A sermon preach'd at Turners-Hall, the 5th of May, 1700 by George Keith ; in which he gave an account of his joyning in communion with the Church of England ; with some additions and enlargements made by himself.
only let me put you in mind, that I told you who were then present, That it was the Duty of every one who professeth himself to be a Christian, to be ready to give to every Man that asketh him, a Reason of the Hope that is in him.
only let me put you in mind, that I told you who were then present, That it was the Duty of every one who Professes himself to be a Christian, to be ready to give to every Man that asks him, a Reason of the Hope that is in him.
so we ought also to be able and ready to give the like Reason or Ground of the same to others that ask it of us, (which yet suffers some Limitation that I shall not now repeat) to the end, that by the same, they may be convinced to embrace the same way with us,
so we ought also to be able and ready to give the like Reason or Ground of the same to Others that ask it of us, (which yet suffers Some Limitation that I shall not now repeat) to the end, that by the same, they may be convinced to embrace the same Way with us,
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What Conscience is. II. What a good Conscience is, and how a good Conscience is distinguished from an evil Conscience. III. What the Rule of a good Conscience is, according to which it ought to be directed and guided. To the first, I answer;
What Conscience is. II What a good Conscience is, and how a good Conscience is distinguished from an evil Conscience. III. What the Rule of a good Conscience is, according to which it ought to be directed and guided. To the First, I answer;
and Deeds, both present and past, so as to judge and determine concerning them, whether they be really or apparently right or wrong, good or evil, justifiable or reproveable.
and deeds, both present and past, so as to judge and determine Concerning them, whither they be really or apparently right or wrong, good or evil, justifiable or reprovable.
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Hence, Rom. 2. 15. the Conscience of the Heathen, or Gentiles, is said to bear witness, and their thoughts the mean while to accuse or excuse one another. To the second, I answer;
Hence, Rom. 2. 15. the Conscience of the Heathen, or Gentiles, is said to bear witness, and their thoughts the mean while to accuse or excuse one Another. To the second, I answer;
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2. The Obedience of the Heart and Will of Man to what he is convinc'd of his Duty either to be believ'd or practis'd, is necessary to denominate the Conscience to be a good Conscience:
2. The obedience of the Heart and Will of Man to what he is convinced of his Duty either to be believed or practised, is necessary to denominate the Conscience to be a good Conscience:
even though the Knowledge and Conviction come from the Spirit of God, there must be a Consent and Harmony betwixt the Understanding and the Will to constitute and denominate the Conscience to be good.
even though the Knowledge and Conviction come from the Spirit of God, there must be a Consent and Harmony betwixt the Understanding and the Will to constitute and denominate the Conscience to be good.
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3. The Conscience that is purged and justified by the Blood of Christ, even the Blood of his Cross, that was outwardly shed, through Faith in that Blood, Rom. 3. 25. and where the Heart and Conscience,
3. The Conscience that is purged and justified by the Blood of christ, even the Blood of his Cross, that was outwardly shed, through Faith in that Blood, Rom. 3. 25. and where the Heart and Conscience,
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and whole Soul and Body, is sanctified by the Spirit of God, and the inward work of Regeneration is known by the Spirit of God, the Conscience only of such a Man is a good Conscience;
and Whole Soul and Body, is sanctified by the Spirit of God, and the inward work of Regeneration is known by the Spirit of God, the Conscience only of such a Man is a good Conscience;
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See Heb. 9. 13, 14. For if the blood of Bulls and of Goats, and the ashes of an Heifer sprinkling the unclean, sanctifieth to the purifying of the flesh;
See Hebrew 9. 13, 14. For if the blood of Bulls and of Goats, and the Ashes of an Heifer sprinkling the unclean, Sanctifieth to the purifying of the Flesh;
how much more shall the Blood of Christ, who through the eternal Spirit offered himself without Spot to God, purge your Conscience from dead works, to serve the living God.
how much more shall the Blood of christ, who through the Eternal Spirit offered himself without Spot to God, purge your Conscience from dead works, to serve the living God.
and how shall they preach unless they be sent? Hence the Word, even the doctrinal Word, is called the incorruptible Se••, of which true Believers are regenerated and born again, according to 1 Pet. 1. 23. And Christ, in the Parable, compar'd his Preaching to the People to the Husbandman that soweth his seed in the several sorts of ground, Matth. 13. 3. There are a great many, who think they have a good Conscience, but they have no need of this Blood of Christ, nor of Faith in it;
and how shall they preach unless they be sent? Hence the Word, even the doctrinal Word, is called the incorruptible Se••, of which true Believers Are regenerated and born again, according to 1 Pet. 1. 23. And christ, in the Parable, compared his Preaching to the People to the Husbandman that Soweth his seed in the several sorts of ground, Matthew 13. 3. There Are a great many, who think they have a good Conscience, but they have no need of this Blood of christ, nor of Faith in it;
nay, they argue against it, as an impossible Notion, not considering that this Sprinkling is spiritually by Faith, and not by any material Application.
nay, they argue against it, as an impossible Notion, not considering that this Sprinkling is spiritually by Faith, and not by any material Application.
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they ask where we find a written Word in Scripture? I tell them, I find it in John 15. 25. where Christ calleth a short Sentence that he quoted out of a Psalm of David, NONLATINALPHABET, i. e.
they ask where we find a written Word in Scripture? I tell them, I find it in John 15. 25. where christ calls a short Sentence that he quoted out of a Psalm of David,, i. e.
Now as to the distinction betwixt a good and evil Conscience, of which also the Scripture speaks. 1. An evil Conscience is an ignorant Conscience. 2. Unfaithfulness,
Now as to the distinction betwixt a good and evil Conscience, of which also the Scripture speaks. 1. an evil Conscience is an ignorant Conscience. 2. Unfaithfulness,
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But I answer, they are not Contradictory, for they are both affirmative Propositions: He that followeth an erring Conscience sinneth, this is affirmative;
But I answer, they Are not Contradictory, for they Are both affirmative Propositions: He that follows an erring Conscience Sinneth, this is affirmative;
He that followeth not an erring Conscience sinneth, this is also affirmative. But the way to get out of this pinch, is to get a well-informed Conscience,
He that follows not an erring Conscience Sinneth, this is also affirmative. But the Way to get out of this pinch, is to get a well-informed Conscience,
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To the third and last, what the Rule of Conscience is, according to which it must be directed and guided, that so it may be denominated a good Conscience. I answer:
To the third and last, what the Rule of Conscience is, according to which it must be directed and guided, that so it may be denominated a good Conscience. I answer:
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Now the knowledge of this in God's ordinary way is given to us, and all who have it, by the inward Illumination and Operation of the Holy Spirit, in the use of the written Word,
Now the knowledge of this in God's ordinary Way is given to us, and all who have it, by the inward Illumination and Operation of the Holy Spirit, in the use of the written Word,
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and without the special Illumination and Operation of the Spirit accompanying the Scripture's Testimony, is no more than the Righteousness of the Moral Law,
and without the special Illumination and Operation of the Spirit accompanying the Scripture's Testimony, is no more than the Righteousness of the Moral Law,
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and as for his Judgments, they have not known them, Psal. 147. 19, 20. The Jews had this Advantage over the Heathen World, that unto them were committed the Oracles of God, Rom. 3. 2. the exceeding great and precious Promises, 2 Pet. 1. 4. which the Heathen World, to whom the Gospel was not preach'd, had not:
and as for his Judgments, they have not known them, Psalm 147. 19, 20. The jews had this Advantage over the Heathen World, that unto them were committed the Oracles of God, Rom. 3. 2. the exceeding great and precious Promises, 2 Pet. 1. 4. which the Heathen World, to whom the Gospel was not preached, had not:
