and Exampl of many learned, wise, pious, and devout Men that instruct, and encourage them in their Way;
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And I may add the other thing mention'd, viz. that we ought to allow our erring brother for the fair, and specious pretenses which many errours plead for themselves;
And I may add the other thing mentioned, viz. that we ought to allow our erring brother for the fair, and specious pretences which many errors plead for themselves;
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as Antiquity, Piety, Consent of Churches, (Reverend Names,) Spirituality, Gods Glory, Gospel-Light, and Liberty, and many other such, which sound well,
as Antiquity, Piety, Consent of Churches, (Reverend Names,) Spirituality, God's Glory, Gospel light, and Liberty, and many other such, which found well,
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and sway much with many very pious people who are taken with the pretense, but are not able to discern the fallacy; and so swallow the errour for the sake of those fine Names, wherewith it is gilded: In which case also, there is Infirmity, and Misfortune, that require our Pity, and our Charity; but nothing that can justifie our Rage or Hatred. Yea,
and sway much with many very pious people who Are taken with the pretense, but Are not able to discern the fallacy; and so swallow the error for the sake of those fine Names, wherewith it is gilded: In which case also, there is Infirmity, and Misfortune, that require our Pity, and our Charity; but nothing that can justify our Rage or Hatred. Yea,
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why should we not rather Love him for the Zeal and Respect he hath to those good things, the shadows of which have deceived him, rather than Hate him for his weakness in Mistaking? And for those that are so Rigid to the Infirmities of Mistaken Judgments, I wish they would Consider, (VI.) That in many things they erre themselves ;
why should we not rather Love him for the Zeal and Respect he hath to those good things, the shadows of which have deceived him, rather than Hate him for his weakness in Mistaking? And for those that Are so Rigid to the Infirmities of Mistaken Judgments, I wish they would Consider, (VI.) That in many things they err themselves;
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he is himself concerned in the plea for Charity towards the erroneous. If we were infallible, and all our Opinions were Certainties, and Demonstrations, we might then have more pretense for our Stifness, and Severities ;
he is himself concerned in the plea for Charity towards the erroneous. If we were infallible, and all our Opinions were Certainties, and Demonstrations, we might then have more pretense for our Stiffness, and Severities;
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Let him that is without Errour, throw the first Stone at the Erroneous; but if he begins, that is obnoxious himself, what favour can he expect? The same reason that he hath to Assault those before him, all the rest have to Pelt him.
Let him that is without Error, throw the First Stone At the Erroneous; but if he begins, that is obnoxious himself, what favour can he expect? The same reason that he hath to Assault those before him, all the rest have to Pelt him.
the pride, and narrowness; the malice, scorn, and separation, that useth to go with the opinions of Sects; these I confess are very odious, and detestable; and 'tis very hard not to be warmed to Indignation by them. These are Vices, and Immoralities ;
the pride, and narrowness; the malice, scorn, and separation, that uses to go with the opinions of Sects; these I confess Are very odious, and detestable; and it's very hard not to be warmed to Indignation by them. These Are Vices, and Immoralities;
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and a True Catholick, that loves God, and his Neighbour heartily, may, and ought, to manifest his resentments against them, in order to the discountenancing and curing such hateful and deadly evils. Thus of my Considerations :
and a True Catholic, that loves God, and his Neighbour heartily, may, and ought, to manifest his resentments against them, in order to the discountenancing and curing such hateful and deadly evils. Thus of my Considerations:
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They look upon the rest of Christians with an eye of pride, and scorn, and affectedly thank God that they are not like these Publicans, these men of the world.
They look upon the rest of Christians with an eye of pride, and scorn, and affectedly thank God that they Are not like these Publicans, these men of the world.
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They hug themselves in the dear opinion of their own Light; and conclude all others to be in Darkness. They heap up Teachers to themselves, 2 Tim. 4.3. and doat upon their own Apostles.
They hug themselves in the dear opinion of their own Light; and conclude all Others to be in Darkness. They heap up Teachers to themselves, 2 Tim. 4.3. and dote upon their own Apostles.
