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the essentiatum. Or whether soul and body united, make they think nothing can serve to illustrate, unless it be like nothing different from either, or both disunited? Or whe- in all respects. ther a man be only such a thing as a pie ? Or why might That question still returns. Is every thing to be judged not a pudding serve as well, if made up of several in- by any man of sense impossible in God, whereof he bath gredients ? Xe hath greatly indeed obliged mankind for not given distinct and explicit accounts, and illustrations such an honour done them! If indeed the cause depended from somewhat in the creatures? And another will be on it, he would have good store of philosophers to confute, added, Is there any thing originally in God, not essential and all that have any concern for their own kind, before to him? But when the world is so full of instances of he could disprove the possibility of the supposed union in substantial unions, without confusion, or identification, the Deity; and you have nothing for it but his bare word, that he cannot so much as name me a created substance, which (at least, without the addition of his name) will not that he can be sure exists absolutely simple, I am sure it do the business. Nor, if he could also bring us a demon- can be no contradiction to suppose that there may be unstration against the union of soul and body, can he thereby created, necessary, eternal union, without confusion or prove such a union as we suppose in the Godhead im- identification ; and that it would be, as he phrases it, espossible. The case is quite another. The union of the sential contradiction, or substantial nonsense, to say that soul and body was never by me called essential; for I things united necessarily (though distinct) can possibly well know, if they were essentially united, in the strict ever admit of separation. And if our modern anti-trinisense, they could never be disunited. But 'tis commonly tarians (for I will not call them by the inept name of uni. called a substantial union, and I called it natural in respect tarians, which as rightfully belongs to them whose adverof the principle, nature, in contradistinction to art. As saries they are pleased to be, as to themselves, and therefore for the supposed union we speak of in the Deity, that, cannot distinguish the one from the other) would allow it being necessary, original, eternal, it must be essential, or to be their method to understand the doctrine of the ornone : but with such distinction as before was supposed. thodox ancients, before they decry and hoot at it, they For it was union, not identity, that was meant, which would find that as they allow sufficient distinction of the union, with such distinction, till they be proved impossible, sacred hypostases ; so the union they assert, is not such as the inquirer's cause is untouched. And is certainly to any identifies them, but only signifies them to be inseparable. such purpose, not in the least touched by the considerator. So speaks Athanasius himself, "we think not, as the SaWhether there be any such union that may admit to be bellians, that the Son is of one and the same essence with called essential among the creatures, doth neither make the Father, but consubstantial-nor do we assert P three
We have never said there was, nor doth the hypostases separated as with men, bodily, lest with the stress of the cause lie upon it.
Gentiles, we should admit polytheism,” &c. I find indeed an ingenious, merry gentleman, animad So do 'Liberius and he agree in sentiment. The one verts upon a postscript writ against the Sober Inquiry, and says, " "The Son is not separated from the Father's hyposupon a letter in answer to it, who at a venture calls all tasis." The other, “We hold not the Son divided from essential union, essential contradiction, and substantial the Father," &c. nonsense. Who this is, I will not pretend to guess, only And upon the most impartial, faithful, and diligent search I guess him not to be the same with the considerator, for and consideration, I do solemnly declare there needed not this, besides other reasons, that he calls the author of the more of rationality or intelligibleness in this doctrine, to considerations a great man; and I scarce think he would keep it from being ridiculed, as contradictious, and noncall himself so. His wit and sportful humour, I should sense; but only less prejudice, and more modesty, in the have
liked better in a less serious affair. For this he bold- opposers of it, with more reverence of the Divine Majesty, it ly pronounces, in immediate reference to the trinity itself, upon this (obvious) apprehension, that if it be true, it must (that the world might know he hath a confidence, at least be sacred, divine truth. equal to his wit) I can easily abstain from asserting that This author would fain have me with him to the playany created unions are to be called strictly essential, be- house, whither really I have no leisure to accompany
him, cause then they must be simply indissoluble. And I see nor much temptation; for I perceive it hath filled his mind not but whatsoever things the Creator hath united, he may with
