The things that make for peace delivered in a sermon preached before the Right Honourable the Lord Mayor, and the Court of Aldermen, at Guild-Hall Chappel, upon the 23 of August, 1674 / by John Sharpe ...
THE Apostles design in this Chapter, is to perswade the Roman Christians to live Peaceably one with another, notwithstanding all their different Perswasions in matters of Religion.
THE Apostles Design in this Chapter, is to persuade the Roman Christians to live Peaceably one with Another, notwithstanding all their different Persuasions in matters of Religion.
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as to Silence their Disputes, to allay those Bitternesses and Animosities with which the several Parties prosecuted each other, to oblige them to embrace one another in Christian Charity; and though there could not be an Unity of Judgment among them; (which certainly is a thing can never be expected;
as to Silence their Disputes, to allay those Bitternesses and Animosities with which the several Parties prosecuted each other, to oblige them to embrace one Another in Christian Charity; and though there could not be an Unity of Judgement among them; (which Certainly is a thing can never be expected;
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mens apprehensions concerning things being necessarily almost as various as are their Tempers and Complexions; ) yet nevertheless they should so order the matter, that there might at least be an Unity of Affection, and an amicable communication one with another.
men's apprehensions Concerning things being necessarily almost as various as Are their Tempers and Complexions;) yet nevertheless they should so order the matter, that there might At least be an Unity of Affection, and an amicable communication one with Another.
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if what was done upon those mistaken Principles, was done out of a pure heart, and as in obedience to the Commands of God, it would be accepted of him.
if what was done upon those mistaken Principles, was done out of a pure heart, and as in Obedience to the Commands of God, it would be accepted of him.
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He is so far from countenancing their Religious Quarrels, that he adviseth even those that held the true side of the Question, to submit for Peace sake,
He is so Far from countenancing their Religious Quarrels, that he adviseth even those that held the true side of the Question, to submit for Peace sake,
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They were much mistaken in the nature of it, if they took it to consist in such small, inconsiderable, external things as they made the matter of their Dissensions. Christianity was not much concerned,
They were much mistaken in the nature of it, if they took it to consist in such small, inconsiderable, external things as they made the matter of their Dissensions. Christianity was not much concerned,
It was the hearty practice of Righteousness and Peace, and Rejoycing to do good. These were the things that made a man a Christian; and in These things (saith the Apostle) he that serveth Christ is indeed acceptable to God, and approved of men.
It was the hearty practice of Righteousness and Peace, and Rejoicing to do good. These were the things that made a man a Christian; and in These things (Says the Apostle) he that serves christ is indeed acceptable to God, and approved of men.
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And then at last from these several Particulars he draws this general Inference by way of Exhortation: Let us therefore follow after the things that make for peace.
And then At last from these several Particulars he draws this general Inference by Way of Exhortation: Let us Therefore follow After the things that make for peace.
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I have given you a brief account of the Apostles discourse in this Chapter; and I could heartily wish that I had no occasion to deal any further upon this Subject.
I have given you a brief account of the Apostles discourse in this Chapter; and I could heartily wish that I had no occasion to deal any further upon this Subject.
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But, alas, whoever understands any thing of the state of Christianity, now for these many Ages in the World, will easily see that no one Point of our Religion has been in all times more necessary to be daily preached, to be earnestly pressed, to be loudly sounded in the ears of Christians than this of Peace and Love, and mutual sufferance under their different apprehensions of Religion.
But, alas, whoever understands any thing of the state of Christianity, now for these many Ages in the World, will Easily see that no one Point of our Religion has been in all times more necessary to be daily preached, to be earnestly pressed, to be loudly sounded in the ears of Christians than this of Peace and Love, and mutual sufferance under their different apprehensions of Religion.
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The great and principal Commandment which God gave the Jews, and which (as they themselves teach) was the Foundation of all their Law, was to worship the God of Israel, and Him only to serve: yet such was the sottishness and perverseness of that People, that This was the Commandment, that of all others they could never be obliged to keep;
The great and principal Commandment which God gave the jews, and which (as they themselves teach) was the Foundation of all their Law, was to worship the God of Israel, and Him only to serve: yet such was the sottishness and perverseness of that People, that This was the Commandment, that of all Others they could never be obliged to keep;
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but they were continually runing a whoring after the Gods of the Nations, notwithstanding all the various ways and methods that God made use of to reclaim them from that sin.
but they were continually runing a whoring After the God's of the nations, notwithstanding all the various ways and methods that God made use of to reclaim them from that since.
What the Worship of one God was to the Jews, that Peace, and Love, and Unity is to the Christians, even the grand distinguishing Law and Character of their Profession: and yet with sorrow, and to our unspeakable confusion it may be spoken, There is no Religion that ever was known in the World hath given Birth to so many Heresies, hath been intituled to so many needless Disputes and Quarrels, hath been crumbled into so many Sects and Parties, hath been prosecuted by all the several Pretenders to it with so much heat and fury,
What the Worship of one God was to the jews, that Peace, and Love, and Unity is to the Christians, even the grand distinguishing Law and Character of their Profession: and yet with sorrow, and to our unspeakable confusion it may be spoken, There is no Religion that ever was known in the World hath given Birth to so many Heresies, hath been entitled to so many needless Disputes and Quarrels, hath been crumbled into so many Sects and Parties, hath been prosecuted by all the several Pretenders to it with so much heat and fury,
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and implacable animosity, hath been made the occasion of so much Tumult, War, and Bloudshed, as this excellent, this innocent, and gall-less Religion of ours.
and implacable animosity, hath been made the occasion of so much Tumult, War, and Bloodshed, as this excellent, this innocent, and gall-less Religion of ours.
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For besides the engagements of our Religion, common to us with other Christians, we have all the external advantages which a wise and well temper'd Settlement of Church-affairs, a mild and just Government, and excellent Laws can give to the promoting thereof.
For beside the engagements of our Religion, Common to us with other Christians, we have all the external advantages which a wise and well tempered Settlement of Church affairs, a mild and just Government, and excellent Laws can give to the promoting thereof.
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The Terms of our Communion are more large, and moderate, and easie to be submitted to by men of different Perswasions, than any other Church-Society that I know of doth allow at this day.
The Terms of our Communion Are more large, and moderate, and easy to be submitted to by men of different Persuasions, than any other Church society that I know of does allow At this day.
