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A48884 A letter concerning toleration humbly submitted, etc.; Epistola de tolerantia. English Locke, John, 1632-1704.; Popple, William, d. 1708. 1689 (1689) Wing L2747; ESTC R14566 42,784 72

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Papists most barbarous Usage of the Protestants here in England under a Colour of Law set forth and the Reformation Vindicated from the Imputation of being Cruel and Bloody unjustly cast upon it by those of the Romish Communion By Samuel Blackerby Barrister of Grays-Inn Fol. A Modest Enquiry Whether St. Peter were ever at Rome and Bishop of that Church Wherein I. The Arguments of Cardinal Bellarmine and others for the Affirmative are considered II. Some Considerations taken Notice of that render the Negative highly Probable Quarto The Spirit of France and the Politick Maxims of Lewis XIV laid open to the World. Quarto Memorials of the Method and Manner of Proceedings in Parliament in Passing Bills Together with several Rules and Customs which by long and constant Practice have obtained the Name of Orders of the House Gathered by Observation and out of the Journal-Books from the time of Edward VI. Octavo Dr. Burnet's Tracts in Two Volumes Vol. I. Containing 1. His Travels into Switzerland Italy and Germany with an Appendix 2. Animadversions on the Reflections upon the Travels 3. Three Letters of the Quietists Inquisition and State of Italy Vol. II. 4. His Translations of Lactantius of the Death of Persecutors 5. His Answers to Mr. Varillas In Three Parts Twelves A Collection of Texts of Scripture with short Notes upon them And some other Observations against the Principal Popish Errors Twelves The Fallibility of the Roman Church Demonstrated from the Manifest Error of the Second Nicene and Trent Councils which Assert That the Veneration and Honorary Worship of Images is a Tradition Primitive and Apostolical Quarto A Demonstration that the Church of Rome and her Councils have Erred by shewing That the Councils of Constance Basil and Trent have in all their Decrees touching Communion in one Kind contradicted the Received Doctrine of the Church of Christ with an Appendix in Answer to the XXI Chapter of the Author of A Papist Misrepresented and Represented Quarto A Treatise of Traditions Part I. Wherein it is proved That we have Evidence sufficient from Tradition 1. That the Scriptures are the Word of God. 2. That the Church of England owns the true Canon of the Books of the Old Testament 3. That the Copies of the Scripture have not been corrupted 4. That the Romanists have no such Evidence for their Traditions 5. That the Testimony of the present Church of Rome can be no sure Evidence of Apostolical Tradition 6. What Traditions may securely be relied upon and what not Quarto A Treatise of Traditions Part II. Shewing the Novelty of the pretended Traditions of the Church of Rome as being 1. Not mentioned by the Ancients of their Discourses of Traditions Apostolical truly so called or so esteemed by them Nor 2. In their Avowed Rule or Symbol of Faith. Nor 3. In the Instructions given to the Clergy concerning all those things they were to teach the People Nor 4. In the Examination of a Bishop at his Ordination Nor 5. In the Ancient Treatises designed to instruct Christians in all the Articles of their Faith. 6. From the Confessions of Romish Doctors with an Answer to the Arguments of Mr. Mumford for Traditions And a Demonstration That the Heathens made the same Plea from Tradition as the Romanists do and that the Answer of the Fathers to it doth fully justifie the Protestants Quarto All these four Books Written by the Reverend D. Whitby D. D. An Exhortation to Charity and a Word of Comfort to the Irish Protestants Being a Sermon Preached at Steeple in Dorsetshire upon occasion of the Collection for Relief of the Poor Protestants in this Kingdom lately fled from Ireland By Samuel Bold Rector of Steeple Quarto Foxes and Firebrands or a Specimen of the Danger and Harmony of Popery and Separation First Second and Third Parts Sir W. Temple's Observation on Holland Miscellanea Mr. Selden's Table-Talk or Discourses on various Subjects A List of the present Parliament Lords and Commons Present Case stated about Allegiance to King William and Queen Mary Debates of the late Oxford and Westminster Parliament Monsieur Ierew's Accomplishment Octavo Scripture-Prophesies Compleat in 2 Vol. Octavo A New System of the Revelations Twelves Voyages of Syam Octavo Obedience due to the present King notwithstanding our Oaths to the former By a Divine of the Church of England The late Lord Russell's Case with Observations upon it Writ by the Right Honourable Henry Lord Delamere Fol. Considerations humbly offered for taking the Oath of Allegiance to King William and Queen Mary Quarto Mr. Masters of Submission to Divine Providence Dr. Worthington of the Resurrection Octavo An Answer to Bishop Lake's late of Chichester Declaration of his dying in belief of the Doctrine of Passive Obedience c. Dr. Carsael's Assize-Sermon at Abingdon Aug 6. 1689. Luk. 22.25 2 Tim. 2.19 Luke 22.32 Rom. 1. Gal. 5. Matth. 18.20 Exod. 22.20 21. Deut. 2. 1 Cor. 5.12 13.
