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Stebbing (search for this): chapter 8
n's General Biography, art. Fleetwood. The sermon on Heresy involved our author in a lengthened controversy with one of the most noted polemics of the day, Dr. Stebbing, Chaplain to his Majesty, and Preacher at Gray's Inn. The text is Titus III. 10, 11, A man that is a heretic, after the first and second admonition, reject; kbnoxious sense of the word, hether point not brought prominently forward by either party, in which consists the real root of bitterness in the whole dispute. Dr. Stebbing's argument does not go to vindicate excommunication for heresy, as practised by the English and other established churches, still less the civil disabilities, case it were better that they should be rejected for their immorality, which is open and clear, than for their heresy, of which we cannot so readily judge. Dr. Stebbing's tracts in this controversy, especially his first letter, have quite a sufficient seasoning of supercilious dogmatism, and are replied to by Foster with spiri
Unitarian (search for this): chapter 8
e not essential to salvation, or necessary to furnish a basis for the practical principles, the hopes, and promises of the Gospel; —that this is to be found, and to be found only, in that treasure of undisputed truth which is held alike by all sects, every where, and at all times; quod ubique, quod semper, quod ab omnibus. This he proves triumphantly; but it does not therefore follow, that he who believes that Christ is the proper object of supreme worship, though he should allow that his Unitarian brother possesses the essentials of the Gospel, could reconcile it to his conscience to confine himself to that form of worship in which alone the latter could unite. Here it seems unavoidable that the two parties should travel in separate paths, and charitably agree to differ. The publication attracted considerable attention, and raised a great additional clamour against the author, from those who had recently been excited by so much bigoted animosity against what they were pleased to
J. Burroughs (search for this): chapter 8
inister; and on the first of July in that year was ordained to this charge as colleague with Mr. Burroughs, with whom he laboured in the pastoral connexion with the utmost cordiality for more than tw at Pinners' Hall. His connexion with the Baptist society in Barbican, in conjunction with Mr. Burroughs, had been, on the whole, an harmonious and comfortable one; and, in general liberality of vionstitution; but they chose to persevere in their exclusive system; a determination in which Mr. Burroughs, the other minister, appears to have concurred. Mr. Burroughs's view of this subject seemMr. Burroughs's view of this subject seems, however, if we may be allowed to say so, to have been in some respects more liberal than consistent. As no particular terms of church communion are prescribed in the New Testament, he concluded t of one and the same body, of which Jesus Christ is the great head.—Noble's Funeral Sermon for Burroughs, p. 33. On this Mr. Foster withdrew, and removed to Pinners' Hall, where he continued till hi
Fleetwood (search for this): chapter 8
science derived from tradition or taught in the schools, more than they who have not such science can discover, concerning the nature, physical and moral, of the Supreme Being, and concerning the secrets of his providence, have been either enthusiasts or knaves, or else of the numerous tribe who reason well very often, but reason always upon some arbitrary supposition. which, however, was probably not original in Foster, as it has been quoted, in the same word, from a conversation with Bishop Fleetwood, who died in 1723, before Foster had acquired any distinction as a preacher. See Richardsoniana, pp. 333-335, as quoted in Aikin's General Biography, art. Fleetwood. The sermon on Heresy involved our author in a lengthened controversy with one of the most noted polemics of the day, Dr. Stebbing, Chaplain to his Majesty, and Preacher at Gray's Inn. The text is Titus III. 10, 11, A man that is a heretic, after the first and second admonition, reject; knowing that he that is such i
James Peirce (search for this): chapter 8
ractice. Nothing would convince him short of reason and argument. Mr. Foster began to preach in the year 1718, when the violent ferment of religious bigotry which terminated in the expulsion from their charges of his tutor and his colleague Mr. Peirce, was rapidly coming to a crisis. And we cannot doubt that, independently of the personal influence of his instructor, who was so deeply involved in this memorable struggle, the naturally enlarged and liberal mind of Foster would lead him to tadition of salvation, and therefore utterly fails in both the criterion by which we are to estimate the claims of any tenet to be included in the catalogue of supposed fundamentals. Here and elsewhere the author espouses the Arian principles of Peirce and Emlyn, which the talents and well-earned reputation of these distinguished men rendered almost universally prevalent among the English Anti-trinitarians of that period; but the exposure of the leading tenets of Calvinism, and particularly of
