A27046:65
A third defence of the cause of peace proving 1. the need of our…
A third defence of the cause of peace proving 1. the need of our concord, 2. the impossibility of it, on the terms of the present impositions against the accusations and storms of, viz., Mr. John Hinckley, a nameless impleader, a nameless reflector, or Speculum, &c., Mr. John Cheny's second accusation, Mr. Roger L'Strange, justice, &c., the Dialogue between the Pope and a fanatic, J. Varney's fanatic Prophecy / by Richard Baxter.A third defence of the cause of peace proving 1. the need of our concord, 2. the impossibility of it, on the terms of the present impositions against the accusations and storms of, viz., Mr. John Hinckley, a nameless impleader, a nameless reflector, or Speculum, &c., Mr. John Cheny's second accusation, Mr. Roger L'Strange, justice, &c., the Dialogue between the Pope and a fanatic, J. Varney's phanatic Prophesie / by Richard Baxter.
London: printed for Jacob Sampson, 1681
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.
2. The Irony was palpable enough to have prevented your Fancy, that I give up the Cause, scil by confessing the Crime that we sought to save Souls, and that we did eat bread. A little will encourage you sometimes to great Conclusions.
§. 7. P. 9. Here you have many things to say, to prove that men that came into Sequestrations, either sought not, or procured the good of Souls: But O! first remember, that if that were true, yet all those (or near all) were turned out of their Sequestrations before the silencing Bartholomew Day, 1662. ⟨p. 32⟩2. Do you think that it had been as consistent with the good of Souls, that they had for sixteen years been all untaught, and left without any Ministers, or Public Worship, rather than any should have succeeded the ejected. 3. If our Preaching did no good to Souls, why should you think that yours does any? If you preach the same Gospel, why should you think so well of your own works above other mens? And if yours also do no good, why do men pay their Tithes, and trouble themselves to hear such as do but trouble the World. 4. Do you not Conspire with the Quakers that falsely cried out that our Ministry did not profit men; and with the Levellers, that would have taken down the Ministry as unprofitable. 5. But O! what an attempt you make to prove how little History is credible, to teach men to say, How know we that Hegisyppus, that Eusebius, that Socrates, that Epiphanius say true, when such men as should be the Preachers of Truth, can say what they do of common or notorious matters of Fact; yea and confidently stand to it, to the face of that Age which knoweth that they speak falsely. 1. Who are more competent Judges, whether men received any good by Christs Gospel which we preached you or they. Do you know the Hearts and Lives of many hundred thousands better than they do themselves: I know many are deceived with self-flattery, but are you that are a stranger to their hearts and them, the fittest Judges. Do you better know what Faith, Hope and Love what Repentance and Obedience the Gospel hath produced. To instance among strangers, is the way of darkness or evasion; I may speak boldliest where I know ⟨p. 33⟩