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such a one is very Powerful, and such a one is very Sweet, and Spiritual; and O how Beautiful are the Feet of those Messengers of good tydings to them,
such a one is very Powerful, and such a one is very Sweet, and Spiritual; and O how Beautiful Are the Feet of those Messengers of good tidings to them,
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Which Fondness were not so Mischeivous, if at the same time all others were not counted Reprobates and Cast-aways. But this followes, and many other fatal evils:
Which Fondness were not so Mischievous, if At the same time all Others were not counted Reprobates and Castaways. But this follows, and many other fatal evils:
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endless Enmities are begun, and Charity is destroyed, and the foundation is layed for Cruelty, and Persecution: and Gods goodness, which is to his whole Church, is wronged be being narrowed, and Christs Blood is undervalued,
endless Enmities Are begun, and Charity is destroyed, and the Foundation is laid for Cruelty, and Persecution: and God's Goodness, which is to his Whole Church, is wronged be being narrowed, and Christ Blood is undervalved,
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And we shall understand more of the evil of it, if we consider St. Iude 's description of the Sectaries of his time, who looked upon themselves as the only illuminated people,
And we shall understand more of the evil of it, if we Consider Saint Iude is description of the Sectaries of his time, who looked upon themselves as the only illuminated people,
in the same Verse. (3) by their ignorant malice, ver. 10. They spoke evil of things they knew not ; (4) by their Cruelty and Vnmercifulness to their Brethren;
in the same Verse. (3) by their ignorant malice, ver. 10. They spoke evil of things they knew not; (4) by their Cruelty and Unmercifulness to their Brothers;
They have gone in the way of Cain; (5) By their Murmuring,, and Projecting against their Rulers ver. 11. And perished in the gain saying of Core ; (6) By the speciousness of their shew, and appearance;
They have gone in the Way of Cain; (5) By their Murmuring,, and Projecting against their Rulers for. 11. And perished in the gain saying of Core; (6) By the speciousness of their show, and appearance;
They were Clouds, ver. 12. (7) By their emptiness, and want of real vertue, notwithstanding their pretenses; They were Clouds without water. (8) By their unconstancy, and unsetledness ;
They were Clouds, ver. 12. (7) By their emptiness, and want of real virtue, notwithstanding their pretences; They were Clouds without water. (8) By their unconstancy, and unsettledness;
They were carried about of winds. (9) By their violence and fury, ver. 13. Raging waves of the Sea. (10) By their eminency, and pretended Light; They were Stars. (11) By the irregularity of their motions, and their running up and down;
They were carried about of winds. (9) By their violence and fury, ver. 13. Raging waves of the Sea. (10) By their eminency, and pretended Light; They were Stars. (11) By the irregularity of their motions, and their running up and down;
16. (13) by their Stubborness in the way of their own wills, Walking after their own Lusts. (14) By their Proud expressions concerning themselves, and their Party;
16. (13) by their Stubbornness in the Way of their own wills, Walking After their own Lusts. (14) By their Proud expressions Concerning themselves, and their Party;
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(18) By their real Sensuality, and self-pleasing, under great Boasts, and pretensions to the Spirit; sensual, having not the Spirit. This is the Apostles description of the first Separatists, the Gnosticks, who admired themselves,
(18) By their real Sensuality, and self-pleasing, under great Boasts, and pretensions to the Spirit; sensual, having not the Spirit. This is the Apostles description of the First Separatists, the Gnostics, who admired themselves,
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and so can neither convince, nor be convinced. If thou differ with thy brother then, do not ruffle with him in vehement disputes, but remember the Apologue. The Sun and Wind contended for the Travellers Cloak;
and so can neither convince, nor be convinced. If thou differ with thy brother then, do not ruffle with him in vehement disputes, but Remember the Apologue. The Sun and Wind contended for the Travellers Cloak;
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the Wind blustered about him, and endeavoured to prevail by rudeness, and violence; but with this bad success, that the man held his Garment the faster for it:
the Wind blustered about him, and endeavoured to prevail by rudeness, and violence; but with this bad success, that the man held his Garment the faster for it:
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They are brought no whit nearer each other, in their Iudgments, but put at a much greater distance, in their Affections: Whereas by the other method of calm proceeding all these evils are avoided.
They Are brought no whit nearer each other, in their Judgments, but put At a much greater distance, in their Affections: Whereas by the other method of Cam proceeding all these evils Are avoided.
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'Tis true, we are commanded to contend earnestly for the faith that was once delivered to the Saints, Iude 3. But the Faith there meant, doth not consist in points of doubtful disputation, but in the Fundamental Article of Christ Iesus, being the Messias, joyn'd with a vertuous and holy conversation;
It's true, we Are commanded to contend earnestly for the faith that was once Delivered to the Saints, Iude 3. But the Faith there meant, does not consist in points of doubtful disputation, but in the Fundamental Article of christ Iesus, being the Messias, joined with a virtuous and holy Conversation;
and the persons against whom those primitive Christians were to contend, were Ungodly Men that denyed the only Lord God, and our Lord Iesus Christ, ver. 5. For these Essential matters, we may, and we ought to be earnest; but Contention about lesser things, is called by the Apostle, Perverse Disputing, and reckoned as the effect of pride, and ignorance, 1 Tim. 6.5,
and the Persons against whom those primitive Christians were to contend, were Ungodly Men that denied the only Lord God, and our Lord Iesus christ, ver. 5. For these Essential matters, we may, and we ought to be earnest; but Contention about lesser things, is called by the Apostle, Perverse Disputing, and reckoned as the Effect of pride, and ignorance, 1 Tim. 6.5,
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by which, I mean all the Propositions of less certainty or consequence: About these we may, no doubt, be inquisitive and thoughtful; and our search will be commendable,
by which, I mean all the Propositions of less certainty or consequence: About these we may, no doubt, be inquisitive and thoughtful; and our search will be commendable,
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There is nothing hath done the world more mischief, than indiscreet, unseasonable Zeal for Truths, while men have not made a difference between those, that are necessary to be believed, and known; and those others, which may safely be doubted, and denyed. 'Tis a great and dangerous mistake to think, that we ought to publish,
There is nothing hath done the world more mischief, than indiscreet, unseasonable Zeal for Truths, while men have not made a difference between those, that Are necessary to be believed, and known; and those Others, which may safely be doubted, and denied. It's a great and dangerous mistake to think, that we ought to publish,
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and consider, That we need not be zealous for more truth, than what God hath made necessary, and ought not to be zealous for more, than what Scripture and Reason have made certain; That the Necessary, and certain things are very few, and the remo•er doctrines difficult, and deep ;
and Consider, That we need not be zealous for more truth, than what God hath made necessary, and ought not to be zealous for more, than what Scripture and Reason have made certain; That the Necessary, and certain things Are very few, and the remo•er doctrines difficult, and deep;
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we shall not be concerned at any mans Mistake, that doth not minister to Vice, and when it doth, we shall prudently, and calmly endeavour to rectifie his thoughts;
we shall not be concerned At any men Mistake, that does not minister to Vice, and when it does, we shall prudently, and calmly endeavour to rectify his thoughts;
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we shall converse indifferently with all Perswasions without wrangling, and discord; and exercise our Charity, and Good Will towards the Good men of any sort.
