THis caution and counsel was given upon occasion of the false Prophets and Teachers that were risen up in the Church, who endeavoured to seduce men from the true Doctrine of the Gospel delivered by the Apostles of our Lord and Saviour.
THis caution and counsel was given upon occasion of the false prophets and Teachers that were risen up in the Church, who endeavoured to seduce men from the true Doctrine of the Gospel Delivered by the Apostles of our Lord and Saviour.
Whatever Doctrines God reveals to men are propounded to their Understandings, and by this Faculty we are to examin all Doctrines which pretend to be from God,
Whatever Doctrines God reveals to men Are propounded to their Understandings, and by this Faculty we Are to examine all Doctrines which pretend to be from God,
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that is, by those apprehensions which men naturally have of the Divine perfections, and by the clear Notions of good and evil, which are imprinted upon our Natures.
that is, by those apprehensions which men naturally have of the Divine perfections, and by the clear Notions of good and evil, which Are imprinted upon our Nature's.
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and when any doubt ariseth concerning the meaning of any divine Revelation (as that of the Holy Scriptures) we are to govern our selves in the interpretation of it, by what is most agreeable to those natural Notions which we have of God,
and when any doubt arises Concerning the meaning of any divine Revelation (as that of the Holy Scriptures) we Are to govern our selves in the Interpretation of it, by what is most agreeable to those natural Notions which we have of God,
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For instance, when God is represented in Scripture as having a humane shape, eyes, ears and hands, the Notions which men naturally have of the divine Nature and Perfections do sufficiently direct us to interpret these expressions in a sence worthy of God, and agreeable to his perfection:
For instance, when God is represented in Scripture as having a humane shape, eyes, ears and hands, the Notions which men naturally have of the divine Nature and Perfections do sufficiently Direct us to interpret these expressions in a sense worthy of God, and agreeable to his perfection:
because this is contrary to those natural apprehensions which have generally possest mankind, and would take away the main force and sanction of the divine Laws.
Because this is contrary to those natural apprehensions which have generally possessed mankind, and would take away the main force and sanction of the divine Laws.
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For instance, whoever pretends any Revelation that brings the Providence of God into question, does by that very thing make such a Revelation questionable.
For instance, whoever pretends any Revelation that brings the Providence of God into question, does by that very thing make such a Revelation questionable.
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why should we believe that he makes any Revelation of his Will to men? And by this Principle Moses will have false Prophets to be tried: Deut. 13.1.
why should we believe that he makes any Revelation of his Will to men? And by this Principle Moses will have false prophets to be tried: Deuteronomy 13.1.
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If there arise among you a Prophet, and giveth thee a sign or wonder, and the sign or the wonder come to pass whereof he spake unto thee, saying, Let us go after other Gods, and let us serve them;
If there arise among you a Prophet, and gives thee a Signen or wonder, and the Signen or the wonder come to pass whereof he spoke unto thee, saying, Let us go After other God's, and let us serve them;
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And he gives the reason of this, ver. 5. because he hath spoken unto you to turn you away from the Lord your God, which brought you out of the Land of Egypt.
And he gives the reason of this, ver. 5. Because he hath spoken unto you to turn you away from the Lord your God, which brought you out of the Land of Egypt.
Here is a case wherein a false Prophet is supposed to work a true Miracle, to give credit to his Doctrine, (which in other cases the Scripture makes the sign of a true Prophet),
Here is a case wherein a false Prophet is supposed to work a true Miracle, to give credit to his Doctrine, (which in other cases the Scripture makes the Signen of a true Prophet),
and had manifested himself to the people of Israel in so miraculous a manner, by bringing them out of the Land of Egypt. So that a Miracle is not enough to give credit to a Prophet who teacheth any thing contrary to that natural Notion which men have, That there is but one God, who only ought to be worshipped.
and had manifested himself to the people of Israel in so miraculous a manner, by bringing them out of the Land of Egypt. So that a Miracle is not enough to give credit to a Prophet who Teaches any thing contrary to that natural Notion which men have, That there is but one God, who only ought to be worshipped.