ideas not useful to my purpose; nor, 1 think, to any disunite, if he be so pleased. Yet one might have expected good one of his own. If there he learned to jest away this author to have been a little more civil to him whom ihat which should be the best part of himself; and of he styles the late famous Dr. More, who hath published to which Socrates, dying, told his friends it would be gone the world his express sentiments in this matter, that created far enough out of their hands, and for that which was left spirits have real amplitude, made up of indiscerptible parts, behind, they might bury, or do with it what they pleased ; essentially united, so as not to be separable, without an- if there he was taught to ridicule the holy apostle's disnihilation of the whole. One would think he should not tinction of an ó cow, and é čtw, an inner and an outer mat have treated him so, as to make his essential union sub- and when he hath 'thrown the former of these out of his stantial nonsense. But there are those left in the world, notion of himself; for my part, I must think of that which who have that veneration for the Doctor, as to think it no is left, that the silly Indian is the less silly creature of indecent rudeness to this gentleman, not to put his judg- the two. ment in the balance against the Doctor's, or to distinguish And besides as he is too much given to play, to mind between his calling it nonsense, and proving it so. any thing of serious discourse, so I find he is not through
But if any wonder that they who think there is no such out honest in his play neither; but that even when he thing as an essential union among creatures, do yet think pretends to sit out, and be but a spectator, only taking care there may be in the uncreated Being, they will show them that there be fair play, he falls in himself, and plays booty selves mighty
wise in their wonder, i. e. in wondering that Nor do I find he hath any thing of argument in his disthe creatures are not God. And if they further hereupon course, which hath not been considered already in the disinquire, why we will then make use of unions not essen- course I have had with the considerator. I therefore take tial, among creatures, to illustrate that which is supposed leave of them both together, and of you too, Sir, being in essential in the uncreated being, and expect very particular, great sincerity, distinct accounts of every thing so represented; they will
Your affectionate humble servant, show themselves as wise in their expectations, i. e. that
The Inquirer. p Μεμερισμενας Εκθ. πις. r Liber. Epist. ad Athan. ov yepicerai,
• Rescript. Ath. ad Liberum. ov diaxy wprojevov,
THE “ Letter to the Clergy of both Universities," came not to my sight, or notice, till some hours after the last sheet of this discourse was brought to me from the press; I have not time therefore to say much to it, nor yet should say more than I do had I never so much. The author seems to think what he was now doing, as to the inquiry, superfluous, because he said it was so fully done by an abler hand, &c. In the meantime, he was in ill case, that he was Deither able to write to any purpose, nor be silent: a most deplorable double impotency! But he hath, notwithstanding his modesty, shown a double ability, to invent and make an hypothesis of his own fingers' ends, and then most dexterously to combat that shadow. Three inadequate Gods is indeed (to use his own phrase) his own invention, constantly disavowed by the inquirer, who with the generality of trinitarians, calls the three subsistents in the Godhead, God'; being each of them necessarily existent, but none of them alone, exclusively, a God.
What art he hath, is shown in fighting this his own figment. As also that of parts of the Deity, other than conceptible, which no man can avoid. So we have his dream of a third part of a God, about which he so learnedly raves in his dream, as to disprove, as effectually, any God at all. For I appeal to what sense he hath left himself, whether power alone be God, exclusive of wisdom and goodness? Then 'tis an inadequate, or a not complete, notion of God; iben, by his profound reasoning, not eternal. No more are Father, Son, and Holy Ghost parts, unless you be enamoured of the bull, impartible parts, that never were parted, nor ever can be. As what are necessarily united (though unconfounded) cannot, without nonsense and contradiction, be said to be parted, His fiction, that what is from the eternal Father by necessary emanation, cannot be eternal, but must have a beginning, is of the same stamp. He did not need when he writ, to have abandoned all logic and common sense, that would have told him relata sunt simul natura. His so confidently taking it for granted on all hands, that all infinites are equal, shows his little compass of thought, and how unacquainted he is with the difficulties of a controversy, wherein yet he will be so over-meddlesome. Qui pauca respicit, fc. But who so bold as? I leave him to compound that difference with his abler con. siderator, whether one inch 'and two inches be equal ? and so bid him good night.
WRITTEN OUT OF THE COUNTRY TO A PERSON OF QUALITY IN THE CITY, WHO TOOK OFFENCE AT THE LATE
JOHANNES COLETUS, DECANUS QUEM DICUNT, DIVI PAULI,-APUD SUOS ANGLOS ALTER PENE APOSTOLUS PAULUS HABITUS EST.