But the Gentiles being without the Gospel, are said to be without God and Christ in the World, Ephes. 2. 12. i. e. without an Interest in God and Christ, and without Hope;
But the Gentiles being without the Gospel, Are said to be without God and christ in the World, Ephesians 2. 12. i. e. without an Interest in God and christ, and without Hope;
for whosoever are the Children of God, they are so by Faith in Jesus Christ, as the Scripture expresly declareth, Gal. 3. 26. And the Gospel requireth, that to obtain Salvation, we must confess with our Mouths,
for whosoever Are the Children of God, they Are so by Faith in jesus christ, as the Scripture expressly Declareth, Gal. 3. 26. And the Gospel requires, that to obtain Salvation, we must confess with our Mouths,
and believe with our Hearts, that God hath raised Christ from the dead, Rom. 10. 8, 9. even him who died for our Sins, who was delivered for our Offences,
and believe with our Hearts, that God hath raised christ from the dead, Rom. 10. 8, 9. even him who died for our Sins, who was Delivered for our Offences,
But the Light within, as it is an universal Principle, teacheth not Men these things, these great Mysteries of our Salvation, these lively Oracles, these great and precious Promises,
But the Light within, as it is an universal Principle, Teaches not Men these things, these great Mysteres of our Salvation, these lively Oracles, these great and precious Promises,
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nor these great Fundamentals of the Christian Religion, such as the Doctrine of the Holy Trinity, the Incarnation of the Word, the perfect Atonement and Satisfaction that Christ hath made to the divine Justice and Law for our Sins by his bloody Passion and Death, his Ascension,
nor these great Fundamentals of the Christian Religion, such as the Doctrine of the Holy Trinity, the Incarnation of the Word, the perfect Atonement and Satisfaction that christ hath made to the divine justice and Law for our Sins by his bloody Passion and Death, his Ascension,
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and by the special Illumination of the Holy Spirit inwardly working in us a firm Persuasion and Faith of them, giving us a savoury understanding and relish of them,
and by the special Illumination of the Holy Spirit inwardly working in us a firm Persuasion and Faith of them, giving us a savoury understanding and relish of them,
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It proceeds from great Ignorance and Errour in many, that they will not allow any real distinction betwixt the common Illumination given to all Mankind,
It proceeds from great Ignorance and Error in many, that they will not allow any real distinction betwixt the Common Illumination given to all Mankind,
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Some will allow a distinction in degree, but not in kind or specie; but, I say, they differ in kind or specie, (though both come from one and the same Fountain, the Father of Lights, from whom all good Gifts flow, both natural,
some will allow a distinction in degree, but not in kind or specie; but, I say, they differ in kind or specie, (though both come from one and the same Fountain, the Father of Lights, from whom all good Gifts flow, both natural,
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and spiritual, and supernatural) because they discover differing Objects, i. e. differing Truths, by way of Object, that differ from these few Truths discovered by the common Illumination, specifically or in kind;
and spiritual, and supernatural) Because they discover differing Objects, i. e. differing Truths, by Way of Object, that differ from these few Truths discovered by the Common Illumination, specifically or in kind;
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and the special Illumination of the holy Spirit within, discovers far other and greater Mysteries of Truth, in the inestimable Love of God by the Redemption of the World through Jesus Christ,
and the special Illumination of the holy Spirit within, discovers Far other and greater Mysteres of Truth, in the inestimable Love of God by the Redemption of the World through jesus christ,
and especially all and every of them given under the New Testament, as that of Baptism and the Supper, Obedience and Subjection to Christ's Government and Discipline he has established in his Church,
and especially all and every of them given under the New Testament, as that of Baptism and the Supper, obedience and Subjection to Christ's Government and Discipline he has established in his Church,
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and all outward teaching, to qualifie Men to be Christians and Saints, and Heirs of eternal Salvation, from Jerem. 31. 33. where God promised to put his Law in the inward parts, making the Law writ or put in the heart, Jerem. 31. 33. to be the same,
and all outward teaching, to qualify Men to be Christians and Saints, and Heirs of Eternal Salvation, from Jeremiah 31. 33. where God promised to put his Law in the inward parts, making the Law writ or put in the heart, Jeremiah 31. 33. to be the same,
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and deeply printed and engraven in them, are no other than the Copy or Transcript of the Laws outwardly writ or printed in the holy Scriptures, which come to be transcribed into our hearts by what we daily and frequently hear preached to us,
and deeply printed and engraven in them, Are no other than the Copy or Transcript of the Laws outwardly writ or printed in the holy Scriptures, which come to be transcribed into our hearts by what we daily and frequently hear preached to us,
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and yet so solid, firm, and tenacious as to retain it, being as a Nail fixt in a firm place by the Masters of Assemblies, given by one Shepherd, Eccles. 12. 11. But so is not the heart of Unbelievers or Heathen Gentiles, whose heart is a heart of stone;
and yet so solid, firm, and tenacious as to retain it, being as a Nail fixed in a firm place by the Masters of Assemblies, given by one Shepherd, Eccles. 12. 11. But so is not the heart of Unbelievers or Heathen Gentiles, whose heart is a heart of stone;
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but the heart of every sincere Believer is a heart of flesh, according to Ezek. 11. 19. and 36. 26, 27. compared with 2 Cor. 3. 3. But, say some, cannot the Spirit teach us without Book,
but the heart of every sincere Believer is a heart of Flesh, according to Ezekiel 11. 19. and 36. 26, 27. compared with 2 Cor. 3. 3. But, say Some, cannot the Spirit teach us without Book,
as, to believe in Christ, and to love Christ, and to rejoyce in Christ, whom yet we have neither outwardly heard nor seen, according to 1 Pet. 1. 8. and John 20. 29. Blessed are they that have not seen, and yet have believed.
as, to believe in christ, and to love christ, and to rejoice in christ, whom yet we have neither outwardly herd nor seen, according to 1 Pet. 1. 8. and John 20. 29. Blessed Are they that have not seen, and yet have believed.
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The lesser are such that are not of that absolute and indispensible necessity to Salvation in some cases, thought still generally necessary to Salvation;
The lesser Are such that Are not of that absolute and indispensible necessity to Salvation in Some cases, Thought still generally necessary to Salvation;
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And many have lived and died in this opposition to these Precepts of Christ, without any sign of Repentance, being taught by their false Teachers to believe that they are no Commands of Christ.
And many have lived and died in this opposition to these Precepts of christ, without any Signen of Repentance, being taught by their false Teachers to believe that they Are not Commands of christ.
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But to answer directly to the Question, what other or better Answer can I give than the words of our Saviour himself, Mat. 5. 19. Whosoever shall break one of these least Commandments,
But to answer directly to the Question, what other or better Answer can I give than the words of our Saviour himself, Mathew 5. 19. Whosoever shall break one of these lest commandments,
and has not excluded them from the Kingdom of Heaven, notwithstanding they have lived and died not only in the disuse of some of Christ's Commands, such as Baptism and the Supper,
and has not excluded them from the Kingdom of Heaven, notwithstanding they have lived and died not only in the disuse of Some of Christ's Commands, such as Baptism and the Supper,
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Yet I think, without breach of charity, I may say, that for their Ignorance, and ignorant opposition to these or any of the least of Christ's Commands, they shall have a lesser degree of Glory in the Kingdom of Heaven than otherwise they should have had.
Yet I think, without breach of charity, I may say, that for their Ignorance, and ignorant opposition to these or any of the least of Christ's Commands, they shall have a lesser degree of Glory in the Kingdom of Heaven than otherwise they should have had.