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nor to any former Revelation which hath already received a greater and more solemn attestation from God) Miracles are owned by all Mankind to be a sufficient Testimony to any Person,
nor to any former Revelation which hath already received a greater and more solemn attestation from God) Miracles Are owned by all Mankind to be a sufficient Testimony to any Person,
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Upon this God endues him with a power of Miracles, to be an evidence to them, that they may believe that the God of their Fathers, Abraham, Isaac and Jacob hath appeared unto thee.
Upon this God endues him with a power of Miracles, to be an evidence to them, that they may believe that the God of their Father's, Abraham, Isaac and Jacob hath appeared unto thee.
And when he sent his Son into the World, he gave Testimony to him by innumerable great and unquestionable Miracles, more and greater than Moses and all the Prophets had wrought.
And when he sent his Son into the World, he gave Testimony to him by innumerable great and unquestionable Miracles, more and greater than Moses and all the prophets had wrought.
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And now that the Gospel hath had the confirmation of such Miracles as never were wrought upon any other occasion, no Evidence inferior to this can in reason controul this Revelation,
And now that the Gospel hath had the confirmation of such Miracles as never were wrought upon any other occasion, no Evidence inferior to this can in reason control this Revelation,
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yet they were so inconsiderable in comparison of our Saviours, that they deserve no credit in opposition to that Revelation which had so clear a Testimony given to it from Heaven, by Miracles, besides all other concurring Arguments to confirm it.
yet they were so inconsiderable in comparison of our Saviors, that they deserve no credit in opposition to that Revelation which had so clear a Testimony given to it from Heaven, by Miracles, beside all other concurring Arguments to confirm it.
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6. And Lastly, No Argument is sufficient to prove a Doctrine or Revelation to be from God, which is not clearer and stronger than the Difficulties and Objections against it :
6. And Lastly, No Argument is sufficient to prove a Doctrine or Revelation to be from God, which is not clearer and Stronger than the Difficulties and Objections against it:
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If Moses had not confuted Pharaoh's Magicians by working Miracles which they could not work, they might reasonably have disputed it with him who had been the true Prophet:
If Moses had not confuted Pharaoh's Magicians by working Miracles which they could not work, they might reasonably have disputed it with him who had been the true Prophet:
So likewise, though a person work a Miracle (which ordinarily is a good evidence that he is sent by God) yet if the Doctrine he brings be plainly contrary to those natural Notions which we have of God, this is a better objection aginst the truth of his Doctrine than the other is a proof of it;
So likewise, though a person work a Miracle (which ordinarily is a good evidence that he is sent by God) yet if the Doctrine he brings be plainly contrary to those natural Notions which we have of God, this is a better objection against the truth of his Doctrine than the other is a proof of it;
For if a Miracle were wrought for the proof of it, the very same assurance which a man hath of the truth of the Miracle, he hath of the falshood of the Doctrine, that is, the clear evidence of his senses for both.
For if a Miracle were wrought for the proof of it, the very same assurance which a man hath of the truth of the Miracle, he hath of the falsehood of the Doctrine, that is, the clear evidence of his Senses for both.
For that there is a Miracle wrought to prove, that what he sees in the Sacrament is not bread but the body of Christ, he hath only the evidence of his senses;
For that there is a Miracle wrought to prove, that what he sees in the Sacrament is not bred but the body of christ, he hath only the evidence of his Senses;
And thus I have endeavoured, as briefly and clearly as I could, to give satisfaction to the first Enquiry I propounded, viz. How we may discern between true and counterfeit Revelations and Doctrines? I proceed now to the
And thus I have endeavoured, as briefly and clearly as I could, to give satisfaction to the First Enquiry I propounded, viz. How we may discern between true and counterfeit Revelations and Doctrines? I proceed now to the
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Whether to Christians in general, or to some particular Person, or Persons, authorised by God to judge for the rest of mankind, by whose judgment all men are concluded and bound up.
Whither to Christians in general, or to Some particular Person, or Persons, authorised by God to judge for the rest of mankind, by whose judgement all men Are concluded and bound up.
