An answer to the dissenters pleas for separation, or, An abridgment of the London cases wherein the substance of those books is digested into one short and plain discourse.
         Bennet, Thomas, 1673-1728.
      
       
         
           1700
        
      
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             An answer to the dissenters pleas for separation, or, An abridgment of the London cases wherein the substance of those books is digested into one short and plain discourse.
             Bennet, Thomas, 1673-1728.
          
           [8], 326 p.
           
             Printed at the University press, for Alexander Bosvile ...,
             Cambridge :
             1700.
          
           
             Reproduction of original in Bodleian Library.
             Attributed to Thomas Bennet. cf. NUC pre-1956.
          
        
      
    
     
       
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         eng
      
       
         
           Church of England -- Doctrines.
           Protestantism -- Controversial literature.
           Dissenters, Religious -- England.
        
      
    
     
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           AN
           ANSWER
           TO
           THE
           Dissenters
           Pleas
           FOR
           SEPARATION
           ,
           OR
           AN
           ABRIDGMENT
           OF
           THE
           LONDON
           CASES
           ;
           WHEREIN
           The
           Substance
           of
           those
           Books
           is
           digested
           into
           one
           Short
           and
           Plain
           Discourse
           .
        
         
           CAMBRIDGE
           ,
           Printed
           at
           the
           University
           Press
           ,
           for
           
             Alexander
             Bosvile
          
           at
           the
           Sign
           of
           the
           Dial
           over
           against
           St.
           Dunstan's
           Church
           in
           Fleet-street
           .
           1700.
           
        
      
       
         
         
           Imprimatur
           .
        
         
           
             
               
                 GUL.
                 DAWES
                 ,
                 Procan
                 .
              
               
                 HUMF
                 .
                 GOWER
                 ,
                 SS
                 .
                 Theol.
                 pro
                 D
                 na
                 Margareta
                 Prof.
                 
              
               
                 GUL.
                 SAYWELL
                 ,
                 
                   Coll.
                   Jes
                
                 .
                 Praefect
                 .
              
               
                 JA.
                 JOHNSON
                 ,
                 
                   Coll.
                   Sid.
                   S.
                
                 Magist
                 .
              
            
          
        
      
       
         
         
           THE
           PREFACE
           .
        
         
           THAT
           Collection
           of
           Cases
           and
           other
           Discourses
           ,
           which
           was
           lately
           written
           by
           the
           most
           Eminent
           of
           the
           Conforming
           Clergy
           ,
           to
           recover
           Dissenters
           to
           the
           Communion
           of
           the
           Church
           of
           England
           ,
           has
           met
           with
           such
           an
           Universal
           Approbation
           ,
           that
           I
           need
           not
           speak
           any
           thing
           in
           commendation
           of
           it
           .
           Therefore
           I
           shall
           wave
           all
           discourse
           of
           that
           nature
           ,
           and
           only
           give
           a
           short
           account
           of
           this
           Abridgment
           .
        
         
           The
           Collection
           it self
           being
           large
           and
           dear
           ,
           it
           was
           thought
           convenient
           to
           reduce
           it
           to
           a
           less
           Bulk
           and
           smaller
           Price
           ;
           that
           those
           Persons
           who
           have
           not
           either
           Money
           to
           buy
           ,
           or
           Time
           to
           peruse
           so
           big
           a
           Volume
           ,
           may
           reap
           the
           benefit
           of
           it
           upon
           easier
           terms
           .
           This
           ,
           I
           presume
           ,
           will
           justify
           my
           Design
           ,
           if
           I
           have
           not
           fail'd
           in
           the
           prosecution
           of
           it
           .
        
         
         
           I
           have
           us'd
           my
           best
           endeavours
           to
           avoid
           obscurity
           ,
           and
           all
           those
           other
           faults
           which
           are
           often
           charg'd
           upon
           Abridgments
           ;
           and
           I
           hope
           I
           may
           venture
           to
           say
           ,
           I
           have
           omitted
           nothing
           that
           is
           material
           ;
           tho'
           the
           Number
           of
           these
           sheets
           is
           not
           the
           Sixth
           part
           of
           those
           that
           contain
           the
           Original
           .
           For
           the
           Learned
           Authours
           of
           the
           Collection
           do
           frequently
           glance
           ,
           and
           sometimes
           Discourse
           largely
           ,
           upon
           the
           same
           Subject
           :
           so
           that
           by
           avoiding
           Repetitions
           and
           blending
           all
           the
           Substance
           together
           ,
           I
           have
           much
           lessen'd
           the
           Expence
           of
           Money
           and
           Time.
           This
           and
           some
           other
           advantages
           arise
           from
           the
           Digestion
           into
           Chapters
           ;
           which
           cou'd
           not
           have
           been
           gain'd
           ,
           if
           I
           had
           made
           a
           distinct
           Abridgment
           of
           every
           single
           Discourse
           .
        
         
           I
           hope
           ,
           I
           have
           fairly
           Represented
           the
           Sense
           of
           my
           Authours
           ;
           but
           if
           I
           have
           mistaken
           or
           injur'd
           it
           in
           any
           particular
           ,
           I
           am
           sorry
           for
           it
           ,
           and
           do
           heartily
           beg
           Pardon
           of
           Them
           and
           the
           Reader
           .
        
         
           The
           11th
           and
           12th
           Chapters
           ,
           I
           am
           sure
           ,
           are
           exact
           ;
           for
           they
           have
           receiv'd
           the
           
             A.
             Bp.
          
           of
           York's
           own
           Corrections
           ,
           for
           which
           I
           am
           obliged
           to
           return
           his
           Grace
           my
           humblest
           Thanks
           .
           Other
           parts
           I
           have
           submitted
           to
           the
           Censure
           of
           other
           worthy
           Persons
           ,
           to
           whose
           Judgment
           I
           shall
           ever
           pay
           the
           greatest
           Deference
           :
           but
           I
           have
           reason
           to
           suspect
           my self
           for
           what
           I
           have
           receiv'd
           no
           Assistance
           
           in
           ;
           and
           therefore
           I
           desire
           the
           Reader
           to
           Correct
           me
           ,
           when
           he
           finds
           occasion
           .
        
         
           I
           have
           follow'd
           not
           only
           my
           own
           Opinion
           ,
           but
           the
           Directions
           of
           several
           very
           judicious
           Persons
           ,
           in
           the
           omission
           of
           A.
           Bishop
           Tillotson's
           Discourse
           of
           
             Frequent
             Communion
          
           ;
           which
           is
           wholly
           foreign
           to
           the
           Design
           of
           the
           Collection
           .
        
         
           The
           Quotations
           in
           the
           London
           Edit
           .
           1698.
           which
           I
           follow
           ,
           are
           very
           badly
           Printed
           ;
           and
           therefore
           ,
           if
           any
           mistakes
           of
           that
           Nature
           have
           crept
           into
           this
           Book
           ,
           I
           hope
           they
           will
           not
           be
           charg'd
           upon
           me
           .
           Many
           of
           them
           appear'd
           false
           at
           first
           View
           ;
           and
           many
           I
           knew
           not
           what
           to
           make
           of
           :
           but
           some
           of
           them
           I
           have
           ventur'd
           to
           Correct
           .
        
         
           God
           Almighty
           grant
           ,
           that
           this
           weak
           endeavour
           may
           be
           of
           some
           Service
           at
           least
           towards
           the
           Cure
           of
           those
           Divisions
           ,
           which
           have
           endanger'd
           the
           Ruin
           of
           the
           Best
           Church
           in
           the
           World.
           
        
         
           
             St.
             John's
             Coll.
             in
             Cambridge
             ,
             
               Octob.
               2d
               .
               1699.
               
            
          
           
             Tho.
             Bennet
             .
          
        
      
       
         
         
           A
           Catalogue
           of
           those
           Books
           ,
           the
           Substance
           of
           which
           is
           contain'd
           in
           this
           Abridgment
           .
        
         
           
             1.
             
             ARchbishop
             Tennison's
             Argument
             for
             Union
             ,
             taken
             from
             the
             true
             Interest
             of
             those
             Dissenters
             in
             England
             ,
             who
             profess
             and
             call
             themselves
             Protestants
             .
          
           
             2.
             
             Archbishop
             Sharp's
             Discourse
             concerning
             Conscience
             .
             In
             two
             parts
             .
          
           
             3.
             
             Bishop
             Grove's
             Persuasive
             to
             Communion
             with
             the
             Church
             of
             England
             .
          
           
             4.
             
             Bishop
             Patrick's
             Discourse
             of
             Profiting
             by
             Sermons
             .
          
           
             5.
             
             Bishop
             Fowler
             's
             Resolution
             of
             this
             Case
             of
             Conscience
             ,
             whether
             the
             Church
             of
             England's
             Symbolizing
             ,
             so
             far
             as
             it
             doth
             ,
             with
             the
             Church
             of
             Rome
             ,
             makes
             it
             unlawful
             to
             hold
             Communion
             with
             the
             Church
             of
             England
             .
          
           
             6.
             
             His
             Defence
             of
             the
             Resolution
             ,
             &c.
             
          
           
             7.
             
             Bishop
             Williams's
             Case
             of
             Lay-Communion
             with
             the
             Church
             of
             England
             .
          
           
             8.
             
             His
             Case
             of
             Indifferent
             things
             used
             in
             the
             Worship
             of
             God.
             
          
           
             9.
             
             His
             Vindication
             of
             the
             Case
             of
             Indifferent
             things
             ,
             &c.
             
          
           
             10.
             
             Dr.
             Hooper's
             Church
             of
             England
             free
             from
             the
             Imputation
             of
             Popery
             .
          
           
             11.
             
             Dr.
             Sherlock's
             Resolution
             of
             some
             Cases
             of
             Conscience
             ,
             which
             respect
             Church-Communion
             .
          
           
             12.
             
             His
             Letter
             to
             Anonymus
             ,
             in
             Answer
             to
             his
             Three
             Letters
             to
             Dr.
             Sherlock
             about
             Church-Communion
             .
          
           
             13.
             
             Dr.
             Hicks's
             Case
             of
             Infant-Baptism
             .
          
           
             14.
             
             Dr.
             Freeman's
             Case
             of
             Mixt-Communion
             .
          
           
             
             15.
             
             Dr.
             Hascard's
             Discourse
             about
             Edification
             .
          
           
             16.
             
             Dr.
             Calamy's
             Discourse
             about
             a
             Scrupulous
             Conscience
             .
          
           
             17.
             
             His
             Considerations
             about
             the
             Case
             of
             Scandal
             ,
             or
             giving
             offence
             to
             Weak
             Brethren
             .
          
           
             18.
             
             Dr.
             Scott's
             Cases
             of
             Conscience
             resolv'd
             ,
             concerning
             the
             Lawfulness
             of
             joining
             with
             Forms
             of
             Prayer
             in
             Public
             Worship
             .
             In
             two
             parts
             .
          
           
             19.
             
             Dr.
             Claget's
             Answer
             to
             the
             Dissenters
             Objections
             against
             the
             Common
             Prayers
             ,
             &c.
             
          
           
             20.
             
             Dr.
             Resbury's
             Case
             of
             the
             Cross
             in
             Baptism
             .
          
           
             21.
             
             Dr.
             Cave's
             Serious
             Exhortation
             ,
             with
             some
             Important
             Advices
             relating
             to
             the
             late
             Cases
             about
             Conformity
             .
          
           
             22.
             
             Mr.
             Evans's
             Case
             of
             Kneeling
             at
             the
             Holy
             Sacrament
             .
          
        
      
       
         
           The
           CONTENTS
           .
        
         
           
             THe
             Introduction
             ,
             containing
             an
             Argument
             for
             Union
             ,
             taken
             from
             the
             true
             Interest
             of
             those
             Dissenters
             in
             England
             ,
             who
             profess
             and
             call
             themselves
             Protestants
             .
             pag.
             1
          
           
             
               CHAP.
               I.
            
             Of
             the
             Necessity
             of
             living
             in
             constant
             Communion
             with
             the
             Church
             of
             England
             .
             pag.
             15
          
           
             
               CHAP.
               II.
            
             The
             use
             of
             Indifferent
             things
             in
             the
             Worship
             of
             God
             ,
             no
             objection
             against
             our
             Communion
             .
             pag.
             31
          
           
             
               CHAP.
               III.
            
             Of
             the
             Lawfulness
             and
             Expediency
             of
             Forms
             of
             Prayer
             .
             pag.
             48
          
           
             
               CHAP.
               IV.
            
             Objections
             against
             our
             Morning
             
             and
             Evening
             Service
             and
             Litany
             ,
             Answer'd
             .
             pag.
             90
          
           
             
               CHAP.
               V.
            
             Of
             Infant-Baptism
             .
             pag.
             103
          
           
             
               CHAP.
               VI.
            
             Objections
             against
             our
             Form
             of
             Baptism
             ,
             and
             particularly
             that
             of
             the
             Sign
             of
             the
             Cross
             ,
             Answer'd
             .
             pag.
             126
          
           
             
               CHAP.
               VII
            
             .
             Objections
             against
             our
             Communion-Office
             ,
             and
             particularly
             that
             of
             Kneeling
             at
             the
             Sacrament
             ,
             Answer'd
             .
             pag.
             135
          
           
             
               CHAP.
               VIII
            
             .
             The
             Objection
             of
             our
             Symbolizing
             or
             Agreeing
             with
             the
             Church
             of
             Rome
             ,
             Answer'd
             .
             pag.
             171
          
           
             
               CHAP.
               IX
            
             .
             The
             Objection
             of
             Mixt-Communion
             Answer'd
             .
             pag.
             194
          
           
             
               CHAP.
               X.
            
             The
             Pretences
             of
             Purer
             Ordinances
             ,
             and
             Better
             Edification
             among
             the
             Dissenters
             ,
             Answer'd
             .
             pag.
             210
          
           
             
               CHAP.
               XI
            
             .
             The
             Pretence
             of
             it's
             being
             against
             one's
             Conscience
             to
             join
             with
             the
             Church
             of
             England
             ,
             Answer'd
             .
             pag.
             228
          
           
             
               CHAP.
               XII
            
             .
             The
             Pretence
             of
             a
             doubting
             Conscience
             Answer'd
             .
             pag.
             249
          
           
             
               CHAP.
               XIII
            
             .
             The
             Pretence
             of
             a
             scrupulous
             Conscience
             Answer'd
             .
             pag.
             277
          
           
             
               CHAP.
               XIV
            
             .
             The
             Pretence
             of
             Scandal
             ,
             or
             giving
             Offence
             to
             Weak
             Brethren
             ,
             Answer'd
             .
             pag.
             292
          
           
             The
             Conclusion
             ,
             containing
             an
             earnest
             Persuasive
             to
             Communion
             with
             the
             Establish'd
             Church
             of
             England
             .
             pag.
             309
          
        
      
    
     
       
         
         
           THE
           INTRODUCTION
           ,
           Containing
           An
           ARGUMENT
           for
           UNION
           ,
           Taken
           from
           the
           true
           Interest
           of
           those
           Dissenters
           in
           ENGLAND
           ,
           who
           Profess
           and
           call
           themselves
           PROTESTANTS
           .
        
         
           'T
           IS
           plain
           ,
           that
           the
           ready
           way
           to
           overthrow
           a
           Church
           ,
           is
           first
           to
           divide
           it
           ;
           and
           that
           our
           Dissentions
           are
           Divisions
           properly
           so
           call'd
           .
           How
           mortal
           these
           breaches
           may
           at
           last
           prove
           ,
           any
           man
           may
           easily
           foretell
           ;
           and
           therefore
           't
           is
           the
           business
           of
           every
           good
           man
           to
           dissuade
           from
           them
           .
           One
           way
           of
           doing
           this
           is
           to
           shew
           Dissenters
           calmly
           and
           plainly
           ,
           that
           their
           ends
           are
           not
           likely
           to
           be
           obtain'd
           ;
           and
           that
           by
           the
           means
           they
           use
           ,
           they
           will
           bring
           upon
           themselves
           those
           very
           evils
           ,
           which
           they
           fear
           ,
           and
           hope
           to
           remove
           .
        
         
           This
           Argument
           I
           design
           to
           handle
           by
           way
           of
           Introduction
           to
           the
           following
           Discourse
           ;
           and
           in
           the
           Management
           of
           it
           I
           intend
           to
           shew
           ,
           First
           what
           those
           ends
           are
           ,
           which
           are
           propos'd
           by
           the
           Wiser
           and
           better
           Dissenters
           ;
           and
           Secondly
           ,
           that
           the
           
           ends
           which
           they
           propose
           ,
           can
           never
           be
           procur'd
           by
           the
           dissettlement
           of
           the
           Church
           of
           England
           .
        
         
           The
           Dissenters
           ends
           are
           two
           ;
           First
           ,
           the
           establishing
           of
           themselves
           ,
           either
           as
           a
           National
           Church
           or
           as
           several
           distinct
           Churches
           ;
           Secondly
           and
           chiefly
           ,
           the
           farther
           advancement
           of
           the
           Reform'd
           Religion
           ,
           by
           the
           removal
           of
           Popery
           and
           making
           the
           Protestant
           Religion
           more
           pure
           and
           perfect
           ,
           than
           it
           is
           or
           can
           be
           under
           the
           present
           constitution
           of
           the
           Church
           of
           England
           .
        
         
           First
           then
           ,
           as
           for
           the
           establishing
           of
           themselves
           as
           a
           National
           Church
           ,
           't
           is
           impossible
           that
           
             all
             of
             them
          
           shou'd
           be
           United
           .
           For
           what
           Communion
           can
           the
           Presbyterians
           have
           with
           
             Arians
             ,
             Socinians
             ,
             Anabaptists
             ,
             Fifth-Monarchy-Men
             ,
             Sensual
             Millenaries
             ,
             Behmenists
             ,
             Familists
             ,
             Seekers
             ,
             Antinomians
             ,
             Ranters
             ,
             Sabbatarians
             ,
             Quakers
             ,
             Muggletonians
             ,
             Sweet-Singers
             ?
          
           Such
           a
           medly
           of
           Religions
           cannot
           frame
           amongst
           them
           any
           common
           Scheme
           ,
           in
           which
           their
           assents
           can
           be
           United
           .
        
         
           Nor
           can
           any
           
             Prevalent
             Party
          
           hope
           to
           establish
           themselves
           as
           a
           National
           Church
           ;
           because
           they
           want
           Episcopacy
           ,
           which
           hath
           obtain'd
           in
           England
           since
           it's
           first
           Conversion
           ,
           and
           is
           so
           agreeable
           to
           the
           Scheme
           of
           the
           Monarchy
           ,
           and
           will
           not
           easily
           be
           exchang'd
           for
           a
           newer
           model
           by
           the
           general
           consent
           of
           the
           English
           ,
           who
           are
           naturally
           tenacious
           of
           their
           ancient
           Customs
           .
           Again
           ,
           all
           the
           Parties
           amongst
           us
           have
           of
           late
           declar'd
           for
           mutual
           forbearance
           ;
           and
           therefore
           they
           cannot
           be
           consistent
           with
           themselves
           ,
           if
           they
           frame
           such
           a
           National
           Constitution
           ,
           by
           which
           any
           man
           who
           dissents
           from
           it
           shall
           be
           otherwise
           dealt
           with
           ,
           than
           by
           personal
           conference
           ;
           which
           also
           he
           must
           have
           liberty
           not
           to
           admit
           ,
           if
           he
           be
           persuaded
           it
           is
           not
           fit
           or
           safe
           for
           him
           .
           Now
           such
           a
           Body
           without
           
           any
           other
           Nerves
           for
           its
           Strength
           and
           Motion
           ;
           for
           the
           encouragement
           of
           those
           who
           are
           Members
           of
           it
           ,
           and
           the
           discouragement
           of
           those
           who
           refuse
           its
           Communion
           ,
           will
           not
           long
           hold
           together
           ;
           nor
           hath
           it
           means
           in
           it
           sufficient
           for
           the
           ends
           to
           which
           it
           is
           design'd
           .
           And
           indeed
           by
           this
           means
           the
           Spiritual
           Power
           of
           Excommunication
           will
           be
           rendred
           of
           none
           effect
           .
           For
           what
           Punishment
           ,
           what
           Shame
           ,
           what
           Check
           will
           it
           be
           to
           cross
           and
           perverse
           men
           ;
           if
           being
           shut
           out
           of
           the
           National
           Church
           ,
           they
           may
           with
           open
           arms
           and
           with
           an
           applause
           due
           to
           real
           Converts
           ,
           be
           receiv'd
           into
           this
           or
           the
           other
           particular
           Congregation
           ,
           as
           it
           best
           suits
           with
           their
           good
           liking
           ?
        
         
           Some
           persons
           Think
           ,
           that
           since
           they
           gathered
           Churches
           out
           of
           Churches
           ,
           there
           are
           not
           many
           true
           and
           proper
           Presbyterians
           in
           England
           ;
           and
           if
           this
           be
           true
           ,
           Independency
           is
           the
           prevalent
           side
           :
           but
           I
           know
           not
           how
           a
           National
           Church
           can
           be
           made
           up
           of
           separate
           Independent
           Churches
           .
           For
           each
           Independent
           Congregation
           is
           a
           Church
           by
           its
           self
           ,
           and
           has
           besides
           the
           general
           Covenant
           of
           Baptism
           ,
           a
           particular
           Church-Covenant
           ;
           and
           therefore
           't
           is
           difficult
           to
           imagine
           ,
           how
           all
           of
           them
           can
           be
           United
           into
           one
           intire
           Society
           .
        
         
           But
           be
           it
           suppos'd
           ,
           that
           the
           Presbyterians
           are
           the
           most
           Numerous
           and
           prevalent
           Party
           ;
           yet
           experience
           shews
           how
           hard
           a
           work
           it
           is
           for
           all
           of
           them
           to
           form
           themselves
           into
           a
           Church
           of
           England
           .
           In
           the
           late
           times
           of
           public
           disquiet
           ,
           tho'
           they
           had
           great
           power
           and
           fair
           opportunities
           ,
           and
           seem'd
           nigh
           the
           gaining
           of
           their
           point
           ,
           yet
           they
           widely
           miss'd
           of
           it
           .
           There
           were
           in
           the
           
             Assembly
             of
             Divines
          
           ,
           some
           for
           an
           Independent
           ,
           others
           for
           an
           
           Erastian
           Interest
           .
           (a)
           There
           were
           a
           Party
           in
           the
           Nation
           ,
           who
           were
           then
           call'd
           
             Dissenting
             Brethren
          
           ;
           who
           hated
           the
           Directory
           ,
           and
           Printed
           a
           Remonstrance
           against
           Presbytery
           ,
           and
           reproach'd
           the
           Presbyterians
           in
           the
           same
           Phrases
           ,
           which
           they
           had
           us'd
           against
           the
           Church-Liturgy
           .
           (b)
           Some
           Presbyterians
           did
           openly
           confess
           that
           their
           hopes
           were
           not
           answer'd
           ,
           and
           that
           instead
           of
           a
           Reformation
           they
           had
           a
           Deformation
           in
           Religion
           .
        