II. To discuss the matter with the Doctor, and show; I'PERCEIVE your mind is disturbed, which my friend- | 1. The indefensibleness of that judgment; 2. The ineffiship with you can no more let me be unconcerned for, cacy of the Doctor's attempt to defend it. than if I heard you were sick; nor less to study your re I. It is first necessary that we have a true state of the lief. Such may be the cause and measure of your pas- cause itself before our eyes; which is plainly this,-That sion, and such
the disproportion between the one and the as there are very great numbers of people, beyond what other, as to need it a great deal more, though yet perhaps the ministers of parishes, in divers places, can possibly to deserve it less. For your sickness might be your infe- perform ministerial duty unto; so there are withal very licity only, but a perturbation that exceeds its cause, can- many that cannot be satisfied in conscience, to intrust their not but be your fault. Which kind of evil, though it be souls and their spiritual concernments to the pastoral care much greater, and therefore needs no application for the and conduct of the parochial ministry only; though they removing of it; yet it can challenge less help from ano- generally have a reverend esteem of divers who are of it, ther, because you are your own afflicter, and may, by de- do, many of them, very frequently partake of some part pendence on Divine help, when you please, cure yourself, of their labours, and rejoice in them as great ornaments which no man else can do for you. But if another may and real blessings of the Christian church. But these are contribute towards it, by laying before you apt considera- very unproportionable in number to the necessities of the tions which you are yourself to apply, you know you are to people, and are by legal restraints tied up one way, as they expect it from no man's good will more than mine. If by conscientious are another, in respect of some principal indeed you expect much from my ability, that is another parts of Christian worship; without which they should be fault, entirely your own, and whereto you could have no visibly in the condition of pagans. temptation.
There are also many persons who have been devoted to Thus much I freely profess to you, that I have a great the service of God and his church in the ministerial funcvalue of an equal temper and composure of mind, not apt tion; some of them in the way which now obtains, others to be unduly moved, or entertain any thing that occurs in a way which this reverend author did not disapprove, with indecent perturbation, or other resentment than is who are not satisfied in conscience about the terms upon due and suitable to the occasion : and desire it more than which they might have continued, or may be admitted, either to be in the best external circumstances, or not to parochial incumbents. So that here are numerous flocks be in the worst. As I wi for myself, I wish for you; scattered without pastors, here are many pastors without and therefore am willing to place my endeavour accord- flocks. ingly, where it may be in a possibility of effecting some The people, it is true, on whose behalf these papers are what to your advantage, and where it is most desirable it more especially written, are in this destitute condition by should.
their own scruples. Nor is it the present design to justify In the present case, the fault I find with you is, that all those scruples. But they are, with many, of long conyour resentment of the matter you complain of is undue, tinuance, and, for ought appears, unremovable. If they and not proportionable to the occasion. And whereas you should be deferred, and bidden to use patience, while such seem to labour under the distemper and excess of a two- further endeavours are used with them as this sermon confold passion; of fear, lest a just and good cause (as you tains, yet death will have no patience, nor be deferred. So and I do both account) should suffer some great prejudice, that there are multitudes passing into eternity out of a by this opposition of Dr. Stillingfleet; and of anger, that Christian nation, having no benefit of Christian ordinanhe from whom better things might have been expected, ces; no means of instruction in the truth and doctrines of should attempt any thing in this kind. I shall hereupon the Christian religion, in order to their salvation. The endeavour to represent to you the causelessness both of cause which is de facto taken in this distress for their relief, your fear, and (in great part) of your anger. And first is that which the reverend author bends himself against in defend the cause against Dr. Stillingfleet, and then add this sermon. And there are two sorts of persons concerned somewhat in defence of Dr. Stillingfleet against you. in it. The people; who, rather than return to the state of 1. As to the former we are,
paganism, implore the help of these unemployed ministers, I. To give the plain state of it, with the Doctor's judg- desiring them to perform the duty of Christian ministers ment against us in it.
lowards them. And the ministers; who, rather than they
should cease to be Christians, or themselves always cease | ceeding to the forming of separate congregations, i. e. under from the work of ministers, comply with their desires, and, other teachers, and by other rules, than what the established as they can, allow them their desired help.