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and falsly accused, both Scripture and History abounds with Examples to prove this: as in the case of Joseph, Moses, David, and Daniel, and many of the Prophets;
and falsely accused, both Scripture and History abounds with Examples to prove this: as in the case of Joseph, Moses, David, and daniel, and many of the prophets;
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neither Quaker nor Presbyterian, nor Independent nor Baptist, nor of the Church of England; and unless I would declare my self to be of some particular Communion, they would not dispute with me,
neither Quaker nor Presbyterian, nor Independent nor Baptist, nor of the Church of England; and unless I would declare my self to be of Some particular Communion, they would not dispute with me,
and my Scruples I had being fairly removed, after diligent Examination and mature Deliberation I have declared my self to be for the Church of England, and have joyn'd in Communion with her, they do as much reproach and revile me,
and my Scruples I had being fairly removed, After diligent Examination and mature Deliberation I have declared my self to be for the Church of England, and have joined in Communion with her, they do as much reproach and revile me,
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I have with Zeal and Resolution, which God hath been pleas'd to give me, and who has greatly supported and strengthened me, opposed and testified against their vile Errours;
I have with Zeal and Resolution, which God hath been pleased to give me, and who has greatly supported and strengthened me, opposed and testified against their vile Errors;
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so that both in America many and here in England, both in City and Country, divers have come from Quakerism and gone over to the Church of England with me;
so that both in America many and Here in England, both in city and Country, diverse have come from Quakerism and gone over to the Church of England with me;
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Having thus far proceeded, according to the Doctrine I mentioned at the beginning of this Discourse, on the foregoing Verse, 1 Pet. 3. 15. I think it my Duty,
Having thus Far proceeded, according to the Doctrine I mentioned At the beginning of this Discourse, on the foregoing Verse, 1 Pet. 3. 15. I think it my Duty,
and a weighty Concern lyeth upon me, to give to this Auditory the Reason of the Hope that is in me, of my Faith and Persuasion in this very particular,
and a weighty Concern lies upon me, to give to this Auditory the Reason of the Hope that is in me, of my Faith and Persuasion in this very particular,
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Why I have joined in Communion with the Church of England, although I retain Charity to all the honest-hearted of other Communions, hoping that in God's due time, the more Sincere will follow my Example;
Why I have joined in Communion with the Church of England, although I retain Charity to all the honest-hearted of other Communions, hoping that in God's due time, the more Sincere will follow my Exampl;
and Uniformity, Worship, and Church Discipline, so as with one mouth, and one heart and mind, to glorifie God, Rom. 15. 16. This will be a Joyful Day, which I hope many here, and elsewhere, pray for.
and Uniformity, Worship, and Church Discipline, so as with one Mouth, and one heart and mind, to Glorify God, Rom. 15. 16. This will be a Joyful Day, which I hope many Here, and elsewhere, pray for.
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Why then will ye not help it forward by your good Examples, laying aside all weak and insufficient Scruples, which upon due Examination, will be found without just ground? And why find ye fault with those that begin to give you good Example? Though this Change of mine is not so great as some imagine, I was never so uncharitable as I find some are;
Why then will you not help it forward by your good Examples, laying aside all weak and insufficient Scruples, which upon due Examination, will be found without just ground? And why find you fault with those that begin to give you good Exampl? Though this Change of mine is not so great as Some imagine, I was never so uncharitable as I find Some Are;
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and have oft in secret, bewail'd their Opposition one to another, perceiving that in great part it came more from Prejudice of Judgment and Education than any just Cause.
and have oft in secret, bewailed their Opposition one to Another, perceiving that in great part it Come more from Prejudice of Judgement and Education than any just Cause.
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and though in too many things I was misled by them, being deceived by their high pretences to Perfection, and divine Enjoyments, by which they have deceived many as well as me,
and though in too many things I was misled by them, being deceived by their high pretences to Perfection, and divine Enjoyments, by which they have deceived many as well as me,
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yet I retained a sound Faith of the Fundamentals of Christianity, and did constantly profess the same, which I can sufficiently prove both by my printed Books from time to time, and divers Manuscripts;
yet I retained a found Faith of the Fundamentals of Christianity, and did constantly profess the same, which I can sufficiently prove both by my printed Books from time to time, and diverse Manuscripts;
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I am the more concerned to give the reason of my said Change, chiefly for the sake of some of my good Friends here present, who though by the Blessing of God have been by me,
I am the more concerned to give the reason of my said Change, chiefly for the sake of Some of my good Friends Here present, who though by the Blessing of God have been by me,
yet have some remaining Scruples that at present hinder them from so cordial a joining with the Church of England, and seem to be concerned with my joining with her, which I hope God in due time will remove;
yet have Some remaining Scruples that At present hinder them from so cordial a joining with the Church of England, and seem to be concerned with my joining with her, which I hope God in due time will remove;
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Suppose there were a parity or equality in all other respects betwixt the Dissenters and the Church of England, I mean the more sound and orthodox among them,
Suppose there were a parity or equality in all other respects betwixt the Dissenters and the Church of England, I mean the more found and orthodox among them,
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yet this with me doth cast the Balance, and I think ought to cast the Balance with any rational considerate person, that on that supposition, the minority or lesser number should yield to the majority or greater number,
yet this with me does cast the Balance, and I think ought to cast the Balance with any rational considerate person, that on that supposition, the minority or lesser number should yield to the majority or greater number,
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For, certain it is, that the Church of England, as she was in King Edward VI. and Queen Elizabeth 's time, and in Queen Mary 's time, was the Mother Protestant Church.
For, certain it is, that the Church of England, as she was in King Edward VI. and Queen Elizabeth is time, and in Queen Marry is time, was the Mother Protestant Church.
The Dissenters Forefathers had their Christianity, Baptism, and Christian Education and Profession in her Communion, and were nursed as it were in her Arms, and suckled at her Breasts;
The Dissenters Forefathers had their Christianity, Baptism, and Christian Education and Profession in her Communion, and were nursed as it were in her Arms, and suckled At her Breasts;
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and in the sound Knowledge of the Scriptures to instruct the Ignorant, and convince or put to silence Opposers, to refute Antichristian and Popish Errors as well as all other old and late Heresies are much more numerous to be found in the Church of England. And what solid Learning the ablest of the Dissenters have had,
and in the found Knowledge of the Scriptures to instruct the Ignorant, and convince or put to silence Opposers, to refute Antichristian and Popish Errors as well as all other old and late Heresies Are much more numerous to be found in the Church of England. And what solid Learning the Ablest of the Dissenters have had,
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She hath been all along, and still is the greatest Bulwark against Popery (whereof she hath given sufficient Proof from time to time, witness the many elaborate and excellent Books and Tracts written by her Members) against Popery especially,
She hath been all along, and still is the greatest Bulwark against Popery (whereof she hath given sufficient Proof from time to time, witness the many elaborate and excellent Books and Tracts written by her Members) against Popery especially,
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and other old and new Heresies, as Deism, Atheism, &c. yea, let the Libraries and Closets of the generality of the Dissenters Ministers be searched, who are the more knowing and judicious,
and other old and new Heresies, as Deism, Atheism, etc. yea, let the Libraries and Closets of the generality of the Dissenters Ministers be searched, who Are the more knowing and judicious,
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and as some of them (I hear) suggest against me, that I do it for a Living, I pray God forgive their uncharitable Judgment, I neither was nor yet am so hard put to it for a worldly Living,
and as Some of them (I hear) suggest against me, that I do it for a Living, I pray God forgive their uncharitable Judgement, I neither was nor yet am so hard put to it for a worldly Living,
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for which I bless his Name, and I hope he will preserve me to the End. Why should the Expectation of a Living incline me more to the Church of England, than to the Dissenters? Had I joyned with them, I might have got a Living among them, perhaps more plentiful by the Peoples Gratuities, than by a Set maintenance in the Church of England.
for which I bless his Name, and I hope he will preserve me to the End. Why should the Expectation of a Living incline me more to the Church of England, than to the Dissenters? Had I joined with them, I might have god a Living among them, perhaps more plentiful by the Peoples Gratuities, than by a Set maintenance in the Church of England.
I find that the Church of God in Scripture is compared to an Army, whose Captain is our blessed Lord Jesus Christ, called the Captain of our Salvation.