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And that wherein We differ from others, is not our adding to the Faith new and questionable Doctrins, but our rejecting, or not imposing their Innovations.
And that wherein We differ from Others, is not our adding to the Faith new and questionable Doctrines, but our rejecting, or not imposing their Innovations.
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than by endeavouring, or desiring any Alteration, endanger the bringing the Church, and possibly themselves into far greater inconveniencies than those they now suffer.
than by endeavouring, or desiring any Alteration, endanger the bringing the Church, and possibly themselves into Far greater inconveniences than those they now suffer.
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In a word, so excellent is the temper of our present Settlement, that there is no Church in the World, with which men of differing Perswasions may more safely communicate;
In a word, so excellent is the temper of our present Settlement, that there is no Church in the World, with which men of differing Persuasions may more safely communicate;
But now how do we demean our selves under this happy Constitution of affairs? What Fruits of the Gospel of Peace do we yield suitable to these great external Advantages? One might rationally expect to see Religion in quite another Face among us,
But now how do we demean our selves under this happy Constitution of affairs? What Fruits of the Gospel of Peace do we yield suitable to these great external Advantages? One might rationally expect to see Religion in quite Another Face among us,
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we stickle for every Trifle, and are as much concerned for the propagating a silly Notion, which might very well be let alone without our being a jot the worse Christians as if the Fundamentals of our Religion lay at stake.
we stickle for every Trifle, and Are as much concerned for the propagating a silly Notion, which might very well be let alone without our being a jot the Worse Christians as if the Fundamentals of our Religion lay At stake.
and though we be extremely scrupulous in smaller matters, yet we make no scruple of sacrificing charity, and the Churches peace to every humour, and every passion. And whilest we are zealous in the matter of an Opinion, or a small Ceremony;
and though we be extremely scrupulous in smaller matters, yet we make no scruple of sacrificing charity, and the Churches peace to every humour, and every passion. And whilst we Are zealous in the matter of an Opinion, or a small Ceremony;
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we often lose all sense of Religion, and Good manners, and even Humanity it self. What the Consequences of these unreasonable and unchristian Feuds may be, we know not.
we often loose all sense of Religion, and Good manners, and even Humanity it self. What the Consequences of these unreasonable and unchristian Feuds may be, we know not.
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It was these sins, if it be lawful to guess at the reason of Gods Judgments from outward Appearances, that brought desolation upon those once flourishing Churches of Afric and Asia: and who knows,
It was these Sins, if it be lawful to guess At the reason of God's Judgments from outward Appearances, that brought desolation upon those once flourishing Churches of Afric and Asia: and who knows,
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And now is it not needful that every Christian should use his utmost endeavour to still that Spirit of Contention that is gone forth among us? Is it not needful that every Son of Peace should bring some water to the quenching of our Flames?
And now is it not needful that every Christian should use his utmost endeavour to still that Spirit of Contention that is gone forth among us? Is it not needful that every Son of Peace should bring Some water to the quenching of our Flames?
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if any Bowels and Mercies, that now at length laying aside all bitterness and evil speaking, all variance and emulation, all needless Disputes and Contentions, you would unanimously joyn together in following after the things that make for peace.
if any Bowels and mercies, that now At length laying aside all bitterness and evil speaking, all variance and emulation, all needless Disputes and Contentions, you would unanimously join together in following After the things that make for peace.
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First by way of Direction; Secondly by way of Motive. First I shall reduce the Duty here enjoyned of Following the things that make for peace to its particular Rules and Instances, that you may know what is to be done by you in order to the performance of it.
First by Way of Direction; Secondly by Way of Motive. First I shall reduce the Duty Here enjoined of Following the things that make for peace to its particular Rules and Instances, that you may know what is to be done by you in order to the performance of it.
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As for the First thing, which is, to direct and instruct you in the performance of this duty of following the things that make for peace, you may be pleased to take notice, That this Duty hath a twofold Object, according to the two different Relations and Capacities in which we are to be considered;
As for the First thing, which is, to Direct and instruct you in the performance of this duty of following the things that make for peace, you may be pleased to take notice, That this Duty hath a twofold Object, according to the two different Relations and Capacities in which we Are to be considered;
to wit, the Church our Mother, and Particular Christians our Brethren. In the first Relation we are considered as Subjects; in the second as Fellow-Christians. With respect to the former, the Peace we are to pursue implies Obedience, and Preservation of Communion, in opposition to Schism and Separation. With respect to the latter, it implies mutual Love and Charity, in opposition to Quarrels and Contentions.
to wit, the Church our Mother, and Particular Christians our Brothers. In the First Relation we Are considered as Subject's; in the second as Fellow-Christians. With respect to the former, the Peace we Are to pursue Implies obedience, and Preservation of Communion, in opposition to Schism and Separation. With respect to the latter, it Implies mutual Love and Charity, in opposition to Quarrels and Contentions.
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My business therefore upon this first head is to shew what are the Particulars of our Duty, what are the means that conduce to Peace in both these respects.
My business Therefore upon this First head is to show what Are the Particulars of our Duty, what Are the means that conduce to Peace in both these respects.
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And first of all I begin with what is due from us to the Church in order to Peace, as Peace stands in contradistinction to Schism. And this Point I shall beg leave to discuss, very freely, and very particularly;
And First of all I begin with what is due from us to the Church in order to Peace, as Peace Stands in contradistinction to Schism. And this Point I shall beg leave to discuss, very freely, and very particularly;
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and yet it is a matter of such consequence, that I doubt not but the right understanding of it would go a great way to the Cure of the sad Divisions that are among us.
and yet it is a matter of such consequence, that I doubt not but the right understanding of it would go a great Way to the Cure of the sad Divisions that Are among us.
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And that I may discourse with more clearness, and more evidence, I shall deliver what I have to say in this matter, by way of Propositions; taking my Rise from the first Principle of Church-Society, and so regularly ascending.
And that I may discourse with more clearness, and more evidence, I shall deliver what I have to say in this matter, by Way of Propositions; taking my Rise from the First Principle of Church society, and so regularly ascending.
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That every Christian upon the very account of his being so, is a Member of the Church of Christ, and is bound to joyn in External Communion with it where it can be had.
That every Christian upon the very account of his being so, is a Member of the Church of christ, and is bound to join in External Communion with it where it can be had.