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the business of Indulgences, the Invocation of Saints, the Worship of Images, they are not able to offer any thing that is fit to move a reasonable and considerate man;
the business of Indulgences, the Invocation of Saints, the Worship of Images, they Are not able to offer any thing that is fit to move a reasonable and considerate man;
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yet in this Controversy, concerning the Judge of Controversies, they are not destitute of some specious appearance of Reason which deserves to be weighed and considered.
yet in this Controversy, Concerning the Judge of Controversies, they Are not destitute of Some specious appearance of Reason which deserves to be weighed and considered.
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I shall lay down some Cautions and Limitations, by which we may understand how far the generality of Christians are allowed to judg in matters of Religion.
I shall lay down Some Cautions and Limitations, by which we may understand how Far the generality of Christians Are allowed to judge in matters of Religion.
and for the understanding of obscure Texts of Scripture, and more difficult points in Religion, he is to rely upon those, whose proper business and employment it is to apply themselves to the understanding of these things.
and for the understanding of Obscure Texts of Scripture, and more difficult points in Religion, he is to rely upon those, whose proper business and employment it is to apply themselves to the understanding of these things.
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and because Infallibility is not necessary to such a Teacher, it is neither necessary nor convenient that I should absolutely resign up my Judgment to him For though I have reason to credit him, within the compass of his Art, in things which I do not know, I am not therefore bound to believe him in things plain contrary to what I and all mankind do certainly know.
and Because Infallibility is not necessary to such a Teacher, it is neither necessary nor convenient that I should absolutely resign up my Judgement to him For though I have reason to credit him, within the compass of his Art, in things which I do not know, I am not Therefore bound to believe him in things plain contrary to what I and all mankind do Certainly know.
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A great part of people are ignorant, and of so mean capacity, as not to be able to judg of the force of a very good Argument, much less of the issue of a long Dispute:
A great part of people Are ignorant, and of so mean capacity, as not to be able to judge of the force of a very good Argument, much less of the issue of a long Dispute:
And this being the case of many, especially in the Church of Rome, where Ignorance is so industriously cherished, I have so much charity as to hope well concerning many of them:
And this being the case of many, especially in the Church of Rome, where Ignorance is so industriously cherished, I have so much charity as to hope well Concerning many of them:
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And seeing that Church teacheth and enjoins the people to worship Images, it is in some sence charitably done of them not to let them know the second Commandment, that they may not be guilty of sinning against so plain a Law.
And seeing that Church Teaches and enjoins the people to worship Images, it is in Some sense charitably done of them not to let them know the second Commandment, that they may not be guilty of sinning against so plain a Law.
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II. Place, To represent to you the grounds of this Principle of our Religion, viz. That we allow private persons to judg for themselves in matters of Religion.
II Place, To represent to you the grounds of this Principle of our Religion, viz. That we allow private Persons to judge for themselves in matters of Religion.
First, Because many things in Religion, especially those which are most necessary to be believed and practised, are so plain that every man of ordinary capacity,
First, Because many things in Religion, especially those which Are most necessary to be believed and practised, Are so plain that every man of ordinary capacity,
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Because in these he hath a plain Rule to go by, Natural Light and clear Revelation of Scripture. And this is no new Principle of the Protestants, but most expresly owned by the antient Fathers: Whatever things are necessary, are plain, saith St. Chrysostom. All things are plainly contained in Scripture which concern faith and a good life, saith St. Austin. And nothing can be more reasonable than that those things which are plain to every man should be left to every man's judgment.
Because in these he hath a plain Rule to go by, Natural Light and clear Revelation of Scripture. And this is no new Principle of the Protestants, but most expressly owned by the ancient Father's: Whatever things Are necessary, Are plain, Says Saint Chrysostom. All things Are plainly contained in Scripture which concern faith and a good life, Says Saint Austin. And nothing can be more reasonable than that those things which Are plain to every man should be left to every Man's judgement.
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I will refer it to no man's judgment upon earth to determin for me, Whether there be a God or not? Whether Murder and Perjury be Sins? Whether it be not plain in Scripture, That Jesus Christ is the Son of God, That he became man, and died for us, and rose again. So that there is no need of a Judg in these cases.
