Selected quad for the lemma: doctrine_n
Text snippets containing the quad
|
ID |
Title |
Author |
Corrected Date of Publication (TCP Date of Publication) |
STC |
Words |
Pages |
|
A80419
|
Religion and reason united. By A lover of his country.
|
Coole, Benjamin, d. 1717.
|
1699
(1699)
|
Wing C6047A; ESTC R171515
|
17,768
|
61
|
Superiours have thought fit to indulge them already as well as other States do for they rarely suffer for their Religion Perhaps 't is because the Blessing that attends Sufferers is none of their Portion However if they Sin against their own Knowledge but we cannot say they do they will suffer for it from his Hand that knows their Hearts But if they know no better 't is unreasonable to Punish Men for what they cannot help Therefore their Synagogues provided they do nothing against the State can be no Prejudice to the Government Nor can the Worshipping Images Praying to Saints Auricular Confession Pilgrimages c. hurt the State provided those that have the vanity to think such things their Duty may appear Publickly to perform it But if they are deprived thereof no opportunity will be neglected to get that by stealth the Omission of which they firmly believe cannot be forgiven them And when such Persons get together in that manner they are not only Incouraged to continue that Practice but are Warmed with a Belief that these Rugged Paths are the only Way to Glory and therefore in time will be so inured to it that they will bid Defiance even to Death it self which not seldom is the most effectual Way to increase and not suppress any Faction Add to this the Desperateness of those who are made so first upon the Score of their Suffering for Religion but now turn'd to Conspire the Destruction of that Power by which they are opprest Here it is Plots are laid the design of which is to render Vengeance on those that have not remembered Mercy and to ease themselves from Suffering But let Men have Ease and they will not Plot the destruction of that Power that they owe their Ease and Safety to But where they or any other shall abuse this Liberty which is their Right peaceably to enjoy to the Prejudice of another in Person or Estate the Magistrate as the common Father of the People hath Power to Interpose and give that Correction to the delinquent as is his just Demerit To which every Party except the Guilty will say Amen That the Episcopalian should be Persecuted because the first Reform from Popery was to Presbitery is so unreasonable that nothing of Religion is to be seen in it unless you will call a Mad Firy Zeal Religion The Dismal and Tragical Story we have upon Record of the Madness of that People since the last Revolution in Scotland as well as in the unhappy Civil Wars at home in England are so many and so black that it becomes highly necessary that the Episcopalian who is now the National Church in England lay a good Foundation for time to come Since what hath been may be For no Man in his Senses can think a Church governed by Bishops is such a Heresie as deserves that Evil Treatment they have had for that only Reason Nor are the 39 Articles so Remote from Christianity nor the Discipline of the Church of England so void of Defence that for believing the one and practising the other they should be exposed to Sufferings when the Government is in other Hands Let the Errors be what they will they hold or profess since no Body but themselves are the worse for them 't is Unreasonable and Irreligious for the Presbyterian to Persecute them as now in Scotland Nor can it be thought Reasonable or Religious that the Presbyterian and Independent c. should be obliged to go to hear Common-Prayer when themselves in their own Opinion have a more Lively Way of Worship And if the Elders of those Churches take the same Care that a Bishop in the Church of England is obliged to viz. See that the Ministers feed the Flock with good Doctrines tending to Holiness of Life and Peace amongst Men and good Examples What Reason hath the Church of England to be angry because they do not go all to one place since both aim at one thing viz. The Promotion of Religion in General and the Peace of the Common-Wealth Again What harm can the Anabaptist by his Water-Dispensation do He may by his zealous and strict Living and laborious Preaching Influence many to the reforming their Lives and Manners if not to the thorough Renovation of their Mind Nor can his recluse private Life be any Prejudice to the State since there are Hands enough besides to be imployed If he has any Principles that are either Inconsistent with Religion or Government so long as he keeps them to himself no Body is the worse for them besides himself But when it appears otherwise 't is time enough then to punish For 't is both Irreligious and Unreasonable to punish Men for what we only suppose they will do Nor can the Quaker be left as a Sacrifice to any other Party with Reason or Religion because of his Singularity since he pretends as much Conscience as any of the rest and ventures to come to the Text of Holy Scripture with the most Orthodox But let his Errors be what they will for 't is our Unhappiness that we are too apt to think too well of our own and too meanly of our Neighbours notwithstanding his Hat lies in the way we never found him to give the Magistrate any Trouble unless it was when forc'd before him about his Religion which he cannot help If he is mistaken none will suffer for that mistake but himself And he is assured also that one mistake is not like to be corrected by another But all those he hath separated from dare not pretend to be free from Mistakes even in the best part of their Religion And since the highest is upon Supposition and Conjecture 't is the more unreasonable to oblige Conformity But that the Quaker is for promotion of the design of Religion viz. Holiness is undeniable if he carries it too far 't is an Error of the Right Hand and his Zeal ought to be cherish'd by the common Father of the People since all his Proselytes ease the Magistrate of that trouble People of greater Liberty bring upon him Add to this his Industry for as upon the Principles of Religion he is prohibited the Diversions of Humane Life which others esteem Lawful so 't is certain the Mind of Man must be diverted with something And therefore he by turning Quaker turneth the Stream of his Diversion to good Husbandry as Planting Improving Land keeping the Poor at work c. And for Trade 't is demonstrable beyond Contradiction that he is not one of the least or most useless both in City and Country Nor is he one of the least Benefactors to the Government Let every Man then be encouraged to Sow to Plant to learn Trades to improve his Stock and Capacity for his Own for his Posterity's and for the Nation 's Good by an intire Liberty of Conscience that no Man may suffer in Body or Estate for the Errors or supposed Errors of his Mind and that only in things relating to another