A26865:376
An apology for the nonconformists ministry containing I. the reasons of their preaching, II.…
An apology for the nonconformists ministry containing I. the reasons of their preaching, II. an answer to the accusations urged as reasons for the silencing of about 2000 by Bishop Morley ..., III. reasons proving it the duty and interest of the bishops and conformists to endeavour earnestly their restoration : with a postscript upon oral debates with Mr. H. Dodwell, against his reasons for their silence ... : written in 1668 and 1669, for the most of it, and now published as an addition to the defence against Dr. Stillingfleet, and as an account to the silencers of the reasons of our practice / by Richard Baxter.
London: printed for T. Parkhurst and D. Newman, 1681
AN APOLOGY FOR THE SILENCED MINISTERS, Especially for their not cea… › Part › Objection 11
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
19. I may have more mental communion with a Church, which I dare not outwardly join with, because they impose some one unlawful word or action, than with a more corrupted Church, with which I hold more external communion, because they put me not to approve their errors.
20. When there are several Churches near, caeteris paribus, a free man should join himself with the Purest, and to the most edifying Ministry ordinarily.
21. Yet in times of suspicion and division, it is fit to show our judgment by our practise, and to join sometimes with some less pure Churches, that put no sin upon us to show that we withdraw not from them on separating principles.
21. Yet in times of suspicion and division, it is fit to shew our judgment by our practise, and to join sometimes with some less pure Churches, that put no sin upon us to shew that we withdraw not from them on separating principles.
22. When a Minister is not lawfully separated from his flock, but another is obtruded without a just call upon his people, yet if he see that the voluntary relinquishing of his relation, is most for the peoples good, that they may accept another that hath more secular advantages to profit them, and guide them in peace, he is finis gratiâ in prudence bound to do it.