I will refer it to no Man's judgement upon earth to determine for me, Whither there be a God or not? Whither Murder and Perjury be Sins? Whither it be not plain in Scripture, That jesus christ is the Son of God, That he became man, and died for us, and rose again. So that there is no need of a Judge in these cases.
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For if he should determin that there is no God, or that he is not to be worshipped, or that he will not punish and reward men, or, which is the case that Bellarmine puts, that Virtue is Vice, and Vice Virtue ;
For if he should determine that there is no God, or that he is not to be worshipped, or that he will not Punish and reward men, or, which is the case that Bellarmine puts, that Virtue is Vice, and Vice Virtue;
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Now if St. John had believed that God had constituted an infallible Judg in his Church, to whose Sentence and Determination all Christians are bound to submit, he ought in all reason to have referred Christians to him for the tryal of Spirits,
Now if Saint John had believed that God had constituted an infallible Judge in his Church, to whose Sentence and Determination all Christians Are bound to submit, he ought in all reason to have referred Christians to him for the trial of Spirits,
Nay, so far is he from that, that he commends the Bereans for that very thing for which I dare say the Church of Rome would have check'd them most severely,
Nay, so Far is he from that, that he commends the Bereans for that very thing for which I Dare say the Church of Room would have checked them most severely,
For though they deny a liberty of judging in particular points of Religion, yet they are forced to grant men a liberty of judging upon the whole. When they of the Church of Rome would perswade a Jew, or a Heathen, to become a Christian;
For though they deny a liberty of judging in particular points of Religion, yet they Are forced to grant men a liberty of judging upon the Whole. When they of the Church of Room would persuade a Jew, or a Heathen, to become a Christian;
they do by this very thing, whether they will or no, make that man Judge which is the true Church, and the true Religion. Because it would be ridiculous to perswade a man to turn to their Religion,
they do by this very thing, whither they will or no, make that man Judge which is the true Church, and the true Religion. Because it would be ridiculous to persuade a man to turn to their Religion,
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and to urge him with Reasons to do so, and yet to deny him the use of his own judgment whether their Reasons be sufficient to move him to make such a change.
and to urge him with Reasons to do so, and yet to deny him the use of his own judgement whither their Reasons be sufficient to move him to make such a change.
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But what tolerable reason can any man give, why a man should be fit to judge upon the whole, and yet unfit to judge upon particular Points? especially if it be considered, that no man can make a discreet judgment of any Religion,
But what tolerable reason can any man give, why a man should be fit to judge upon the Whole, and yet unfit to judge upon particular Points? especially if it be considered, that no man can make a discreet judgement of any Religion,
before he hath examined the particular Doctrines of it, and made a judgment concerning them. •s it credible, that God should give a man judgment in the most fundamental and important matter of all, viz. to discern the true Religion, and the true Church, from the false ;
before he hath examined the particular Doctrines of it, and made a judgement Concerning them. •s it credible, that God should give a man judgement in the most fundamental and important matter of all, viz. to discern the true Religion, and the true Church, from the false;
for no other end, but to enable him to chuse once for all to whom he should resign and inslave his judgment for ever? which is just as reasonable as if one should say, That God had given a man eyes for no other end,
for no other end, but to enable him to choose once for all to whom he should resign and enslave his judgement for ever? which is just as reasonable as if one should say, That God had given a man eyes for no other end,
but to look out once for all, and to pitch upon a discreet person to lead him about blindfold all the days of his life. I come now to the III. Thing I propounded, which is, To answer the main Objection of our Adversaries against this Principle ;
but to look out once for all, and to pitch upon a discreet person to led him about blindfold all the days of his life. I come now to the III. Thing I propounded, which is, To answer the main Objection of our Adversaries against this Principle;
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Now their great Objection is this, If every man may judge for himself, there will be nothing but confusion in Religion, there will be no end of Controversies:
Now their great Objection is this, If every man may judge for himself, there will be nothing but confusion in Religion, there will be no end of Controversies:
Secondly, If this Reasoning be good, we may as well conclude that there is an universal infallible Judge, set over the whole World in all Temporal matters, to whose Authority all mankind is bound to submit.