         
           Those
           Independents
           ,
           who
           adher'd
           to
           that
           part
           of
           the
           House
           which
           joyn'd
           with
           the
           Army
           ,
           prevail'd
           for
           a
           season
           ;
           but
           they
           also
           were
           disturbed
           by
           the
           
             Lilburnists
             ,
             Levellers
             ,
             and
             Agitators
             .
          
           (c)
           Then
           Wynstanly
           publish'd
           the
           Principles
           of
           Quakerism
           ,
           and
           Enthusiasm
           brake
           forth
           .
           
             Joseph
             Salmon
          
           a
           Member
           of
           the
           Army
           publish'd
           his
           Blasphemies
           and
           defended
           his
           Immoralities
           ;
           and
           Printed
           a
           Book
           in
           which
           he
           set
           forth
           himself
           as
           the
           Christ
           of
           God.
           Cromwel
           favour'd
           Enthusiasm
           ,
           and
           together
           with
           Six
           Souldiers
           Preach'd
           and
           Pray'd
           at
           Whitehall
           ;
           and
           confess'd
           to
           a
           person
           of
           condition
           (
           from
           whom
           I
           receiv'd
           it
           ,
           as
           did
           others
           yet
           living
           )
           that
           he
           Pray'd
           according
           to
           extraordinary
           impulse
           ;
           and
           that
           not
           feeling
           such
           impulse
           (
           which
           he
           call'd
           supernatural
           )
           he
           did
           forbear
           to
           Pray
           ,
           oftentimes
           for
           several
           days
           together
           .
           At
           last
           he
           and
           his
           
             House
             of
             Commons
          
           were
           publicly
           (d)
           disturb'd
           by
           Quakers
           ,
           bespatter'd
           in
           their
           books
           ,
           his
           Preachers
           interrupted
           by
           them
           in
           his
           own
           Chappel
           
           before
           his
           face
           ;
           and
           himself
           conspir'd
           against
           by
           those
           who
           call'd
           themselves
           
             the
             free
             and
             well
             affected
             People
             of
             England
             .
          
           Other
           Memorials
           might
           be
           produc'd
           relating
           to
           the
           hopeful
           Rise
           ,
           mighty
           progress
           and
           equal
           declension
           of
           the
           Presbyterian
           Party
           :
           but
           in
           short
           ,
           the
           longer
           the
           Church
           of
           England
           was
           dissetled
           ,
           the
           greater
           daily
           grew
           the
           Confusion
           ;
           so
           that
           those
           very
           distractions
           prepar'd
           the
           Way
           for
           the
           Restitution
           of
           the
           King
           and
           the
           Church
           .
        
         
           Now
           if
           Dissenters
           cou'd
           not
           settle
           themselves
           when
           they
           had
           such
           fair
           opportunities
           ,
           much
           less
           can
           they
           do
           it
           now
           ;
           because
           ,
           First
           the
           platform
           of
           Discipline
           so
           much
           applauded
           and
           contended
           for
           in
           the
           Reigns
           of
           Q.
           Elizabeth
           and
           K.
           James
           ,
           has
           been
           partly
           tried
           ,
           and
           lost
           some
           of
           that
           Reverence
           which
           several
           had
           for
           it
           .
           Secondly
           ,
           there
           is
           not
           now
           such
           an
           Union
           amongst
           Dissenters
           as
           appear'd
           at
           the
           beginning
           of
           the
           late
           Troubles
           .
           Thirdly
           ,
           those
           who
           then
           favour'd
           the
           Discipline
           ,
           do
           now
           incline
           to
           Independency
           and
           plead
           for
           
             Toleration
             .
             Fourthly
          
           ,
           the
           sincere
           Zeal
           and
           Power
           of
           many
           Pious
           Men
           of
           Quality
           ,
           who
           favour'd
           the
           Discipline
           in
           the
           simplicity
           of
           their
           hearts
           ,
           could
           not
           then
           settle
           it
           ;
           much
           less
           will
           it
           now
           succeed
           ,
           since
           these
           Men
           have
           seen
           such
           Revolutions
           ,
           and
           discover'd
           the
           Vile
           interests
           of
           many
           under
           pretence
           of
           
             Pure
             Religion
          
           .
           These
           have
           seen
           their
           errour
           ,
           and
           will
           not
           be
           a
           second
           time
           engaged
           .
           Lastly
           ,
           by
           reason
           of
           the
           gross
           Hypocrisies
           ,
           numberless
           Parties
           and
           Opinions
           ,
           Irreligious
           Books
           and
           Laxation
           of
           Discipline
           in
           those
           Wars
           ,
           Atheism
           has
           much
           increas'd
           ;
           and
           they
           say
           that
           some
           undisguised
           Sceptics
           and
           Atheists
           have
           ,
           since
           the
           King's
           return
           ,
           been
           much
           us'd
           in
           the
           Cause
           of
           our
           Dissenters
           ;
           and
           surely
           such
           hands
           cannot
           do
           ,
           what
           well
           meaning
           zeal
           could
           not
           effect
           .
        
         
         
           Nor
           can
           they
           settle
           themselves
           as
           several
           distinct
           Parties
           by
           a
           general
           Toleration
           .
           For
           First
           ,
           some
           Dissenters
           believe
           some
           of
           the
           Parties
           to
           be
           incapable
           of
           forbearance
           ,
           as
           maintaining
           Principles
           destructive
           of
           Christian
           Faith
           and
           Piety
           .
           This
           Opinion
           they
           still
           have
           of
           
             Antinomians
             ,
             Quakers
             and
             Muggletonians
          
           ;
           and
           they
           formerly
           declaim'd
           against
           the
           Toleration
           of
           Erastians
           and
           Independents
           .
           (e)
           Nay
           many
           Ministers
           declar'd
           a
           Toleration
           to
           be
           
             an
             appointing
             a
             City
             of
             Refuge
             in
             Mens
             Consciences
             for
             the
             Devil
             to
             fly
             to
             —
             a
             Toleration
             of
             Soul-murther
             ,
             the
             greatest
             murther
             of
             all
             others
             ,
          
           &c.
           
           Secondly
           ,
           there
           is
           no
           firmness
           in
           this
           Union
           ;
           for
           the
           Union
           that
           lasteth
           ,
           is
           that
           of
           the
           Concord
           of
           Members
           in
           an
           Uniform
           Body
           .
           Thirdly
           ,
           Parties
           cannot
           be
           kept
           equal
           in
           number
           and
           interest
           ,
           but
           one
           will
           always
           prevail
           and
           be
           favour'd
           as
           the
           Religion
           of
           the
           State.
           And
           it
           is
           natural
           for
           the
           strongest
           to
           attempt
           to
           subdue
           all
           the
           rest
           ;
           so
           that
           they
           will
           not
           be
           at
           peace
           ,
           but
           in
           perpetual
           discord
           .
        
         
           Some
           indeed
           think
           ,
           this
           inclination
           to
           the
           swallowing
           up
           of
           all
           other
           Parties
           is
           to
           be
           found
           almost
           only
           in
           the
           
             Romish
             Church
          
           :
           But
           there
           is
           something
           of
           it
           to
           be
           discerned
           (
           I
           will
           not
           say
           in
           all
           Churches
           ,
           for
           our
           own
           suffered
           Bonner
           himself
           to
           live
           ,
           yet
           )
           in
           all
           Factions
           and
           Parties
           ;
           tho'
           the
           inequality
           of
           Power
           makes
           it
           not
           seem
           to
           be
           alike
           in
           all
           of
           them
           .
           Parties
           ,
           who
           are
           not
           (
           otherwise
           than
           in
           shew
           )
           concern'd
           for
           Religion
           ,
           will
           perpetually
           covet
           after
           Power
           ;
           and
           Parties
           that
           are
           conscientious
           in
           their
           way
           ,
           will
           do
           the
           same
           .
           For
           they
           withdraw
           from
           others
           ,
           because
           they
           think
           Communion
           with
           them
           to
           be
           unlawful
           ;
           and
           if
           they
           
           think
           those
           of
           another
           way
           (
           without
           Repentance
           )
           to
           be
           lost
           eternally
           ,
           Charity
           will
           urge
           them
           to
           reduce
           them
           ;
           and
           they
           will
           think
           ,
           that
           suffering
           them
           to
           wander
           declares
           them
           to
           be
           contented
           with
           their
           condition
           .
        
         
           Besides
           ,
           experience
           shews
           that
           where
           there
           is
           Power
           there
           is
           little
           forbearance
           ;
           and
           the
           same
           men
           ,
           as
           their
           conditions
           alter
           ,
           speak
           of
           Mercy
           or
           Justice
           .
           Thus
           did
           the
           (f)
           Donatists
           of
           old
           ,
           and
           the
           (g)
           Heads
           of
           the
           Discipline
           in
           the
           late
           Times
           .
           Those
           that
           remov'd
           to
           
             New
             England
          
           for
           Liberty
           of
           Conscience
           ,
           when
           they
           had
           gotten
           footing
           there
           ,
           refus'd
           Indulgence
           to
           Anabaptists
           and
           Quakers
           ,
           and
           use
           them
           to
           this
           day
           with
           great
           severity
           .
           The
           (h)
           Commons
           in
           47
           gave
           Indulgence
           to
           all
           ,
           but
           those
           that
           us'd
           the
           
             Common
             Prayer
          
           .
           The
           Dutch
           suffer
           none
           to
           speak
           against
           those
           Doctrines
           ,
           which
           the
           State
           hath
           Authoriz'd
           ;
           and
           the
           Remonstrant
           Party
           contend
           for
           Superiority
           ,
           whenever
           they
           have
           any
           encouragement
           .
           The
           
             Popish
             Orders
          
           mortally
           hate
           ,
           and
           (
           were
           they
           not
           restrain'd
           )
           wou'd
           soon
           devour
           one
           another
           .
           And
           Gittichius
           his
           behaviour
           towards
           (i)
           Ruarus
           a
           Socinian
           of
           better
           temper
           ,
           shews
           the
           spirit
           of
           the
           Socinians
           ,
           those
           great
           asserters
           of
           Liberty
           in
           Religion
           .
           The
           Quakers
           themselves
           ,
           when
           form'd
           into
           a
           society
           ,
           began
           to
           Excommunicate
           and
           Domineer
           ;
           and
           
             G.
             Fox
          
           (k)
           declar'd
           ,
           
             he
             never
             lik'd
             the
             word
          
           Liberty
           of
           Conscience
           ,
           
             and
             wou'd
             have
             no
             Liberty
             given
             to
          
           Presbyterians
           ,
           Papists
           ,
           Independents
           and
           Baptists
           .
        
         
         
           I
           proceed
           now
           to
           the
           Second
           and
           Chief
           end
           of
           the
           Dissenters
           ,
           the
           removal
           of
           Popery
           and
           perfecting
           the
           Protestant
           Religion
           .
           As
           for
           the
           removal
           of
           Popery
           ,
           't
           is
           plain
           that
           the
           ruin
           of
           our
           Church
           ,
           called
           by
           Diodati
           the
           
             Eye
             of
             the
             Reform'd
             Churches
          
           ,
           will
           rather
           advantage
           it
           both
           at
           home
           and
           abroad
           .
           For
           she
           being
           more
           like
           the
           Primitive
           Pattern
           than
           some
           others
           of
           the
           Reformation
           ,
           can
           better
           answer
           the
           Papists
           Objections
           ,
           than
           those
           that
           are
           cramp'd
           in
           a
           few
           points
           ;
           and
           therefore
           if
           Dissentions
           ruin
           her
           ,
           Popery
           will
           the
           sooner
           spread
           over
           Foreign
           Reform'd
           Countries
           .
           And
           since
           the
           Romanists
           are
           so
           powerful
           ,
           diligent
           and
           cunning
           ;
           have
           so
           much
           Learning
           and
           interest
           ;
           and
           pretend
           to
           antiquity
           ,
           miracles
           ,
           &c.
           nothing
           can
           secure
           us
           from
           them
           
             at
             home
          
           ,
           but
           the
           Christian
           constitution
           and
           strong
           nature
           of
           the
           Primitive
           ,
           Learned
           ,
           Pure
           ,
           Loyal
           and
           Pious
           Church
           of
           England
           ;
           which
           is
           a
           National
           Body
           already
           form'd
           ,
           that
           is
           able
           to
           detect
           the
           Forgeries
           of
           Rome
           ,
           and
           hath
           not
           given
           advantage
           to
           her
           by
           running
           from
           her
           into
           any
           extreme
           .
        
         
           Monsieur
           Daille
           ,
           who
           was
           not
           likely
           to
           be
           partial
           in
           this
           matter
           ,
           and
           was
           at
           that
           time
           engaged
           in
           a
           Controversy
           with
           one
           of
           our
           Divines
           ,
           (l)
           says
           ,
           
             As
             to
             the
          
           Church
           of
           England
           ,
           
             purg'd
             from
             Foreign
             wicked
             superstitious
             Worships
             and
             Errours
             ,
             either
             impious
             or
             dangerous
             ,
             by
             the
             rule
             of
             the
             Divine
             Scriptures
             ,
             approv'd
             by
             so
             many
             and
             such
             illustrious
             Martyrs
             ,
             abounding
             with
             Piety
             towards
             God
             and
             Charity
             towards
             Men
             ,
             and
             with
             most
             frequent
             examples
             of
             good
             works
             ,
             flourishing
             with
             an
             increase
             of
             most
             Learned
             and
             wise
             Men
             from
             the
             beginning
             of
             the
             Reformation
             to
             this
             time
             ;
             I
             have
             always
             had
             it
             in
             just
             esteem
             ,
             and
             till
             I
             die
             I
             shall
             continue
             in
             the
             same
             due
             veneration
             of
             it
             .
          
           
           And
           indeed
           it
           is
           strange
           ,
           that
           any
           who
           know
           other
           Churches
           and
           States
           ,
           shou'd
           be
           displeas'd
           at
           ours
           ,
           which
           so
           much
           excels
           them
           .
           Now
           is
           it
           probable
           ,
           that
           such
           a
           Church
           shou'd
           have
           less
           strength
           in
           it
           for
           the
           resisting
           of
           Popery
           ,
           than
           a
           number
           of
           divided
           Parties
           ,
           the
           best
           of
           which
           is
           not
           so
           Primitive
           ,
           Learned
           ,
           United
           ,
           Numerous
           or
           Legal
           ;
           and
           is
           but
           of
           yesterday
           ?
        
         
           These
           Parties
           have
           scarce
           any
           form'd
           way
           of
           keeping
           out
           Popery
           ;
           for
           what
           hinders
           a
           crafty
           Jesuit
           from
           gathering
           and
           modelling
           a
           particular
           Congregation
           ?
           And
           what
           a
           gap
           do
           they
           leave
           open
           for
           Seducers
           ,
           who
           take
           away
           all
           legal
           Tests
           ,
           and
           admit
           strangers
           to
           officiate
           upon
           bare
           pretence
           of
           spiritual
           illumination
           !
        
         
           The
           Romanists
           have
           more
           powerful
           ways
           of
           drawing
           men
           from
           the
           Dissenting
           Parties
           ,
           than
           from
           the
           Church
           of
           England
           .
           For
           Men
           separate
           (
           too
           frequently
           )
           thro'
           weakness
           of
           imagination
           ,
           for
           which
           the
           Church
           of
           Rome
           has
           variety
           of
           gratifications
           .
           They
           will
           offer
           strictnesses
           to
           the
           severe
           ,
           and
           
             mental
             Prayer
          
           to
           those
           who
           contemn
           or
           scruple
           Forms
           .
           They
           have
           Mystical
           Phrases
           for
           such
           ,
           who
           think
           they
           have
           a
           new
           notion
           when
           they
           darken
           understanding
           with
           words
           ;
           and
           accordingly
           the
           third
           part
           of
           a
           very
           mystical
           Book
           ,
           written
           by
           Father
           Benet
           a
           Capuchin
           ,
           was
           reprinted
           in
           London
           in
           46
           ,
           with
           a
           (m)
           new
           Title
           and
           without
           the
           Authour's
           Name
           ,
           and
           it
           pass'd
           amongst
           some
           of
           the
           Parties
           for
           a
           Book
           of
           very
           sublime
           Evangelical
           Truths
           .
           They
           use
           much
           gesture
           and
           great
           shew
           of
           Zeal
           in
           Preaching
           .
           They
           have
           rough
           cords
           and
           mean
           garments
           ,
           bare
           feet
           and
           many
           other
           great
           shews
           of
           Self-denial
           .
           They
           have
           Processions
           and
           other
           Rites
           to
           humour
           the
           soppishness
           of
           others
           .
           But
           our
           Church
           
           is
           sufficient
           for
           this
           encounter
           .
           She
           designs
           to
           make
           Men
           good
           by
           making
           them
           first
           judicious
           ;
           but
           some
           others
           desire
           to
           bring
           them
           to
           their
           side
           by
           catching
           of
           their
           imaginations
           ;
           and
           so
           some
           new
           device
           shall
           ,
           in
           time
           ,
           bring
           them
           over
           to
           a
           new
           Party
           .
        
         
           Dissention
           it self
           amongst
           Protestants
           weakens
           their
           interest
           ;
           and
           that
           which
           weakens
           one
           side
           strengthens
           another
           .
           Many
           that
           are
           wearied
           with
           endless
           wrangling
           ,
           are
           too
           apt
           for
           quiet
           sake
           to
           run
           to
           infallibility
           .
           Some
           Dissenters
           prepare
           the
           way
           for
           Popery
           by
           running
           into
           another
           extreme
           to
           avoid
           it
           .
           By
           decrying
           
             Episcopacy
             ,
             Liturgy
             ,
             Festivals
          
           ,
           &c.
           as
           Popish
           ,
           they
           condemn
           that
           as
           Popish
           which
           is
           decent
           and
           Christian
           ,
           and
           so
           bring
           Popery
           into
           reputation
           .
           For
           men
           will
           be
           apt
           to
           say
           ,
           if
           such
           good
           things
           be
           Popish
           ,
           surely
           that
           which
           is
           Popish
           ,
           is
           also
           Primitive
           and
           Evangelical
           .
           What
           we
           have
           examin'd
           is
           good
           ,
           and
           probably
           the
           rest
           may
           be
           of
           the
           same
           kind
           .
        
         
           It
           appears
           also
           from
           the
           History
           of
           our
           late
           Wars
           ,
           that
           Popery
           gains
           ground
           by
           the
           ruin
           of
           our
           Church
           .
           For
           it
           made
           such
           a
           progress
           in
           those
           times
           ,
           that
           the
           Dissenters
           charge
           the
           Jesuits
           with
           the
           King's
           murther
           ;
           thereby
           tacitly
           owning
           ,
           that
           they
           had
           so
           great
           a
           power
           over
           some
           of
           them
           ,
           as
           to
           make
           them
           their
           instruments
           in
           it
           .
           'T
           is
           evident
           to
           any
           man
           that
           Popery
           was
           not
           then
           rooted
           out
           ;
           (n)
           't
           is
           notorious
           ,
           that
           many
           Priests
           and
           other
           Papists
           fought
           and
           acted
           for
           the
           Parliament
           against
           the
           King
           ;
           Nay
           ,
           in
           49
           ,
           there
           was
           a
           design
           to
           (o)
           settle
           the
           Popish
           Discipline
           in
           England
           and
           Scotland
           .
           The
           Papists
           generally
           sheltred
           themselves
           under
           the
           Vizor
           of
           (p)
           Independency
           .
           A
           College
           of
           Jesuits
           was
           settled
           at
           (q)
           Come
           
           in
           52
           ;
           and
           155
           were
           reconciled
           to
           Rome
           that
           year·
           Cromwel
           (r)
           said
           ,
           that
           he
           had
           some
           proof
           that
           Jesuits
           had
           been
           found
           amongst
           the
           Discontented
           Parties
           ;
           and
           Dr.
           Bayly
           the
           Papist
           (ſ)
           courted
           him
           as
           the
           hopes
           of
           Rome
           .
           One
           of
           his
           Physicians
           (t)
           saith
           ,
           he
           was
           Treating
           with
           the
           Papists
           for
           Toleration
           ,
           but
           brake
           off
           ,
           because
           they
           came
           not
           up
           to
           his
           Price
           ,
           and
           because
           he
           fear'd
           it
           would
           be
           offensive
           .
           We
           are
           (u)
           told
           also
           that
           an
           agreement
           was
           made
           in
           49
           even
           with
           
             Owen
             Oneal
          
           that
           bloody
           Romanist
           ;
           and
           that
           he
           in
           pursuance
           of
           the
           Interest
           of
           the
           State
           ,
           rais'd
           the
           Siege
           of
           Londonderry
           .
           A
           great
           door
           was
           open'd
           to
           Romish
           Emissaries
           ,
           when
           the
           Oaths
           of
           Allegiance
           and
           Supremacy
           were
           by
           public
           order
           taken
           away
           ;
           and
           the
           Doctrine
           of
           the
           unlawfulness
           of
           an
           Oath
           ,
           reviv'd
           in
           those
           days
           by
           (w)
           
             Williams
             ,
             Gorton
          
           ,
           &c.
           help'd
           equivocating
           Papists
           to
           an
           Evasion
           ;
           as
           I
           fear
           it
           may
           the
           Quakers
           at
           this
           day
           .
           It
           was
           the
           Church
           of
           England
           that
           kept
           out
           Popery
           in
           those
           times
           .
           The
           patient
           sufferings
           of
           her
           Members
           prov'd
           that
           they
           were
           not
           Popish
           or
           earthly-minded
           ;
           and
           the
           Writings
           of
           
             Laud
             ,
             Chillingworth
             ,
             Bramhal
             ,
             Cosins
             ,
             Hammond
             ,
          
           &c.
           kept
           men
           stedfast
           in
           the
           Protestant
           Religion
           .
        
         
           To
           this
           we
           may
           add
           ,
           that
           the
           Papists
           themselves
           think
           their
           Cause
           is
           promoted
           by
           our
           Divisions
           ,
           as
           appears
           from
           2
           Jesuits
           ,
           viz.
           Campanella
           in
           his
           discourse
           of
           the
           
             Spanish
             Mon.
          
           cap.
           25.
           p.
           157.
           