religion allows, is the present case of separation which he This author doth more directly and professedly speak to intends to consider, and to make the sinfulness
and mischiet the case of the people; to that of the ministers, only by of it appear. He doth, you see, in short, absolutely proway of oblique reflection. You and I who (among the nounce our practice in this case to be sinful and misformer) do often partake in the worship and ordinances of chievous. God, in the separate assemblies, (though we are not so Now it is hence also to be collected, how hard things he squeamish as to balk the public, nor so unjust and un- would have us suffer upon supposition of our only remaingrateful, as not to thank God for the excellent advantages ing unsatisfied to join ourselves into the parochial cor.. that are sometimes to be met with there,) are both concern- munion. He doth not indeed bespeak for us gibbets, ed, and led by the Doctor's discourse, to consider what is whipping-posts, or dungeons; nor (directly) any thing said as to this case of ours. Which yet I would have us grievous to our flesh. But to such as consider themselves consider not so appropriately, as to exclude them our very to have souls made for an everlasting state, the doom which compassionate consideration, that are more pinched and his words imply, in the mentioned place, cannot be confined to narrower limits, by their own 'scruples, than thought gentle. Which that you may apprehend the more we are; and whose number you cannot but apprehend to distinctly; observe that he hath nothing to say against our be so great, as to call for a very large compassion in con- bare suspending communion in some particular rites which sidering their case.
we modestly scruple, while we use it in what we judge It is indeed a case of far-prospect, and which looks lawful, page 20. (whereas, page 37. he supposes us generally down upon after-times. You know how easily it may be to judge it unlawful to join in the public assemblies,) to deduced all along from the beginning of the English re- which purpose he also speaks in his late dialogues, page formation, when some very eminent among our reformers 171. and 172. (giving his antagonist an account of what were not well satisfied with the ceremonial part of the he had said in his Irenicum to the matter now in discourse,) constitution settled at that time; how an unsatisfied party viz. That some scrupulous and conscientious men, after all hath gradually increased from age to age among the com- endeavours used to satisfy themselves, may remain unsatismon people also. They are now grown very numerous. fied as to the lawfulness of some imposed rites, but dare And unless some very overpowering impression upon not proceed to positive separation from the church, but are men's minds (not reasonably to be expected according to willing to comply in all other things save in those rites common measures) should alter the case, it is still likely which they still scruple: and concerning these he puts the to increase in succeeding ages. You are ignorant that no question, whether such bare nonconformity do involve one thing is more commonly scrupled by this unsatisfied such men in the guilt of schism. And this he confesses he party, than the addition of that federal rite in the dedicat- resolved negatively (approving or not disavowing that resoing of their children to God, the signing them with the lution.) Thus far indeed he well agrees with himself; sign of the cross; which many (how justly or unjustly I and seems to have no quarrel with us. am not now to discuss) esteem so sinful a practice, that, But consider the faial consequence. He well knows rather than admit it, they will choose not to offer their that if we suspend communion in the rite of the cross, children to baptism. Nor is it itself of less weight (per- (upon our never so modest scruple,) we cannot have our haps 'tis of much greater) that, in this solemn dedication, children ministerially dedicated to God in the ordinance they have no opportunity of performing the parental duty, of baptism, nor be so ourselves, if being adult, we remain of covenanting with God on behalf of their own children; any of us unbaptized; (as he may well apprehend many but that part (with the exclusion of themselves) is to be among us are;) nor if we decline the use of sponsors as to done by others whom God hath not concerned in the what we conceive should be performed by parents for their business; and who, after
the solemnity is over, are never children, and by adult persons for themselves. And that like to concern themselves. And there are divers other if we kneel not before the consecrated elements at the scruples besides, in reference to this and other parts of Lord's table, we are not to partake of his holy supper. worship, that, with multitudes, are in no great probability Yea, and what if we scruple somewhat that is more than to admit of cure.
ritual, to sit under the ministry of a noted drunkard, or Now let us see what the reverend Doctor's judgment is open enemy to godliness, as our teacher and guide, when upon this state of our case, who dissent from the estab- we might enjoy the fruitful labours of one that hath not lished way, whether the people, or their ministers; and his qualifications every Lord's day ? No, by no means, that both concerning what they do, and what, by conse- without limitation, or the supposition of any possible case quence from his judgment upon their case, they are to wherein it may be otherwise, a meeting never so little besuffer. For the practice of the people in this case (at least sides the established course, he will make appear is sinful the negative part of it) he hath some charity in his censure, and mischievous, and not tolerable upon any terms. for in their declining 10 join in the public assemblies, he What then would he have us do? He directs us indeed believes them generally to practice according to their judg. afterward to the endeavour of satisfaction. But what shall ment, as he professes, page 37 of his sermon. For the we do if after our utmost endeavours our dissatisfaction ministers, most of them, none at all, who, as he says in remain ? What, while we are endeavouring? which may the same place, he believes go against theirs. His words be all our days in vain. What if we can never be satisfied are, “ I dare say, if most of the preachers at this day in concerning the established way of baptism for ourselves the separate meetings, were soberly asked their judgments, and our children, and of partaking the body and blood of whether it were lawful for the people to join with us in our Lord and Saviour ? Nor to hear or give countenance the public assemblies, they would not deny it; and yet to such a one pretending to preach the glorious gospel of the people that frequent them, generally judge otherwise. the blessed God, who either substantially perverts and deFor it is not to be supposed, that faction ainong them praves it, or whose profligate life proclaims him an opposer should so commonly prevail beyond interest."