Secondly, If this Reasoning be good, we may as well conclude that there is an universal infallible Judge, Set over the Whole World in all Temporal matters, to whose authority all mankind is bound to submit.
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But it is evident in fact and experience that there is no such universal Judge, appointed by God over the whole World, to decide all Cases of temporal Right;
But it is evident in fact and experience that there is no such universal Judge, appointed by God over the Whole World, to decide all Cases of temporal Right;
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But now a very acute and scholastical man that would argue that God must needs have done whatever he fancies convenient for the World should be done, might by the very same way of Reasoning conclude the necessity of an universal infallible Judge in Civil matters,
But now a very acute and scholastical man that would argue that God must needs have done whatever he fancies convenient for the World should be done, might by the very same Way of Reasoning conclude the necessity of an universal infallible Judge in Civil matters,
And for Revealed Doctrines, we may be certain enough of all that is necessary, if it be true which the Fathers tell us, That all things necessary are plainly revealed in the Holy Scriptures.
And for Revealed Doctrines, we may be certain enough of all that is necessary, if it be true which the Father's tell us, That all things necessary Are plainly revealed in the Holy Scriptures.
unless it were likewise infallibly certain, That there is such a Judge, and, Who he is. For till men were sure of both these, there would still be a Controversie,
unless it were likewise infallibly certain, That there is such a Judge, and, Who he is. For till men were sure of both these, there would still be a Controversy,
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And if it be true which they tell us, That without an infallible Judge Controversies cannot be ended, then a Controversie concerning an infallible Judge can never be ended.
And if it be true which they tell us, That without an infallible Judge Controversies cannot be ended, then a Controversy Concerning an infallible Judge can never be ended.
One, Whether there be an infallible Judge or not? which is a Controversie between Us and the Church of Rome: and the other, Who this infallible Judge is ? which is a Controversie among themselves, which could never yet be decided:
One, Whither there be an infallible Judge or not? which is a Controversy between Us and the Church of Rome: and the other, Who this infallible Judge is? which is a Controversy among themselves, which could never yet be decided:
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The present condition of humane Nature doth not admit of any constitution of things, whether in Religion or Civil matters, which is free from all kind of exception and inconvenience:
The present condition of humane Nature does not admit of any constitution of things, whither in Religion or Civil matters, which is free from all kind of exception and inconvenience:
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God hath appointed Guides and Teachers for us in matters of Religion, and if we will be contented to be instructed by them in those necessary Articles and Duties of Religion, which are plainly contained in Scripture;
God hath appointed Guides and Teachers for us in matters of Religion, and if we will be contented to be instructed by them in those necessary Articles and Duties of Religion, which Are plainly contained in Scripture;
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and to be counselled and directed by them in things that are more doubtfull and difficult, I do not see why we might not do well enough without any infallible Judge or Guide.
and to be counseled and directed by them in things that Are more doubtful and difficult, I do not see why we might not do well enough without any infallible Judge or Guide.