           Printed
           at
           Lond.
           in
           English
           in
           54.
           and
           Contzen's
           Polit.
           Lib.
           2.
           
           Cap.
           18.
           
           Sect.
           9.
           
           And
           they
           act
           accordingly
           ;
           for
           they
           widen
           our
           breaches
           that
           themselves
           may
           enter
           ,
           and
           hope
           that
           we
           shall
           be
           dissolv'd
           at
           last
           by
           
           our
           distempers
           .
           They
           expose
           Protestants
           as
           a
           Disunited
           People
           ;
           and
           ask
           men
           how
           they
           can
           in
           prudence
           join
           with
           those
           ,
           who
           are
           at
           Variance
           among
           themselves
           ?
        
         
           As
           for
           the
           design
           of
           advancing
           the
           Protestant
           Religion
           to
           greater
           Purity
           and
           Perfection
           by
           dissetling
           the
           Church
           ,
           it
           is
           not
           likely
           to
           be
           effected
           for
           six
           reasons
           .
           First
           ,
           the
           dissetling
           that
           which
           is
           well
           setled
           ,
           corrupteth
           Religion
           by
           removing
           Charity
           ,
           which
           is
           the
           Spirit
           of
           it
           .
           It
           lets
           men
           loose
           that
           cannot
           govern
           themselves
           ;
           it
           moves
           men
           to
           
             Atheism
             ,
             Idolatry
          
           and
           contempt
           of
           the
           Church
           ,
           and
           confirms
           them
           in
           sin
           .
           It
           exposes
           the
           Church
           for
           a
           prey
           to
           the
           Enemy
           ,
           as
           it
           did
           formerly
           in
           Africa
           and
           Egypt
           .
           Those
           that
           dissent
           from
           a
           National
           Church
           ,
           generally
           move
           for
           alterations
           in
           it
           ,
           when
           there
           is
           a
           ferment
           in
           the
           State
           ;
           and
           in
           such
           seasons
           a
           Church
           may
           be
           pull'd
           in
           sunder
           ,
           but
           there
           is
           not
           temper
           enough
           to
           set
           it
           together
           to
           advantage
           .
           State-dissenters
           generally
           begin
           Revolutions
           with
           the
           pretence
           of
           Reforming
           Religion
           ;
           and
           well-meaning
           Dissenters
           (
           when
           in
           such
           hands
           )
           can
           establish
           nothing
           ,
           but
           what
           pleases
           their
           secular
           Leaders
           .
           A
           change
           in
           the
           Church
           naturally
           produces
           some
           change
           in
           the
           State
           ;
           and
           who
           can
           secure
           the
           event
           for
           the
           better
           ?
           None
           can
           foresee
           all
           the
           ill
           consequences
           of
           disturbances
           .
           When
           the
           vessel
           is
           stirr'd
           ,
           the
           lees
           come
           up
           ;
           and
           Religion
           is
           made
           less
           pure
           by
           commotions
           .
           Politicians
           promise
           fair
           ,
           and
           use
           conscientious
           men
           to
           serve
           a
           turn
           ;
           but
           afterwards
           they
           take
           other
           measures
           .
           Men
           may
           intend
           well
           ,
           but
           by
           using
           the
           illegal
           Arm
           ,
           they
           frequently
           render
           that
           which
           was
           well
           setled
           ,
           much
           worse
           by
           their
           unhinging
           of
           it
           .
        
         
           Secondly
           ,
           in
           the
           Times
           of
           Vsurpation
           ,
           which
           began
           with
           pretence
           of
           a
           more
           Pure
           Religion
           ,
           our
           Dissentions
           caus'd
           great
           Corruptions
           both
           in
           Faith
           
           and
           Manners
           .
           The
           War
           was
           Preach'd
           up
           as
           the
           Christian
           Cause
           ;
           and
           many
           believ'd
           that
           
             God
             wou'd
             not
             lay
             the
             greatest
             villanies
             to
             the
             charge
             of
             an
             elect
             person
             .
          
           The
           instances
           of
           their
           extravagancies
           are
           endless
           ;
           and
           the
           Lords
           and
           Commons
           ,
           as
           well
           as
           the
           Ministers
           ,
           were
           (u)
           highly
           sensible
           of
           them
           .
        
         
           Thirdly
           ,
           if
           by
           Purity
           of
           Religion
           be
           meant
           such
           Doctrine
           ,
           Discipline
           and
           Life
           ,
           as
           the
           Gospel
           teaches
           ,
           and
           a
           removal
           of
           human
           inventions
           ;
           that
           Purity
           is
           in
           our
           Church
           already
           :
           and
           as
           for
           her
           Injunctions
           ,
           they
           are
           (
           like
           those
           of
           the
           Primitive
           Church
           )
           Rules
           of
           Ecclesiastical
           Wisdom
           in
           pursuance
           of
           the
           general
           Canons
           in
           Holy
           Writ
           .
           But
           if
           by
           Purity
           of
           Religion
           be
           meant
           a
           
             fewness
             of
             parts
          
           ;
           as
           the
           Quakers
           believe
           their
           way
           is
           purer
           ,
           because
           they
           have
           taken
           away
           Sacraments
           and
           outward
           Forms
           ;
           by
           the
           same
           reason
           the
           Papists
           may
           say
           ,
           that
           their
           Sacrament
           of
           the
           Lord's
           Supper
           is
           more
           pure
           than
           that
           of
           the
           Protestants
           ,
           because
           they
           have
           taken
           the
           Cup
           from
           it
           .
           But
           it
           must
           be
           consider'd
           ,
           that
           that
           which
           makes
           a
           Pure
           Church
           ,
           is
           like
           that
           which
           makes
           a
           pure
           Medicine
           ;
           not
           the
           fewness
           of
           the
           ingredients
           ,
           but
           the
           goodness
           of
           them
           ,
           how
           many
           soever
           they
           be
           ,
           and
           the
           aptness
           of
           them
           for
           the
           procuring
           of
           health
           .
           Therefore
           our
           Church
           being
           already
           Pure
           ,
           the
           ruin
           of
           it
           will
           not
           tend
           to
           the
           purity
           and
           advancement
           of
           the
           Protestant
           Religion
           .
        
         
           Fourthly
           ,
           the
           establishing
           of
           contrary
           parties
           by
           a
           Toleration
           is
           not
           the
           way
           to
           perfect
           Religion
           ,
           any
           more
           than
           the
           suffering
           of
           divers
           Errours
           wou'd
           be
           the
           means
           of
           reforming
           them
           .
           One
           principle
           only
           can
           be
           true
           ;
           and
           a
           mixture
           of
           Sacred
           and
           Profane
           is
           the
           greatest
           impurity
           .
        
         
           Fifthly
           ,
           Many
           Dissenters
           are
           not
           like
           to
           improve
           
           Christianity
           ,
           because
           they
           lay
           aside
           the
           Rules
           of
           discretion
           ,
           and
           rely
           not
           on
           God's
           assistance
           in
           the
           use
           of
           good
           means
           ;
           but
           depend
           wholly
           upon
           immediate
           illumination
           without
           the
           aids
           of
           prudence
           .
        
         
           Sixthly
           ,
           Our
           Church
           has
           already
           better
           means
           to
           promote
           Pure
           Religion
           ,
           than
           any
           the
           Dissenters
           have
           propos'd
           .
           Any
           Church
           may
           be
           improv'd
           in
           small
           matters
           ;
           but
           't
           were
           very
           imprudent
           to
           change
           the
           present
           model
           for
           any
           that
           has
           yet
           been
           offer'd
           .
           We
           have
           all
           the
           necessaries
           to
           Faith
           and
           Godliness
           ;
           Primitive
           discipline
           ,
           decency
           and
           order
           are
           preserved
           ;
           We
           have
           as
           many
           truly
           pious
           Members
           as
           any
           Nation
           under
           Heaven
           ,
           and
           such
           excellent
           Writers
           and
           Preachers
           as
           God
           ought
           to
           be
           prais'd
           for
           :
           whereas
           amongst
           the
           Parties
           the
           folly
           and
           weakness
           of
           Preachers
           is
           delivered
           solemnly
           as
           the
           dictate
           of
           God's
           Holy
           Spirit
           .
        
         
           I
           may
           add
           also
           ,
           that
           the
           Dissenters
           Doctrine
           of
           God's
           secret
           Decrees
           ,
           their
           Ordination
           by
           Presbyters
           without
           a
           Bishop
           ,
           their
           long
           unstudy'd
           effusions
           ,
           their
           leaving
           the
           Creed
           out
           of
           the
           
             Directory
             for
             public
             Worship
          
           ,
           their
           sitting
           at
           the
           Lord's
           Supper
           (
           and
           that
           sometimes
           with
           the
           Hat
           on
           )
           their
           alteration
           of
           the
           Form
           of
           giving
           the
           holy
           Elements
           ,
           and
           their
           forbidding
           the
           observation
           of
           Festivals
           ,
           were
           not
           so
           conducive
           to
           the
           edifying
           of
           the
           Body
           of
           Christ
           ,
           as
           those
           things
           which
           were
           in
           the
           late
           Times
           illegally
           remov'd
           by
           them
           .
        
         
           It
           is
           easy
           enough
           to
           alter
           a
           Constitution
           ;
           but
           't
           is
           extreme
           difficult
           to
           make
           a
           true
           and
           lasting
           improvement
           .
        
         
           
             To
             conclude
          
           ,
           since
           it
           appears
           that
           Dissenters
           are
           not
           like
           to
           obtain
           their
           ends
           of
           establishing
           themselves
           ,
           of
           rooting
           out
           Popery
           ,
           and
           promoting
           Pure
           Religion
           ,
           by
           overthrowing
           the
           Church
           of
           England
           ;
           therefore
           they
           ought
           both
           in
           Prudence
           and
           Charity
           to
           endeavour
           after
           Union
           with
           it
           .
        
      
       
         
         
           CHAP.
           I.
           Of
           the
           Necessity
           of
           living
           in
           constant
           Communion
           with
           the
           Establish'd
           Church
           of
           England
           .
        
         
           THAT
           I
           may
           discourse
           with
           all
           possible
           clearness
           ,
           it
           will
           be
           necessary
           before
           I
           proceed
           ,
           to
           explain
           a
           few
           things
           .
           1.
           
           What
           is
           meant
           by
           a
           Christian
           Church
           .
           2.
           
           What
           Church-Communion
           is
           .
           3.
           
           What
           is
           meant
           by
           Fixt
           Communion
           and
           by
           Occasinal
           Communion
           .
        
         
           I.
           Then
           
             a
             Church
             is
             a
             Body
             or
             Society
             of
             Men
             separated
             from
             the
             rest
             of
             the
             World
             ,
             and
             united
             to
             God
             and
             to
             themselves
             by
             a
             Divine
             Covenant
             .
          
           It
           is
           a
           Body
           or
           Society
           in
           opposition
           to
           
             particular
             Men
          
           and
           to
           a
           
             confus'd
             multitude
          
           .
           For
           tho'
           it
           do's
           consist
           of
           particular
           men
           ,
           yet
           those
           men
           are
           consider'd
           not
           in
           a
           private
           capacity
           ,
           but
           as
           united
           into
           a
           regular
           Society
           .
           
             For
             God
             is
             not
             the
             Authour
             of
             confusion
             .
          
           And
           if
           the
           meanest
           Societies
           cannot
           subsist
           without
           order
           ,
           much
           less
           the
           Church
           of
           God
           ,
           which
           is
           a
           Society
           instituted
           for
           the
           most
           spiritual
           and
           supernatural
           ends
           .
           The
           Jewish
           Church
           had
           exact
           order
           ;
           and
           the
           Christian
           Church
           with
           respect
           to
           the
           Union
           and
           Order
           of
           it's
           parts
           is
           not
           only
           call'd
           a
           Body
           ,
           but
           a
           
             spiritual
             building
             ,
             Holy
             Temple
          
           ,
           and
           
             the
             House
             of
             God.
          
           
        
         
           But
           then
           the
           Church
           is
           One
           body
           in
           opposition
           to
           many
           bodies
           .
           The
           Jewish
           Church
           was
           but
           One
           ,
           and
           therefore
           the
           Christian
           ,
           which
           is
           grafted
           into
           the
           Jewish
           ,
           is
           but
           One.
           The
           Church
           is
           call'd
           
             the
             Temple
             of
             God
          
           ,
           and
           the
           Temple
           was
           but
           One
           by
           the
           command
           of
           God.
           Christ
           also
           tells
           us
           ,
           that
           there
           should
           be
           but
           
             one
             fold
             under
             one
             shepherd
          
           ,
           Joh.
           10.16
           .
           And
           
           indeed
           it
           is
           extremely
           absurd
           to
           say
           ,
           that
           the
           Christian
           Church
           ,
           which
           has
           the
           same
           Foundation
           ,
           the
           same
           Faith
           ,
           the
           same
           Promises
           ,
           the
           same
           Priviledges
           ;
           should
           be
           divided
           into
           separate
           Bodies
           of
           the
           same
           kind
           .
           For
           certainly
           where
           everything
           is
           common
           ,
           there
           is
           One
           Community
           .
           'T
           is
           true
           ,
           distinct
           men
           ,
           tho'
           of
           the
           same
           common
           nature
           ,
           have
           distinct
           Essences
           ,
           and
           this
           makes
           them
           distinct
           persons
           ;
           but
           where
           the
           very
           essence
           of
           a
           Body
           or
           Society
           consists
           in
           having
           all
           things
           common
           ,
           there
           can
           be
           but
           one
           Body
           .
           And
           therefore
           if
           
             one
             Lord
             ,
             one
             Faith
             ,
             one
             Baptism
             ,
             one
             God
             and
             Father
             of
             all
             ,
          
           be
           common
           to
           the
           whole
           Christian
           Church
           ;
           and
           if
           no
           Christian
           has
           any
           peculiar
           privileges
           ;
           then
           there
           is
           but
           one
           Church
           .
        
         
           I
           add
           ,
           that
           the
           Church
           is
           a
           Body
           or
           Society
           of
           Men
           
             separated
             from
             the
             rest
             of
             the
             World
          
           ;
           upon
           which
           account
           Christians
           are
           call'd
           the
           Chosen
           or
           Elect
           People
           of
           God
           ,
           having
           a
           peculiar
           Faith
           ,
           Laws
           ,
           Rites
           ,
           &c.
           which
           are
           not
           common
           to
           the
           whole
           World.
           It
           is
           also
           a
           Society
           of
           Men
           
             united
             to
             God
             and
             to
             themselves
             by
             a
             Divine
             Covenant
             .
          
           It
           is
           united
           to
           God
           ,
           because
           it
           is
           a
           Religious
           Society
           ;
           and
           the
           Men
           are
           united
           to
           themselves
           ,
           because
           they
           are
           one
           Society
           .
           But
           the
           chief
           thing
           to
           be
           observ'd
           is
           ,
           that
           the
           Union
           is
           made
           by
           a
           
             Divine
             Covenant
          
           .
           Thus
           God
           made
           a
           Covenant
           with
           Abraham
           ,
           of
           which
           Circumcision
           was
           the
           Seal
           ;
           and
           the
           Christian
           Church
           is
           nothing
           else
           ,
           but
           such
           a
           Society
           of
           Men
           ,
           as
           are
           in
           Covenant
           with
           God
           thro'
           Christ
           .
           I
           suppose
           all
           Men
           will
           grant
           ,
           that
           God
           only
           can
           make
           a
           Church
           ;
           and
           that
           the
           only
           visible
           way
           he
           has
           of
           forming
           a
           Church
           is
           by
           granting
           a
           Church-Covenant
           ,
           which
           is
           the
           Divine
           Charter
           whereon
           the
           Church
           is
           founded
           ;
           and
           by
           authorizing
           some
           persons
           to
           receive
           others
           into
           this
           Covenant
           by
           such
           a
           form
           of
           admission
           as
           he
           shall
           institute
           ,
           which
           form
           under
           the
           Gospel
           is
           Baptism
           .
           So
           that
           to
           be
           taken
           
           into
           Covenant
           with
           God
           ,
           and
           to
           be
           receiv'd
           into
           the
           Church
           is
           the
           same
           thing
           ;
           and
           he
           is
           no
           Member
           of
           the
           Church
           ,
           who
           is
           not
           visibly
           admitted
           into
           God's
           Covenant
           .
        
         
           From
           what
           has
           been
           said
           it
           plainly
           follows
           ,
           1.
           
           That
           a
           Covenant-State
           and
           a
           Church-State
           are
           the
           same
           thing
           .
           2.
           
           That
           every
           profest
           Christian
           ,
           who
           is
           receiv'd
           into
           Covenant
           ,
           as
           such
           ,
           is
           a
           Church-Member
           .
           3.
           
           That
           nothing
           else
           is
           necessary
           to
           make
           us
           Members
           of
           the
           Christian
           Church
           ,
           but
           only
           Baptism
           ,
           which
           gives
           us
           right
           to
           all
           the
           privileges
           of
           the
           Covenant
           .
           4.
           
           That
           no
           Church-State
           can
           depend
           upon
           human
           Contracts
           and
           Covenants
           ,
           and
           therefore
           the
           Independent
           Church-Covenant
           between
           Pastor
           and
           People
           is
           no
           part
           of
           the
           Christian
           Church-Covenant
           ;
           because
           it
           is
           no
           part
           of
           the
           Baptismal
           vow
           ,
           which
           is
           one
           and
           the
           same
           for
           all
           Mankind
           ,
           and
           the
           only
           Covenant
           which
           Christ
           has
           made
           .
           And
           why
           then
           do
           the
           Independents
           exact
           such
           a
           Covenant
           of
           Baptiz'd
           persons
           ,
           before
           they
           admit
           them
           to
           their
           Communion
           ?
           5.
           
           That
           it
           is
           absurd
           to
           gather
           Churches
           out
           of
           Churches
           ,
           which
           already
           consist
           of
           Baptiz'd
           persons
           .
           For
           there
           is
           but
           one
           Church
           ,
           which
           is
           founded
           upon
           a
           Divine
           Covenant
           ,
           and
           this
           we
           are
           made
           Members
           of
           by
           Baptism
           ;
           if
           therefore
           an
           Independent
           Church-Covenant
           be
           necessary
           ,
           then
           the
           Baptismal
           Covenant
           is
           of
           no
           value
           ,
           till
           it
           be
           confirm'd
           by
           entring
           into
           a
           particular
           Church-Covenant
           .
           6.
           
           That
           if
           the
           Church
           be
           founded
           on
           one
           Covenant
           ,
           then
           the
           Church
           is
           but
           one
           .
           For
           those
           that
           have
           an
           interest
           in
           the
           same
           Covenant
           are
           Members
           of
           the
           same
           Church
           ;
           and
           tho'
           the
           Universal
           Church
           ,
           for
           Man's
           conveniency
           ,
           be
           divided
           into
           several
           parts
           or
           Congregations
           ,
           yet
           it
           cannot
           be
           divided
           into
           two
           or
           more
           Churches
           .
           So
           that
           two
           Churches
           which
           are
           not
           Members
           of
           each
           other
           ,
           cannot
           partake
           in
           the
           same
           Covenant
           ,
           
           but
           the
           divider
           forfeits
           his
           interest
           in
           it
           .
           A
           Prince
           indeed
           may
           grant
           the
           same
           Charter
           to
           several
           Corporations
           ;
           but
           if
           he
           confine
           his
           Charter
           to
           the
           Members
           of
           one
           Corporation
           ,
           those
           who
           separate
           from
           the
           Corporation
           ,
           forfeit
           their
           interest
           in
           the
           Charter
           .
           Thus
           has
           God
           granted
           a
           Charter
           or
           Covenant
           ,
           and
           declares
           that
           by
           this
           one
           Covenant
           he
           Unites
           all
           Christians
           into
           one
           Church
           ,
           into
           which
           we
           are
           admitted
           by
           Baptism
           ;
           and
           therefore
           if
           we
           separate
           from
           this
           one
           Church
           ,
           we
           forfeit
           our
           interest
           in
           it
           .
           God
           has
           not
           made
           a
           particular
           Covenant
           with
           the
           Church
           of
           
             Geneva
             ,
             France
          
           ,
           or
           England
           ,
           but
           with
           the
           one
           Catholic
           Church
           ;
           and
           therefore
           if
           we
           do
           not
           live
           in
           unity
           with
           the
           Catholic
           Church
           ,
           we
           have
           no
           right
           to
           the
           blessings
           promis'd
           to
           it
           .
        
         
           II.
           By
           Church-Communion
           I
           mean
           Church-Society
           .
           To
           be
           in
           Communion
           with
           the
           Church
           ,
           is
           to
           be
           a
           Member
           of
           it
           .
           And
           this
           is
           call'd
           Communion
           ,
           because
           all
           Church-members
           have
           a
           common
           right
           to
           Church-privileges
           ,
           and
           a
           common
           obligation
           to
           the
           duties
           of
           Church-Members
           .
           'T
           is
           true
           ,
           this
           word
           Communion
           is
           commonly
           us'd
           to
           signify
           
             Praying
             ,
             hearing
             and
             receiving
             the
             Sacrament
             together
          
           ;
           but
           strictly
           speaking
           those
           Offices
           are
           not
           Communion
           ,
           but
           an
           exercise
           of
           Communion
           .
           Church-Communion
           is
           Church-Union
           ;
           for
           as
           a
           member
           must
           be
           united
           to
           the
           Body
           ,
           before
           it
           can
           perform
           the
           natural
           action
           of
           a
           member
           :
           so
           a
           man
           must
           be
           in
           Communion
           with
           the
           Church
           ,
           before
           he
           has
           a
           right
           to
           Pray
           ,
           &c.
           
           And
           therefore
           ,
           tho'
           a
           man
           that
           is
           not
           in
           Union
           or
           Communion
           with
           the
           Church
           ,
           shou'd
           perform
           those
           Offices
           ;
           yet
           the
           performance
           of
           them
           do's
           not
           make
           him
           a
           Member
           of
           the
           Church
           ,
           but
           an
           Intruder
           .
           Such
           Offices
           are
           acts
           of
           Communion
           ,
           if
           perform'd
           by
           Church-Members
           ;
           but
           not
           otherwise
           .
           So
           that
           to
           be
           in
           communion
           with
           the
           Church
           
           is
           to
           be
           a
           Member
           of
           it
           ;
           and
           by
           being
           a
           Member
           a
           man
           has
           a
           right
           to
           the
           blessings
           promis'd
           to
           it
           ,
           and
           an
           obligation
           to
           perform
           the
           Offices
           of
           
             Church-Society
             ,
             viz.
          
           obedience
           to
           the
           Churches
           authority
           ,
           joining
           in
           Prayers
           ,
           &c.
           and
           he
           that
           acts
           otherwise
           ,
           renounces
           his
           Communion
           with
           it
           .
        