For the clearing of this you may be pleased to consider that the Primary Design and Intention of our Saviour in his undertaking for us was not to save particular persons without respect to a Society, but to gather to himself a Church out of Mankind, to erect and form a Body Politick, of which himself was the Head, and particular Christians the Members: and in this method through Obedience to his Laws and Government to bring men to Salvation.
For the clearing of this you may be pleased to Consider that the Primary Design and Intention of our Saviour in his undertaking for us was not to save particular Persons without respect to a Society, but to gather to himself a Church out of Mankind, to erect and from a Body Politic, of which himself was the Head, and particular Christians the Members: and in this method through obedience to his Laws and Government to bring men to Salvation.
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And this is no more than what is the Sense and Language of the Holy Scriptures; wherein whatever Christ is said to have done or suffered for Mankind, he is said to have done for them, not as Scattered Individuals, but as Incorporated into a Church. Thus Christ loved the Church, and gave himself for it.
And this is no more than what is the Sense and Language of the Holy Scriptures; wherein whatever christ is said to have done or suffered for Mankind, he is said to have done for them, not as Scattered Individuals, but as Incorporated into a Church. Thus christ loved the Church, and gave himself for it.
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The plain Consequence from hence is, that every person, so far as he is a Christian, so far he is a Member of the Church; and by virtue of that Relation to the Church it is, that he hath any relation to Christ, or any Title to the Privileges of the Gospel.
The plain Consequence from hence is, that every person, so Far as he is a Christian, so Far he is a Member of the Church; and by virtue of that Relation to the Church it is, that he hath any Relation to christ, or any Title to the Privileges of the Gospel.
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And agreeably to this Notion, it is very plain, that Baptism, which is by all acknowledged to be the Ceremony of Initiating us into Christianity, is in Scripture declared to be the Rite whereby we are entred and admitted into the Church. Thus St. Paul expresly tells us, that by one Spirit we are all baptized into one Body. And again, that Christ hath sanctified, that is to say, separated his Church by the washing of Water and the Word.
And agreeably to this Notion, it is very plain, that Baptism, which is by all acknowledged to be the Ceremony of Initiating us into Christianity, is in Scripture declared to be the Rite whereby we Are entered and admitted into the Church. Thus Saint Paul expressly tells us, that by one Spirit we Are all baptised into one Body. And again, that christ hath sanctified, that is to say, separated his Church by the washing of Water and the Word.
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Now then it being thus evident, that every Christian as a Christian is a Member of that Body of Christ which we call the Church: there will be little need of taking pains to prove, that every such person is obliged to joyn in External Communion with the Church where he can do so:
Now then it being thus evident, that every Christian as a Christian is a Member of that Body of christ which we call the Church: there will be little need of taking pains to prove, that every such person is obliged to join in External Communion with the Church where he can do so:
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Now how these can be in any measure attained without associating together in Publick Assemblies, and mutual Offices, and other Acts of External Communion with one another cannot any ways be imagined.
Now how these can be in any measure attained without associating together in Public Assemblies, and mutual Offices, and other Acts of External Communion with one Another cannot any ways be imagined.
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And as little in the second place, can it be conceived how without this we can be made partakers of the Benefits and Privileges that Christ hath made over to the Members of his Church. For we are to consider that God hath so ordered the matter,
And as little in the second place, can it be conceived how without this we can be made partakers of the Benefits and Privileges that christ hath made over to the Members of his Church. For we Are to Consider that God hath so ordered the matter,
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and the Grace of the Holy Spirit, are not ordinarily conveyed to us so immediately by God, but that there must intervene the Ministry of Men. Gods holy Word and Sacraments are the Channels in which they are derived to us;
and the Grace of the Holy Spirit, Are not ordinarily conveyed to us so immediately by God, but that there must intervene the Ministry of Men. God's holy Word and Sacraments Are the Channels in which they Are derived to us;
as in case of a General Apostacy of the Church; or of Persecution for Religion; or of an unjust Excommunication, or any other case where Communion with a true Visible Church is denied to us.
as in case of a General Apostasy of the Church; or of Persecution for Religion; or of an unjust Excommunication, or any other case where Communion with a true Visible Church is denied to us.
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First how untrue their Position is that maintain that all our Obligation to Church Communion doth arise from a voluntary admission of our selves into some Particular Congregation,
First how untrue their Position is that maintain that all our Obligation to Church Communion does arise from a voluntary admission of our selves into Some Particular Congregation,
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The second Proposition is, That every one is bound to joyn in Communion with the established National Church to which he belongs, supposing there be nothing in the Terms of its Communion that renders it unlawful for him so to do.
The second Proposition is, That every one is bound to join in Communion with the established National Church to which he belongs, supposing there be nothing in the Terms of its Communion that renders it unlawful for him so to do.
For if we are bound to maintain Communion with the Catholick Church, as I have before proved, it is plain that we are bound to maintain Communion with that part of it, within whose Verge the Divine Providence has cast us.
For if we Are bound to maintain Communion with the Catholic Church, as I have before proved, it is plain that we Are bound to maintain Communion with that part of it, within whose Verge the Divine Providence has cast us.
But as to this I desire it may be considered, that That that lays an Obligation upon us to joyn in Communion with the Church (to wit our being Members of that one Body of Christ ) doth also lay an Obligation upon us,
But as to this I desire it may be considered, that That that lays an Obligation upon us to join in Communion with the Church (to wit our being Members of that one Body of christ) does also lay an Obligation upon us,
as much as in us lies to preserve the Unity of that Body, (for this both the Fundamental Laws of Society, and the express Precepts of Christianity do require of every Member: ) But now to make a Rent in,
as much as in us lies to preserve the Unity of that Body, (for this both the Fundamental Laws of Society, and the express Precepts of Christianity do require of every Member:) But now to make a Rend in,
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or separate from any Part of the Body of Christ, with which we may lawfully communicate (and such we now suppose the Established Assemblies of the Nation to be) is directly contrary to the preserving the Unity of that Body: And therefore certainly such a Rent or Separation must be unlawful.
or separate from any Part of the Body of christ, with which we may lawfully communicate (and such we now suppose the Established Assemblies of the nation to be) is directly contrary to the preserving the Unity of that Body: And Therefore Certainly such a Rend or Separation must be unlawful.