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no, though he were an Apostle, though he were an Angel from heaven. S. Paul puts the case so high, Gal. 1.8. Though we, or an Angel from heaven, preach any other Gospel unto you than what you have received, let him be accursed:
no, though he were an Apostle, though he were an Angel from heaven. S. Paul puts the case so high, Gal. 1.8. Though we, or an Angel from heaven, preach any other Gospel unto you than what you have received, let him be accursed:
What? not believe an Apostle, nor an Angel from heaven, if he should teach any thing evidently contrary to the plain Doctrine of the Gospel? If he should determine Virtue to be Vice,
What? not believe an Apostle, nor an Angel from heaven, if he should teach any thing evidently contrary to the plain Doctrine of the Gospel? If he should determine Virtue to be Vice,
Suppose I came a Stranger into England, and landing at Dover, took a Guide there to conduct me in my way to York, which I knew before by the Mapp to lie North of Dover: Having committed my self to him,
Suppose I Come a Stranger into England, and landing At Dover, took a Guide there to conduct me in my Way to York, which I knew before by the Map to lie North of Dover: Having committed my self to him,
and many times over hedge and ditch, I cannot but think it strange, that in a civil and well-inhabited Country there should be no High-ways from one part of it to another:
and many times over hedge and ditch, I cannot but think it strange, that in a civil and well-inhabited Country there should be no Highways from one part of it to Another:
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it being one of the most dangerous sorts of Infidelity for a man to believe his own eyes rather than his faithfull and infallible Guide: All this Moves me not;
it being one of the most dangerous sorts of Infidelity for a man to believe his own eyes rather than his faithful and infallible Guide: All this Moves me not;
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but I begin to expostulate roundly with him, and to let him understand that if I must not believe what I see, he is like to be of no farther use to me;
but I begin to expostulate roundly with him, and to let him understand that if I must not believe what I see, he is like to be of no farther use to me;
In short, I tell him plainly, that when I took him for my Guide, I did not take him to tell me the difference between North and South, between a Hedge and a High-way, between Sea and dry Land ;
In short, I tell him plainly, that when I took him for my Guide, I did not take him to tell me the difference between North and South, between a Hedge and a Highway, between Sea and dry Land;
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after all his Motives of Credibility to perswade me to believe him, and all his confident sayings, which he gravely calls Demonstrations, I stand stiffly upon the shore,
After all his Motives of Credibility to persuade me to believe him, and all his confident sayings, which he gravely calls Demonstrations, I stand stiffly upon the shore,
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since one kindness deserves another and all Contradictions are alike easie to be believed, th•t they would be pleased to believe that Infidelity is Faith,
since one kindness deserves Another and all Contradictions Are alike easy to be believed, th•t they would be pleased to believe that Infidelity is Faith,
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which will not endure a fair Examination, but magisterially require an implicite Faith: Whereas Truth is bold and full of courage, and loves to appear openly;
which will not endure a fair Examination, but magisterially require an implicit Faith: Whereas Truth is bold and full of courage, and loves to appear openly;
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when they do so industriously debar them of the means of Knowledge, and are so very loth to let them understand what it is that we have to say against their Religion.
when they do so industriously debar them of the means of Knowledge, and Are so very loath to let them understand what it is that we have to say against their Religion.
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For can any thing in the world be more suspicious than to perswade men to put out their eyes, upon promise that they will help them to a much better and more faithfull Guide? If any Church, any Profession of men, be unwilling their Doctrines should be exposed to Trial, it is a certain sign they know something by them that is faulty,
For can any thing in the world be more suspicious than to persuade men to put out their eyes, upon promise that they will help them to a much better and more faithful Guide? If any Church, any Profession of men, be unwilling their Doctrines should be exposed to Trial, it is a certain Signen they know something by them that is faulty,
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3. Since Reason and Christianity allow this liberty to private persons to judge for themselves in matters of Religion, we should use this privilege with much modesty and humility, with great submission and deference to our Spiritual Rulers and Guides, whom God hath appointed in his Church.
3. Since Reason and Christianity allow this liberty to private Persons to judge for themselves in matters of Religion, we should use this privilege with much modesty and humility, with great submission and deference to our Spiritual Rulers and Guides, whom God hath appointed in his Church.
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And there is very great need of this Caution, since by experience we find this liberty so much abused by many to the nourishing of Pride and self-conceit, of Division and Faction;
And there is very great need of this Caution, since by experience we find this liberty so much abused by many to the nourishing of Pride and self-conceit, of Division and Faction;
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but nothing puts so plausible a colour upon it, as the ill use that is too frequently made of this natural Privilege of mens judging for themselves in a matter of so infinite concernment,
but nothing puts so plausible a colour upon it, as the ill use that is too frequently made of this natural Privilege of men's judging for themselves in a matter of so infinite concernment,
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4. When upon due Trial and Examination we are well-settled and established in our Religion, let us hold fast the profession of our Faith without wavering ;
4. When upon due Trial and Examination we Are well-settled and established in our Religion, let us hold fast the profession of our Faith without wavering;
We, who enjoy the Protestant Religion, have all the means and advantages of understanding the Will of God, free liberty and full scope of enquiring into it,
We, who enjoy the Protestant Religion, have all the means and advantages of understanding the Will of God, free liberty and full scope of inquiring into it,
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