         
           From
           what
           has
           been
           said
           I
           observe
           ,
           1.
           
           That
           Church-Communion
           principally
           respects
           not
           a
           particular
           ,
           but
           the
           Universal
           Church
           ,
           which
           is
           but
           one
           all
           the
           World
           over
           .
           For
           Membership
           may
           extend
           to
           the
           remotest
           parts
           of
           the
           World
           ,
           if
           the
           body
           ,
           whereof
           we
           are
           Members
           ,
           reach
           so
           far
           :
           and
           Baptism
           makes
           us
           members
           of
           the
           Universal
           Church
           ,
           because
           it
           admits
           us
           into
           the
           Covenant
           ,
           which
           God
           made
           with
           the
           Universal
           Church
           .
           2.
           
           That
           every
           act
           of
           Christian
           Communion
           ,
           such
           as
           praying
           ,
           &c.
           is
           an
           act
           of
           Communion
           with
           the
           whole
           Catholic
           Church
           ,
           tho'
           it
           must
           be
           perform'd
           in
           a
           particular
           Congregation
           ,
           because
           all
           Christians
           cannot
           meet
           in
           one
           place
           .
           Thus
           do
           we
           as
           Fellow-Members
           Pray
           to
           God
           the
           Common
           Father
           of
           Christians
           ,
           in
           the
           Name
           of
           Christ
           the
           Common
           Saviour
           of
           Christians
           ,
           for
           the
           same
           Common
           blessings
           ,
           for
           our selves
           and
           all
           other
           Christians
           .
           Thus
           also
           the
           Supper
           of
           the
           Lord
           is
           not
           a
           private
           Supper
           ,
           but
           the
           Common
           Feast
           of
           Christians
           ,
           and
           an
           act
           of
           
             Catholic
             Communion
          
           .
           3.
           
           That
           the
           only
           reason
           ,
           why
           I
           am
           bound
           to
           live
           in
           Communion
           with
           any
           particular
           Church
           ,
           is
           because
           I
           am
           a
           Member
           of
           the
           whole
           Christian
           Church
           .
           For
           I
           must
           live
           in
           Communion
           with
           the
           whole
           Christian
           Church
           ;
           and
           this
           cannot
           be
           done
           without
           actual
           Communion
           with
           some
           part
           of
           it
           .
           So
           that
           I
           have
           nothing
           else
           to
           do
           but
           to
           consider
           ,
           whether
           that
           part
           of
           the
           Catholic
           Church
           wherein
           I
           live
           ,
           be
           so
           sound
           that
           I
           may
           lawfully
           live
           in
           Communion
           with
           it
           ;
           and
           if
           it
           be
           ,
           I
           am
           bound
           to
           do
           so
           under
           peril
           of
           Schism
           from
           the
           Catholic
           
           Church
           .
           4.
           
           That
           those
           Churches
           which
           are
           not
           Members
           of
           each
           other
           ,
           are
           separate
           Churches
           ;
           because
           the
           Catholic
           Church
           being
           but
           one
           ,
           all
           particular
           Churches
           ought
           to
           be
           Members
           of
           it
           .
           To
           make
           this
           plain
           ,
           I
           shall
           lay
           down
           some
           few
           Rules
           ,
           whereby
           we
           may
           certainly
           know
           what
           Churches
           are
           in
           Communion
           with
           each
           other
           ,
           and
           which
           are
           Schismatical
           Conventicles
           .
        
         
           1.
           
           There
           must
           be
           but
           one
           Church
           in
           one
           place
           ;
           because
           private
           Christians
           ought
           to
           join
           with
           those
           Christians
           with
           whom
           they
           live
           ;
           and
           to
           withdraw
           our selves
           from
           ordinary
           Communion
           with
           the
           Church
           in
           which
           we
           live
           into
           separate
           Societies
           ,
           is
           to
           renounce
           its
           Communion
           ;
           and
           when
           there
           is
           not
           a
           necessary
           cause
           for
           it
           ,
           is
           a
           Schismatical
           separation
           .
           Every
           particular
           Church
           must
           have
           its
           limits
           ,
           as
           every
           Member
           in
           the
           Body
           has
           its
           proper
           place
           :
           but
           when
           there
           is
           one
           Church
           within
           the
           bowels
           of
           another
           ,
           it
           is
           a
           notorious
           Schism
           .
           This
           is
           the
           case
           of
           our
           Dissenters
           ,
           who
           refuse
           to
           worship
           God
           in
           the
           same
           assemblies
           with
           us
           .
           Distinct
           Churches
           at
           a
           distance
           may
           be
           of
           the
           same
           Communion
           :
           but
           distinct
           Churches
           in
           the
           same
           place
           can
           never
           be
           of
           the
           same
           Communion
           ;
           for
           then
           they
           wou'd
           naturally
           unite
           .
           So
           that
           all
           separation
           from
           a
           Church
           wherein
           we
           live
           ,
           unless
           there
           be
           necessary
           reasons
           for
           it
           ,
           is
           Schism
           .
        
         
           'T
           is
           true
           ,
           a
           Nation
           may
           permit
           those
           Foreigners
           that
           are
           among
           them
           ,
           to
           model
           their
           Congregations
           according
           to
           the
           Rules
           of
           those
           Churches
           ,
           to
           which
           they
           originally
           belong
           ;
           and
           that
           without
           any
           danger
           of
           Schism
           .
           For
           a
           bare
           variety
           of
           Ceremonies
           makes
           no
           Schism
           between
           Churches
           ,
           while
           they
           live
           in
           Communion
           with
           each
           other
           .
           Now
           every
           particular
           National
           Church
           has
           Authority
           over
           her
           own
           Members
           to
           prescribe
           the
           rules
           of
           Worship
           :
           but
           as
           she
           does
           not
           impose
           upon
           
           other
           Churches
           ,
           at
           a
           distance
           ;
           so
           she
           may
           allow
           the
           same
           liberty
           to
           the
           Members
           of
           such
           Foreign
           Churches
           ,
           when
           they
           live
           within
           her
           jurisdiction
           .
           For
           tho'
           all
           true
           Churches
           are
           Members
           of
           each
           other
           ,
           yet
           each
           Church
           has
           a
           peculiar
           jurisdiction
           ;
           and
           therefore
           for
           the
           Church
           of
           England
           to
           allow
           Foreigners
           to
           observe
           their
           own
           Rules
           ,
           is
           not
           to
           allow
           separate
           Communions
           ,
           but
           to
           leave
           them
           to
           the
           Goverment
           of
           that
           Church
           ,
           to
           which
           they
           belong
           .
           So
           that
           distinct
           Congregations
           of
           Foreigners
           ,
           who
           own
           the
           Communion
           of
           our
           Church
           ,
           tho'
           they
           observe
           the
           customs
           of
           their
           own
           ,
           are
           not
           Schismatical
           ,
           as
           the
           separate
           Conventicles
           of
           our
           Dissenters
           are
           .
        
         
           2.
           
           Those
           are
           separate
           Churches
           ,
           which
           divide
           from
           the
           Communion
           of
           any
           Church
           ,
           from
           any
           dislike
           of
           its
           Doctrine
           ,
           Goverment
           or
           Worship
           .
           For
           in
           this
           case
           they
           leave
           the
           Church
           ,
           because
           they
           think
           it
           unsafe
           to
           continue
           one
           body
           with
           it
           .
           Two
           Churches
           may
           be
           in
           Communion
           with
           each
           other
           ,
           and
           yet
           not
           actually
           Communicate
           together
           ,
           because
           distance
           of
           place
           will
           not
           permit
           it
           :
           but
           it
           is
           impossible
           that
           two
           Churches
           ,
           which
           renounce
           each
           others
           Communion
           ,
           or
           at
           least
           withdraw
           ordinary
           Communion
           from
           each
           other
           from
           a
           profess'd
           dislike
           ,
           shou'd
           still
           continue
           in
           Communion
           with
           each
           other
           .
           Because
           they
           are
           opposite
           Societies
           ,
           sounded
           upon
           contrary
           Principles
           ,
           and
           acting
           by
           contrary
           Rules
           ,
           and
           pursuing
           contrary
           ends
           ,
           to
           the
           ruin
           and
           subversion
           of
           each
           other
           .
        
         
           3.
           
           Those
           are
           separate
           Churches
           which
           do
           not
           own
           each
           others
           Members
           as
           their
           own
           .
           The
           Christian
           Church
           is
           but
           one
           Houshold
           and
           Family
           and
           whoever
           makes
           two
           Families
           of
           it
           ,
           is
           a
           Schismatic
           .
           If
           Christians
           in
           the
           same
           Kingdom
           hold
           separate
           Assemblies
           under
           distinct
           kinds
           of
           Goverment
           and
           different
           Governours
           ,
           and
           condemn
           each
           others
           constitution
           and
           
           modes
           of
           Worship
           ,
           and
           endeavour
           to
           draw
           away
           Members
           from
           each
           other
           ;
           they
           cannot
           be
           thought
           to
           be
           one
           Church
           .
           And
           indeed
           we
           may
           as
           well
           say
           ,
           that
           several
           sorts
           of
           Goverment
           in
           the
           same
           Nation
           ,
           with
           distinct
           Governours
           ,
           distinct
           Subjects
           and
           distinct
           Laws
           ,
           that
           are
           always
           at
           Enmity
           and
           War
           with
           each
           other
           ,
           are
           but
           one
           Kingdom
           ;
           as
           we
           may
           say
           ,
           that
           such
           Congregations
           are
           but
           one
           Church
           .
        
         
           III.
           I
           am
           to
           explain
           what
           is
           meant
           by
           Fixt
           and
           by
           Occasional
           Communion
           .
           By
           fixt
           Communion
           the
           Dissenters
           understand
           an
           actual
           and
           constant
           Communicating
           with
           some
           one
           particular
           Church
           ,
           as
           fixt
           Members
           of
           it
           .
           By
           occasional
           Communion
           they
           mean
           praying
           ,
           hearing
           and
           receiving
           the
           Sacrament
           at
           some
           other
           Church
           (
           of
           which
           they
           do
           not
           own
           themselves
           to
           be
           Members
           )
           as
           occasion
           serves
           ;
           that
           is
           ,
           either
           to
           gratify
           their
           own
           curiosity
           ,
           or
           to
           serve
           some
           secular
           end
           ,
           or
           to
           avoid
           the
           imputation
           of
           Schism
           .
           Now
           fixt
           Communion
           is
           the
           only
           true
           notion
           of
           Communion
           ,
           for
           occasional
           Communion
           do's
           not
           deserve
           the
           name
           of
           Communion
           .
           For
           I
           have
           prov'd
           that
           he
           ,
           who
           is
           not
           a
           Member
           ,
           cannot
           perform
           an
           act
           of
           Communion
           ;
           and
           therefore
           it
           is
           as
           plain
           a
           contradiction
           to
           talk
           of
           an
           occasional
           act
           of
           Communion
           ,
           as
           of
           an
           Occasional
           Membership
           .
           Since
           every
           act
           of
           Communion
           is
           an
           act
           of
           Communion
           with
           every
           sound
           part
           of
           the
           Catholic
           Church
           ,
           therefore
           the
           exercise
           of
           Christian
           Communion
           is
           equally
           fix't
           and
           constant
           ,
           or
           equally
           occasional
           with
           the
           whole
           Catholic
           Church
           .
        
         
           'T
           is
           true
           ,
           in
           one
           sence
           we
           may
           be
           Members
           of
           a
           particular
           Church
           ,
           that
           is
           ,
           we
           may
           live
           under
           the
           Goverment
           of
           a
           particular
           Bishop
           in
           a
           particular
           National
           Church
           ;
           but
           yet
           every
           act
           of
           Communion
           perform'd
           in
           this
           particular
           Church
           is
           an
           act
           of
           Communion
           with
           every
           sound
           part
           of
           the
           Catholic
           
           Church
           .
           So
           that
           wherever
           I
           Communicate
           ,
           whether
           in
           that
           Church
           in
           which
           I
           usually
           live
           ,
           or
           in
           any
           other
           particular
           Church
           ,
           where
           I
           am
           accidentally
           present
           ,
           my
           Communion
           is
           of
           the
           same
           nature
           .
           Now
           our
           ordinary
           Communion
           with
           those
           Churches
           where
           our
           constant
           abode
           is
           ,
           may
           be
           call'd
           fix't
           Communion
           ;
           and
           our
           Communion
           with
           those
           Churches
           where
           we
           are
           accidentally
           present
           ,
           may
           be
           call'd
           occasional
           Communion
           ;
           and
           all
           this
           may
           be
           done
           without
           Schism
           ,
           because
           all
           these
           Churches
           are
           Members
           of
           each
           other
           :
           but
           we
           cannot
           lawfully
           join
           sometimes
           with
           the
           establish'd
           Church
           and
           sometimes
           with
           a
           separate
           Congregation
           ;
           because
           the
           case
           is
           vastly
           different
           .
           For
           the
           establish'd
           Church
           and
           the
           Dissenters
           Congregations
           are
           not
           Members
           of
           each
           other
           ,
           but
           separate
           Churches
           .
           Now
           't
           is
           impossible
           for
           any
           man
           to
           be
           a
           Member
           of
           two
           separate
           Churches
           ;
           and
           whatever
           acts
           of
           worship
           we
           join
           in
           with
           other
           Churches
           ,
           of
           which
           we
           are
           no
           Members
           ,
           they
           are
           not
           properly
           acts
           of
           Communion
           .
        
         
           Having
           thus
           explain'd
           the
           Three
           foregoing
           particulars
           ,
           I
           proceed
           to
           the
           main
           business
           ,
           which
           was
           to
           shew
           ,
           that
           
             it
             is
             the
             indispensable
             duty
             of
             all
             English
             men
             to
             live
             in
             constant
             Communion
             with
             the
             establish'd
             Church
             of
             England
             .
          
           This
           I
           shall
           do
           by
           shewing
           ,
        
         
           First
           ,
           That
           Communion
           with
           some
           Church
           or
           other
           is
           a
           necessary
           duty
           .
        
         
           Secondly
           ,
           That
           constant
           Communion
           with
           that
           Church
           ,
           with
           which
           occasional
           Communion
           is
           lawful
           ,
           is
           a
           necessary
           duty
           ;
           from
           whence
           I
           shall
           make
           it
           appear
           ,
        
         
           Thirdly
           ,
           That
           it
           is
           necessary
           to
           continue
           in
           constant
           Communion
           with
           the
           establish'd
           Church
           of
           England
           .
        
         
         
           I.
           Then
           ,
           it
           is
           plain
           ,
           
             that
             Communion
             with
             some
             Church
             or
             other
             is
             a
             necessary
             Duty
             .
          
           Because
           to
           be
           in
           Communion
           is
           to
           be
           a
           Member
           of
           Christ
           ;
           and
           he
           that
           is
           a
           Member
           ,
           has
           a
           right
           to
           the
           Privileges
           and
           an
           obligation
           to
           the
           duties
           of
           a
           Member
           ;
           and
           't
           is
           certain
           that
           Communion
           in
           Prayers
           ,
           &c.
           is
           none
           of
           the
           least
           Privileges
           of
           Christianity
           ,
           and
           that
           't
           is
           the
           duty
           of
           a
           Member
           to
           Communicate
           in
           Religious
           Offices
           .
           But
           to
           put
           the
           matter
           out
           of
           all
           doubt
           ,
           I
           shall
           offer
           Five
           things
           ,
           to
           prove
           that
           external
           and
           actual
           Communion
           is
           a
           necessary
           duty
           .
        
         
           1.
           
           Baptism
           makes
           us
           Members
           of
           the
           visible
           Church
           of
           Christ
           ;
           but
           there
           can
           be
           no
           visible
           Church
           without
           visible
           Communion
           ,
           and
           therefore
           every
           visible
           Member
           is
           bound
           to
           visible
           Communion
           ,
           when
           it
           may
           be
           had
           .
           2.
           
           This
           is
           Essential
           to
           the
           notion
           of
           a
           Church
           ,
           as
           it
           is
           a
           Society
           of
           Christians
           .
           For
           since
           all
           Societies
           are
           instituted
           for
           the
           sake
           of
           some
           common
           Duties
           and
           Offices
           ,
           therefore
           some
           duties
           and
           offices
           must
           be
           perform'd
           by
           the
           Society
           of
           Christians
           ;
           especially
           since
           the
           Church
           consists
           of
           different
           Offices
           and
           Officers
           ,
           as
           Pastors
           ,
           &c.
           Eph.
           4.11
           .
           which
           are
           of
           no
           use
           ,
           if
           private
           Christians
           are
           not
           bound
           to
           maintain
           Communion
           with
           them
           in
           all
           Religious
           Offices
           .
           3.
           
           The
           nature
           of
           Christian
           worship
           obliges
           us
           to
           Church-Communion
           .
           For
           we
           are
           bound
           to
           worship
           God
           according
           to
           Christ's
           institution
           ,
           that
           is
           ,
           by
           the
           hands
           of
           the
           Ministry
           authoriz'd
           for
           that
           purpose
           ,
           Acts
           2.42
           .
           and
           therefore
           tho'
           the
           private
           Prayers
           of
           Church-members
           are
           acceptable
           ,
           yet
           none
           but
           public
           Prayers
           offer'd
           up
           by
           the
           Ministers
           are
           properly
           the
           Prayers
           of
           the
           Church
           and
           acts
           of
           Church-Communion
           .
           Nay
           the
           Lord's
           Supper
           ,
           which
           is
           the
           principal
           part
           of
           God's
           worship
           ,
           is
           a
           Common
           Supper
           or
           Communion-Feast
           ,
           and
           cannot
           possibly
           
           be
           celebrated
           but
           in
           actual
           Communion
           .
           4.
           
           The
           exercise
           of
           Church-Authority
           ,
           which
           consists
           in
           admitting
           men
           to
           ,
           or
           excluding
           them
           from
           the
           external
           acts
           of
           Communion
           ,
           supposes
           that
           Church-members
           are
           obliged
           to
           visible
           Communion
           .
           5.
           
           If
           Separation
           from
           Religious
           Assemblies
           be
           to
           break
           Communion
           ,
           as
           it
           plainly
           appears
           to
           be
           from
           2
           Cor.
           6.17
           .
           1
           Joh.
           2.19
           .
           Heb.
           10.25
           .
           then
           to
           live
           in
           Communion
           with
           the
           Church
           ,
           requires
           our
           actual
           Communicating
           with
           the
           Church
           in
           all
           Religious
           duties
           .
           Accordingly
           to
           have
           Communion
           with
           any
           ,
           is
           to
           partake
           with
           them
           in
           their
           Religious
           Mysteries
           ,
           1
           Cor.
           10.20
           ,
           21.
           so
           that
           tho'
           we
           must
           first
           be
           in
           a
           state
           of
           Communion
           ,
           before
           we
           have
           a
           right
           to
           Communicate
           ;
           yet
           we
           cannot
           preserve
           our
           Church-state
           without
           actual
           Communion
           .
           And
           a
           right
           to
           Communicate
           without
           actual
           Communion
           ,
           which
           is
           an
           exercise
           of
           that
           right
           ,
           is
           worth
           nothing
           ;
           because
           all
           the
           blessings
           of
           the
           Gospel
           are
           convey'd
           to
           us
           by
           actual
           Communion
           .
        
         
           This
           is
           sufficient
           to
           prove
           the
           necessity
           of
           actual
           Communion
           with
           the
           Church
           ,
           when
           it
           may
           be
           had
           ;
           for
           when
           it
           can't
           be
           had
           ,
           we
           are
           not
           obliged
           to
           it
           .
           But
           then
           the
           greater
           difficulty
           is
           ,
           whether
           it
           be
           lawful
           to
           
             suspend
             Communion
          
           with
           all
           ,
           because
           the
           Church
           is
           divided
           into
           Parties
           .
           Now
           a
           man
           may
           as
           well
           be
           of
           no
           Religion
           ,
           because
           there
           are
           different
           Opinions
           in
           Religion
           ;
           as
           Communicate
           with
           no
           Church
           ,
           because
           the
           Church
           is
           divided
           into
           Parties
           .
           For
           't
           is
           possible
           to
           know
           which
           is
           a
           true
           and
           sound
           part
           of
           the
           Catholic
           Church
           ;
           and
           when
           we
           know
           that
           ,
           we
           are
           bound
           to
           maintain
           Communion
           with
           it
           .
           Indeed
           if
           Divisions
           excuse
           from
           actual
           Communion
           with
           the
           Church
           ,
           then
           Church-Communion
           never
           was
           or
           can
           be
           a
           duty
           ;
           for
           there
           were
           Divisions
           even
           in
           the
           Apostles
           times
           .
           But
           the
           rule
           is
           plain
           ;
           for
           we
           
           are
           bound
           to
           Communicate
           with
           the
           Establish'd
           Church
           ,
           if
           it
           may
           be
           done
           without
           sin
           .
           The
           advantage
           lies
           on
           the
           side
           of
           Authority
           ,
           and
           to
           separate
           from
           such
           a
           Church
           is
           both
           disobedience
           and
           Schism
           .
        
         
           But
           what
           is
           meant
           by
           
             Suspending
             Communion
          
           ?
           These
           men
           will
           not
           say
           that
           it
           is
           lawful
           never
           to
           worship
           God
           in
           any
           public
           Assemblies
           during
           the
           divisions
           in
           the
           Church
           ;
           and
           therefore
           they
           mean
           ,
           that
           in
           case
           of
           such
           Divisions
           they
           may
           refuse
           to
           enter
           themselves
           fixt
           and
           settled
           Members
           of
           any
           Church
           ,
           but
           Communicate
           occasionally
           with
           them
           all
           .
           But
           I
           have
           already
           shewn
           how
           absurd
           this
           distinction
           of
           fixt
           and
           occasional
           Communion
           is
           ;
           and
           that
           whoever
           is
           a
           Member
           of
           the
           Church
           is
           a
           fixt
           and
           not
           an
           occasional
           Member
           ;
           and
           that
           every
           act
           of
           Communion
           is
           an
           act
           of
           fixt
           Communion
           .
           So
           that
           when
           men
           Communicate
           occasionally
           ,
           as
           they
           speak
           ,
           with
           all
           the
           different
           Parties
           of
           Christians
           in
           a
           divided
           Church
           ,
           they
           either
           Communicate
           with
           none
           or
           with
           all
           of
           them
           .
           If
           with
           none
           ,
           then
           they
           maintain
           Communion
           with
           no
           Church
           ,
           which
           I
           have
           prov'd
           it
           to
           be
           their
           duty
           to
           do
           :
           but
           if
           they
           Communicate
           with
           all
           ,
           then
           they
           are
           Members
           of
           separate
           and
           opposite
           Parties
           ;
           that
           is
           ,
           they
           are
           contrary
           to
           themselves
           ,
           and
           on
           one
           side
           or
           other
           are
           certain
           to
           be
           Schismatics
           .
        
