X XI. derogating from the faith of original sin, the last judgment, SECT. and the necessity of the grace of Christ to the world to come. I say nothing of the heresies of Socinus; because it cannot be said, that it hath been so openly professed'. But as long as Episcopius his books have such vogue (which make the faith of the holy Trinity indifferent, which bring original sin to nothing, both name and thing), who can love the faith and not be jealous for it? It cannot be denied, that the humour of questioning the crown and the Church hath had influence upon the studies, which have been cherished under it: and that the endeavours of giving new light to the knowledge of nature in this age, deceives young heads to think [it] commendable to innovate in the doctrine of faith as well as in the understanding of the Scripture. But as this is a mistake in religion, to hold light to the Scripture, not reserving the original faith; so is not this reservation to be preserved without the breeding which shall maintain a competent reverence for the Church. For the present, this being our case, are not the parties very forcibly is to judge by the title of a book of his (published however, not till 1712, after his, and after Thorndike's death); viz., The Restoration of All Things, or a Vindication of the Goodness and Grace of God to be manifested at last in the Recovery of His whole Creation out of the Fall. And one Puccius held the same doctrine in his arguments against Socinus (Op. Socini, tom. ii. p. 269, and Socinus's answer, ibid., p. 320; and see also Crellius, Ethic. Christian., lib. ii. c. 1. Op. tom. iv. p. 251, who seems to hold that beasts are to undergo judgment as well as men). Cudworth also in his Intellectual System (publ. in 1678), c. i. § 35. tom. i. p. 66. ed. Mosheim, seems to argue for the immortality of beasts' souls, but on considerations analogous to those of Rust, viz., from the rationality of their nature. And for the great dispute respecting the souls of beasts, whether really spiritual and rational, or wholly automata and without sense, which was current in Thorndike's time, and on which hangs the further question of their immortality-where Pereira, in 1557 and 1587, had led the way for Des Cartes in maintaining the latter view, and one Rorarius in 1654 had preceded Leibnitz in supporting the former, and in which Sir K. Digby before, and Dr. ▾ That Episcopius and the Remon- See above, sect. ii. note x. y Ibid., note y. Ibid., note z. XI. SECT. constrained to submit their advantages to God and to His Church? For, I suppose, they are agreed of themselves, that the word of God is to be obeyed. And I am very well assured, that the true meaning of God's word will appear to fall within that compass, which the faith and the laws of His Church will allow; whensoever men shall be disposed to give and receive satisfaction in it. If men cannot be content to continue in communion without usurping upon the Church, that is, upon the laws by which it is settled in hope of agreement; the case is deplorable. But they must be more barbarous than the savages of America, that had rather destroy the common Christianity, and render the Reformation hopeless, than not tear the Church in pieces to make themselves heads of a small rag of it. Let us look upon the example of the Jews; who had never been Jews, had they rested content with that forbearance which St. Paul allowed them at Rome. For had they not transgressed his authority, they must of necessity have found, by continuing in the Church, that they were free of the Law by the faith which he teacheth in that Epistle. The forbearance which a settled Church can extend to those that are not satisfied with the establishment of it, is to take such a course for their satisfaction that the penalties of them that shall refuse it may appear unavoidable. Otherwise what shall hinder men so disposed to play the wantons with religion, by tearing the Church in pieces? b Scil. at Rome in St. Paul's time. See the next tract in the present volume, The Plea of Weakness and Tender Consciences Discussed &c. PLEA OF WEAKNESS a &c. WE THAT ARE STRONG OUGHT TO BEAR THE INFIRMITIES OF THE [SECTION I.] I. Romans.] THE business of this epistleb is to shew, that we are saved SECT. by faith only, and not by the law of Moses also; no way as Jews, but only as Christians. This being done, at the twelfth [Purpose of the Epichapter St. Paul begins to exhort them to live as Christians. stle to the And because the life of Christians is seen no less as they are members of the Church, than as they are particular Christians; in the fourteenth chapter he instructs them at large, how to live together in the Church. It consisted as well of Jews as Gentiles, converted to the faith. Those understood not, how salvation comes by the Gospel; which was to be had afore the Gospel under the Law. These, being called to salvation not knowing the Law, well understood, that they could not expect salvation by the Law, because they could not be tied to it. It a The MS. from which this tract is printed, is in the Library of the Dean and Chapter of Westminster. It is now published for the first time. was written with reference to the projected design of Comprehension and Indulgence, of which an account has been given in the note prefixed to the preceding tract; and appears to have been laid aside, when that design was crushed. A portion of its contents was employed by Thorndike in his subsequently published Discourse of Forbearance or Penalties &c. (see especially cc. i., X.-xiv., xx.-xxv., of that tract). Internal evidence seems to fix the date, at which it was written, to the end of 1667 or the beginning of 1668: inasmuch as allusion is made in it (see sect. iii. § 8, 9, 11, 12, and sect. iv. § 3, but especially b See Serv. of God at Rel. Ass., c. ix. § 19; Rt. of Ch. in Chr. St., c. iv. § 11; Epilogue, Bk. II. Of the Cov. of Gr., c. viii. § 6. |