and enemy to the holy rules and design of it? Nor to But his judgment concerning what both are to undergo commit ourselves to the pastoral care and charge of a less is eventually, and in the sequel, as he states their case, exceptionable person, yea though otherwise never so demuch more hard in respect of the people, who cannot re- serving, that hath tied his own hands, and is under such lieve themselves; whereas the ministers, according to the restraints that he cannot, or so disinclined that he will notion he hath of them, presently may.
not, dispense the ordinances of Christ in such a way, as We are to attend chiefly to what he says in reference to wherein with satisfaction to our consciences we may enjoy the lay people, and shall consider, 1. How severe he is them. towards them; and, 2. How well consistent he is therein Read over the Doctor's sermon again and again, and with himself.
you will find no course is prescribed us, but to sit still 1. His severity towards those of us in respect of what we without any enjoyment of Christian ordinances at all. And practise, who put ourselves under the pastoral care of other with how great numbers must this be the case! for himihan the parochial ministers, is to be seen in what he pro- self professes to believe, that the people that frequent the mos to himself to evince, page 20. viz. That our pro- separate meetings (who you know are not a few) do gene
rally judge it to be unlawful to join in the public assem- | 'Tis a long time that his own judgment has been ripening blies. And are we always to sit still thus ? That is to to that maturity, as, at length, to třink it fit and seasonable exchange visible Christianity for visible (at least negative) to say so much as he hath, for the reforming of ours, even paganism! This
, if you take the whole compass of it, is á in this sermon. Methinks he should not be so very quick thing of awful importance that so great a limb of a Chris- and hard towards us, upon so slender a cause, as our tian nation, they and their posterity, should be paganized scrupling some particular rites, to adjudge us and ours to from age to age, and cut of from the whole body of the be totally deprived of baptism, which themselves count Christiancommunity, onlybecause they scruple some things, necessary to our salvation, and of the other ordinances of the least exceptionable whereof are no part of the Christian Christ, which they do not think unnecessary. And consider, institution, (as himself, and they whose advocate he is, will (2.) Whereas he says, that if a man err after using the freely confess) nor do necessarily belong to it, being (as best means for due information of his conscience, -it shall they contend) but indifferent things. He seems rather not be imputed to him as a sin. What if we err this error contented we should not be Christians at all, than not to (as he counts it) after using the best means for due inforbe Christians of this particular mode: that we should mation ; that we ought rather than to return to the state rather want the substance of Christ's gospel and sacra- of paganism, to bear our part in the forming of such meetments, than not have them accompanied with confessedly ings for the worship of God, as wherein we may, with the needless additions, and which we fear to be forbidden us satisfaction of our own consciences, enjoy all his holy by their Lord and ours.