         
           II.
           I
           am
           now
           to
           shew
           in
           the
           2d
           .
           place
           ,
           That
           
             Constant
             Communion
             is
             a
             necessary
             duty
             ,
             where
             occasional
             Communion
             is
             lawful
             .
          
           Every
           true
           Christian
           is
           in
           Communion
           with
           the
           whole
           Christian
           Church
           ,
           that
           is
           ,
           is
           a
           Member
           of
           the
           whole
           Church
           ;
           and
           therefore
           he
           must
           constantly
           perform
           the
           acts
           of
           Communion
           in
           that
           part
           of
           the
           Church
           in
           which
           he
           lives
           .
           So
           that
           he
           cannot
           without
           sin
           Communicate
           only
           occasionally
           with
           that
           Church
           ,
           with
           which
           he
           may
           and
           
           ought
           to
           Communicate
           constantly
           ,
           as
           being
           constantly
           present
           there
           .
           There
           cannot
           be
           two
           distinct
           Churches
           in
           the
           same
           place
           ,
           one
           for
           constant
           ,
           and
           another
           for
           occasional
           Communion
           ,
           without
           Schism
           ;
           and
           therefore
           where
           my
           constant
           abode
           is
           ,
           there
           my
           constant
           Communion
           must
           be
           ,
           if
           there
           be
           a
           true
           and
           sincere
           part
           of
           the
           Catholic
           Church
           in
           that
           place
           .
           For
           it
           is
           not
           lawful
           to
           Communicate
           with
           two
           distinct
           and
           separate
           Churches
           in
           the
           same
           place
           ,
           as
           for
           instance
           ,
           sometimes
           with
           the
           Church
           of
           England
           ,
           sometimes
           with
           the
           Presbyterians
           ;
           because
           this
           is
           directly
           contrary
           to
           all
           the
           principles
           of
           Church-Communion
           .
           For
           to
           be
           in
           Communion
           with
           the
           Church
           is
           to
           be
           a
           Member
           of
           it
           ;
           and
           to
           be
           a
           Member
           of
           two
           separate
           and
           opposite
           Churches
           ,
           is
           to
           be
           as
           contrary
           to
           our selves
           as
           those
           separate
           Churches
           are
           to
           each
           other
           ;
           and
           whoever
           Communicates
           with
           both
           those
           Churches
           ,
           on
           one
           side
           or
           other
           Communicates
           in
           a
           Schism
           .
           So
           that
           if
           Schism
           be
           a
           very
           great
           sin
           ,
           and
           that
           which
           will
           damn
           us
           as
           soon
           as
           Adultery
           or
           Murther
           ,
           then
           it
           must
           needs
           be
           unlawful
           and
           dangerous
           to
           Communicate
           with
           Schismatics
           .
        
         
           Nothing
           less
           than
           sinful
           terms
           of
           Communion
           can
           justifie
           our
           separation
           from
           the
           establish'd
           Church
           wherein
           we
           live
           ;
           for
           otherwise
           there
           cou'd
           be
           no
           end
           of
           Divisions
           ,
           but
           men
           might
           new
           model
           Churches
           as
           often
           as
           their
           fancies
           alter
           .
           That
           is
           a
           sound
           and
           Orthodox
           part
           of
           the
           Catholic
           Church
           ,
           which
           has
           nothing
           sinful
           in
           its
           Communion
           ;
           otherwise
           no
           Church
           can
           be
           sound
           and
           Orthodox
           .
           Now
           that
           Man
           that
           separates
           from
           such
           a
           sound
           part
           of
           the
           Church
           ,
           separates
           from
           the
           whole
           Church
           ,
           because
           the
           Communion
           of
           the
           Church
           is
           but
           one
           .
           Since
           therefore
           those
           who
           Communicate
           occasionally
           with
           the
           establish'd
           Church
           ,
           do
           thereby
           own
           that
           there
           
           are
           no
           sinful
           terms
           of
           Communion
           with
           it
           ;
           and
           since
           he
           who
           separates
           from
           that
           establish'd
           Church
           where
           there
           are
           no
           sinful
           terms
           of
           Communion
           ,
           is
           guilty
           of
           Schism
           ;
           therefore
           a
           Man
           is
           obliged
           to
           join
           constantly
           with
           that
           Church
           ,
           with
           which
           he
           owns
           it
           lawful
           to
           Communicate
           occasionally
           .
        
         
           III.
           Now
           if
           these
           things
           be
           true
           ,
           which
           I
           have
           so
           plainly
           prov'd
           ,
           then
           it
           will
           easily
           be
           made
           appear
           in
           the
           Third
           place
           ,
           that
           
             it
             is
             necessary
             to
             continue
             in
             constant
             Communion
             with
             the
             establish'd
             Church
             of
             England
             .
          
           For
           since
           a
           Man
           is
           obliged
           to
           join
           constantly
           with
           that
           Church
           ,
           with
           which
           he
           owns
           it
           lawful
           to
           join
           occasionally
           ;
           therefore
           it
           is
           plain
           ,
           that
           all
           
             English
             Men
          
           are
           obliged
           to
           join
           constantly
           with
           the
           establish'd
           Church
           of
           England
           ,
           because
           they
           may
           lawfully
           Communicate
           with
           it
           Occasionally
           .
           But
           if
           any
           Man
           say
           that
           't
           is
           not
           lawful
           to
           Communicate
           occasionally
           with
           the
           
             establish'd
             Church
          
           of
           England
           ,
           I
           doubt
           not
           to
           make
           it
           appear
           in
           the
           following
           discourse
           ,
           that
           he
           is
           greatly
           mistaken
           .
        
         
           'T
           is
           not
           my
           present
           business
           to
           prove
           ,
           that
           the
           Pastors
           of
           Dissenting
           Congregations
           ought
           to
           subscribe
           to
           the
           Articles
           ,
           &c.
           
           For
           tho'
           that
           matter
           may
           be
           easily
           made
           out
           ,
           yet
           't
           is
           Foreign
           to
           my
           purpose
           ;
           my
           design
           being
           only
           to
           satisfy
           Lay-Dissenters
           ,
           and
           to
           shew
           that
           they
           may
           lawfully
           join
           with
           our
           Church
           ,
           because
           then
           it
           will
           appear
           to
           be
           their
           duty
           to
           do
           so
           constantly
           .
           And
           certainly
           if
           the
           Case
           of
           Lay-Communion
           were
           truly
           stated
           and
           understood
           ,
           the
           People
           wou'd
           not
           be
           far
           more
           averse
           to
           Communion
           with
           the
           Parish-Churches
           ,
           than
           the
           Non-Conforming
           Ministers
           ,
           who
           have
           often
           join'd
           with
           us
           .
           And
           as
           the
           Ministers
           by
           bringing
           their
           Case
           to
           the
           Peoples
           ,
           may
           see
           Communion
           then
           to
           be
           lawful
           ,
           and
           find
           themselves
           obliged
           to
           maintain
           it
           in
           a
           private
           capacity
           :
           so
           the
           People
           by
           perceiving
           their
           Case
           not
           
           to
           be
           that
           of
           the
           Ministers
           ,
           but
           widely
           different
           from
           it
           ,
           wou'd
           be
           induced
           to
           hold
           Communion
           with
           the
           Church
           .
        
         
           It
           appears
           therefore
           from
           what
           I
           have
           already
           said
           ,
           that
           if
           that
           part
           of
           the
           Church
           in
           which
           we
           live
           be
           a
           true
           and
           sound
           part
           of
           the
           Catholic
           Church
           ,
           then
           we
           are
           obliged
           to
           maintain
           constant
           Communion
           with
           it
           .
           And
           that
           the
           
             Establish'd
             Church
          
           of
           England
           is
           such
           a
           true
           and
           sound
           part
           of
           the
           Catholic
           Church
           ,
           even
           our
           Dissenters
           themselves
           have
           fully
           prov'd
           .
           For
           all
           or
           most
           of
           those
           ,
           with
           whom
           I
           am
           to
           Treat
           ,
           have
           join'd
           in
           our
           solemn
           Offices
           of
           Devotion
           ;
           which
           they
           cou'd
           not
           lawfully
           do
           ,
           if
           our
           Church
           were
           not
           a
           true
           and
           sound
           part
           of
           the
           Catholic
           Church
           of
           Christ
           .
           But
           I
           shall
           not
           insist
           upon
           that
           personal
           argument
           ;
           because
           I
           design
           to
           descend
           to
           particulars
           ,
           and
           to
           shew
           First
           ,
           that
           our
           Church
           is
           a
           true
           and
           sound
           part
           of
           the
           Christian
           Church
           ,
           and
           Secondly
           ,
           that
           those
           Pleas
           which
           the
           Dissenters
           make
           use
           of
           to
           excuse
           their
           separation
           from
           her
           ,
           are
           vain
           and
           frivolous
           .
        
         
           First
           ,
           Then
           ,
           the
           
             Establish'd
             Church
             of
             England
             is
             a
             true
             and
             sound
             part
             of
             the
             Catholic
             Church
             .
          
           That
           't
           is
           a
           true
           Church
           ,
           appears
           from
           the
           Confession
           of
           the
           most
           Eminent
           and
           Sober
           (a)
           Non-Conformists
           ;
           nay
           the
           Old
           Non-Conformists
           undertake
           to
           (b)
           prove
           it
           ,
           and
           so
           do's
           the
           (c)
           Authour
           of
           Jerubbaal
           ;
           and
           if
           I
           shou'd
           proceed
           to
           particulars
           ,
           I
           might
           fill
           a
           Volume
           
           with
           (d)
           Testimonies
           .
           'T
           is
           true
           they
           own
           her
           to
           be
           a
           true
           Church
           upon
           different
           Grounds
           ,
           because
           some
           of
           the
           
             Dissenting
             Writers
          
           are
           for
           a
           National
           ,
           and
           others
           for
           a
           Congregational
           Church
           ;
           but
           they
           (e)
           all
           agree
           in
           this
           that
           the
           Church
           of
           England
           is
           a
           true
           Church
           ,
           tho'
           they
           say
           she
           is
           a
           corrupted
           one
           .
           Nay
           our
           (f)
           Brethren
           do
           not
           only
           grant
           her
           to
           be
           a
           true
           Church
           ,
           but
           also
           declare
           her
           to
           be
           one
           of
           the
           most
           valuable
           ,
           if
           not
           the
           very
           best
           in
           the
           world
           .
           But
           I
           shall
           say
           no
           more
           of
           this
           matter
           ,
           only
           I
           refer
           the
           Reader
           to
           Mr.
           Baxter's
           
             Cure
             of
             Ch.
             divis
             .
             dir
             .
          
           56.
           p.
           263.
           
        
         
         
           That
           the
           Establish'd
           Church
           is
           also
           a
           sound
           ,
           as
           well
           as
           a
           true
           part
           of
           the
           Catholic
           Church
           might
           easily
           appear
           by
           an
           examination
           of
           it
           ;
           but
           I
           shall
           not
           enter
           upon
           so
           large
           a
           work
           ,
           because
           it
           is
           not
           necessary
           :
           for
           I
           conceive
           that
           our
           Dissenters
           will
           be
           not
           only
           willing
           but
           forward
           to
           acknowledge
           it
           ,
           when
           I
           shall
           have
           answer'd
           those
           objections
           which
           they
           are
           pleas'd
           to
           make
           against
           our
           Communion
           ,
           and
           shewn
           that
           those
           Pleas
           which
           they
           raise
           from
           them
           ,
           are
           by
           no
           means
           sufficient
           to
           make
           Separation
           lawful
           .
           I
           proceed
           therefore
           to
           the
           several
           Pleas
           ,
           and
           design
           to
           examine
           them
           in
           their
           natural
           order
           .
        
      
       
         
           CHAP.
           II.
           The
           use
           of
           indifferent
           things
           in
           the
           Worship
           of
           God
           ,
           no
           objection
           against
           our
           Communion
           .
        
         
           THE
           First
           Objection
           against
           our
           Communion
           is
           drawn
           from
           the
           use
           of
           indifferent
           things
           .
           Our
           Adversaries
           say
           ,
           that
           indifferent
           things
           may
           not
           lawfully
           be
           us'd
           in
           the
           worship
           of
           God
           ,
           and
           that
           our
           Communion
           is
           therefore
           unlawful
           ,
           because
           we
           require
           men
           to
           use
           such
           indifferent
           things
           .
           Now
           that
           this
           objection
           may
           be
           fully
           answer'd
           ,
           I
           shall
           do
           four
           things
           ;
           viz.
           
        
         
           First
           ,
           I
           shall
           shew
           what
           is
           meant
           by
           indifferent
           things
           .
        
         
           Secondly
           ,
           I
           shall
           shew
           that
           indifferent
           things
           may
           be
           lawfully
           us'd
           in
           divine
           Worship
           .
        
         
           Thirdly
           ,
           I
           shall
           consider
           how
           we
           may
           know
           ,
           what
           things
           are
           indifferent
           in
           the
           worship
           of
           God.
           
        
         
           Fourthly
           ,
           I
           shall
           shew
           ,
           how
           we
           are
           to
           determine
           our selves
           in
           the
           use
           of
           indifferent
           things
           with
           respect
           to
           the
           worship
           of
           God.
           
        
         
         
           I.
           Then
           ,
           I
           shall
           shew
           
             what
             is
             meant
             by
             indifferent
             things
             .
          
           All
           actions
           are
           either
           duties
           or
           sins
           ,
           or
           indifferent
           ,
           that
           is
           ,
           such
           as
           are
           neither
           duties
           nor
           sins
           .
           Duties
           or
           sins
           are
           so
           ,
           either
           in
           their
           own
           nature
           or
           by
           Divine
           Law.
           That
           which
           is
           commanded
           is
           a
           duty
           ;
           that
           which
           is
           forbidden
           is
           a
           sin
           ;
           but
           that
           ,
           which
           is
           neither
           commanded
           nor
           forbidden
           ,
           is
           indifferent
           ;
           because
           't
           is
           neither
           duty
           nor
           sin
           ;
           and
           we
           may
           either
           chuse
           or
           refuse
           it
           without
           sin
           .
           For
           
             where
             no
             law
             is
             ,
             there
             is
             no
             transgression
          
           ;
           Rom.
           4.15
           .
           Duty
           is
           duty
           ,
           because
           't
           is
           commanded
           ;
           and
           sin
           is
           sin
           ,
           because
           't
           is
           forbidden
           ;
           and
           indifferent
           is
           indifferent
           ,
           because
           't
           is
           neither
           commanded
           nor
           forbidden
           .
           So
           that
           we
           may
           as
           well
           know
           by
           the
           silence
           of
           the
           Law
           what
           is
           indifferent
           ,
           as
           we
           may
           know
           by
           its
           Authority
           what
           is
           a
           duty
           or
           a
           sin
           .
           For
           where
           there
           is
           no
           Law
           for
           or
           against
           ,
           the
           matter
           is
           indifferent
           .
           As
           for
           instance
           ,
           suppose
           there
           should
           be
           a
           dispute
           concerning
           daies
           set
           apart
           for
           the
           service
           of
           God
           ;
           how
           must
           this
           be
           determin'd
           ,
           but
           by
           the
           Law
           of
           Nature
           or
           Revelation
           ?
           Now
           if
           neither
           the
           Law
           of
           Nature
           nor
           the
           Law
           of
           Revelation
           say
           any
           thing
           of
           the
           observation
           of
           such
           daies
           ,
           then
           we
           are
           at
           liberty
           to
           observe
           or
           not
           to
           observe
           them
           .
        
         
           II.
           
             Indifferent
             things
             may
             be
             us'd
             in
             the
             Divine
             worship
          
           ;
           as
           appears
           ,
           1.
           
           From
           the
           consideration
           of
           the
           Gospel-rules
           of
           worship
           ,
           which
           (
           except
           what
           relate
           to
           the
           two
           Sacraments
           )
           are
           taken
           from
           the
           Nature
           of
           the
           thing
           ,
           and
           were
           the
           same
           in
           all
           Ages
           ;
           viz.
           such
           as
           respect
           
             Order
             ,
             Decency
          
           and
           Edification
           .
           1
           Cor.
           14.26
           ,
           40.
           
           So
           that
           we
           are
           no
           otherwise
           bound
           ,
           than
           all
           the
           world
           ever
           was
           ;
           and
           therefore
           ,
           since
           others
           have
           always
           determin'd
           the
           outward
           circumstances
           of
           worship
           ,
           we
           have
           also
           the
           same
           liberty
           .
           The
           Rules
           themselves
           are
           general
           ,
           and
           the
           Apostles
           rarely
           descend
           to
           particulars
           ;
           but
           whenever
           they
           do
           ,
           
           they
           shew
           how
           far
           Custom
           ,
           Charity
           and
           the
           reason
           of
           the
           thing
           ought
           to
           govern
           us
           ;
           (
           as
           in
           the
           case
           of
           a
           Man's
           being
           uncover'd
           in
           God's
           worship
           ,
           1
           Cor.
           11.4
           ,
           7.
           )
           for
           they
           thought
           it
           impossible
           or
           not
           worth
           their
           while
           ,
           to
           tie
           all
           Nations
           to
           the
           same
           Modes
           ,
           since
           God
           may
           be
           honour'd
           by
           one
           as
           well
           as
           the
           other
           .
           If
           it
           be
           said
           ,
           that
           
             when
             things
             are
             determin'd
             in
             general
             ,
             the
             particulars
             are
             therein
             Virtually
             determin'd
             ,
             and
             so
             are
             not
             indifferent
          
           ;
           I
           answer
           ,
           that
           then
           nothing
           is
           indifferent
           ,
           since
           there
           are
           general
           rules
           about
           every
           thing
           .
           As
           for
           example
           ,
           all
           Meats
           are
           now
           lawful
           to
           Christians
           ;
           but
           yet
           there
           are
           general
           rules
           ,
           by
           which
           we
           are
           determin'd
           in
           the
           use
           of
           them
           ,
           such
           as
           our
           own
           constitution
           ,
           &c.
           but
           those
           rules
           do
           not
           make
           the
           Meats
           to
           be
           other
           than
           indifferent
           .
           So
           there
           are
           general
           rules
           for
           God's
           worship
           ;
           but
           yet
           the
           particulars
           are
           indifferent
           ,
           and
           prudence
           is
           to
           regulate
           them
           .
           The
           general
           rules
           of
           
             Order
             ,
             Decency
          
           and
           Edification
           depend
           upon
           variable
           circumstances
           ,
           and
           may
           be
           different
           according
           to
           those
           circumstances
           .
           That
           thing
           may
           tend
           
             to
             Order
             ,
             Decency
          
           and
           Edification
           in
           one
           Country
           or
           Age
           ,
           which
           in
           another
           may
           tend
           to
           the
           contrary
           .
           Thus
           
             being
             cover'd
             in
             the
             Church
          
           ,
           and
           the
           Custom
           of
           Love-Feasts
           ,
           &c.
           were
           once
           thought
           decent
           ;
           but
           afterwards
           the
           opinions
           of
           Men
           alter'd
           .
           So
           that
           
             Order
             ,
             Decency
          
           and
           Edification
           being
           changeable
           things
           as
           circumstances
           vary
           ,
           only
           general
           rules
           can
           be
           prescrib'd
           ;
           but
           the
           particulars
           must
           be
           left
           to
           Authority
           to
           determine
           .
        
         
           2.
           
           Our
           Saviour
           and
           his
           Apostles
           did
           use
           indifferent
           things
           ,
           which
           were
           not
           prescrib'd
           ,
           in
           Divine
           Worship
           .
           Thus
           he
           join'd
           in
           the
           Synagogal
           Worship
           ,
           John
           18.20
           ,
           &c.
           tho'
           (
           if
           the
           place
           it self
           were
           at
           all
           prescrib'd
           )
           the
           manner
           of
           that
           Service
           was
           not
           so
           much
           as
           hinted
           at
           .
           Thus
           he
           us'd
           the
           Cup
           of
           Charity
           in
           the
           Passover
           ,
           tho'
           it
           was
           not
           instituted
           ;
           
           Luke
           22.16
           .
           The
           Feast
           of
           Dedication
           was
           an
           human
           institution
           ,
           yet
           he
           vouchsaf'd
           to
           be
           present
           at
           it
           .
           Nay
           he
           comply'd
           with
           the
           Jews
           in
           the
           very
           posture
           of
           the
           Passover
           ,
           which
           they
           chang'd
           to
           Sitting
           ,
           tho'
           God
           had
           prescrib'd
           Standing
           .
           The
           Apostles
           also
           observ'd
           the
           hours
           of
           Prayer
           ,
           which
           were
           of
           human
           institution
           ,
           Acts
           3.1
           .
           Now
           if
           Christ
           and
           his
           Apostles
           did
           thus
           under
           the
           Jewish
           Law
           ,
           which
           was
           so
           exact
           in
           prescribing
           outward
           Ceremonies
           ;
           certainly
           we
           may
           do
           the
           same
           under
           the
           Gospel
           .
           I
           may
           add
           ,
           that
           the
           Primitive
           Christians
           not
           only
           comply'd
           with
           the
           Jews
           in
           such
           Rites
           as
           were
           not
           forbidden
           ,
           but
           also
           had
           some
           ritual
           observations
           taken
           up
           by
           themselves
           .
           Thus
           they
           (a)
           wash'd
           the
           Disciples
           feet
           in
           imitation
           of
           Christ
           ,
           and
           (b)
           us'd
           Love-Feasts
           ;
           till
           they
           thought
           it
           convenient
           to
           lay
           them
           aside
           .
           From
           whence
           it
           appears
           that
           prescription
           is
           not
           necessary
           to
           make
           a
           Rite
           lawful
           ;
           't
           is
           enough
           if
           it
           be
           not
           forbidden
           .
        