manifest that those who have one and the same Rule of Faith and Worship are of the same Religion and those who have have not the same Rule of Faith and Worship are of different Religions For since all things that belong unto that Religion are contained in that Rule it follows necessarily that those who agree in one Rule are of one and the same Religion and vice versa Thus Turks and Christians are of different Religions because these take the Holy Scriptures to be the Rule of their Religion and those the Alcoran And for the same reason there may be different Religions also even amongst Christians The Papists and the Lutherans tho' both of them profess Faith in Christ and are therefore called Christians yet are not both of the same Religion because These acknowledge nothing but the Holy Scriptures to be the Rule and Foundation of their Religion Those take in also Traditions and the Decrees of Popes and of these together make the Rule of their Religion And thus the Christians of St. Iohn as they are called and the Christians of Geneva are of different Religions because These also take only the Scriptures and Those I know not what Traditions for the Rule of their Religion This being setled it follows First that Heresy is a Separation made in Ecclesiastical Communion between men of the same Religion for some Opinions no way contained in the Rule it self And Secondly that amongst those who acknowledge nothing but the Holy Scriptures to be their Rule of Faith Heresy is a Separation made in their Christian Communion for Opinions not contained in the express words of Scripture Now this Separation may be made in a twofold manner 1. When the greater part or by the Magistrate's Patronage the stronger part of the Church separates it self from others by excluding them out of her Communion because they will not profess their Belief of certain Opinions which are not the express words of the Scripture For it is not the paucity of those that are separated nor the Authority of the Magistrate that can make any man guilty of Heresy But he only is an Heretick who divides the Church into parts introduces Names and Marks of Distinction and voluntarily makes a Separation because of such Opinions 2. When any one separates himself from the Communion of a Church because that Church does not publickly profess some certain Opinions which the Holy Scriptures do not expresly teach Both these are Hereticks because they err in Fundamentals and they err obstinately against Knowledge For when they have determined the Holy Scriptures to be the only Foundation of Faith they nevertheless lay down certain Propositions as fundamental which are not in the Scripture and because others will not acknowledge these additional Opinions of theirs nor build upon them as if they were necessary and fundamental they therefore make a Separation in the Church either by withdrawing themselves from the others or expelling the others from them Nor does it signifie any thing for them to say that their Confessions and Symboles are agreeable to Scripture and to the Analogy of Faith. For if they be conceived in the express words of Scripture there can be no question about them because those things are acknowledged by all Christians to be of Divine Inspiration and therefore fundamental But if they say that the Articles which they require to be profess'd are Consequences deduced from the Scripture it is undoubtedly well done of them who believe and profess such things as seem unto them so agreeable to the Rule of Faith. But it would be very ill done to obtrude those things upon others unto whom they do not seem to be the indubitable Doctrines of the Scripture And to make a Separation for such things as these which neither are nor can be fundamental is to become Hereticks For I do not think there is any man arrived to that degree of madness as that he dare give out his Consequences and Interpretations of Scripture as Divine Inspirations and compare the Articles of Faith that he has framed according to his own Fancy with the Authority of the Scripture I know there are some Propositions so evidently agreeable to Scripture that no body can deny them to be drawn from thence but about those therefore there can be no difference This only I say that however clearly we may think this or the other Doctrine to be deduced from Scripture we ought not therefore to impose it upon others as a necessary Article of Faith because we believe it to be agreeable to the Rule of Faith unless we would be content also that other Doctrines should be imposed upon us in the same manner and that we should be compell'd to receive and profess all the different and contradictory Opinions of Lutherans Calvinists Remonstrants Anabaptists and other Sects which the Contrivers of Symbols Systems and Confessions are accustomed to deliver unto their Followers as genuine and necessary Deductions from the Holy Scripture I cannot but wonder at the extravagant arrogance of those men who think that they themselves can explain things necessary to Salvation more clearly than the Holy Ghost the Eternal and Infinite Wisdom of God. Thus much concerning Heresy which word in common use is applied only to the Doctrinal part of Religion Let us now consider Schism which is a Crime near a-kin to it For both those words seem unto me to signifie an ill-grounded Separation in Ecclesiastical Communion made about things not necessary But since Use which is the Supream Law in matter of Language has determined that Heresy relates to Errors in Faith and Schism to those in Worship or Discipline we must consider them under that Distinction Schism then for the same reasons that have already been alledged is nothing else but a Separation made in the Communion of the Church upon account of something in Divine Worship or Ecclesiastical Discipline that is not any necessary part of it Now nothing in Worship or Discipline can be necessary to Christian Communion but what Christ our Legislator or the Apostles by Inspiration of the Holy Spirit have commanded in express words In a word He that denies not any thing that the holy Scriptures teach in express words nor makes a Separation upon occasion of any thing that is not manifestly contained in the Sacred Text however he may be nick-named by any Sect of Christians and declared by some or all of them to be utterly void of true Christianity yet indeed and in truth this man cannot be either a Heretick or Schismatick These things might have been explained more largely and more advantageously but it is enough to have hinted at them thus briefly to a Person of your parts FINIS Books lately Printed for Awnsham Churchill at the Black Swan at Amen-Corner AN Historical Account of Making the Penal Laws by the Papists against the Protestants and by the Protestants against the Papists Wherein the true Ground and Reason of Making the Laws is given the