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So that let our Pretences be what they will, so long as the Fixed Regular Assemblies of the Nation wherein we live, do truly belong to the Catholick Church, and we can lawfully joyn with them, it is certain we are bound so to do,
So that let our Pretences be what they will, so long as the Fixed Regular Assemblies of the nation wherein we live, do truly belong to the Catholic Church, and we can lawfully join with them, it is certain we Are bound so to do,
and not to joyn with those Congregations that have withdrawn themselves from them; for to do this would be to joyn in Society with Separatists, would be a partaking with their Sin, and a breach of the Apostles Precept of Avoiding those that cause Divisions.
and not to join with those Congregations that have withdrawn themselves from them; for to do this would be to join in Society with Separatists, would be a partaking with their since, and a breach of the Apostles Precept of Avoiding those that cause Divisions.
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For to suppose a Society, and yet to suppose the Members of it not under an Obligation to obey its Laws and Government, is to make Ropes of Sand, to suppose a Body without Sinews and Ligaments to hold its parts together.
For to suppose a Society, and yet to suppose the Members of it not under an Obligation to obey its Laws and Government, is to make Ropes of Sand, to suppose a Body without Sinews and Ligaments to hold its parts together.
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For it must be acknowledged, in the first place, that the Church must, as all other Societies, be entrusted with at least so much power over her Subjects, as is necessary for the securing her own Welfare and Preservation: For to think otherwise, is to suppose God to have founded a Church, and intended the Well-being and Continuance of it;
For it must be acknowledged, in the First place, that the Church must, as all other Societies, be Entrusted with At least so much power over her Subject's, as is necessary for the securing her own Welfare and Preservation: For to think otherwise, is to suppose God to have founded a Church, and intended the Well-being and Continuance of it;
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And yet to suppose that he hath denied her the use of the Means without which that Well-being and Continuance cannot be attained: which is monstrous and contradictious.
And yet to suppose that he hath denied her the use of the Means without which that Well-being and Continuance cannot be attained: which is monstrous and contradictious.
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First, That Provision be made for the due and orderly performance of the Worship of God. Secondly, That there be means of maintaining Peace and Unity among its Members. This latter is necessary to the Welfare and Preservation of a Church, as a Society, the former is necessary to it as a Religious Society.
First, That Provision be made for the due and orderly performance of the Worship of God. Secondly, That there be means of maintaining Peace and Unity among its Members. This latter is necessary to the Welfare and Preservation of a Church, as a Society, the former is necessary to it as a Religious Society.
Now then this being admitted, it follows in the general, that what ever Power over her Subjects is necessary in order to either of these things, all that at least must be supposed to be lodged in the Church, that is to say, in Those that have the Government of it.
Now then this being admitted, it follows in the general, that what ever Power over her Subjects is necessary in order to either of these things, all that At least must be supposed to be lodged in the Church, that is to say, in Those that have the Government of it.
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So that from hence it is plain, in the first place, that the Church hath power so far to restrain the exercise of her Subjects Liberty, as to oblige them to all such Laws, Rules, Orders,
So that from hence it is plain, in the First place, that the Church hath power so Far to restrain the exercise of her Subject's Liberty, as to oblige them to all such Laws, Rules, Order,
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and Ceremonies as She shall establish for the more Solemn, Regular, Decent, and Convenient Administration of Religious Affairs. And if it be questioned whether her Appointments do indeed conduce to that end, of that She her self is to be the Judge; Her Members being no farther concern'd therein,
and Ceremonies as She shall establish for the more Solemn, Regular, Decent, and Convenient Administration of Religious Affairs. And if it be questioned whither her Appointments do indeed conduce to that end, of that She her self is to be the Judge; Her Members being no farther concerned therein,
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than onely before they obey her Impositions to see that they be not repugnant to the known Laws of God. This Power the Church must be supposed to have, otherwise She will not be enabled to make Provision for the first thing whereon her Welfare doth depend:
than only before they obey her Impositions to see that they be not repugnant to the known Laws of God. This Power the Church must be supposed to have, otherwise She will not be enabled to make Provision for the First thing whereon her Welfare does depend:
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Secondly, from hence also it is plain, that the Church must be furnished with a Power to end and determine Controversies of Religion that arise among its Members: that is to say, to give such an Authoritative decision of them,
Secondly, from hence also it is plain, that the Church must be furnished with a Power to end and determine Controversies of Religion that arise among its Members: that is to say, to give such an Authoritative decision of them,
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But here it may be taken notice that this Power of Ending Controversies, which we ascribe to the Church, doth not imply any Authority over our Judgments; or that in vertue thereof she can oblige us to give an inward assent to her Determinations, any further than she gives us evidence for the Truth of them: (which is that extravagant Power the Church of Rome doth challenge to her self) but onely an Authority over our Practices, that she can oblige us to submit so far to her Definitions, as not to act any thing contrary to them.
But Here it may be taken notice that this Power of Ending Controversies, which we ascribe to the Church, does not imply any authority over our Judgments; or that in virtue thereof she can oblige us to give an inward assent to her Determinations, any further than she gives us evidence for the Truth of them: (which is that extravagant Power the Church of Room does challenge to her self) but only an authority over our Practices, that she can oblige us to submit so Far to her Definitions, as not to act any thing contrary to them.
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and the Church have no Authority to impose silence upon them, it cannot be avoided but she will be overrun with Heresies, and embroiled in infinite Quarrels and Controversies, to the destruction of her Publick Peace.
and the Church have no authority to impose silence upon them, it cannot be avoided but she will be overrun with Heresies, and embroiled in infinite Quarrels and Controversies, to the destruction of her Public Peace.
The fourth Proposition is, That we can have no just cause of with-drawing our Communion from the Church whereof we are Members, but when we cannot communicate with it without the Commission of a Sin.