I find that the Church of God in Scripture is compared to an Army, whose Captain is our blessed Lord jesus christ, called the Captain of our Salvation.
as suppose the one Thirty thousand, the other Ten, pray tell me, whether it is not more safe for us all, who are concerned in one common Cause against the common Enemy, to keep within the Body of the Army,
as suppose the one Thirty thousand, the other Ten, pray tell me, whither it is not more safe for us all, who Are concerned in one Common Cause against the Common Enemy, to keep within the Body of the Army,
The like is our present Case, both the Church of England, and all called Protestant Dessenters, profess to be concerned in one common Cause against Papists, Turks and Jews, Deists and Atheists, and others guilty of vile Heresies in a Spiritual Warfare.
The like is our present Case, both the Church of England, and all called Protestant Dessenters, profess to be concerned in one Common Cause against Papists, Turks and jews, Deists and Atheists, and Others guilty of vile Heresies in a Spiritual Warfare.
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Is it not therefore more prudent and safe, to unite together in one Body of Christian Society and Communion against the common Enemy, that we may be the stronger;
Is it not Therefore more prudent and safe, to unite together in one Body of Christian Society and Communion against the Common Enemy, that we may be the Stronger;
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especially seeing the differences betwixt the Church of England and the more judicious and moderate of the Dissenters, are not in any Materials either of Doctrine or Worship,
especially seeing the differences betwixt the Church of England and the more judicious and moderate of the Dissenters, Are not in any Materials either of Doctrine or Worship,
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but the very same, as they have Confessed? Have not these Divisions and Separations had bad Effects, weakned the Protestant Interest, strengthned the Papists,
but the very same, as they have Confessed? Have not these Divisions and Separations had bad Effects, weakened the Protestant Interest, strengthened the Papists,
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yea, and Deists, and Atheists, and loose and scandalous Persons, who take occasion to say, there is no true Religion on either side, by observing the great Heats and Annimosities,
yea, and Deists, and Atheists, and lose and scandalous Persons, who take occasion to say, there is no true Religion on either side, by observing the great Heats and Animosities,
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but they will alledge there is a great disparity and inequality, the Dissenters having the Advantage, in several Particulars, as 1st. in Doctrines, 2dly. in manner of Worship, 3dly. Administration of the Sacraments, 4thly. Church Governments, which (say the Dissenters) is more agreeable to Scripture among them,
but they will allege there is a great disparity and inequality, the Dissenters having the Advantage, in several Particulars, as 1st. in Doctrines, 2dly. in manner of Worship, 3dly. Administration of the Sacraments, 4thly. Church Governments, which (say the Dissenters) is more agreeable to Scripture among them,
And First, as to the Doctrine, as touching the Articles of Faith (the Quakers excepted) they profess to be one with the Church of England, and have signed,
And First, as to the Doctrine, as touching the Articles of Faith (the Quakers excepted) they profess to be one with the Church of England, and have signed,
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but for the great Conveniency and Profitableness of them, yea and Necessity of them in many respects, in the Publick Worship of God, leaving every one to their Christian Freedom,
but for the great Conveniency and Profitableness of them, yea and Necessity of them in many respects, in the Public Worship of God, leaving every one to their Christian Freedom,
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Calvin, one of the most famous of the Protestant Reformers was for them, as I proved to you some time ago, out of his express words, in his Letter to the Protector of England, Epist. 87. The Protestant Churches abroad in Germany, Holland, Poland, Sweden, Denmark, and France, from the beginning of the Reformation to this very day, have used Set Forms of Prayer and Thanksgiving in their Publick Worship.
calvin, one of the most famous of the Protestant Reformers was for them, as I proved to you Some time ago, out of his express words, in his letter to the Protector of England, Epistle 87. The Protestant Churches abroad in Germany, Holland, Poland, Sweden, Denmark, and France, from the beginning of the Reformation to this very day, have used Set Forms of Prayer and Thanksgiving in their Public Worship.
and without Life or Spirit, as many of them do now argue against the publick Prayers of the Church of England. The Life and Spirituality of Prayer doth not consist in the Mode or Form of the words,
and without Life or Spirit, as many of them do now argue against the public Prayers of the Church of England. The Life and Spirituality of Prayer does not consist in the Mode or From of the words,
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yea many of these now in use (which would be great uncharitableness.) Will they dare to judge so of the publick Prayers of the Church of Christ, that were in Set Forms in the purest Times of Primitive Christianity, from the days of the Apostles, in the Three First Centuries,
yea many of these now in use (which would be great uncharitableness.) Will they Dare to judge so of the public Prayers of the Church of christ, that were in Set Forms in the Purest Times of Primitive Christianity, from the days of the Apostles, in the Three First Centuries,
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as is evident from Church History, before Popery was heard of in the World? Or will they be so uncharitable to Censure the publick Prayers of the Jewish Church, in her best and purest Times, who had Set Forms of Worship, both for Prayer and Thanksgiving:
as is evident from Church History, before Popery was herd of in the World? Or will they be so uncharitable to Censure the public Prayers of the Jewish Church, in her best and Purest Times, who had Set Forms of Worship, both for Prayer and Thanksgiving:
And that it was the constant manner of the Jewish Church, to have a Part of the Publick Worship with the Priests, joining with them in Vocal Prayer with their Mouths and Lips. Both in Prayer and Thanksgiving is clear from many places of Scripture in the Old Testament, where no doubt their Assemblies, both in the Temple,
And that it was the constant manner of the Jewish Church, to have a Part of the Public Worship with the Priests, joining with them in Vocal Prayer with their Mouths and Lips. Both in Prayer and Thanksgiving is clear from many places of Scripture in the Old Testament, where no doubt their Assemblies, both in the Temple,
but that while they did give him that outward Part of Worship, they had removed their Heart far from him, and gave him not the internal as well as the external Part of Worship;
but that while they did give him that outward Part of Worship, they had removed their Heart Far from him, and gave him not the internal as well as the external Part of Worship;
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and that they did Offer unto God the Calves of their Lips, according to Hos. 14. 2. And in like manner, the Christians in their Assemblies are commanded to Offer up unto God the Fruit of their Lips, Heb. 13. 15. and though the Sacrifice of Praise is there only mentioned,
and that they did Offer unto God the Calves of their Lips, according to Hos. 14. 2. And in like manner, the Christians in their Assemblies Are commanded to Offer up unto God the Fruit of their Lips, Hebrew 13. 15. and though the Sacrifice of Praise is there only mentioned,
and if People may Sing with the Spirit, and yet use Set Forms, as they do in Singing David 's Psalms in Publick Congregations all of them, [ some Anabaptists excepted ] why may they not Pray with the Spirit in Set Forms? If the Set Form quench not the Spirit in Singing,
and if People may Sing with the Spirit, and yet use Set Forms, as they do in Singing David is Psalms in Public Congregations all of them, [ Some Anabaptists excepted ] why may they not Pray with the Spirit in Set Forms? If the Set From quench not the Spirit in Singing,
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and giving thanks in Common with their Mouths and Lips, as in believing in one Common Faith, with their Hearts, being a holy Priesthood unto God, 1 Pet. 2. 5.
and giving thanks in Common with their Mouths and Lips, as in believing in one Common Faith, with their Hearts, being a holy Priesthood unto God, 1 Pet. 2. 5.
yea, is hurtful and prejudicial, for so, as God is denied that external Service from the People that is due to him, of Adoration, the People is deprived of that which is their Priviledge and a great Benefit unto them, to speak unto God by themselves, (and not by a Proxy always) when they Pray.
yea, is hurtful and prejudicial, for so, as God is denied that external Service from the People that is due to him, of Adoration, the People is deprived of that which is their Privilege and a great Benefit unto them, to speak unto God by themselves, (and not by a Proxy always) when they Pray.
We are Commanded to Confess with the Mouth, as well as Believe with our Heart, to hold fast the Profession of our Faith, the Greek word in both places signifies a joint Confession, simul dicere, to say together.
We Are Commanded to Confess with the Mouth, as well as Believe with our Heart, to hold fast the Profession of our Faith, the Greek word in both places signifies a joint Confessi, simul dicere, to say together.