John Aikin (search for this): chapter 8
sical and moral, of the Supreme Being, and concerning the secrets of his providence, have been either enthusiasts or knaves, or else of the numerous tribe who reason well very often, but reason always upon some arbitrary supposition. which, however, was probably not original in Foster, as it has been quoted, in the same word, from a conversation with Bishop Fleetwood, who died in 1723, before Foster had acquired any distinction as a preacher. See Richardsoniana, pp. 333-335, as quoted in Aikin's General Biography, art. Fleetwood. The sermon on Heresy involved our author in a lengthened controversy with one of the most noted polemics of the day, Dr. Stebbing, Chaplain to his Majesty, and Preacher at Gray's Inn. The text is Titus III. 10, 11, A man that is a heretic, after the first and second admonition, reject; knowing that he that is such is subverted and sinneth, being condemned of himself. The term heretic, which occurs here only in the New Testament, denotes, according t
Biography (search for this): chapter 8
l, of the Supreme Being, and concerning the secrets of his providence, have been either enthusiasts or knaves, or else of the numerous tribe who reason well very often, but reason always upon some arbitrary supposition. which, however, was probably not original in Foster, as it has been quoted, in the same word, from a conversation with Bishop Fleetwood, who died in 1723, before Foster had acquired any distinction as a preacher. See Richardsoniana, pp. 333-335, as quoted in Aikin's General Biography, art. Fleetwood. The sermon on Heresy involved our author in a lengthened controversy with one of the most noted polemics of the day, Dr. Stebbing, Chaplain to his Majesty, and Preacher at Gray's Inn. The text is Titus III. 10, 11, A man that is a heretic, after the first and second admonition, reject; knowing that he that is such is subverted and sinneth, being condemned of himself. The term heretic, which occurs here only in the New Testament, denotes, according to our author,
N. Billingsley (search for this): chapter 8
rienced by that eminent Christian divine and confessor, Thomas Emlyn, was still fresh in every one's recollection. At length he accepted of an invitation to settle with a congregation at Milbourne Port, in Somersetshire, where, however, he does not appear to have remained long. His unpopular sentiments on the points in dispute soon made him obnoxious to a prevailing party, whose influence rendered his situation so uneasy, that he was induced to retire to the house of his friend, the Rev. N. Billingsley, of Ashwick, near the Mendip hills; a gentleman who seems to have afforded a temporary asylum to more than one young man of merit when labouring under the stigma of heresy in these troubled times. While in this secluded retreat, Mr. Foster undertook the charge of two plain congregations in that wild district, which together raised him only fifteen pounds a year. Some of his best works are said to have been composed in an old summer house, almost covered with ivy, on the property o
Baptist Churches (search for this): chapter 8
a busy world, spent several years, and composed many of those excellent discourses on natural religion and social virtue (with the annexed offices of devotion) which have been read with universal admiration during the last and present ages; and which, while they exhibit to posterity the most beautiful display of the divine attributes and important duties of human life, will immortalize the name and memory of their learned and pious author. Murch's History of the Presbyterian and General Baptist Churches in the West of England, p. 159. Notwithstanding these discouraging circumstances, and the small prospect which the prevailing state of public feeling on the religious disputes of the day held out to him of acquiring that acceptance and opportunity of usefulness for which his dispositions and character fitted him, and to which his eminent talents entitled him to aspire, he still retained great cheerfulness, and pursued his studies with undiminished application. His chief view, s
Toulmin (search for this): chapter 8
d judgment, and is conceived throughout in a candid and liberal spirit. In 1764, Mr. B. published a 4to volume, entitled The Economy of the Gospel, in which he takes a comprehensive view of the leading doctrines of revealed religion. This is a work of considerable merit; the production of a strong mind, under the influence of the purest principles of benevolence and piety. In 1771 appeared Discourses on the Parables of our Blessed Saviour, and the Miracles of the Holy Gospel, in four volumes 8vo. Besides these larger works, Mr. Bulkley published several smaller treatises and single discourses. In 1780, his church, in conjunction with three others, removed to a new chapel in Worship Street, where he continued during the remainder of his long and active life. He died April 15, 1797, in the 78th year of his age. In 1802 appeared a posthumous work, entitled Notes on the Bible, in three volumes, with a Memoir by Dr. Toulmin, from which the preceding particulars have been derived.
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