The fourth Proposition is, That we can have no just cause of withdrawing our Communion from the Church whereof we Are Members, but when we cannot communicate with it without the Commission of a Sin.
as hath been before proved, it is plain we are bound so long to continue our Communion with the Church, till it be unlawful to continue in it any longer:
as hath been before proved, it is plain we Are bound so long to continue our Communion with the Church, till it be unlawful to continue in it any longer:
So that there are but Two cases, wherein it can be lawful to withdraw our Communion from a Church, because there are but two cases wherein Communion with her can be sinful. One is,
So that there Are but Two cases, wherein it can be lawful to withdraw our Communion from a Church, Because there Are but two cases wherein Communion with her can be sinful. One is,
when the Church requires of us as a Condition of her Communion, an Acknowledgment and Profession of that for a Truth, which we know to be an Error. The other is,
when the Church requires of us as a Condition of her Communion, an Acknowledgment and Profession of that for a Truth, which we know to be an Error. The other is,
when the Church requires of us as a Condition of her Communion, the joyning with her in some Practises which we know to be against the Laws of God. In these two Cases to withdraw our Obedience to the Church is so far from being a Sin, that it is a necessary Duty; because we have an obligation to the Laws of God antecedent to that we have to those of the Church; and we are bound to obey these no further than they are consonant or agreeable to those.
when the Church requires of us as a Condition of her Communion, the joining with her in Some Practises which we know to be against the Laws of God. In these two Cases to withdraw our obedience to the Church is so Far from being a since, that it is a necessary Duty; Because we have an obligation to the Laws of God antecedent to that we have to those of the Church; and we Are bound to obey these no further than they Are consonant or agreeable to those.
But now from this discourse it will appear how insufficient those Causes, how unwarrantable those Grounds are, upon which many among us have proceeded to Separation from our Church.
But now from this discourse it will appear how insufficient those Causes, how unwarrantable those Grounds Are, upon which many among us have proceeded to Separation from our Church.
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For, first if what I have laid down be true, it cannot be true that Unscriptural Impositions can be a warrantable cause of separation from a Church; supposing that by Unscriptural be meant no more than onely what is neither Commanded nor Forbid in the Scriptures.
For, First if what I have laid down be true, it cannot be true that Unscriptural Impositions can be a warrantable cause of separation from a Church; supposing that by Unscriptural be meant no more than only what is neither Commanded nor Forbid in the Scriptures.
then it cannot be imagined how their being commanded can make them unlawful: So that in this case there is no sin in yielding obedience to the Church, and consequently no cause of withdrawing our Communion from it.
then it cannot be imagined how their being commanded can make them unlawful: So that in this case there is no sin in yielding Obedience to the Church, and consequently no cause of withdrawing our Communion from it.
Nor secondly can it be true, that the Church requiring from us any doubtful or suspected practices as Conditions of her Communion, is a just cause of Separation: for we must have at least as much certainty of the unlawfulness of the actions enjoyned as we have of our Obligation to the Authority that enjoyns them,
Nor secondly can it be true, that the Church requiring from us any doubtful or suspected practices as Conditions of her Communion, is a just cause of Separation: for we must have At least as much certainty of the unlawfulness of the actions enjoined as we have of our Obligation to the authority that enjoins them,
as all Christians in these cases are bound to do, we must continue our Obedience to the Church, notwithstanding we suspect or doubt of the lawfulness of her Commands.
as all Christians in these cases Are bound to do, we must continue our obedience to the Church, notwithstanding we suspect or doubt of the lawfulness of her Commands.
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Neither thirdly can it be true, that Errors in a Church as to matter of Doctrins, or Corruptions as to matter of Practice, so long as those Errors and Corruptions are onely suffered, but not imposed, can be a sufficient cause of Separation; the reason is,
Neither Thirdly can it be true, that Errors in a Church as to matter of Doctrines, or Corruptions as to matter of Practice, so long as those Errors and Corruptions Are only suffered, but not imposed, can be a sufficient cause of Separation; the reason is,
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So that so long as we can Communicate with a Church, without either professing her Errors, or partaking in her sinful Practices, as in the present case it is supposed we may do;
So that so long as we can Communicate with a Church, without either professing her Errors, or partaking in her sinful Practices, as in the present case it is supposed we may do;
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Neither in the fourth and last place, is the enjoying a more profitable Ministry, or living under a more pure Discipline in another Church, a just cause of forsaking the Communion of that whereof we are now Members. The reason is,
Neither in the fourth and last place, is the enjoying a more profitable Ministry, or living under a more pure Discipline in Another Church, a just cause of forsaking the Communion of that whereof we Are now Members. The reason is,
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Now it is a crime to forsake the Communion of the Church whereof we are Members, so long as her Communion is not sinful: But the enjoyment of a less profitable Ministry, or a less pure Discipline doth not make her Communion sinful; therefore the enjoyment of a more profitable Ministry, or a more pure Discipline cannot make a Separation from her lawful.
Now it is a crime to forsake the Communion of the Church whereof we Are Members, so long as her Communion is not sinful: But the enjoyment of a less profitable Ministry, or a less pure Discipline does not make her Communion sinful; Therefore the enjoyment of a more profitable Ministry, or a more pure Discipline cannot make a Separation from her lawful.
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The fifth and last Proposition is, That though we have a just cause to refuse Communion with the Church whereof we are Members in some instances, yet we are not therefore to proceed to so total a Separation from it as to erect New Churches in contradistinction to it, or to joyn with those that do.
The fifth and last Proposition is, That though we have a just cause to refuse Communion with the Church whereof we Are Members in Some instances, yet we Are not Therefore to proceed to so total a Separation from it as to erect New Churches in contradistinction to it, or to join with those that do.
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viz. because we are bound to obey as far as we can, and where we cannot to suffer; but at no hand to disturb the Peace, or break the Unity of the Church.
viz. Because we Are bound to obey as Far as we can, and where we cannot to suffer; but At no hand to disturb the Peace, or break the Unity of the Church.
Nay, though the Church should require those things as Conditions of her Communion so that unless we conform to them we cannot at all communicate with her;
Nay, though the Church should require those things as Conditions of her Communion so that unless we conform to them we cannot At all communicate with her;
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to wit, so great and general a Corruption of the Church both in Doctrin and Practice, that the Salvation of all that communicate with her is thereby endangered:
to wit, so great and general a Corruption of the Church both in Doctrine and Practice, that the Salvation of all that communicate with her is thereby endangered:
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Which though it be the condition of the Members of the present Church of Rome, yet I dare say few among us will affirm to be the case of them that communicate with the Church of England.
Which though it be the condition of the Members of the present Church of Room, yet I Dare say few among us will affirm to be the case of them that communicate with the Church of England.
Thus have I as briefly as I could represented to you the Particulars of that Duty we owe to our common Mother in the preservation of her Unity and Communion. And I hope I have not been so zealous for Peace as to have been at all injurious to Truth.
Thus have I as briefly as I could represented to you the Particulars of that Duty we owe to our Common Mother in the preservation of her Unity and Communion. And I hope I have not been so zealous for Peace as to have been At all injurious to Truth.
