509 Chap. IIL The HI S T 0 R Y of the PuR I'!' ANS. " independen t congregational way, in the antienteft practice of the Oliver " church , and .in tl~e :nritings of t~Je foundefi ~roteftant d~vi nes." They P~o~~·~~r. add, " that thet r pnnctples do not m the lea ll: mterfere w!th the autho- l.....-v'-.J " rity of the civil magiflrate, nor do they concern th e:nfelves upon any 'Tbdr fentt:– " occations with him, any furth er than to implore Ius protectiOn, for ~nmts if I:• " the prefe rvation of the peace and liberty of their churches." They crty. glory in this, that ever fince they appeared in the world, they have dif:. tino-uifhed themfelves in the caufe of chrill:ian liberty. " We have al- ,, ~vays, fay they, maintained this principle, that among all chrijlian " Jlates and churches, there ought to be a forbearance , andmutual indulgence " to chriftians qf all pelji/(Jjiom, that keef' to, and hold fafl the nec1Jary "foundations offaith and bo!inifs. This principle we have maintained " for the fake of others, whm ~ve oU?fdves had no need qf it." They conclude with thankfulnefs to their prefent governors, for permitting thofe who could not comply with the prcfbyterian efl:ablilhment to enjoy the libery of thei r con fcie nce, and equal encouragement and protect ion with others; and that this liberty is eftablifhed by a law, as long as they difl:urb not the public peace. This iliould engage us (f.1y they) to promote the honour and profperity of fuch a government, to be peaceably difpofed one towards another, and to love as brethren; forafmuch as the differences between prdbyterians and independen ts are differences between fellow-fervants, neither of them having authority from God or man, to irnpofe their opinions upon one another. Mr. Baxter in the main a very peaceable and candid divine, lofes all Rema 1 ·hs. temper when he fpeaks of this affembly : He finds fault with their de- Baxter's finition of jujlijication, and m~,ke5 thele remarks; " they thought it not life. P· lO.J.~ " enough exprefsly to contradict St. Janzes, and to fay unlimited!y, that " we are j ujlifled by the righteoz!foefs qf Chrifl only, and not by any works, " but they contradicted St. Paul alfo, who fays, thatfaith is imputed for " righteoz!fizejs; and not only fo, but they afferted , that we have no other '' rightcoujizefs but that of Chrijl. A doctrine abhorred by all the re- ~' formed and chrifl:ian churches, and which (fays he) would be an utter ~· {hame of the protefl:ant name, if what fuch men held and did, were " imputable to fober protefl:ants." But is it poffible that Mr. Baxter could believe, that the Savoy divines denied the neceffity of fanctifica.o tion, or perfonal holine(s? when they have a whole chapter in their confeilio? upon Janffijication, another upon repentance and good works, and a tlm d upon the moral law, which they declare does for ever bind all men to obedience, both juftified and unjuflified. When Mr. Baxter afked fome honeft men who joined them, whether they fubfcribed the c~n fe~on? The~ faid no ; he then enquired, why the y did not contra• dtct thts? To whtch they anfwered, becaufe the meaning was, that they had
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