How should we know one anothers Faith, that we hold it fast, but by holding fast the Profession of it, in joining together in the Christian Assemblies, Vocally and with word of Mouth, to Confess what we Believe,
How should we know one another's Faith, that we hold it fast, but by holding fast the Profession of it, in joining together in the Christian Assemblies, Vocally and with word of Mouth, to Confess what we Believe,
but the Consent and Harmony of many Mouths, even of the whole Congregation. There is a greater Advantage and Benefit in Vocal Prayer by the Organs of Speech,
but the Consent and Harmony of many Mouths, even of the Whole Congregation. There is a greater Advantage and Benefit in Vocal Prayer by the Organs of Speech,
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and that one Tongue is like a little Spark of Fire that kindles a great matter, James 3. 5. And why may not we as well conclude that the Tongues of Godly Men are enkindled with Fire from Heaven.
and that one Tongue is like a little Spark of Fire that kindles a great matter, James 3. 5. And why may not we as well conclude that the Tongues of Godly Men Are enkindled with Fire from Heaven.
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Yea it stands with good reason, that Holy Angels who are present in the Assemblies of the Faithful, are moved with the Vocal Prayers and Praises of the Faithful in the Church, whereby they know our inward States and Thoughts,
Yea it Stands with good reason, that Holy Angels who Are present in the Assemblies of the Faithful, Are moved with the Vocal Prayers and Praises of the Faithful in the Church, whereby they know our inward States and Thoughts,
but as he is Man in our Nature, now in Heaven glorified, is really moved and affected with the Prayers, both Mental and Vocal, of the Faithful, Heb. 4. 15. We find in the Revelations, that after the four Living Creatures, i. e. the Body of the Church, had sung together their Antheme, the Twenty Four Elders, i. e. the Governours, answered with their Antiphone;
but as he is Man in our Nature, now in Heaven glorified, is really moved and affected with the Prayers, both Mental and Vocal, of the Faithful, Hebrew 4. 15. We find in the Revelations, that After the four Living Creatures, i. e. the Body of the Church, had sung together their Anthem, the Twenty Four Elders, i. e. the Governors, answered with their Antiphone;
To plead for using a new Form, or Method of words in Prayer every time that Men Pray, is as improper and impertinent as to plead, that every time we Eat we must have a new Dish or Platter, to Eat out of;
To plead for using a new From, or Method of words in Prayer every time that Men Pray, is as improper and impertinent as to plead, that every time we Eat we must have a new Dish or Platter, to Eat out of;
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and if every day, yea as oft every day as we Pray, we must use a new extempore Form, we may as well plead every day, we must several times each day, put on New Shoes, and New Apparel;
and if every day, yea as oft every day as we Pray, we must use a new extempore From, we may as well plead every day, we must several times each day, put on New Shoes, and New Apparel;
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and as several Habits of Garments may suit the same Person, so several Forms of Prayer, with respect to the external Form, may suit the same Prayer, both as to Matter and Life.
and as several Habits of Garments may suit the same Person, so several Forms of Prayer, with respect to the external From, may suit the same Prayer, both as to Matter and Life.
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It is therefore a great mistake in many who think, they who pray in greatest variety of words and modes of expression, they Pray most by the Spirit, or with Grace;
It is Therefore a great mistake in many who think, they who pray in greatest variety of words and modes of expression, they Pray most by the Spirit, or with Grace;
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and thereby many are greatly deceived, especially when it is Varnished with great seeming shews of Fervour, by gestures and tones, that move and stir the natural and animal Passions and Affections.
and thereby many Are greatly deceived, especially when it is Varnished with great seeming shows of Fervour, by gestures and tones, that move and stir the natural and animal Passion and Affections.
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But I remember I have heard two or three things objected by some against the matter of Common Prayer. 1. Where the People say, There is no Health in us.
But I Remember I have herd two or three things objected by Some against the matter of Common Prayer. 1. Where the People say, There is no Health in us.
and of whose fullness we all receive, and Grace for Grace. 2. That they still are praying from Seven to Seventy, Lord be merciful to us miserable Offenders;
and of whose fullness we all receive, and Grace for Grace. 2. That they still Are praying from Seven to Seventy, Lord be merciful to us miserable Offenders;
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and the holiest Men have done so, as Daniel, Esdras, &c. The great remission of Sins in the most solemn and publick manner, is reserved to the day of Judgment, that great day of Assise;
and the Holiest Men have done so, as daniel, Ezra, etc. The great remission of Sins in the most solemn and public manner, is reserved to the day of Judgement, that great day of Assize;
that is not so Authentick till it be proclaimed in open Court at the Assise. 3. Some object against that expression in the Common Prayer, We are tied and bound with the chain of our Sins.
that is not so Authentic till it be proclaimed in open Court At the Assize. 3. some Object against that expression in the Common Prayer, We Are tied and bound with the chain of our Sins.
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I think it were more safe and warrantable according to Scripture to say, that some remainders of Sin remain in the Faithful, especially with respect to the Original Defilement by Adam 's Fall,
I think it were more safe and warrantable according to Scripture to say, that Some remainders of since remain in the Faithful, especially with respect to the Original Defilement by Adam is Fallen,
than that the Body of Sin remains in them, if they understand it, of the whole Body or Complex of vitious Habits contracted by actual Sins, which the Saints are said to have put off by Regeneration,
than that the Body of since remains in them, if they understand it, of the Whole Body or Complex of vicious Habits contracted by actual Sins, which the Saints Are said to have put off by Regeneration,
and with respect to such a remaining Part, root or seed of Sin, in the Faithful, it is said by St. John, 1 John 1. 8. If we say that we have no sin, we deceive our selves,
and with respect to such a remaining Part, root or seed of since, in the Faithful, it is said by Saint John, 1 John 1. 8. If we say that we have no since, we deceive our selves,
and the Exercise of both their Faith, and all other their Graces and Virtues, in the way of Spiritual Conflict and Warfare, against three grand Enemies, the Devil, the World, and the Flesh;
and the Exercise of both their Faith, and all other their Graces and Virtues, in the Way of Spiritual Conflict and Warfare, against three grand Enemies, the devil, the World, and the Flesh;
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that so through the Victory that the Faithful obtain by the Victorious Power of God's Grace, their Reward may be the greater, (which yet is still the Free Gift of God) according to 2 Tim. 2. 5. And if a Man also strive for Masteries,
that so through the Victory that the Faithful obtain by the Victorious Power of God's Grace, their Reward may be the greater, (which yet is still the Free Gift of God) according to 2 Tim. 2. 5. And if a Man also strive for Masteries,
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as when a Man that has been bound Hands and Feet, and in his whole Body, by strong Fetters of Iron, is loosed from the greatest and heaviest of them in his whole Body and Members,
as when a Man that has been bound Hands and Feet, and in his Whole Body, by strong Fetters of Iron, is loosed from the greatest and Heaviest of them in his Whole Body and Members,
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This is fitly represented by what is reported of that holy Man Anselm 's observation of a Shepherd Boy that had tied a small Stone with a small Thred, to the Foot of a small Bird,
This is fitly represented by what is reported of that holy Man Anselm is observation of a Shepherd Boy that had tied a small Stone with a small Thread, to the Foot of a small Bird,
which that holy Man beholding, made the Embleme of the State of his Soul, and fell into Weeping, saying to this effect, What the little Stone is to this little Bird, that my Sin that hangs about me is to me.
which that holy Man beholding, made the Emblem of the State of his Soul, and fell into Weeping, saying to this Effect, What the little Stone is to this little Bird, that my since that hangs about me is to me.
wherein do they suppose, that the Dissenters have any advantage above the Church of England? they will say, that they add nothing to Christ's Institution in Baptism,
wherein do they suppose, that the Dissenters have any advantage above the Church of England? they will say, that they add nothing to Christ's Institution in Baptism,
and manfully to fight under his Banner, against Sin, the World, and the Devil, &c. which has but the like Service that a Cross drawn with Ink on Paper, has to signify the Cross of Wood, that he was crucified upon,
and manfully to fight under his Banner, against since, the World, and the devil, etc. which has but the like Service that a Cross drawn with Ink on Paper, has to signify the Cross of Wood, that he was Crucified upon,
and I see not but so ought the Dissenters to acknowledge, who grant that our Superiors both Ecclesiastical and Civil may enjoin the keeping of a Fast Day for publick Calamities,
and I see not but so ought the Dissenters to acknowledge, who grant that our Superiors both Ecclesiastical and Civil may enjoin the keeping of a Fast Day for public Calamities,
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Baxter makes no more hurt in using the sign of the Cross in Baptism, than if we should tie a piece of Thred to our Finger to keep us in mind of what we desire to remember.