         
           If
           it
           be
           said
           ,
           that
           these
           usages
           of
           the
           Christian
           Church
           were
           
             civil
             observances
          
           ,
           and
           us'd
           as
           well
           out
           of
           God's
           worship
           as
           in
           it
           ;
           and
           therefore
           what
           there
           needed
           no
           institution
           for
           ,
           might
           be
           lawfully
           us'd
           without
           it
           ;
           I
           answer
           ,
           1.
           
           That
           this
           justifies
           most
           of
           our
           usages
           ;
           for
           a
           white
           Garment
           was
           us'd
           in
           civil
           cases
           as
           a
           sign
           of
           Royalty
           and
           Dignity
           ,
           &c.
           2.
           
           A
           civil
           observance
           ,
           when
           us'd
           in
           Religious
           worship
           ,
           either
           remains
           civil
           ,
           when
           so
           apply'd
           ;
           or
           is
           religious
           ,
           when
           so
           apply'd
           .
           If
           it
           be
           civil
           ,
           then
           kneeling
           in
           God's
           worship
           is
           not
           religious
           ,
           because
           't
           is
           a
           posture
           us'd
           in
           civil
           matters
           .
           If
           it
           be
           religious
           ,
           then
           a
           rite
           that
           is
           not
           prescrib'd
           ,
           may
           be
           us'd
           in
           worship
           to
           a
           religious
           end
           .
           3.
           
           'T
           is
           evident
           ,
           
           that
           (c)
           neither
           the
           washing
           of
           feet
           nor
           the
           holy
           Kiss
           were
           us'd
           as
           civil
           rites
           ;
           and
           that
           the
           latter
           is
           call'd
           by
           the
           Fathers
           
             the
             Seal
             of
             Prayer
          
           and
           
             the
             Seal
             of
             Reconciliation
          
           .
           4.
           
           If
           a
           rite's
           being
           civil
           makes
           it
           lawful
           in
           Divine
           worship
           ,
           then
           any
           civil
           rite
           may
           be
           us'd
           in
           worship
           ,
           and
           consequently
           all
           the
           ridiculous
           practices
           of
           the
           Church
           of
           Rome
           wou'd
           be
           warrantable
           .
           5.
           
           If
           a
           rite's
           being
           civil
           makes
           it
           lawful
           in
           worship
           ,
           then
           how
           can
           our
           Adversaries
           say
           ,
           that
           
             nothing
             is
             to
             be
             us'd
             in
             worship
             ,
             but
             what
             is
             prescrib'd
             by
          
           GOD
           ,
           
             except
             the
             Natural
             circumstances
             of
             action
             ?
          
           For
           there
           are
           many
           civil
           Rites
           which
           are
           not
           natural
           circumstances
           of
           action
           .
           Feasting
           and
           Salutation
           are
           civil
           usages
           ;
           but
           Divine
           worship
           can
           be
           perform'd
           without
           them
           .
           And
           if
           these
           and
           the
           like
           were
           antiently
           us'd
           in
           worship
           ,
           then
           we
           have
           the
           same
           liberty
           to
           introduce
           such
           customs
           .
        
         
           3.
           
           If
           things
           indifferent
           ,
           tho'
           not
           prescrib'd
           ,
           may
           not
           be
           lawfully
           us'd
           in
           God's
           worship
           ,
           then
           we
           cannot
           lawfully
           join
           with
           any
           Church
           in
           the
           World.
           For
           all
           Churches
           do
           in
           some
           instances
           or
           other
           take
           the
           liberty
           of
           using
           ,
           what
           the
           Scripture
           has
           no
           where
           requir'd
           .
           Thus
           the
           (d)
           antients
           observ'd
           the
           Feasts
           of
           the
           Passion
           ,
           Resurrection
           ,
           &c.
           
           Stood
           in
           their
           devotions
           on
           the
           Lord's
           Day
           ,
           &c.
           
           These
           things
           they
           all
           agree'd
           in
           ,
           and
           thought
           it
           unlawful
           to
           act
           against
           an
           universal
           practice
           .
           Besides
           ,
           some
           Churches
           had
           peculiar
           customs
           within
           the
           bounds
           of
           their
           own
           Communion
           .
           The
           Church
           of
           Rome
           fasted
           on
           Saturdays
           ,
           others
           indifferently
           on
           any
           Day
           .
           That
           of
           Milan
           wash'd
           the
           feet
           of
           persons
           to
           be
           Baptiz'd
           ,
           but
           that
           of
           Rome
           did
           not
           .
           Thus
           in
           our
           daies
           some
           receive
           
           the
           Lord's
           Supper
           kneeling
           ,
           others
           standing
           ,
           &c.
           
           So
           that
           if
           we
           must
           have
           an
           Institution
           for
           every
           thing
           done
           in
           the
           worship
           of
           God
           ,
           and
           if
           we
           must
           join
           in
           nothing
           which
           has
           it
           not
           ,
           then
           we
           cannot
           be
           members
           of
           any
           Church
           in
           the
           World.
           Nor
           indeed
           can
           I
           learn
           how
           a
           Christian
           can
           ,
           with
           a
           good
           conscience
           ,
           perform
           any
           part
           of
           God's
           worship
           ,
           if
           this
           principle
           be
           admitted
           for
           true
           .
           For
           habits
           and
           gestures
           are
           not
           determin'd
           in
           Scripture
           ,
           and
           God's
           worship
           cannot
           be
           perform'd
           without
           them
           ;
           and
           if
           they
           are
           unlawful
           ,
           for
           
             not
             being
             commanded
          
           ,
           then
           a
           man
           must
           sin
           every
           time
           he
           Praies
           or
           receives
           the
           Sacrament
           .
        
         
           Nay
           those
           that
           condemn
           the
           use
           of
           
             such
             things
             as
             are
             not
             commanded
             ,
          
           do
           in
           their
           practice
           confute
           their
           opinion
           .
           For
           where
           ,
           I
           pray
           ,
           are
           they
           commanded
           to
           sprinkle
           the
           Children
           that
           are
           Baptiz'd
           ?
           or
           to
           receive
           the
           Lord's
           Supper
           sitting
           ?
           or
           to
           use
           conceiv'd
           Prayers
           ?
           or
           to
           touch
           and
           kiss
           the
           Book
           in
           Swearing
           ?
           Or
           to
           enter
           into
           a
           particular
           Church-covenant
           ?
           Nay
           where
           do
           they
           find
           that
           the
           Scripture
           saith
           ,
           that
           
             there
             is
             nothing
             lawful
             in
             divine
             worship
             ,
             but
             what
             is
             prescrib'd
          
           ;
           or
           that
           
             what
             is
             not
             commanded
             is
             forbidden
             ?
          
           Where
           are
           we
           told
           ,
           that
           God
           will
           be
           angry
           with
           us
           for
           doing
           that
           ,
           which
           he
           has
           not
           forbidden
           ?
           Our
           brethren
           themselves
           will
           allow
           ,
           that
           the
           time
           and
           place
           of
           God's
           worship
           may
           be
           prescrib'd
           by
           Authority
           ;
           and
           why
           then
           may
           not
           necessary
           circumstances
           ,
           such
           as
           gestures
           and
           habits
           ,
           be
           thus
           determin'd
           ,
           tho'
           they
           be
           not
           commanded
           ?
           Certainly
           the
           command
           of
           a
           lawful
           power
           does
           not
           make
           that
           unlawful
           ,
           which
           was
           not
           forbidden
           ,
           and
           by
           consequence
           was
           lawful
           before
           .
        
         
           They
           say
           indeed
           ,
           that
           Nadab
           and
           Abihu
           sinn'd
           ,
           because
           they
           offer'd
           
             strange
             fire
             before
             the
             Lord
             ,
             which
             he
             commanded
             them
             not
             ,
          
           &c.
           
           Lev.
           10.1
           ,
           &c.
           and
           therefore
           there
           must
           be
           a
           command
           to
           make
           any
           thing
           
           lawful
           in
           divine
           worship
           .
           But
           to
           this
           I
           answer
           ,
           that
           the
           phrase
           
             not
             commanded
          
           is
           constantly
           apply'd
           to
           such
           things
           as
           are
           
             absolutely
             forbidden
          
           .
           The
           fire
           also
           is
           call'd
           strange
           ;
           which
           phrase
           when
           apply'd
           to
           matters
           of
           worship
           ,
           signifies
           as
           much
           as
           forbidden
           .
           Thus
           
             strange
             incense
          
           ,
           Exod.
           30.9
           ,
           24.
           is
           such
           as
           was
           forbidden
           ,
           because
           it
           was
           not
           rightly
           made
           ;
           
             strange
             vanities
          
           is
           but
           another
           word
           for
           
             strange
             Gods
          
           ,
           Jer.
           8.19
           .
           and
           thus
           the
           fire
           of
           these
           Men
           was
           strange
           ,
           that
           is
           
             forbidden
             fire
          
           .
           For
           there
           was
           scarce
           any
           thing
           belonging
           to
           the
           Altar
           ,
           of
           which
           more
           is
           said
           than
           of
           the
           fire
           burning
           upon
           it
           .
           Lev.
           9.24
           .
           &
           6.12
           .
           &
           16.12
           .
           'T
           was
           lighted
           from
           Heaven
           ,
           and
           was
           to
           be
           always
           burning
           .
           When
           atonement
           was
           to
           be
           made
           by
           incense
           ,
           the
           coals
           were
           to
           be
           taken
           from
           thence
           ,
           and
           therefore
           surely
           't
           was
           peculiar
           to
           those
           offices
           .
           Nay
           just
           after
           the
           account
           of
           the
           extraordinary
           way
           of
           lighting
           the
           fire
           ,
           follows
           this
           relation
           of
           Nadab
           and
           Abihu
           ,
           to
           shew
           wherein
           they
           offended
           .
           For
           before
           it
           was
           the
           office
           of
           Aaron's
           Sons
           to
           put
           fire
           upon
           the
           Altar
           ;
           and
           now
           they
           suffer'd
           for
           attempting
           to
           do
           as
           formerly
           ,
           because
           Heaven
           had
           declar'd
           to
           the
           contrary
           .
           There
           was
           also
           a
           Conformity
           between
           the
           punishment
           and
           the
           sin
           ;
           for
           as
           fire
           from
           the
           Lord
           consum'd
           the
           burnt-offering
           ,
           so
           fire
           from
           the
           Lord
           consum'd
           them
           .
           So
           that
           their
           case
           seems
           like
           that
           of
           Vzzah
           ,
           1
           Chron.
           13.7
           ,
           10
           ,
           &
           15.2
           .
           for
           they
           acted
           contrary
           to
           God's
           command
           .
           I
           may
           add
           that
           in
           other
           places
           also
           the
           phrase
           
             not
             commanded
          
           is
           apply'd
           to
           things
           forbidden
           ;
           such
           as
           are
           call'd
           abominations
           ,
           that
           is
           ,
           idolatrous
           worship
           ,
           false
           Prophets
           ,
           &c.
           Deut.
           17.3
           ,
           4.
           
           Jer.
           7.31
           .
           &
           19.5
           .
           &
           32.35
           .
           so
           that
           since
           the
           phrase
           is
           always
           spoken
           of
           things
           plainly
           forbidden
           ,
           't
           is
           a
           sign
           ,
           that
           't
           is
           rather
           God's
           forbidding
           that
           made
           them
           unlawful
           ,
           than
           his
           not
           commanding
           .
        
         
         
           But
           ,
           say
           they
           ,
           why
           shou'd
           the
           phrase
           be
           us'd
           at
           all
           in
           such
           matters
           ,
           if
           
             not
             commanded
          
           is
           not
           the
           same
           as
           forbidden
           ?
           To
           this
           I
           answer
           ,
           that
           
             not
             commanded
          
           is
           only
           a
           softer
           way
           of
           speaking
           ,
           which
           is
           usual
           in
           all
           languages
           ,
           and
           frequently
           to
           be
           met
           with
           in
           Scripture
           .
           Thus
           God
           saies
           ,
           that
           hypocrites
           chuse
           
             that
             in
             which
             I
             delighted
             not
             ,
             Is
             .
          
           66.4
           .
           that
           is
           ,
           
             their
             abominations
          
           ,
           as
           we
           read
           ,
           v.
           3.
           
           So
           the
           Apostle
           saies
           ,
           the
           Gentiles
           did
           
             things
             not
             convenient
             ,
             Rom
          
           ,
           1.28
           ,
           29.
           that
           is
           ,
           envy
           ,
           murther
           ,
           &c.
           
           And
           the
           phrase
           
             not
             commanded
          
           is
           of
           the
           like
           kind
           ,
           when
           the
           things
           it
           's
           apply'd
           to
           ,
           are
           alike
           abominable
           .
           Besides
           ,
           if
           
             not
             commanded
          
           be
           the
           same
           as
           forbidden
           ,
           then
           the
           very
           notion
           of
           indifferent
           things
           is
           destroy'd
           ,
           and
           there
           is
           no
           indifferent
           thing
           in
           the
           world
           ;
           because
           a
           thing
           indifferent
           is
           ,
           as
           I
           said
           before
           ,
           that
           which
           is
           neither
           commanded
           nor
           forbidden
           .
        
         
           But
           't
           is
           said
           ,
           that
           all
           things
           not
           commanded
           in
           God's
           Word
           are
           additions
           to
           it
           ;
           and
           that
           such
           additions
           are
           unlawful
           ,
           because
           God
           saies
           ,
           
             Ye
             shall
             not
             add
             unto
             the
             Word
             which
             I
             command
             you
             ,
             neither
             shall
             ye
             diminish
             ought
             from
             it
             ,
          
           Deut.
           4.2
           .
           and
           the
           Scribes
           are
           condemn'd
           ,
           Matth.
           15.9
           .
           because
           they
           taught
           
             for
             doctrines
             the
             Commandments
             of
             Men.
          
           Now
           to
           this
           I
           reply
           ,
           that
           if
           by
           
             adding
             to
             the
             Word
          
           they
           mean
           doing
           what
           the
           Word
           forbids
           ;
           or
           appointing
           somewhat
           else
           instead
           of
           what
           God
           has
           appointed
           ;
           or
           expounding
           away
           the
           design
           of
           the
           Word
           ;
           or
           making
           that
           which
           is
           not
           the
           Word
           of
           God
           ,
           to
           be
           of
           equal
           authority
           with
           it
           ,
           as
           the
           Scribes
           did
           ;
           or
           giving
           the
           same
           efficacy
           to
           human
           institutions
           as
           God
           does
           to
           his
           ;
           if
           I
           say
           by
           
             adding
             to
             the
             Word
          
           they
           mean
           any
           of
           these
           things
           ,
           we
           think
           that
           
             adding
             to
             the
             Word
          
           is
           unlawful
           .
           And
           if
           by
           diminishing
           they
           mean
           neglecting
           what
           the
           Word
           requires
           ,
           or
           thinking
           God's
           institutions
           not
           compleat
           ,
           
           we
           think
           that
           
             diminishing
             from
             the
             Word
          
           is
           unlawful
           .
           But
           if
           they
           say
           ,
           that
           doing
           any
           thing
           
             not
             commanded
          
           in
           the
           worship
           of
           God
           ,
           tho'
           it
           have
           none
           of
           the
           ingredients
           before
           spoken
           of
           ,
           is
           a
           sinful
           
             adding
             to
             the
             Word
          
           ;
           we
           therein
           differ
           from
           them
           .
           1.
           
           Because
           Christ
           and
           his
           Apostles
           and
           all
           Churches
           have
           done
           things
           not
           commanded
           .
           2.
           
           Because
           this
           destroys
           the
           nature
           of
           indifferent
           things
           ;
           which
           cannot
           be
           indifferent
           ,
           if
           they
           be
           sinful
           additions
           to
           God's
           Word
           .
           Besides
           ,
           adding
           is
           adding
           to
           the
           Substance
           ,
           and
           diminishing
           is
           diminishing
           from
           the
           Substance
           ;
           so
           that
           when
           the
           Substance
           remains
           intire
           without
           debasement
           or
           corruption
           ,
           it
           cannot
           be
           call'd
           an
           addition
           or
           diminution
           in
           the
           Scripture-sence
           .
           However
           our
           Adversaries
           themselves
           are
           really
           guilty
           of
           what
           they
           charge
           upon
           us
           ;
           for
           they
           forbid
           ,
           as
           absolutely
           unlawful
           ,
           to
           use
           any
           thing
           in
           the
           worship
           of
           God
           ,
           which
           is
           not
           prescrib'd
           ;
           and
           certainly
           he
           that
           forbids
           what
           the
           Scripture
           do's
           not
           forbid
           ,
           do's
           as
           much
           add
           to
           it
           ,
           as
           he
           that
           commands
           what
           the
           Gospel
           doth
           not
           command
           .
        
         
           As
           for
           the
           Words
           of
           the
           2d
           Commandment
           ,
           
             Thou
             shall
             not
             make
             unto
             thee
             any
             graven
             image
             ,
          
           &c.
           they
           do
           by
           no
           means
           prove
           ,
           that
           we
           must
           worship
           God
           by
           no
           other
           Religious
           rites
           ,
           than
           what
           he
           has
           prescrib'd
           .
           'T
           is
           true
           ,
           we
           are
           there
           commanded
           to
           worship
           none
           besides
           God
           ,
           and
           to
           worship
           God
           in
           a
           manner
           sutable
           to
           his
           Nature
           and
           agreeable
           to
           his
           Will
           :
           but
           surely
           rites
           instituted
           by
           Men
           for
           the
           Solemnity
           of
           God's
           Service
           are
           not
           there
           forbidden
           .
           It
           has
           been
           said
           indeed
           ,
           that
           
             Ceremonies
             ,
             being
             invented
             by
             Man
             ,
             are
             of
             the
             same
             nature
             with
             images
          
           ;
           but
           we
           must
           observe
           ,
           1.
           
           That
           Images
           are
           expresly
           forbidden
           ,
           and
           Ceremonies
           are
           not
           .
           2.
           
           That
           Images
           tend
           to
           debase
           God
           in
           the
           
           thoughts
           of
           those
           that
           worship
           him
           after
           that
           Manner
           ,
           but
           Ceremonies
           do
           not
           ;
           and
           therefore
           Ceremonies
           are
           not
           a
           breach
           of
           the
           2d
           .
           Commandment
           .
           Ceremonies
           are
           not
           Essential
           parts
           of
           Divine
           Worship
           ,
           but
           only
           circumstances
           of
           it
           ;
           and
           certainly
           our
           Brethren
           cannot
           find
           fault
           ,
           that
           such
           circumstances
           are
           us'd
           to
           further
           Devotion
           .
           For
           they
           themselves
           do
           plead
           for
           sitting
           at
           the
           Lord's
           Supper
           ,
           &c.
           upon
           this
           very
           account
           ,
           because
           they
           think
           such
           external
           circumstances
           do
           further
           Devotion
           .
        
         
           But
           ,
           say
           they
           ,
           if
           there
           be
           not
           a
           Rule
           for
           all
           things
           belonging
           to
           the
           Worship
           of
           God
           ,
           the
           Gospel
           wou'd
           be
           less
           perfect
           than
           the
           Law
           ;
           and
           Christ
           wou'd
           not
           be
           so
           faithful
           in
           the
           care
           of
           his
           Church
           ,
           as
           Moses
           ,
           who
           was
           
             faithful
             in
             all
             his
             house
          
           ,
           Heb.
           3.2
           .
           Therefore
           as
           Moses
           laid
           down
           all
           the
           particular
           Rules
           for
           God's
           Worship
           under
           the
           Law
           ,
           so
           has
           Christ
           under
           the
           Gospel
           ;
           and
           it
           is
           as
           dangerous
           to
           add
           ,
           as
           to
           detract
           from
           them
           .
           Now
           to
           this
           I
           answer
           ,
           that
           the
           design
           of
           the
           Epistle
           to
           the
           Hebrews
           is
           to
           compare
           Moses
           and
           Christ
           ,
           or
           the
           Law
           and
           the
           Gospel
           ,
           and
           to
           shew
           the
           exact
           Correspondence
           between
           the
           Type
           and
           the
           Antitype
           ;
           and
           not
           to
           shew
           that
           our
           Saviour
           had
           as
           particularly
           prescrib'd
           the
           Order
           of
           Christian
           Worship
           ,
           as
           Moses
           had
           that
           of
           the
           Jewish
           .
           The
           Gospel
           is
           not
           so
           particular
           in
           the
           Circumstantials
           of
           Worship
           as
           the
           Law
           was
           ;
           and
           we
           must
           not
           affirm
           that
           it
           is
           ,
           because
           we
           wou'd
           have
           it
           so
           .
           We
           cannot
           prove
           ,
           that
           Christ
           has
           actually
           done
           this
           ,
           because
           we
           imagine
           that
           he
           shou'd
           have
           done
           it
           .
           We
           may
           better
           argue
           ,
           that
           since
           these
           things
           are
           not
           expresly
           determin'd
           under
           the
           Gospel
           ,
           as
           they
           were
           under
           the
           Law
           ;
           therefore
           they
           are
           left
           to
           the
           determination
           of
           our
           Superiours
           ,
           whom
           we
           are
           commanded
           to
           obey
           .
           Nor
           are
           the
           sufficiency
           of
           Scripture
           
           and
           faithfulness
           of
           Christ
           ,
           to
           be
           judg'd
           of
           by
           what
           we
           fancy
           they
           shou'd
           have
           determin'd
           ,
           but
           by
           what
           they
           have
           .
           Since
           we
           do
           not
           find
           in
           the
           Scriptures
           such
           particular
           prescriptions
           in
           Baptism
           as
           in
           Circumcision
           ,
           nor
           in
           the
           Lord's
           Supper
           as
           in
           the
           Passover
           ,
           nor
           in
           our
           Prayers
           as
           in
           the
           Jewish
           Sacrifices
           ;
           therefore
           't
           is
           plain
           ,
           that
           the
           sufficiency
           of
           Scripture
           and
           faithfulness
           of
           Christ
           do
           respect
           somewhat
           else
           ,
           and
           that
           they
           are
           not
           the
           less
           for
           want
           of
           them
           .
           Christ
           was
           faithful
           as
           
             Moses
             to
             him
             that
             appointed
             him
             ,
          
           in
           performing
           what
           belong'd
           to
           him
           as
           a
           Mediatour
           ,
           and
           discovering
           to
           Mankind
           in
           Scripture
           the
           Method
           and
           Means
           ,
           by
           which
           they
           may
           be
           sav'd
           ;
           and
           the
           sufficiency
           of
           Scripture
           appears
           in
           its
           being
           a
           sufficient
           means
           to
           that
           end
           ,
           and
           it
           's
           putting
           Men
           into
           such
           a
           State
           ,
           as
           will
           render
           them
           capable
           of
           attaining
           to
           it
           .
        