ordinances ? It will surely be within the compass of this We do sincerely profess wherein we decline the commu- his general position, and not be imputable as a sin. Then it nion he invites us to, we only displease him, and those of is to be hoped we should rather choose to do so, than pahis way and mind, out of a real fear of otherwise displeas- ganize ourselves, or live in the wilful neglect of his instituing God. We agree with them in far greater things than tions: which to do by our own choice, when we might do we can differ in. We are of that one body which they otherwise, we cannot but think a very great sin. themselves profess to be of, so far as mere Christianity is
If here the Doctor should assume to himself to tell us the distinction, and collective bond of it, and desire to be not only that we err herein, (whereof we are to regard his under the conduct and governmeni of that one Spirit. We proof, as it shall be considered by and by, more than his are called with them in that one hope of our calling, and affirmation,) but also that our error is wilful, we shall earnestly expect (whatever hard thoughts they have of us) appeal from him to one that better knows, how willingly, to meet many a one of them in the participation of the how gladly we should receive information, and admit the blessed hoped end of that calling. We acknowledge that belief, that we ought to content ourselves entirely and only one Lord, that one faith, that one baptism, (or covenant with such provisions as the established religion (to use the which the baptism of our Lord's appointment seals,) and Doctor's phrase) allows us, if the evidence of the thing ilthat one God and Father of all, who is above all, and self did not seem irresistibly and unavoidably to persuade through all, and in us all. Yet because we cannot, we us otherwise. And for him to say so, were but to suppose dare not consent with them to the additions which belong men wilful, only for not being of his mind, who can as not (and which we fear are unduly affixed) to the religion easily think him so, for not being of theirs. But this canof Christians, we are adjudged to be (as much as in them not be a question between the Doctor and us; whom, as is) cut off from Christ, deprived of the dear pledges of his we have taken notice above, he hath so far obliged, as to love, and acquisitions of his blood, are driven out from admit, (page 37.)“ that we generally judge as we practise, the inheritance of the Lord, and it is effect said to us, and that it is not to be supposed that faction among us Go and serve other gods. Thus far the severity of this should so commonly prevail beyond interest.”. But since reverend author towards us extends. Which while we this appears to be his determination concerning us, and thus truly represent and recount, let us also,
that his assertion seems positive and peremptory, page 20. 2. Consider what agreement it holds with what we else." That in this our case, to proceed to the forming of conwhere observe from him. We have already taken notice, gregations under other teachers, and by other rules than that for our bare nonconformity he acquits us of the guilt what the established religion allows, were a sinful and of schism. And, page 20. of this sermon, he says, he doth mischievous separation,"—we are in ihe next place, “not confound bare suspending communion in some par II. To discuss the matter with the Doctor; wherein we ticular rites, which persons do modestly scruple, and using shall endeavour to show,-1. The indefensibleness of the it in what they judge to be lawful, with either total, or judgment the Doctor hath given in this case; which will at least ordinary forbearance of communion in what they both infer (and in some part excuse) what we are afterjudge to be lawful; and proceeding to the forming sepa- wards to discover; viz.-2. The infirmity of what is alleged rate congregations," &c. 'Tis this latter he severs and by him in this attempt of his to defend it. singles out for his opposition. Against our suspending 1. For the former, it being obvious to common observacommunion in some particular rites, (which we judge un- tion, that a natural self-indulgence and aptness to decline lawful,) if we use it in what we judge lawful, (which I, with and waive what is of more terrible import to themselves, him, presume the lay-dissenters in England generally do,) doth usually insinuate and influence men's minds in their he hath nothing to say: yea, and undertaking to show judging of such cases; we are the more concerned (because what error of conscience doth excuse a man from sin, in a favourable false judgment will do as no good) with an following the diciates of it; he tells us, page 44. that " if impartial strictness to hold ourselves to the thing itself. the error be wholly involuntary, i. e. if it be caused by And when we most strictly do so, methinks the doctor invincible ignorance," (which he thus explains in the fol- should have somewhat a hard province of it. Foi his delowing words,)“ or after using the best means for due in- termination amounts to thus much, (that we ought to be formation of his conscience; though the act may be a kept in a state of damnation for scrupling the ceremonies) fault in itself, yet it shall not be imputed to him for a sin, i. e. to be deprived of the necessary means of our salvation. because it wanted the consent of the mind by which the will And that, while he accounts our scruple (after the use of is determined.” And now, Sir, I beseech you consider, due means for our information) not imputable to us as a
(1.) When he confesses if we be willing to be satisfied, sin : and not that only, but that we ought to consent to and our error be involuntary, it shall not be imputed to us our own damnation for this no sin of ours; inasmuch as for a sin; why are we so severely dealt with for what is it would be sinful and mischievous to procure to ourselves not to be imputed to us for a sin ? If it were any, me- the necessary means of our salvation in another way, while thinks it should not deserve such rigour at the hands of we apprehend that, without our sin, we cannot have them men, that are themselves also liable to mistakes and errors. in the way which he allows us. Is it so very criminal, if every poor illiterate dissenter in We are indeed satisfied, that our sin one way or other England (man or woman) cannot in all their days attain would contribute little to our salvation. But when also to a better and more settled judgment in such dubious we are satisfied that we cannot enjoy the means of salva. matters, than this reverend person had himself arrived to tion in his way without sin ; and he tells us, we cannot twenty years ago ? Especially that never had, or were ca- without sin cnjoy them in our own: we hope every
door pable of having, those peculiar helps and inducements, to is not shut up against us, and cannot think the mercurui iemper and reform their judgments, that he hath enjoyed. and holy God hath so stated our case, as to reduce us to