Baxter makes no more hurt in using the Signen of the Cross in Baptism, than if we should tie a piece of Thread to our Finger to keep us in mind of what we desire to Remember.
For all the great Clamour against the Ceremonies of the Church of England, I scarcely find any more but one, that may be so called, to wit, that abovementioned, the sign of the Cross at Baptism, which is a very harmless,
For all the great Clamour against the Ceremonies of the Church of England, I scarcely find any more but one, that may be so called, to wit, that abovementioned, the Signen of the Cross At Baptism, which is a very harmless,
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and a very ancient Practise in the Church of Christ, and had a warrantable Original, that because the Heathens upbraided the Christians with the Cross, to show, they were not ashamed of it,
and a very ancient practice in the Church of christ, and had a warrantable Original, that Because the heathens upbraided the Christians with the Cross, to show, they were not ashamed of it,
after receiving Baptism, they received the sign of the Cross on their Foreheads, nor is that occasion wanting in our Day, where so many Thousands here in this Nation, on the pretence of high Divine Inspirations, have cast away the Profession of Faith in Christ,
After receiving Baptism, they received the Signen of the Cross on their Foreheads, nor is that occasion wanting in our Day, where so many Thousands Here in this nation, on the pretence of high Divine Inspirations, have cast away the Profession of Faith in christ,
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and I do believe that it as duly belongeth to the Infant Children of Believers under the New Testament, being a seal to them of God's Covenant of Grace for remission of Sin,
and I do believe that it as duly belongeth to the Infant Children of Believers under the New Testament, being a seal to them of God's Covenant of Grace for remission of since,
I cannot but think strange, that there should be such a Clamour against the Ceremonies in the Church of England, having upon enquiry, found them so few.
I cannot but think strange, that there should be such a Clamour against the Ceremonies in the Church of England, having upon enquiry, found them so few.
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I lately met with a Book of one of the Church of England, wherein I found him having the same Thought with mine, that there is but one Ceremony in the Church of England, viz. the sign of the Cross,
I lately met with a Book of one of the Church of England, wherein I found him having the same Thought with mine, that there is but one Ceremony in the Church of England, viz. the Signen of the Cross,
and in themselves indifferent, as to the Habit of Minister's Cloathing, and the Use of a Surplice in Divine Service, of the Decency and Conveniency of which they are more proper Judges than private Persons,
and in themselves indifferent, as to the Habit of Minister's Clothing, and the Use of a Surplice in Divine Service, of the Decency and Conveniency of which they Are more proper Judges than private Persons,
as well as they are generally allowed to determine other Circumstances of Time and Place, and various Actions, relating to both Religious and Civil Matters.
as well as they Are generally allowed to determine other circumstances of Time and Place, and various Actions, relating to both Religious and Civil Matters.
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or Cushen on the Pulpit, to ring a Bell before Sermon, to have a Clock or Hour-glass before the Minister's Face when he Preacheth, which the Quakers cry out against as much as others do against the Surplice,
or Cushion on the Pulpit, to ring a Bell before Sermon, to have a Clock or Hourglass before the Minister's Face when he Preacheth, which the Quakers cry out against as much as Others do against the Surplice,
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and Silver Platter and Cup, for the distributing the Elements of Bread and Wine at the Lord's Supper, all these and divers other Things the Dissenters commonly allow,
and Silver Platter and Cup, for the distributing the Elements of Bred and Wine At the Lord's Supper, all these and diverse other Things the Dissenters commonly allow,
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Lastly, as to the Government of the Church, the Dissenters are so far from having the Advantage of the Church of England, that she hath the Advantage over them, in that as well as in the other Things abovementioned.
Lastly, as to the Government of the Church, the Dissenters Are so Far from having the Advantage of the Church of England, that she hath the Advantage over them, in that as well as in the other Things abovementioned.
That in all Societies both Civil and Ecclesiastical, there should be an Order and Superiority of Officers, Rulers and Governours, Nature it self teacheth it.
That in all Societies both Civil and Ecclesiastical, there should be an Order and Superiority of Officers, Rulers and Governors, Nature it self Teaches it.
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if these single Captains had no superior Officers over them, but every one left to his own Discretion, to lead on his Company to Battle against the common Enemy, who has all in good Order,
if these single Captains had no superior Officers over them, but every one left to his own Discretion, to led on his Company to Battle against the Common Enemy, who has all in good Order,
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but that the Army that has this good Order and Distinction of various Officers, superior and inferior, should prevail against the other that hath no such Order and Distinction, we may see a wonderful order of Superiority and Inferiority in all Things in the whole visible Creation, in the Heavens and Elements;
but that the Army that has this good Order and Distinction of various Officers, superior and inferior, should prevail against the other that hath not such Order and Distinction, we may see a wondered order of Superiority and Inferiority in all Things in the Whole visible Creation, in the Heavens and Elements;
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and that there is the like Superiority in the invisible Creation, of Angels and Spirits, the Scripture doth plainly inform us, as Angels, Archangels, Thrones, Dominions, Principalities and Powers, Cherubim and Seraphim;
and that there is the like Superiority in the invisible Creation, of Angels and Spirits, the Scripture does plainly inform us, as Angels, Archangels, Thrones, Dominions, Principalities and Powers, Cherubin and Seraphim;
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the chief General and Captain whereof is our Lord Jesus Christ, who hath appointed divers Officers in his Church under the New Testament, distinct not only in degree,
the chief General and Captain whereof is our Lord jesus christ, who hath appointed diverse Officers in his Church under the New Testament, distinct not only in degree,
but in kind, as Bishops, Presbyters (otherwise called Priests) and Deacons answerable to the three Officers that were in the Church of the Jews under the Old Testament, to wit, the high Priest, Priests and Levites;
but in kind, as Bishops, Presbyters (otherwise called Priests) and Deacons answerable to the three Officers that were in the Church of the jews under the Old Testament, to wit, the high Priest, Priests and Levites;
This threefold distinction of Church Government by Bishops, Presbyters and Deacons, upon a further search into the New Testament, I find so very clear as doth fully satisfie me, notwithstanding that by prejudice of Education I was formerly Principled against it;
This threefold distinction of Church Government by Bishops, Presbyters and Deacons, upon a further search into the New Testament, I find so very clear as does Fully satisfy me, notwithstanding that by prejudice of Education I was formerly Principled against it;
or where there was any Society of People, professing the Christian Religion, until the beginning of the Reformation, where in divers Countries abroad, there was no Protestant Kings, the Protestants set up Churches without Bishops (not rejecting the Office,
or where there was any Society of People, professing the Christian Religion, until the beginning of the Reformation, where in diverse Countries abroad, there was no Protestant Kings, the Protestants Set up Churches without Bishops (not rejecting the Office,
nor condemning it as unlawful or Antichristian, as some in late Times have done) but excusing the want of it by that general maxim, Necessity has no Law. I need not insist to prove the distinction of Presbyters and Deacons out of the New Testament, it being (in some sort) generally acknowledged by the Dissenters.
nor condemning it as unlawful or Antichristian, as Some in late Times have done) but excusing the want of it by that general maxim, Necessity has no Law. I need not insist to prove the distinction of Presbyters and Deacons out of the New Testament, it being (in Some sort) generally acknowledged by the Dissenters.