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I am confident I have said nothing but what is very agreeable to Scripture and Reason, and the sense of the Best and Ancientest Christians. And I am certain I have not intrenched upon any of those Grounds upon which our Ancestors proceeded to the Reformation of Religion among us.
I am confident I have said nothing but what is very agreeable to Scripture and Reason, and the sense of the Best and Ancientest Christians. And I am certain I have not entrenched upon any of those Grounds upon which our Ancestors proceeded to the Reformation of Religion among us.
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all I can say, is this, That the Truths here delivered are really of so great importance to Religion and the Public Peace, that they ought not to be dissembled or suppressed,
all I can say, is this, That the Truths Here Delivered Are really of so great importance to Religion and the Public Peace, that they ought not to be dissembled or suppressed,
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for any bad reception they may meet with from some men: but as for the manner of delivering them, I have taken all the care I could, not to give offence to any.
for any bad reception they may meet with from Some men: but as for the manner of delivering them, I have taken all the care I could, not to give offence to any.
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I now pass on to the second part of my Task upon this Head, which is to consider the Duty recommended in the Text with relation to particular Christians our Brethren.
I now pass on to the second part of my Task upon this Head, which is to Consider the Duty recommended in the Text with Relation to particular Christians our Brothers.
The first Rule is to distinguish carefully between matters of Faith, and matters of Opinion; and as to these latter, to be willing that every one should enjoy the liberty of judging for himself.
The First Rule is to distinguish carefully between matters of Faith, and matters of Opinion; and as to these latter, to be willing that every one should enjoy the liberty of judging for himself.
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This is one thing that would help very much to the extinguishing of those unnatural Heats and Animosities, which have long been the Reproach of Christians.
This is one thing that would help very much to the extinguishing of those unnatural Heats and Animosities, which have long been the Reproach of Christians.
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but would allow every man to abound in his own sense, so long as the Churches Peace is not thereby injured, we should not have so manny bitter Quarrels and Heart-burnings among us.
but would allow every man to abound in his own sense, so long as the Churches Peace is not thereby injured, we should not have so many bitter Quarrels and Heartburnings among us.
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and every puny Notion of that Systeme must be Christen'd by the name of an Article of Faith; and every man that doth not believe just as he doth, must straight be a Heretick for doing so:
and every puny Notion of that System must be Christened by the name of an Article of Faith; and every man that does not believe just as he does, must straight be a Heretic for doing so:
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It were heartily to be wished that Christians would consider, that the Articles of Faith, those things that God hath made necessary by every one to be believed in order to his Salvation, are but very few, and they are all of them so plainly and clearly set down in the Scripture, that it is impossible for any sincere honest-minded man to miss of the true sense of them.
It were heartily to be wished that Christians would Consider, that the Articles of Faith, those things that God hath made necessary by every one to be believed in order to his Salvation, Are but very few, and they Are all of them so plainly and clearly Set down in the Scripture, that it is impossible for any sincere honest-minded man to miss of the true sense of them.
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And they have further this Badg to distinguish them from all other Truths, that they have an immediate influence upon mens Lives, a direct Tendency to make men Better; whereas most of those things that make the â–ª matter of our Controversies,
And they have further this Badge to distinguish them from all other Truths, that they have an immediate influence upon men's Lives, a Direct Tendency to make men Better; whereas most of those things that make the â–ª matter of our Controversies,
Nor do they at all concern a Christian Life, but are matters of pure notion and speculation. So that it cannot with any reason be pretended that they are points upon which Mens Salvation doth depend.
Nor do they At all concern a Christian Life, but Are matters of pure notion and speculation. So that it cannot with any reason be pretended that they Are points upon which Men's Salvation does depend.
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for Gods sake why should we be angry with any one for having other opinions about them than we have? Why should we not rather permit men to use their Understandings as well as they can,
for God's sake why should we be angry with any one for having other opinions about them than we have? Why should we not rather permit men to use their Understandings as well as they can,
The second thing I would recommend, is a great simplicity and purity of Intention in the pursuit of Truth; and at no hand to let passion or interest, or any self-end be ingredient into our Religion.
The second thing I would recommend, is a great simplicity and purity of Intention in the pursuit of Truth; and At no hand to let passion or Interest, or any self-end be ingredient into our Religion.
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The practice of this would not more conduce to the discovery of Truth, than it would to the promoting of Peace. For it is easie to observe that it is not always a pure concernment for the Truth, in the points in Controversie, that makes us so zealous,
The practice of this would not more conduce to the discovery of Truth, than it would to the promoting of Peace. For it is easy to observe that it is not always a pure concernment for the Truth, in the points in Controversy, that makes us so zealous,
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but something of which that is onely the Mask and Pretence, some By-ends that must be served, some Secular Interest that we have espoused, which must be carried on.
but something of which that is only the Mask and Pretence, Some By-ends that must be served, Some Secular Interest that we have espoused, which must be carried on.
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or we desire to get our selves a name by some great Atchievments in the Noble Science of Controversies; or we are possessed with a spirit of Contradiction; or we delight in Novelties;
or we desire to get our selves a name by Some great Achievements in the Noble Science of Controversies; or we Are possessed with a Spirit of Contradiction; or we delight in Novelties;
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If we would but cast these Beams out of our eyes, we should both see more clearly, and certainly live more peaceably. But whilest we pursue base and sordid ends under the pretence of maintaining Truth, we shall always be in error, and always in contention.
If we would but cast these Beams out of our eyes, we should both see more clearly, and Certainly live more peaceably. But whilst we pursue base and sordid ends under the pretence of maintaining Truth, we shall always be in error, and always in contention.
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let us mortify all our Pride and Vainglory, our Passion and Emulation, our Covetousness and Revenge; and bring nothing in the world to our Debates about Religion but onely the pure love of Truth: and then our Controversies will not be so long;
let us mortify all our Pride and Vainglory, our Passion and Emulation, our Covetousness and Revenge; and bring nothing in the world to our Debates about Religion but only the pure love of Truth: and then our Controversies will not be so long;
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And this I dare say further to encourage you to labour after this temper of mind, That he that comes thus qualified to the study of Religion, though he may not have the luck always to light on the Truth, yet with all his errors be they what they will, he is more acceptable to God than the Man that hath Truth on his side,
And this I Dare say further to encourage you to labour After this temper of mind, That he that comes thus qualified to the study of Religion, though he may not have the luck always to Light on the Truth, yet with all his errors be they what they will, he is more acceptable to God than the Man that hath Truth on his side,
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He that believes a Falsehood, after he hath used his sincere endeavours to find the Truth, is not half so much a Heritick as he that professeth a Truth out of Evil Principles, and prostituteth it to unworthy ends.