         
           III.
           I
           am
           next
           to
           consider
           ,
           
             how
             we
             may
             know
             ,
             what
             things
             are
             indifferent
             in
             the
             worship
             of
          
           God.
           To
           this
           I
           might
           answer
           briefly
           ,
           that
           in
           things
           forbidden
           by
           human
           Authority
           ,
           the
           not
           being
           requir'd
           in
           Scripture
           ;
           and
           in
           things
           requir'd
           by
           human
           Authority
           ,
           the
           not
           being
           forbidden
           in
           Scripture
           ,
           is
           a
           Rule
           ,
           whereby
           we
           may
           know
           ,
           what
           things
           are
           indifferent
           in
           the
           worship
           of
           God.
           But
           because
           things
           in
           their
           nature
           indifferent
           ,
           may
           become
           unlawful
           in
           their
           use
           and
           application
           ,
           therefore
           I
           shall
           add
           the
           following
           particulars
           .
        
         
           1.
           
           Things
           are
           call'd
           indifferent
           from
           their
           general
           Nature
           ,
           and
           not
           as
           if
           they
           were
           never
           unlawful
           ;
           for
           they
           are
           lawful
           or
           unlawful
           ,
           as
           they
           are
           us'd
           and
           apply'd
           .
           2.
           
           A
           thing
           may
           not
           be
           requir'd
           or
           forbidden
           by
           one
           Law
           ,
           which
           is
           by
           another
           ;
           and
           that
           may
           be
           indifferent
           in
           one
           state
           which
           is
           not
           in
           another
           ;
           and
           therefore
           when
           we
           say
           a
           thing
           is
           indifferent
           ,
           we
           must
           consider
           the
           Case
           and
           Law
           
           which
           it
           respects
           .
           Thus
           to
           discourse
           about
           common
           affairs
           is
           a
           thing
           indifferent
           ;
           but
           it
           is
           unlawful
           ,
           when
           practis'd
           in
           the
           Church
           ,
           and
           in
           the
           midst
           of
           Religious
           Solemnities
           .
           3.
           
           As
           there
           are
           certain
           Rules
           ,
           which
           we
           are
           to
           respect
           in
           common
           conversation
           ,
           and
           which
           even
           in
           that
           case
           ought
           to
           tie
           us
           up
           in
           the
           use
           of
           things
           (
           otherwise
           )
           indifferent
           :
           so
           there
           are
           some
           Rules
           ,
           which
           we
           must
           have
           a
           regard
           to
           in
           the
           administration
           of
           Divine
           worship
           .
           And
           as
           in
           common
           matters
           the
           nature
           of
           the
           thing
           ,
           in
           actions
           the
           end
           ,
           in
           conversation
           the
           circumstances
           are
           to
           be
           heeded
           ,
           viz.
           time
           ,
           place
           ,
           persons
           ;
           as
           when
           ,
           where
           ,
           before
           whom
           we
           are
           cover'd
           and
           uncover'd
           ,
           &c.
           so
           in
           sacred
           matters
           ,
           the
           nature
           of
           the
           thing
           ,
           in
           the
           decency
           and
           solemnity
           of
           the
           worship
           ;
           the
           end
           for
           which
           it
           was
           appointed
           ,
           in
           the
           Edification
           of
           the
           Church
           ;
           and
           the
           Peace
           ,
           Glory
           and
           Security
           of
           that
           ,
           are
           to
           be
           respected
           .
           By
           these
           Rules
           we
           are
           to
           judge
           of
           the
           indifferency
           of
           things
           in
           God's
           service
           .
           But
           because
           these
           Rules
           are
           general
           ;
           and
           Decency
           ,
           Edification
           and
           Order
           are
           variable
           according
           as
           circumstances
           alter
           ;
           and
           because
           different
           men
           have
           different
           opinions
           of
           them
           ;
           therefore
           I
           shall
           give
           more
           particular
           Directions
           .
        
         
           1.
           
           Some
           things
           are
           so
           notoriously
           agreeable
           or
           opposite
           to
           Decency
           ,
           Edification
           and
           Order
           ,
           that
           common
           reason
           will
           be
           able
           to
           judge
           of
           them
           .
           Thus
           't
           is
           plain
           ,
           that
           a
           tumultuous
           speaking
           of
           many
           together
           is
           less
           for
           Edification
           ,
           and
           has
           more
           of
           confusion
           ,
           than
           the
           orderly
           speaking
           of
           one
           by
           one
           ;
           and
           service
           in
           an
           unknown
           Tongue
           do's
           less
           conduce
           to
           Edification
           ,
           than
           when
           't
           is
           in
           a
           Language
           commonly
           understood
           .
           But
           ,
           2.
           
           There
           are
           other
           things
           which
           are
           not
           so
           evident
           ;
           and
           therefore
           for
           the
           clearing
           of
           them
           we
           may
           observe
           ;
        
         
         
           1.
           
           That
           Decency
           ,
           Order
           and
           Edification
           depend
           upon
           each
           other
           ,
           and
           must
           not
           be
           consider'd
           asunder
           .
           And
           therefore
           we
           must
           not
           throw
           down
           the
           bounds
           of
           public
           Order
           ,
           and
           bring
           all
           things
           into
           confusion
           ,
           for
           the
           sake
           of
           Edification
           ,
           or
           because
           we
           think
           any
           matter
           indecent
           .
           What
           is
           against
           public
           Order
           and
           Practice
           ,
           is
           for
           that
           reason
           indecent
           ,
           were
           there
           no
           other
           reason
           to
           make
           it
           so
           .
           So
           that
           if
           we
           wou'd
           judge
           aright
           of
           either
           of
           these
           ,
           we
           must
           judge
           of
           them
           together
           ;
           and
           as
           Order
           alone
           is
           not
           enough
           to
           make
           a
           thing
           Decent
           ,
           which
           is
           in
           it self
           indecent
           ;
           so
           Decency
           or
           particular
           Edification
           is
           not
           enough
           to
           recommend
           that
           ,
           which
           cannot
           be
           introduc'd
           without
           the
           disturbance
           of
           public
           Order
           .
        
         
           2.
           
           That
           when
           the
           case
           is
           not
           apparent
           ,
           we
           shou'd
           rather
           judge
           by
           what
           is
           contrary
           ,
           than
           by
           what
           is
           agreeable
           to
           these
           rules
           .
           We
           know
           better
           ,
           what
           things
           are
           not
           ,
           than
           what
           they
           are
           ;
           and
           therefore
           ,
           since
           we
           better
           know
           what
           is
           indecent
           than
           decent
           ,
           disorderly
           than
           orderly
           ,
           against
           Edification
           than
           for
           it
           ,
           it
           's
           best
           to
           take
           this
           course
           in
           judging
           about
           it
           .
           As
           for
           instance
           ,
           if
           we
           wou'd
           inquire
           into
           the
           decency
           of
           the
           posture
           to
           be
           us'd
           in
           the
           Lord's
           Supper
           ,
           or
           the
           Edification
           that
           may
           arise
           from
           it
           ;
           it
           may
           not
           perhaps
           be
           so
           easy
           for
           a
           Man
           to
           judge
           of
           the
           greater
           Decency
           and
           Edification
           of
           kneeling
           or
           sitting
           ;
           but
           if
           he
           find
           that
           the
           posture
           injoin'd
           is
           not
           indecent
           or
           destructive
           of
           Piety
           ,
           and
           of
           the
           ends
           for
           which
           the
           ordinance
           was
           instituted
           ,
           he
           is
           therewith
           to
           satisfy
           himself
           .
           If
           ,
           says
           St.
           Austin
           ,
           Epist
           .
           118.
           
             what
             is
             injoyn'd
             be
             not
             against
             Faith
             or
             good
             manners
             ,
             it
             is
             to
             be
             accounted
             indifferent
          
           ;
           and
           I
           may
           add
           ,
           if
           it
           be
           not
           indecent
           ,
           disorderly
           and
           destructive
           of
           Piety
           ,
           it
           's
           lawful
           .
        
         
         
           3.
           
           That
           if
           the
           case
           be
           not
           apparent
           ,
           and
           we
           cannot
           easily
           find
           out
           how
           the
           things
           injoin'd
           are
           decent
           ,
           &c.
           we
           are
           obliged
           to
           be
           cautious
           how
           we
           condemn
           an
           action
           ,
           which
           those
           men
           practice
           whom
           for
           other
           things
           we
           cannot
           condemn
           .
           When
           we
           find
           that
           they
           argue
           ,
           and
           produce
           Experience
           and
           Reason
           for
           it
           ,
           and
           we
           have
           a
           whole
           Church
           against
           our
           Opinion
           ,
           we
           shou'd
           be
           apt
           to
           think
           the
           fault
           may
           be
           in
           our selves
           ;
           and
           that
           't
           is
           for
           want
           of
           understanding
           and
           insight
           ,
           for
           want
           of
           use
           and
           Tryal
           ,
           and
           by
           reason
           of
           some
           prejudices
           ,
           that
           we
           thus
           differ
           in
           our
           judgment
           from
           them
           .
           We
           see
           what
           little
           things
           do
           determine
           men
           ordinarily
           in
           these
           matters
           ,
           how
           addicted
           they
           are
           to
           their
           own
           ways
           and
           customs
           ;
           and
           therefore
           we
           shou'd
           think
           again
           .
           So
           may
           we
           be
           reconcil'd
           to
           the
           rites
           of
           a
           Church
           ,
           as
           we
           are
           to
           the
           customs
           and
           habits
           of
           a
           Nation
           ,
           which
           at
           first
           seem
           as
           indecent
           ,
           as
           the
           Ceremonies
           of
           a
           Church
           can
           do
           .
           In
           short
           ,
           we
           have
           reason
           to
           suspect
           ,
           't
           is
           a
           
             Zeal
             without
             Knowledge
          
           ,
           when
           we
           presume
           to
           set
           our
           Judgment
           ,
           Reason
           and
           Experience
           against
           the
           Judgment
           ,
           Reason
           and
           Experience
           of
           the
           Christian
           World.
           
        
         
           IV.
           I
           am
           now
           to
           shew
           in
           the
           last
           place
           ,
           
             how
             we
             are
             to
             determine
             our selves
             in
             the
             use
             of
             indifferent
             things
             ,
             with
             respect
             to
             the
             worship
             of
          
           GOD.
           
        
         
           1.
           
           Then
           as
           particular
           Persons
           ,
           solitary
           and
           alone
           ,
           we
           may
           forbear
           to
           use
           what
           is
           indifferent
           ,
           when
           no
           Law
           of
           Man
           requires
           it
           ;
           and
           we
           may
           freely
           use
           it
           ,
           when
           no
           Law
           of
           Man
           forbids
           it
           .
           2.
           
           In
           our
           conversation
           with
           others
           we
           must
           so
           use
           our
           Liberty
           ,
           as
           shall
           be
           less
           to
           the
           prejudice
           and
           more
           to
           the
           benefit
           of
           those
           we
           converse
           with
           .
           We
           may
           act
           or
           forbear
           in
           complyance
           with
           Persons
           of
           weaker
           Judgment
           .
           But
           3.
           as
           we
           are
           Members
           of
           a
           Church
           ,
           we
           are
           to
           obey
           the
           commands
           of
           it
           .
           For
           if
           the
           
           not
           grieving
           a
           Brother
           or
           endangering
           his
           Soul
           obliges
           us
           to
           restrain
           the
           exercise
           of
           our
           Liberty
           ,
           much
           more
           do's
           the
           Peace
           of
           the
           Church
           oblige
           us
           to
           the
           same
           .
           
             Let
             every
             one
             please
             his
             neighbour
             ,
             for
             his
             good
             to
             Edification
             ,
          
           Rom.
           15.2
           .
           that
           is
           ,
           to
           his
           improvement
           in
           Knowledge
           ,
           Grace
           ,
           or
           Piety
           ,
           and
           the
           promoting
           of
           Concord
           and
           Charity
           .
           Now
           Edification
           is
           chiefly
           so
           with
           respect
           to
           the
           whole
           ,
           as
           the
           Church
           is
           
             the
             House
             of
          
           God
           ,
           1
           Pet.
           2.5
           .
           and
           every
           Christian
           is
           a
           Stone
           of
           it
           ,
           and
           therefore
           ought
           to
           study
           what
           may
           be
           for
           the
           Edification
           of
           the
           whole
           .
           And
           how
           is
           that
           ,
           but
           by
           promoting
           Love
           ,
           Peace
           and
           Order
           ,
           and
           taking
           care
           to
           preserve
           it
           ?
           For
           so
           we
           (e)
           find
           Peace
           and
           Edifying
           ,
           Comfort
           and
           Edification
           ,
           Union
           and
           Edification
           join'd
           together
           ,
           as
           the
           one
           promotes
           the
           other
           .
           And
           therefore
           as
           the
           good
           and
           Edification
           of
           the
           Church
           is
           to
           be
           always
           in
           our
           Eye
           ;
           so
           't
           is
           the
           Rule
           by
           which
           we
           ought
           to
           act
           in
           all
           things
           lawful
           ;
           and
           to
           that
           end
           we
           shou'd
           comply
           with
           its
           customs
           ,
           observe
           its
           directions
           ,
           and
           obey
           its
           orders
           ,
           without
           reluctancy
           and
           opposition
           .
        
         
           
             If
             any
             Man
             seem
          
           ,
           or
           have
           a
           mind
           
             to
             be
             contentious
             ,
             we
             have
             no
             such
             custom
             ,
             neither
             the
             Churches
             of
             God
          
           ;
           1
           Cor.
           11.16
           .
           Whatever
           might
           be
           urg'd
           ,
           the
           Apostle
           concludes
           ,
           
             we
             have
             no
             such
             Custom
          
           ,
           &c.
           
           The
           Peace
           of
           the
           Church
           is
           to
           a
           peaceable
           mind
           sufficient
           to
           put
           an
           end
           to
           all
           disputes
           about
           it
           ;
           and
           since
           the
           Peace
           of
           the
           Church
           depends
           upon
           the
           observation
           of
           its
           customs
           ,
           that
           is
           infinitely
           to
           be
           preferr'd
           before
           scrupulosity
           and
           niceness
           ,
           or
           a
           meer
           inclination
           to
           a
           contrary
           practice
           .
           There
           must
           be
           somewhat
           establish'd
           ;
           and
           
             the
             very
             change
             
             of
             a
             custom
             ,
             tho'
             it
             may
             happen
             to
             profit
             ,
             yet
             doth
             disturb
             by
             its
             Novelty
             ,
          
           saies
           St.
           Austin
           ,
           Epist
           .
           118.
           
           Infirmity
           in
           a
           Church
           is
           better
           than
           confusion
           ;
           and
           in
           things
           which
           neither
           we
           nor
           the
           worship
           are
           the
           worse
           for
           ,
           but
           the
           Church
           the
           better
           for
           observing
           ,
           Peace
           and
           Order
           are
           to
           be
           preferr'd
           far
           before
           niceties
           ;
           and
           certainly
           neither
           we
           nor
           the
           service
           of
           God
           can
           be
           the
           worse
           for
           what
           God
           has
           concluded
           nothing
           in
           .
           In
           a
           word
           ,
           what
           St.
           Austin
           and
           his
           Mother
           receiv'd
           from
           St.
           Ambrose
           is
           worthy
           to
           be
           recommended
           to
           all
           ;
           
             That
             in
             all
             things
             not
             contrary
             to
             Truth
             and
             good
             Manners
             ,
             it
             becomes
             a
             good
             and
             prudent
             Christian
             to
             practise
             according
             to
             the
             custom
             of
             the
             Church
             where
             he
             comes
             ,
             if
             he
             will
             not
             be
             a
             scandal
             to
             them
             ,
             nor
             have
             them
             to
             be
             a
             scandal
             to
             him
             .
             Epist
             .
          
           118
           ,
           &
           86.
           
        
         
           And
           if
           the
           custom
           and
           practice
           of
           a
           Church
           must
           oblige
           a
           good
           Man
           ;
           much
           more
           ought
           it
           so
           to
           do
           ,
           when
           't
           is
           Establish'd
           by
           Law
           ,
           and
           back'd
           by
           Authority
           .
           For
           then
           to
           stand
           in
           opposition
           ,
           is
           not
           only
           an
           Offence
           but
           an
           Affront
           ;
           't
           is
           to
           contend
           ,
           whether
           we
           or
           our
           Superiours
           shall
           Govern
           ;
           and
           what
           can
           be
           the
           issue
           of
           such
           a
           temper
           ,
           but
           distraction
           ?
           'T
           is
           pleaded
           ,
           that
           
             there
             shou'd
             be
             a
             Liberty
             left
             to
             Christians
             in
             things
             undetermin'd
             in
             Scripture
          
           ;
           but
           there
           are
           things
           which
           they
           must
           agree
           in
           ,
           or
           else
           there
           can
           be
           nothing
           but
           confusion
           .
           For
           instance
           ,
           what
           Order
           can
           there
           be
           ,
           if
           Superiours
           may
           not
           determine
           ,
           whether
           Prayers
           shall
           be
           long
           or
           short
           ,
           and
           the
           like
           ?
           To
           conclude
           ,
           when
           the
           Scripture
           do's
           neither
           require
           nor
           forbid
           an
           action
           ,
           we
           ought
           to
           obey
           the
           Orders
           of
           the
           Church
           in
           the
           performance
           or
           omission
           of
           it
           .
        
         
           But
           't
           is
           said
           ,
           That
           if
           we
           be
           restrain'd
           in
           the
           use
           of
           indifferent
           things
           ,
           we
           are
           also
           restrain'd
           in
           our
           Christian
           Liberty
           ,
           which
           the
           Apostle
           exhorts
           us
           to
           
           
             stand
             fast
             in
          
           ,
           Gal.
           5.1
           .
           Now
           to
           this
           I
           answer
           ;
           1.
           
           This
           is
           no
           argument
           to
           those
           that
           say
           ,
           there
           is
           nothing
           indifferent
           in
           the
           worship
           of
           God
           ;
           for
           then
           there
           is
           no
           matter
           of
           Christian
           Liberty
           in
           it
           .
           2.
           
           A
           restraint
           of
           our
           Liberty
           ,
           or
           receding
           from
           it
           ,
           is
           of
           it self
           no
           violation
           of
           it
           .
           The
           most
           scrupulous
           Persons
           plead
           ,
           that
           the
           strong
           ought
           to
           bear
           with
           the
           weak
           ,
           and
           give
           them
           no
           offence
           by
           indulging
           that
           Liberty
           ,
           which
           others
           are
           afraid
           to
           take
           ;
           and
           why
           ,
           I
           pray
           ,
           is
           a
           Man's
           Liberty
           more
           damaged
           ,
           when
           restrain'd
           by
           Superiours
           ,
           than
           when
           't
           is
           restrain'd
           by
           
             another's
             Conscience
          
           ?
           If
           it
           be
           said
           ,
           that
           the
           Superiour's
           command
           restrains
           it
           perpetually
           ;
           I
           answer
           ,
           that
           the
           case
           is
           still
           the
           same
           ;
           for
           the
           Apostle
           who
           knew
           his
           own
           Liberty
           ,
           supposes
           that
           it
           wou'd
           not
           be
           damnify'd
           ,
           tho'
           it
           were
           restrain'd
           for
           his
           whole
           life
           .
           For
           ,
           saies
           he
           ,
           
             if
             Meat
             make
             my
             Brother
             to
             offend
             ,
             I
             will
             eat
             no
             Flesh
             while
             the
             World
             standeth
          
           ;
           1
           Cor.
           8.13
           .
           and
           this
           he
           wou'd
           not
           have
           said
           ,
           had
           he
           not
           thought
           it
           consistent
           with
           
             standing
             fast
             in
             that
             Liberty
          
           ,
           &c.
           3.
           
           
             Christian
             Liberty
          
           is
           indeed
           nothing
           else
           ,
           but
           freedom
           from
           the
           restraints
           ,
           which
           the
           
             Jewish
             Law
          
           laid
           upon
           men
           .
           This
           is
           that
           Liberty
           which
           we
           are
           exhorted
           to
           
             stand
             fast
             in
          
           ;
           and
           I
           think
           ,
           that
           in
           obeying
           the
           orders
           of
           our
           Church
           ,
           there
           is
           no
           danger
           of
           Judaism
           .
           But
           we
           must
           note
           that
           Christian
           Liberty
           consists
           ,
           not
           in
           our
           being
           freed
           from
           the
           act
           of
           observing
           the
           
             Jewish
             Law
          
           ;
           but
           in
           being
           freed
           from
           the
           necessity
           of
           observing
           it
           .
           For
           the
           Apostles
           and
           first
           Christians
           did
           observe
           it
           for
           some
           time
           upon
           prudential
           considerations
           ;
           but
           they
           did
           so
           ,
           not
           out
           of
           necessity
           ,
           but
           in
           condescension
           to
           their
           weak
           Converts
           .
           And
           if
           they
           cou'd
           observe
           some
           Judaical
           Rites
           without
           infringing
           their
           Christian
           Liberty
           ;
           certainly
           we
           may
           safely
           use
           a
           few
           indifferent
           Ceremonies
           .
        
         
         
           From
           what
           has
           been
           said
           it
           plainly
           appears
           ,
           that
           the
           use
           of
           indifferent
           things
           is
           no
           objection
           against
           living
           in
           Communion
           with
           our
           Establish'd
           Church
           ;
           and
           this
           is
           enough
           to
           satisfy
           those
           Persons
           ,
           who
           upon
           no
           other
           account
           ,
           than
           that
           of
           a
           few
           harmless
           impositions
           ,
           are
           guilty
           of
           separation
           from
           her
           .
           But
           because
           they
           have
           some
           particular
           objections
           against
           some
           particular
           things
           impos'd
           by
           her
           ,
           therefore
           I
           shall
           not
           satisfy
           my self
           with
           proving
           the
           lawfulness
           of
           using
           indifferent
           things
           in
           general
           ,
           but
           endeavour
           to
           satisfy
           all
           their
           scruples
           which
           relate
           to
           single
           instances
           ,
           as
           I
           shall
           have
           occasion
           to
           treat
           of
           them
           in
           the
           following
           Chapters
           .
        
      
       
         
           CHAP.
           III.
           Of
           the
           Lawfulness
           and
           Expediency
           of
           Forms
           of
           Prayer
           .
        
