Rep. We spoke of persons living and dying in notorious sins, suppose they were Whoredom, Perjury, Oppression, yea Infidelity or Atheism, &c. But suppose we cannot be infallibly certain that the man is damned, because it is possible that he may repent, though he never did express it: Will you therefore take him for a brother, whose soul is taken to God in mercy? You are not sure that an excommunicate person, or an Heathen doth not truly repent after he is speechless: But will you therefore say, that all such dye thus happily? This is a most delusory principle! The Church judgeth not of things undiscovered: Non esse & non apparere, are all one as to our judgement: We conclude not peremptorily, because we pretend not here to infallibility. As we are not sure that any man is truly penitent that we give the Sacrament to, so we are not sure that any man dyeth impenitently. But yet we must use those as penitent, that seem so to reason, judging by ordinary means, and so must we •udge those as impenitent that have declared their sin, and never declared their repentance. It seems by you, that you will form your Liturgy, so as to say, that every man is saved that you are not sure is damned, though he show you no repentance, and so the Church shall say that all things are, that are but possible, if they ⟨p. 128⟩conceit that charity requireth it. But if the living by this be kept from conversion, and flattered into Hell, will they there call it charity that brought them thither? O lamentable charity, that smoothers men's way to Hell, and keepeth them ignorant of their danger till they are past remedy! Millions are now suffering for such a sort of charity. Lay this to the forementioned Propositions, and the World will see that indeed we differ in greater things then ceremonies, and forms of prayer.
Rep. We spoke of persons living and dying in notorious sins, suppose they were Whoredom, Perjury, Oppression, yea Infidelity or Atheism, &c. But suppose we cannot be infallibly certain that the man is damned, because it is possible that he may repent, though he never did express it: Will you therefore take him for a brother, whose soul is taken to God in mercy? You are not sure that an excommunicate person, or an Heathen doth not truly repent after he is speechless: But will you therefore say, that all such dye thus happily? This is a most delusory principle! The Church judgeth not of things undiscovered: Non esse & non apparere, are all one as to our judgement: We conclude not peremptorily, because we pretend not here to infallibility. As we are not sure that any man is truly penitent that we give the Sacrament to, so we are not sure that any man dyeth impenitently. But yet we must use those as penitent, that seem so to reason, judging by ordinary means, and so must we •udge those as impenitent that have declared their sin, and never declared their repentance. It seems by you, that you will form your Liturgy, so as to say, that every man is saved that you are not sure is damned, though he shew you no repentance, and so the Church shall say that all things are, that are but possible, if they ⟨p. 128⟩conceit that charity requireth it. But if the living by this be kept from connversion, and flattered into Hell, will they there call it charity that brought them thither? O lamentable charity, that smoothers men's way to Hell, and keepeth them ignorant of their danger till they are past remedy! Millions are now suffering for such a sort of charity. Lay this to the forementioned Propositions, and the World wil see that indeed we differ in greater things then ceremonies, and forms of prayer.