He that believes a Falsehood, After he hath used his sincere endeavours to find the Truth, is not half so much a Heretic as he that Professes a Truth out of Evil Principles, and prostituteth it to unworthy ends.
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The third Rule is, Never to quarrel about Words and Phrases, but so long as other men mean much what the same that we do, let us be content though they have not the luck to express themselves so well.
The third Rule is, Never to quarrel about Words and Phrases, but so long as other men mean much what the same that we do, let us be content though they have not the luck to express themselves so well.
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whether through too much love to our own manner of Thinking or Speaking, that we will not endure any thing but what is conveyed to us in our own Methods: But, really, it often happens that most bitter Quarrels do commence, not so much from the different Sense of the contending Parties, concerning the things they contend about,
whither through too much love to our own manner of Thinking or Speaking, that we will not endure any thing but what is conveyed to us in our own Methods: But, really, it often happens that most bitter Quarrels do commence, not so much from the different Sense of the contending Parties, Concerning the things they contend about,
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It would be perhaps no hard matter to make this appear in those Controversies that are so much agitated among us concerning Faith and Justification, and the necessity of good works to Salvation, and Imputed Righteousness, and the difference between Virtue and Grace;
It would be perhaps no hard matter to make this appear in those Controversies that Are so much agitated among us Concerning Faith and Justification, and the necessity of good works to Salvation, and Imputed Righteousness, and the difference between Virtue and Grace;
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The difference that is among us as to these Points is possibly not much greater than this, that some men in these matters speak more clearly and fully; others more imperfectly and obscurely.
The difference that is among us as to these Points is possibly not much greater than this, that Some men in these matters speak more clearly and Fully; Others more imperfectly and obscurely.
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others delight in Metaphors, and do perhaps too far extend the Figurative expressions of Scripture: Some reason more closely and upon more certain Principles; others possibly may proceed upon weaker grounds,
Others delight in Metaphors, and do perhaps too Far extend the Figurative expressions of Scripture: some reason more closely and upon more certain Principles; Others possibly may proceed upon Weaker grounds,
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though by different ways, as appears from this, that being interrogated concerning the Consequences of their several Opinions, they generally agree in admitting or rejecting the same.
though by different ways, as appears from this, that being Interrogated Concerning the Consequences of their several Opinions, they generally agree in admitting or rejecting the same.
But fourthly, another thing that would make for peace is this; Never to charge upon men the Consequences of their Opinions when they expresly disown them.
But fourthly, Another thing that would make for peace is this; Never to charge upon men the Consequences of their Opinions when they expressly disown them.
when having examined some Opinion of a Man, or Party of Men, and finding very great absurdities and evil consequences necessarily to flow from it, we presently throw all those into the dish of them that hold the Opinion, as if they could not own the one, but they must necessarily own the other: whereas indeed the men we thus charge, may be so innocent in this matter, that they do not in the least dream of such Consequences; or if they did, they would be so far from owning them, that they would abhor the Opinion for their sakes.
when having examined Some Opinion of a Man, or Party of Men, and finding very great absurdities and evil consequences necessarily to flow from it, we presently throw all those into the dish of them that hold the Opinion, as if they could not own the one, but they must necessarily own the other: whereas indeed the men we thus charge, may be so innocent in this matter, that they do not in the least dream of such Consequences; or if they did, they would be so Far from owning them, that they would abhor the Opinion for their sakes.
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Those that are concerned to oppose this Doctrin do contend that if this Doctrin be true, it will necessarily follow, that no man can have any certainty of the Truth of any one Proposition that God hath revealed in Scripture.
Those that Are concerned to oppose this Doctrine do contend that if this Doctrine be true, it will necessarily follow, that no man can have any certainty of the Truth of any one Proposition that God hath revealed in Scripture.
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Some Men think that they can with demonstrative evidence make out, that the Doctrin of Gods irrespective Decrees doth in its Consequences overthrow the whole Gospel, that it doth destroy the nature of Rewards and Punishments, cuts the very Sinews of mens Endeavours after virtue;
some Men think that they can with demonstrative evidence make out, that the Doctrine of God's irrespective Decrees does in its Consequences overthrow the Whole Gospel, that it does destroy the nature of Rewards and Punishments, cuts the very Sinews of men's Endeavours After virtue;
Now supposing all this to be true, yet it would be a most unjust and uncharitable thing to affirm of any that believe that Doctrin (many of whom are certainly pious and good men) that they do maintain any such impious and blasphemous Opinions as those that are now mentioned.
Now supposing all this to be true, yet it would be a most unjust and uncharitable thing to affirm of any that believe that Doctrine (many of whom Are Certainly pious and good men) that they do maintain any such impious and blasphemous Opinions as those that Are now mentioned.
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If this Rule was observed our Differences would not make so great a noise, nor would the Errors and Heterodoxies maintained among us appear so monstrous and extravagant;
If this Rule was observed our Differences would not make so great a noise, nor would the Errors and Heterodoxies maintained among us appear so monstrous and extravagant;
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For it seems very absurd and ridiculous in any Argument to meddle with that, that nothing concerns the Question. But what do Personal Reflections concern the Cause of Religion? what ever it may be to the Reputation of an Opinion, I am sure it is nothing to the Truth of it, that such or such a man holds it.
For it seems very absurd and ridiculous in any Argument to meddle with that, that nothing concerns the Question. But what do Personal Reflections concern the Cause of Religion? what ever it may be to the Reputation of an Opinion, I am sure it is nothing to the Truth of it, that such or such a man holds it.
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And truly if men would leave this impertinence we might hope for a better issue of our Religious Debates: but whilest men will forsake the Merits of the Cause, and unmanly fall to railing,
And truly if men would leave this impertinence we might hope for a better issue of our Religious Debates: but whilst men will forsake the Merits of the Cause, and unmanly fallen to railing,
and disparaging Mens Persons, and scraping together all the ill that can be said of them, they blow the Coals of Contention, they so imbitter and envenom the Dispute, that it rankles into incurable distasts and heart-burnings.
and disparaging Men's Persons, and scraping together all the ill that can be said of them, they blow the Coals of Contention, they so embitter and envenom the Dispute, that it rankles into incurable distastes and heartburnings.