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or Teachers, is very clear from 1 Cor. 12. 28. compared with Eph. 4. 11. That Bishops were to succeed the Apostles, and have the like Office both with them,
or Teachers, is very clear from 1 Cor. 12. 28. compared with Ephesians 4. 11. That Bishops were to succeed the Apostles, and have the like Office both with them,
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not with respect to the extraordinary gifts of Prophecy and Miracles, but with respect to the Government of the Church by a regular Succession, is evident from Mat. 28. 19, 20. compared with the above-cited Eph. 4. 11. otherwise all standing or setled Ministry,
not with respect to the extraordinary Gifts of Prophecy and Miracles, but with respect to the Government of the Church by a regular Succession, is evident from Mathew 28. 19, 20. compared with the above-cited Ephesians 4. 11. otherwise all standing or settled Ministry,
as an Ordinance of Christ, may be rejected, as Enthusiasts generally do, yea what can these Governments be, mentioned 1 Cor. 12. 28. but as really the Superiority of Bishops over Presbyters,
as an Ordinance of christ, may be rejected, as Enthusiasts generally do, yea what can these Governments be, mentioned 1 Cor. 12. 28. but as really the Superiority of Bishops over Presbyters,
as of Presbyters over the Deacons, and the People, otherwise why Governments in the Plural Number? Also what are these Dignities mentioned Jud. 8. that some despised in the Apostles days? and 2 Pet. 2. 10, 11. And how should any doubt of the Office of Episcopacy, being an Ordinance of Christ in the Church,
as of Presbyters over the Deacons, and the People, otherwise why Governments in the Plural Number? Also what Are these Dignities mentioned Jud. 8. that Some despised in the Apostles days? and 2 Pet. 2. 10, 11. And how should any doubt of the Office of Episcopacy, being an Ordinance of christ in the Church,
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when the qualifications requisite to such an Officer are so expresly set down, 1 Tim. 3. from v. 1. to v. 8. But whereas it is objected, that seeing there is only mentioned in that Chapter a twofold Order, 1. Of Bishops, 2. Of Deacons, it would seem, that Presbyters are there understood by Bishops, otherwise Presbyters should be wholly excluded from Church Government.
when the qualifications requisite to such an Officer Are so expressly Set down, 1 Tim. 3. from v. 1. to v. 8. But whereas it is objected, that seeing there is only mentioned in that Chapter a twofold Order, 1. Of Bishops, 2. Of Deacons, it would seem, that Presbyters Are there understood by Bishops, otherwise Presbyters should be wholly excluded from Church Government.
the name Deacon being sometimes a general Name in Scripture, signifying the most superiour, as well as inferiour Officers in the Church, 1 Cor. 3. 5. St. Paul called himself and Apollo by the Name of Deacons,
the name Deacon being sometime a general Name in Scripture, signifying the most superior, as well as inferior Officers in the Church, 1 Cor. 3. 5. Saint Paul called himself and Apollo by the Name of Deacons,
But 2. in the order of things there were but these two Officers at first (excepting the Apostles) Bishops, and Deacons. The Churches in many places at first being small, the Bishop could both sufficiently teach,
But 2. in the order of things there were but these two Officers At First (excepting the Apostles) Bishops, and Deacons. The Churches in many places At First being small, the Bishop could both sufficiently teach,
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but the number of the Flock increasing, he did chuse, and raise up those that had well used the Office of a Deacon, to the higher degree of Presbyters, which is called by St. Paul, 1 Tim. 3. 13. a good degree, which they purchased to themselves,
but the number of the Flock increasing, he did choose, and raise up those that had well used the Office of a Deacon, to the higher degree of Presbyters, which is called by Saint Paul, 1 Tim. 3. 13. a good degree, which they purchased to themselves,
And had not Timothy had a Superiority of Office above other Teachers, which were then at Ephesus, why did he direct both his Epistles to him only, laying down excellent rules,
And had not Timothy had a Superiority of Office above other Teachers, which were then At Ephesus, why did he Direct both his Epistles to him only, laying down excellent rules,
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and method of Government for him to follow, in the exercise of his Episcopal Function, 1 Tim. 3. 15. with respect to several States of Persons both Male and Female?
and method of Government for him to follow, in the exercise of his Episcopal Function, 1 Tim. 3. 15. with respect to several States of Persons both Male and Female?
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II. Why did St. Paul give the Charge to Timothy to count the Elders that ruled well, (which were no doubt under him) worthy of double Honour, especially them who laboured in Word and Doctrine,
II Why did Saint Paul give the Charge to Timothy to count the Elders that ruled well, (which were no doubt under him) worthy of double Honour, especially them who laboured in Word and Doctrine,
a part of which was an Honourable Maintenance, according to what follows, ver. 18. for the Scripture saith, Thou shalt not muzzle the Ox that treadeth out the Corn;
a part of which was an Honourable Maintenance, according to what follows, ver. 18. for the Scripture Says, Thou shalt not muzzle the Ox that treadeth out the Corn;
By this it is plain, that it belonged to Timothy, being the Bishop of Ephesus, (as he is expresly called the First Bishop of Ephesus, at the end of the second Epistle to him) to whom the Church Treasure, (made up of the Gifts of the People) was entrusted, to provide for the Presbyters under him, a necessary Maintenance, which manner of practice continued in the Church, the Bishops having the dispose of the Churches Treasure, within their several Precincts, during all that time the Church had no Christian Magistrate to Countenance her, and long after. III.
By this it is plain, that it belonged to Timothy, being the Bishop of Ephesus, (as he is expressly called the First Bishop of Ephesus, At the end of the second Epistle to him) to whom the Church Treasure, (made up of the Gifts of the People) was Entrusted, to provide for the Presbyters under him, a necessary Maintenance, which manner of practice continued in the Church, the Bishops having the dispose of the Churches Treasure, within their several Precincts, during all that time the Church had no Christian Magistrate to Countenance her, and long After. III.
IV. He gives him a most solemn Charge before God, the Lord Jesus Christ, and the Elect Angels, that in the exercise of the Power of Judicatory, he act impartially, without Favour,
IV. He gives him a most solemn Charge before God, the Lord jesus christ, and the Elect Angels, that in the exercise of the Power of Judicatory, he act impartially, without Favour,
or biass of Affection, not preferring one before another, ver. 21. V. He writes to him, as one having Power of Ordination, to Ordain Elders by laying on of Hands;
or bias of Affection, not preferring one before Another, ver. 21. V. He writes to him, as one having Power of Ordination, to Ordain Elders by laying on of Hands;
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He writes to him in his second Epistle, to stir up the gift of God that was in him by the putting on of his Hands, together with the Hands of the Presbytery or Eldership, viz. some other Apostles that might jointly with St. Paul, lay Hands on him, 1 Tim. 4. 14. for that the Presbytery here mentioned was a Colledge only of Presbyters, is a bare alledgment, viz. when he ordained him the first Bishop of Ephesus, as appears from the end of the second Epistle, 2 Tim. 1. 6. VII.
He writes to him in his second Epistle, to stir up the gift of God that was in him by the putting on of his Hands, together with the Hands of the Presbytery or Eldership, viz. Some other Apostles that might jointly with Saint Paul, lay Hands on him, 1 Tim. 4. 14. for that the Presbytery Here mentioned was a College only of Presbyters, is a bore alledgment, viz. when he ordained him the First Bishop of Ephesus, as appears from the end of the second Epistle, 2 Tim. 1. 6. VII.