we shall converse indifferently with all Persuasions without wrangling, and discord; and exercise our Charity, and Good Will towards the Good men of any sort.
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Thus our Zeal will be rightly tempered, and directed, and Charity promoted. And yet further in order to it, I propose this last Caution. (IV.) Beware of censuring, and affixing odious Names and consequences upon the persons or opinions of Dissenters.
Thus our Zeal will be rightly tempered, and directed, and Charity promoted. And yet further in order to it, I propose this last Caution. (IV.) Beware of censuring, and affixing odious Names and consequences upon the Persons or opinions of Dissenters.
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and describes, 1 Cor. 13, 4, 5, 6, 7. which beareth all things, hopeth all things, believeth all things, endureth all things. He that Rails at his Neighbour for his Opinion, wants only power to Persecute him for it:
and describes, 1 Cor. 13, 4, 5, 6, 7. which bears all things, Hopes all things, Believeth all things, Endureth all things. He that Rails At his Neighbour for his Opinion, Wants only power to Persecute him for it:
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Both these are very common, and the Spight, and Injustice of them do exceedingly exasperate our Spirits, and enflame our Disagreements. By this way, Truth is exposed to contempt,
Both these Are very Common, and the Spite, and Injustice of them do exceedingly exasperate our Spirits, and inflame our Disagreements. By this Way, Truth is exposed to contempt,
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and that which hath an Vgly Face, is more than half condemned among the generality of men, who cannot distinguish the true complexion, from the dirt that is thrown upon it.
and that which hath an Ugly Face, is more than half condemned among the generality of men, who cannot distinguish the true complexion, from the dirt that is thrown upon it.
Thus apt are men to frighted, by Bugbear Names, form Truth, and Charity. And this is Superstition in the true sense, to be afraid of things in which there is no hurt;
Thus apt Are men to frighted, by Bugbear Names, from Truth, and Charity. And this is Superstition in the true sense, to be afraid of things in which there is no hurt;
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and it is promoted by the Uncharitable fastning of our own consequences upon our brothers Opinion; This we think follows, and then make no Scruple to say, 'tis his Opinion ;
and it is promoted by the Uncharitable fastening of our own consequences upon our Brother's Opinion; This we think follows, and then make no Scruple to say, it's his Opinion;
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and cannot in Modesty, or Iustice, charge his brother with any Opinion which he will not own, though he never so clearly see that it may be concluded, from what he believes and teacheth. If men would learn to be thus Fair, and Candid, to each other, our Differences would be reduced to a narrower Circle;
and cannot in Modesty, or justice, charge his brother with any Opinion which he will not own, though he never so clearly see that it may be concluded, from what he believes and Teaches. If men would Learn to be thus Fair, and Candid, to each other, our Differences would be reduced to a narrower Circle;
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IF any now should ask me, Whether this Doctrine, of Vniversal Love, do not tend to Vniversal Toleration ? I should answer, that thus far it doth, viz. that all private persons should Tolerate each other,
IF any now should ask me, Whither this Doctrine, of Universal Love, do not tend to Universal Toleration? I should answer, that thus Far it does, viz. that all private Persons should Tolerate each other,
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I shall only say, that so much Toleration, as may consist with the Interests of Religion, and Publick Safety, may be Granted: But such a Liberty as is prejudicial to any of These, should not be expected: For Christianity, and all other Considerations, oblige the Government to provide for the Common Good.
I shall only say, that so much Toleration, as may consist with the Interests of Religion, and Public Safety, may be Granted: But such a Liberty as is prejudicial to any of These, should not be expected: For Christianity, and all other Considerations, oblige the Government to provide for the Common Good.
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it might then perhaps be safer for the Government to give a Larger publick Toleration than possibly now is fit. In the mean while, without troubling our selves with phansies about the Duty of our Governours, Let us mind our Own ;
it might then perhaps be safer for the Government to give a Larger public Toleration than possibly now is fit. In the mean while, without troubling our selves with fancies about the Duty of our Governors, Let us mind our Own;