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Christians would do well to consider, that these mean arts of exposing Mens Persons to discredit their Opinions, are very much unworthy the Dignity of their Profession, and most of all misbecoming the Sacredness and Venerableness of the Truth they contend for.
Christians would do well to Consider, that these mean arts of exposing Men's Persons to discredit their Opinions, Are very much unworthy the Dignity of their Profession, and most of all misbecoming the Sacredness and Venerableness of the Truth they contend for.
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We should consider that Mens Persons are Sacred things, that what ever power we have to judg of their Opinions, we have no authority to judg or censure Them. That to bring Them upon the Stage,
We should Consider that Men's Persons Are Sacred things, that what ever power we have to judge of their Opinions, we have no Authority to judge or censure Them. That to bring Them upon the Stage,
and there throw dirt on them is highly rude and uncivil, and an affront to Human Society, and the most contrary thing in the world to Christian Charity, which is so far from enduring Reproaches and Evil speaking, that it obliges us to cover as much we can all the Faults, and even the very Indiscretions of others.
and there throw dirt on them is highly rude and Uncivil, and an affront to Human Society, and the most contrary thing in the world to Christian Charity, which is so Far from enduring Reproaches and Evil speaking, that it obliges us to cover as much we can all the Faults, and even the very Indiscretions of Others.
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Do but seriously set your selves to be good: Do but get your Hearts deeply affected with Religion as well as your Heads, and then there is no fear but you will be all the Sons of Peace.
Do but seriously Set your selves to be good: Do but get your Hearts deeply affected with Religion as well as your Heads, and then there is no Fear but you will be all the Sons of Peace.
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Ah how little satisfaction can all our pretty Notions and fine-spun Controversies yield to a Soul that truly hungers and thirsts after Righteousness? How pitifully flatly and insipidly will they taste, in comparison of the Divine Entertainments of the Spiritual Life.
Ah how little satisfaction can all our pretty Notions and finespun Controversies yield to a Soul that truly hunger's and thirsts After Righteousness? How pitifully flatly and insipidly will they taste, in comparison of the Divine Entertainments of the Spiritual Life.
Were we but seriously taken up with the Substantials of our Religion, we should not have leisure for the Talking Disputing Divinity; we should have greater matters to take up our Thoughts,
Were we but seriously taken up with the Substantials of our Religion, we should not have leisure for the Talking Disputing Divinity; we should have greater matters to take up our Thoughts,
So long as we could busy our selves in working out our Salvation, and furthering the Salvation of others, we should think it but a mean Employment to spend our time in spinning fine Nets for the catching of Flies.
So long as we could busy our selves in working out our Salvation, and furthering the Salvation of Others, we should think it but a mean Employment to spend our time in spinning fine Nets for the catching of Flies.
Besides this Divine Life, if it once took place in us, would strangely dilate and enlarge our hearts in Charity towards our Brethren; it would make us open our arms wide to the whole Creation;
Beside this Divine Life, if it once took place in us, would strangely dilate and enlarge our hearts in Charity towards our Brothers; it would make us open our arms wide to the Whole Creation;
it would perfectly work out of us all that Peevishness and Sowrness, and Penuriousness of spirit which we do too often contract by being addicted to a Sect, and would make us Sweet and Benign,
it would perfectly work out of us all that Peevishness and Sourness, and Penuriousness of Spirit which we do too often contract by being addicted to a Sect, and would make us Sweet and Benign,
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In a word, it would quite swallow up all Distinctions of Parties; and what ever did but bear upon it the Image of God and the Superscription of the Holy Jesus, would need no other Commendatories to our Affection,
In a word, it would quite swallow up all Distinctions of Parties; and what ever did but bear upon it the Image of God and the Superscription of the Holy jesus, would need no other Commendatories to our Affection,
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Let us all therefore earnestly contend after this Divine Principle of Holiness; let us bring down Religion from our Heads to our Hearts; from Speculation to Practice:
Let us all Therefore earnestly contend After this Divine Principle of Holiness; let us bring down Religion from our Heads to our Hearts; from Speculation to Practice:
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This, this is that that will restore to the World the Golden Age of Primitive Christianity, when the Love and Unity of the Disciples of Jesus was so conspicuous and remarkable that it became into a Proverb, See how the Christians love one another.
This, this is that that will restore to the World the Golden Age of Primitive Christianity, when the Love and Unity of the Disciples of jesus was so conspicuous and remarkable that it became into a Proverb, See how the Christians love one Another.
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This, this is that that will bring in the Accomplishment of all those glorious Promises of Peace and Tranquillity that Christ hath made to his Church: Then shall the Wolf dwell with the Lamb, and the Leopard lie down with the Kid: Then shall not Ephraim envy Judah, nor Judah vex Ephraim; but we shall turn our Swords into Plough-shares, and our Spears into Pruning-hooks; and there will be no more consuming or devouring in all Gods Holy Mountain.
This, this is that that will bring in the Accomplishment of all those glorious Promises of Peace and Tranquillity that christ hath made to his Church: Then shall the Wolf dwell with the Lamb, and the Leopard lie down with the Kid: Then shall not Ephraim envy Judah, nor Judah vex Ephraim; but we shall turn our Swords into Ploughshares, and our Spears into Pruning-hooks; and there will be no more consuming or devouring in all God's Holy Mountain.
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and that 1. From the Nature and Contrivance of our Religion. 2. From the great weight the Scripture lays upon this Duty. 3. From the great Unreasonableness of our Religious Differences. 4. From the very evil Consequences that attend them;
and that 1. From the Nature and Contrivance of our Religion. 2. From the great weight the Scripture lays upon this Duty. 3. From the great Unreasonableness of our Religious Differences. 4. From the very evil Consequences that attend them;
cc d crd p-acp dt n1 cc n1 pp-f po12 n1. crd p-acp dt j n1 dt n1 vvz p-acp d n1. crd p-acp dt j n1 pp-f po12 j n2. crd p-acp dt j j-jn n2 cst vvb pno32;
as 1. In that they are great Hinderances of a good Life. 2. They are very pernicious to the Civil Peace of the State. 3. They are highly Opprobrious to Christianity in general.
as 1. In that they Are great Hindrances of a good Life. 2. They Are very pernicious to the Civil Peace of the State. 3. They Are highly Opprobrious to Christianity in general.