He willeth him, that he commit to faithful Men who shall be able to teach others also, those Things that he had heard of him, among many Witnesses, which behoved to be some peculiar Things relating in great part to Rules of Discipline and Church Government, which were not fit either for Heathens to hear,
He wills him, that he commit to faithful Men who shall be able to teach Others also, those Things that he had herd of him, among many Witnesses, which behooved to be Some peculiar Things relating in great part to Rules of Discipline and Church Government, which were not fit either for heathens to hear,
why did not he write to him and them jointly? Whether in the Ordination of Presbyters, others jointly did not lay on Hands with the Bishop, is not the present question;
why did not he write to him and them jointly? Whither in the Ordination of Presbyters, Others jointly did not lay on Hands with the Bishop, is not the present question;
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but whether it is to be found in Scripture or Church History, that any Number or Colledge of Presbyters, Ordained any without a Bishop presiding over them? IX. He telleth him, that the Mouths of such Teachers as were unruly and vain Talkers;
but whither it is to be found in Scripture or Church History, that any Number or College of Presbyters, Ordained any without a Bishop presiding over them? IX. He Telleth him, that the Mouths of such Teachers as were unruly and vain Talkers;
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X. He telleth him of his Authority to judge, who is a Heretick, and how after the first and second Admonition, (if he amend not) he ought to reject him.
X. He Telleth him of his authority to judge, who is a Heretic, and how After the First and second Admonition, (if he amend not) he ought to reject him.
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By these Instances plainly collected out of the Epistles to Timothy and Titus, it may I think appear, to all impartial persons that well and duly consider them, that both Timothy and Titus were Bishops,
By these Instances plainly collected out of the Epistles to Timothy and Titus, it may I think appear, to all impartial Persons that well and duly Consider them, that both Timothy and Titus were Bishops,
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I have also seen another great Book of his, giving a Historical Relation of the evil Practises of many Bishops, all which if true, saith nothing against the Office.
I have also seen Another great Book of his, giving a Historical Relation of the evil Practises of many Bishops, all which if true, Says nothing against the Office.
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and for divers Ages succeeding the Apostle 's Days, were blessed and happy Instruments, to preserve the Truth and Purity of the Christian Doctrine, in the World,
and for diverse Ages succeeding the Apostle is Days, were blessed and happy Instruments, to preserve the Truth and Purity of the Christian Doctrine, in the World,
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as they were mightily assisted by the Holy Spirit so to do ] the monstrous and vile Heresies that sprung up from time to time, oppugning the Christian Faith, wherein Almighty God blessed them with great Success,
as they were mightily assisted by the Holy Spirit so to do ] the monstrous and vile Heresies that sprung up from time to time, Oppugning the Christian Faith, wherein Almighty God blessed them with great Success,
and partly by their assembling in great Numbers, in Synods and Councils, to condemn them, and that many times to the danger of their Lives, under persecuting Kings and Emperours;
and partly by their assembling in great Numbers, in Synods and Councils, to condemn them, and that many times to the danger of their Lives, under persecuting Kings and emperors;
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Such who are but ordinarily well acquainted with Antiquity and Church History, cannot be ignorant that the Government of the Church from the very days of the Apostles in all the famous places of the World, where Christianity came to be planted, was by Succession, the which did lineally descend for four hundred years from the Apostles days and upwards,
Such who Are but ordinarily well acquainted with Antiquity and Church History, cannot be ignorant that the Government of the Church from the very days of the Apostles in all the famous places of the World, where Christianity Come to be planted, was by Succession, the which did lineally descend for four hundred Years from the Apostles days and upward,
and Deacons or Ministers in Faith, as Clemens Bishop of Rome quotes it in his famous Epistle to the Corinthians, but as the Septuagint hath it, is thus, And I will give thy Princes in Peace, and thy Bishops in Righteousness.
and Deacons or Ministers in Faith, as Clemens Bishop of Room quotes it in his famous Epistle to the Corinthians, but as the septuagint hath it, is thus, And I will give thy Princes in Peace, and thy Bishops in Righteousness.
Ignatius who conversed with St. 〈 ◊ 〉 the Apostle, and as his Disciple, and Bishop of Antioch, being committed by him, writeth thus to the Church of Smyrna, let the People be subject to their Deacons, the Deacons to the Presbyters, the Presbyters to the Bishop,
Ignatius who conversed with Saint 〈 ◊ 〉 the Apostle, and as his Disciple, and Bishop of Antioch, being committed by him, Writeth thus to the Church of Smyrna, let the People be Subject to their Deacons, the Deacons to the Presbyters, the Presbyters to the Bishop,
Policarp also was constituted by St. John, Bishop of Smyrna, who both suffered Martyrdom, as Church History giveth 〈 … 〉 saith, lib. 3. cap. 3. We have to remember them, who were appointed Bishops by the Apostles in the Churches;
Polycarp also was constituted by Saint John, Bishop of Smyrna, who both suffered Martyrdom, as Church History gives 〈 … 〉 Says, lib. 3. cap. 3. We have to Remember them, who were appointed Bishops by the Apostles in the Churches;
yea by some 〈 ◊ 〉, and particularly by David Paraeus, that the seven Angels of the seven Churches of Asia, to whom St. John wrote, were the seven Bishops set over those seven Churches;
yea by Some 〈 ◊ 〉, and particularly by David Pareus, that the seven Angels of the seven Churches of Asia, to whom Saint John wrote, were the seven Bishops Set over those seven Churches;
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Hierom, whom the Adversaries of Episcopacy think that he favoureth in opposition to the Episcopal Authority, plainly granteth that the Power of Ordination is lodged in the Bishop, saying quid enim facis excepta ordinatione Episcopus, quod Presbyter non faciat, i. e.
Hieronymus, whom the Adversaries of Episcopacy think that he favoureth in opposition to the Episcopal authority, plainly grants that the Power of Ordination is lodged in the Bishop, saying quid enim facis excepta ordinatione Episcopus, quod Presbyter non Faciat, i. e.
And the sense affirmeth, that from Mark the Evangelist, until Heracla 〈 … 〉 Bishops there, the Presbyters of Alexandria did name him Bishop, one among themselves elected,
And the sense Affirmeth, that from Mark the Evangelist, until Heracla 〈 … 〉 Bishops there, the Presbyters of Alexandria did name him Bishop, one among themselves elected,
and the Levites were in the Temple (saith he) the same in the Church may Bishops and Presbyters, and Deacons, challenge unto themselves. Hier. ad Eugr.
and the Levites were in the Temple (Says he) the same in the Church may Bishops and Presbyters, and Deacons, challenge unto themselves. Hier. and Eugr.
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And how universal the extent of Episcopacy was in all the Churches, and to what end it was appointed, he further declareth in that same Epist. it was decreed in the whole world, that one chosen out of the Presbyters should be placed above the rest, to whom all care of the Church should belong,
And how universal the extent of Episcopacy was in all the Churches, and to what end it was appointed, he further Declareth in that same Epistle it was decreed in the Whole world, that one chosen out of the Presbyters should be placed above the rest, to whom all care of the Church should belong,
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Thus far I think I have made it appear, that in none of the Particulars above mentioned, the Dissenters have any advantage above the Church of England; but that what advantage there is to be found either from Scripture,
Thus Far I think I have made it appear, that in none of the Particulars above mentioned, the Dissenters have any advantage above the Church of England; but that what advantage there is to be found either from Scripture,
Quod ad formulam precum, &c. As to the Form of Prayers, and Ecclesiastical Rites, [ Note ] that I greatly approve that it be certain; from which it may not be lawful for Pastors to depart in their Function, both to guard against the Simplicity and Unskilfulness of some, and also, that the Consent of all the Churches among themselves may be more certainly known. And lastly, to Put a Check to the insolent Liberty of some who affect certain Innovations. — So then it behoveth there be a Set [ or fixed ] Catechism, a Set Admininistration of Sacraments; also a Set Form of Prayers.
Quod ad formulam precum, etc. As to the From of Prayers, and Ecclesiastical Rites, [ Note ] that I greatly approve that it be certain; from which it may not be lawful for Pastors to depart in their Function, both to guard against the Simplicity and Unskilfulness of Some, and also, that the Consent of all the Churches among themselves may be more Certainly known. And lastly, to Put a Check to the insolent Liberty of Some who affect certain Innovations. — So then it behooveth there be a Set [ or fixed ] Catechism, a Set Admininistration of Sacraments; also a Set From of Prayers.
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