         
           THE
           next
           objection
           against
           our
           Communion
           is
           the
           use
           of
           
             Forms
             of
             Prayer
          
           .
           This
           the
           Dissenters
           judge
           to
           be
           unlawful
           ,
           or
           at
           least
           not
           expedient
           ;
           and
           they
           think
           it
           a
           sufficient
           excuse
           for
           their
           separation
           from
           us
           .
           I
           shall
           therefore
           in
           this
           Chapter
           endeavour
           to
           rectify
           their
           mistakes
           ;
           1.
           
           By
           shewing
           that
           
             both
             Scripture
             and
             Antiquity
             do
             warrant
             Forms
             of
             Prayer
             .
          
           2.
           
           By
           answering
           their
           objections
           against
           Forms
           of
           Prayer
           .
           And
           3.
           by
           proving
           that
           
             the
             imposition
             of
             Forms
             of
             Prayer
             may
             be
             lawfully
             comply'd
             with
             .
          
        
         
           First
           then
           I
           shall
           shew
           ,
           that
           
             both
             Scripture
             and
             Antiquity
             do
             warrant
             Forms
             of
             Prayer
             .
          
           The
           Dissenters
           indeed
           require
           us
           to
           produce
           some
           positive
           command
           of
           Scripture
           for
           the
           use
           of
           
             Forms
             of
             Prayer
          
           ;
           but
           this
           is
           needless
           ,
           because
           I
           have
           shewn
           in
           the
           
           foregoing
           Chapter
           ,
           that
           things
           
             not
             commanded
          
           may
           be
           lawfully
           us'd
           in
           Divine
           worship
           .
           However
           ,
           for
           their
           full
           satisfaction
           I
           shall
           endeavour
           to
           prove
           these
           Two
           things
           ;
           
             
               1.
               
               That
               
                 some
                 Forms
                 of
                 Prayer
              
               are
               commanded
               in
               
                 Holy
                 Scripture
              
               .
            
             
               2.
               
               That
               tho'
               no
               Forms
               were
               commanded
               ,
               yet
               Forms
               are
               as
               Lawful
               as
               extempore
               Prayers
               .
            
          
        
         
           I.
           Then
           ,
           
             some
             Forms
             of
             Prayer
          
           are
           commanded
           in
           
             Holy
             Scripture
          
           .
           I
           do
           not
           say
           that
           God's
           Word
           commands
           us
           to
           use
           none
           but
           Forms
           ;
           but
           I
           affirm
           that
           several
           Forms
           of
           Prayer
           are
           injoin'd
           in
           God's
           Word
           .
           Thus
           Numb
           .
           6.23
           ,
           &c.
           the
           Priest
           is
           commanded
           to
           Pray
           for
           the
           People
           in
           this
           very
           Form
           of
           words
           ,
           
             The
             Lord
             bless
             thee
          
           ,
           &c.
           And
           Deut.
           21.7
           ,
           8.
           the
           People
           are
           injoin'd
           to
           say
           ,
           
             Be
             merciful
             ,
             O
             Lord
          
           ,
           &c.
           and
           26.13
           ,
           &c.
           
           
             I
             have
             brought
          
           ,
           &c.
           
           
             Look
             down
             from
             thy
             Holy
          
           ,
           &c.
           
           David
           also
           by
           Divine
           inspiration
           appointed
           the
           Book
           of
           Psalms
           for
           the
           public
           service
           ,
           as
           appears
           by
           the
           Titles
           of
           many
           of
           them
           .
           And
           tho'
           some
           of
           them
           have
           no
           Titles
           at
           all
           ,
           yet
           we
           find
           they
           were
           deliver'd
           by
           David
           into
           the
           hands
           of
           Asaph
           and
           his
           Brethren
           ,
           for
           Forms
           of
           Praise
           and
           Thanksgiving
           ,
           1
           Chron.
           16.7
           .
           and
           accordingly
           Hezekiah
           commanded
           the
           Levites
           to
           make
           use
           of
           them
           ,
           2
           Chron.
           29.30
           .
           This
           Liturgy
           also
           was
           renew'd
           by
           
             Ezra
             ,
             Ezr.
          
           3.10
           ,
           11.
           
           Besides
           our
           Saviour
           saies
           ,
           
             When
             ye
             Pray
             ,
             say
             ,
             Our
             Father
             ,
          
           &c.
           in
           which
           he
           do's
           as
           plainly
           prescribe
           that
           very
           Form
           ,
           as
           't
           is
           possible
           .
           Nay
           had
           he
           said
           ,
           
             use
             this
             Form
          
           ,
           it
           cou'd
           not
           have
           been
           more
           expressive
           of
           his
           intention
           to
           impose
           it
           as
           a
           Form.
           
        
         
           If
           it
           be
           said
           ,
           that
           the
           Lord's
           Prayer
           is
           not
           a
           Form
           ,
           but
           only
           a
           Pattern
           or
           Directory
           of
           Prayer
           ;
           because
           our
           Saviour
           ,
           Matt.
           6.9
           .
           commanded
           his
           Disciples
           to
           Pray
           
             after
             this
             manner
             ,
             Our
             Father
             ,
          
           &c.
           
           I
           answer
           ,
           
           1.
           
           When
           the
           same
           matter
           is
           mention'd
           ambiguously
           in
           one
           Text
           ,
           and
           plainly
           in
           another
           ,
           then
           the
           doubtful
           or
           ambiguous
           Text
           must
           be
           determin'd
           by
           the
           plain
           one
           .
           Now
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           Matt.
           6.9
           .
           may
           be
           as
           well
           translated
           
             Pray
             in
             these
             words
          
           ,
           as
           
             Pray
             after
             this
             manner
          
           ;
           but
           I
           confess
           ,
           we
           cannot
           certainly
           know
           from
           that
           Text
           ,
           whether
           Christ
           commands
           us
           to
           use
           that
           very
           Form
           ,
           or
           one
           like
           it
           .
           But
           then
           the
           words
           ,
           Luke
           11.2
           .
           
             When
             ye
             Pray
             ,
             say
             ,
             Our
             Father
             ,
          
           &c.
           are
           so
           express
           a
           command
           to
           use
           that
           very
           Form
           ,
           that
           nothing
           can
           be
           plainer
           ;
           and
           therefore
           the
           other
           Text
           must
           be
           determin'd
           by
           them
           .
           2.
           
           Our
           Saviour
           gave
           this
           Prayer
           not
           after
           the
           manner
           of
           a
           Directory
           ,
           but
           of
           a
           Form.
           Had
           he
           design'd
           it
           for
           a
           Directory
           ,
           he
           wou'd
           have
           bidden
           them
           to
           call
           upon
           God
           for
           such
           and
           such
           things
           :
           whereas
           he
           gives
           them
           a
           Form'd
           Prayer
           ,
           and
           bids
           them
           say
           it
           ;
           and
           we
           may
           reasonably
           suppose
           ,
           that
           he
           intended
           we
           shou'd
           use
           it
           as
           a
           Form
           ,
           since
           he
           gave
           it
           as
           such
           .
           3.
           
           Tho'
           the
           words
           in
           St.
           Matthew
           were
           only
           a
           Directory
           ,
           yet
           those
           in
           St.
           Luke
           are
           a
           Form
           of
           Prayer
           .
           For
           the
           former
           were
           deliver'd
           in
           the
           Sermon
           upon
           the
           Mount
           ,
           in
           the
           second
           year
           after
           his
           Baptism
           ;
           but
           the
           latter
           upon
           another
           quite
           different
           occasion
           in
           the
           third
           year
           after
           it
           .
           Therefore
           't
           is
           probable
           ,
           that
           the
           Disciples
           understood
           those
           in
           St.
           Matthew
           only
           as
           a
           Directory
           ;
           and
           requested
           our
           Saviour
           afterwards
           to
           give
           them
           a
           Form.
           For
           ,
           4.
           the
           occasion
           of
           Christ's
           giving
           them
           this
           Prayer
           in
           St.
           Luke
           ,
           was
           their
           requesting
           him
           to
           
             Teach
             them
             to
             pray
             ,
             as
          
           John
           
             taught
             his
             Disciples
          
           .
           For
           't
           was
           the
           custom
           of
           the
           Jewish
           Doctors
           to
           Teach
           their
           Disciples
           a
           particular
           Form
           of
           Prayer
           ;
           and
           St.
           John
           had
           done
           the
           same
           ,
           and
           the
           Disciples
           desire
           ,
           that
           Christ
           wou'd
           do
           so
           too
           .
           For
           neither
           St.
           John's
           ,
           nor
           our
           Saviour's
           Disciples
           cou'd
           
           be
           ignorant
           how
           to
           Pray
           ;
           but
           their
           request
           was
           ,
           that
           Christ
           wou'd
           give
           them
           his
           particular
           Form
           according
           to
           the
           Jewish
           custom
           ;
           and
           this
           Form
           he
           gave
           them
           ,
           which
           we
           call
           the
           Lord's
           Prayer
           .
        
         
           But
           't
           is
           objected
           ,
           that
           supposing
           our
           Saviour
           did
           prescribe
           it
           as
           a
           Form
           ,
           yet
           it
           was
           only
           
             for
             a
             time
          
           ,
           till
           they
           shou'd
           be
           more
           fully
           instructed
           and
           enabled
           to
           Pray
           by
           the
           coming
           of
           the
           
             Holy
             Spirit
          
           .
           For
           ,
           say
           they
           ,
           before
           Christ's
           Ascension
           the
           Disciples
           had
           ask'd
           nothing
           in
           his
           Name
           ,
           Joh.
           16.24
           .
           but
           all
           Prayers
           after
           Christ's
           Ascension
           were
           to
           be
           offer'd
           
             in
             his
             Name
          
           ,
           Joh.
           14.13
           ,
           14.
           
           &
           16.23
           .
           Now
           this
           Prayer
           has
           nothing
           of
           his
           Name
           in
           it
           ;
           and
           therefore
           was
           not
           design'd
           to
           be
           us'd
           after
           his
           Ascension
           ;
           and
           accordingly
           ,
           say
           they
           ,
           in
           all
           the
           New
           Testament
           we
           have
           not
           the
           least
           intimation
           of
           the
           Disciples
           using
           this
           Form.
           But
           this
           objection
           is
           of
           no
           force
           ,
           if
           we
           consider
           the
           following
           particulars
           .
        
         
           1.
           
           That
           our
           Saviour
           has
           not
           given
           us
           the
           least
           intimation
           ,
           that
           he
           prescrib'd
           this
           Form
           only
           for
           a
           time
           ,
           and
           not
           for
           continual
           use
           .
           And
           if
           we
           may
           pronounce
           Christ's
           Institution
           to
           be
           null
           without
           his
           Authority
           ,
           then
           Baptism
           and
           the
           Lord's
           Supper
           may
           be
           temporary
           prescriptions
           ,
           as
           well
           as
           the
           Lord's
           Prayer
           .
           Whatever
           Christ
           has
           instituted
           without
           limitation
           of
           time
           ,
           do's
           alwaies
           oblige
           .
        
         
           2.
           
           That
           his
           not
           inserting
           his
           own
           Name
           into
           it
           ,
           is
           no
           Argument
           at
           all
           ,
           that
           he
           never
           intended
           it
           shou'd
           be
           us'd
           after
           his
           Ascension
           .
           For
           to
           
             Pray
             in
             Christ's
             Name
          
           is
           to
           Pray
           in
           his
           Mediation
           ,
           depending
           upon
           his
           Merits
           and
           Intercession
           for
           the
           acceptance
           of
           our
           Prayers
           ;
           and
           therefore
           Prayers
           may
           be
           offer'd
           up
           in
           Christ's
           Name
           ,
           tho'
           we
           do
           not
           name
           him
           .
           Thus
           without
           doubt
           the
           Disciples
           Pray'd
           in
           his
           Name
           ,
           Acts
           4.24
           .
           tho'
           his
           Mediation
           is
           not
           mention'd
           .
           'T
           is
           true
           ,
           his
           Name
           is
           not
           expressed
           
           in
           the
           Lord's
           Prayer
           ;
           because
           when
           he
           gave
           it
           ,
           he
           was
           not
           yet
           Ascended
           ,
           and
           his
           Disciples
           were
           not
           to
           ask
           in
           his
           Name
           ,
           till
           after
           his
           Ascension
           :
           but
           now
           that
           he
           is
           Ascended
           ,
           we
           can
           as
           well
           offer
           it
           in
           his
           Name
           ,
           as
           if
           it
           had
           been
           express'd
           in
           it
           .
           Nay
           't
           is
           so
           fram'd
           ,
           that
           now
           after
           his
           Ascension
           ,
           when
           the
           Doctrine
           of
           his
           Mediation
           was
           to
           be
           more
           fully
           explain'd
           ,
           we
           cannot
           offer
           it
           at
           all
           ,
           but
           in
           and
           thro'
           his
           Mediation
           .
           For
           God
           is
           peculiarly
           
             our
             Father
          
           in
           and
           thro'
           
             Jesus
             Christ
          
           .
           And
           therefore
           Christ's
           not
           inserting
           his
           own
           Name
           ,
           do's
           by
           no
           means
           prove
           ,
           that
           he
           did
           not
           design
           it
           for
           a
           standing
           Form.
           
        
         
           3.
           
           That
           tho'
           the
           Scriptures
           do
           not
           mention
           the
           Apostles
           and
           Disciples
           using
           the
           Lord's
           Prayer
           ,
           yet
           this
           is
           no
           argument
           either
           that
           they
           did
           not
           use
           it
           ,
           or
           that
           they
           did
           not
           believe
           themselves
           obliged
           to
           use
           it
           .
           For
           we
           may
           as
           well
           conclude
           from
           the
           silence
           of
           Scripture
           ,
           that
           they
           did
           not
           Baptize
           
             in
             the
             Name
             of
             the
             Father
             and
             of
             the
             Son
             ,
             and
             of
             the
             Holy
             Ghost
             ,
          
           tho'
           Christ
           had
           commanded
           them
           so
           to
           do
           ;
           as
           we
           may
           conclude
           ,
           that
           they
           did
           not
           use
           the
           Lord's
           Prayer
           ,
           tho'
           Christ
           commanded
           them
           to
           say
           ,
           
             Our
             Father
          
           ,
           &c.
           
           Especially
           if
           we
           consider
           ,
           that
           those
           who
           liv'd
           nearest
           the
           Apostolical
           Ages
           ,
           and
           so
           were
           the
           most
           competent
           Judges
           of
           what
           was
           done
           in
           them
           ,
           where
           the
           Scripture
           is
           silent
           ,
           did
           alwaies
           use
           this
           Form
           in
           their
           Public
           Prayers
           ,
           and
           believe
           themselves
           obliged
           to
           do
           so
           .
           Now
           that
           this
           Prayer
           was
           look't
           upon
           as
           a
           standing
           Form
           ,
           to
           be
           perpetually
           us'd
           ,
           appears
           from
           Tertull.
           de
           Orat.
           St.
           Cyprian
           de
           Orat.
           Dom.
           St.
           Cyril
           ,
           Cat.
           Myst
           .
           5.
           
           St.
           Jerom.
           in
           Pelag.
           l.
           3.
           
           St.
           Austin
           .
           Hom.
           42.50
           .
           Epist
           .
           59.
           
           St.
           Chrysost
           .
           de
           Simult
           .
           St.
           Gregory
           Ep.
           lib.
           7.
           cap.
           6.
           
           And
           to
           be
           sure
           ,
           they
           who
           believ'd
           the
           Institution
           of
           it
           to
           be
           perpetually
           obliging
           ,
           
           cou'd
           not
           doubt
           ,
           but
           that
           it
           was
           constantly
           us'd
           in
           the
           Apostolic
           Age.
           And
           methinks
           't
           is
           very
           strange
           ,
           that
           had
           the
           Institution
           been
           temporary
           ,
           the
           Church
           of
           Christ
           for
           Fifteen
           hundred
           Years
           ,
           shou'd
           never
           be
           wise
           enough
           to
           discover
           it
           ;
           and
           it
           seems
           to
           me
           a
           very
           high
           presumption
           for
           us
           to
           determin
           against
           the
           constant
           belief
           and
           practice
           of
           the
           Church
           in
           all
           Ages
           ,
           without
           the
           least
           warrant
           so
           to
           do
           ,
           either
           from
           our
           Saviour
           or
           his
           Apostles
           .
        
         
           But
           it
           is
           Objected
           yet
           farther
           ,
           that
           
             tho'
             Forms
             of
             God's
             appointing
             may
             and
             ought
             to
             be
             us'd
             ,
             yet
             Forms
             of
             Man's
             composure
             ought
             not
             :
             and
             that
             we
             may
             as
             well
             appoint
             New
             Scripture
             for
             Public
             instruction
             ,
             because
             the
             inspir'd
             persons
             did
             so
             ;
             as
             we
             may
             appoint
             new
             Forms
             for
             Public
             worship
             ,
             because
             they
             did
             so
             .
          
           But
           this
           objection
           also
           will
           be
           of
           no
           force
           ,
           if
           we
           consider
           Four
           things
           .
        
         
           1.
           
           That
           this
           Objection
           allows
           the
           prescribing
           of
           Forms
           to
           be
           lawful
           in
           its
           own
           nature
           ;
           for
           otherwise
           God
           must
           have
           done
           that
           which
           is
           unlawful
           in
           its
           own
           nature
           .
           Nay
           our
           Saviour's
           prescribing
           his
           Form
           was
           a
           tacit
           approbation
           of
           other
           Forms
           ,
           that
           were
           prescrib'd
           before
           ,
           and
           that
           not
           only
           by
           God
           ,
           but
           by
           Men
           too
           .
           For
           the
           Jews
           us'd
           several
           Forms
           of
           human
           composure
           in
           their
           Temple
           and
           Synagogues
           in
           our
           Saviour's
           time
           ,
           yet
           he
           was
           so
           far
           from
           disapproving
           them
           ,
           that
           he
           prescrib'd
           a
           Form
           to
           his
           own
           Disciples
           ;
           which
           Form
           ,
           as
           Mr.
           Gregory
           has
           prov'd
           ,
           he
           collected
           out
           of
           the
           Jewish
           Forms
           ,
           in
           whose
           Books
           the
           several
           Parts
           and
           Clauses
           of
           it
           are
           Extant
           almost
           verbatim
           to
           this
           day
           .
           And
           certainly
           had
           he
           disapprov'd
           their
           Forms
           as
           evil
           and
           sinful
           ,
           he
           wou'd
           never
           have
           Collected
           his
           own
           Prayer
           out
           of
           them
           .
           Since
           therefore
           our
           Saviour's
           giving
           a
           Form
           in
           such
           circumstances
           signifies
           his
           approbation
           of
           other
           Forms
           ,
           't
           is
           plain
           
           either
           that
           he
           approv'd
           what
           is
           evil
           ,
           or
           that
           Forms
           are
           lawful
           .
        
         
           2.
           
           That
           this
           Objection
           must
           allow
           the
           prescribing
           of
           Public
           Forms
           to
           be
           not
           only
           lawful
           ,
           but
           also
           useful
           .
           For
           otherwise
           God
           ,
           who
           alwaies
           Acts
           for
           wise
           Ends
           ,
           and
           Uses
           the
           most
           proper
           means
           ,
           wou'd
           never
           have
           prescrib'd
           any
           Forms
           .
           And
           certainly
           what
           was
           once
           useful
           ,
           is
           useful
           still
           .
           For
           1.
           we
           are
           now
           dull
           and
           carnal
           enough
           to
           need
           Forms
           ;
           and
           2.
           our
           Saviour
           has
           prescrib'd
           one
           to
           be
           us'd
           in
           all
           Ages
           ,
           which
           he
           wou'd
           not
           have
           done
           ,
           had
           it
           not
           been
           useful
           for
           the
           Gospel-state
           .
        
         
           3.
           
           That
           this
           Objection
           must
           also
           allow
           ,
           that
           God's
           prescribing
           Forms
           by
           Inspir'd
           Persons
           may
           be
           lawfully
           imitated
           by
           us
           ,
           provided
           we
           have
           the
           same
           reason
           for
           it
           .
           And
           therefore
           Governours
           may
           prescribe
           Forms
           as
           long
           as
           Forms
           are
           useful
           .
        
         
           4.
           
           That
           tho'
           Governours
           may
           prescribe
           Forms
           after
           God's
           Example
           ,
           yet
           they
           may
           not
           prescribe
           them
           as
           Scripture
           ,
           or
           Divine
           Inspiration
           .
           For
           as
           Spiritual
           Governours
           must
           take
           care
           to
           instruct
           the
           People
           after
           God's
           Example
           ,
           but
           are
           not
           obliged
           to
           do
           it
           by
           Inspir'd
           Persons
           :
           so
           they
           may
           prescribe
           Forms
           of
           Prayer
           after
           God's
           Example
           ,
           but
           cannot
           pretend
           to
           do
           it
           by
           Inspiration
           .
           They
           have
           God's
           Example
           for
           doing
           the
           Action
           ;
           but
           they
           cannot
           pretend
           to
           Inspiration
           in
           the
           doing
           of
           it
           without
           manifest
           falshood
           and
           presumtion
           .
           And
           therefore
           ,
           tho'
           God's
           Example
           will
           warrant
           for
           the
           one
           ;
           yet
           it
           will
           not
           warrant
           them
           falsly
           to
           pretend
           to
           the
           other
           .
           Thus
           then
           it
           appears
           ,
           that
           some
           Forms
           of
           Prayer
           are
           commanded
           in
           
             Holy
             Scripture
          
           ;
           and
           that
           our
           Governours
           are
           Authoriz'd
           by
           God's
           Example
           to
           prescribe
           others
           ,
           when
           they
           judge
           them
           useful
           .
        
         
           II.
           Therefore
           ,
           I
           am
           to
           prove
           ,
           that
           tho'
           no
           
           Forms
           were
           prescrib'd
           ,
           yet
           Forms
           are
           as
           lawful
           as
           conceiv'd
           or
           Extempore
           Prayers
           .
           Certainly
           there
           is
           no
           command
           of
           God
           to
           pray
           Extempore
           ;
           and
           therefore
           Forms
           have
           a
           better
           claim
           to
           Divine
           Authority
           ,
           than
           they
           .
           'T
           is
           said
           indeed
           ,
           that
           wheresoever
           we
           are
           commanded
           to
           Pray
           Vocally
           ,
           we
           are
           commanded
           to
           Pray
           in
           our
           own
           Conceptions
           and
           words
           ;
           but
           this
           is
           a
           great
           mistake
           .
           For
           certainly
           when
           God
           commanded
           Men
           to
           Pray
           by
           his
           own
           Forms
           ,
           they
           did
           pray
           Vocally
           ,
           tho'
           not
           in
           their
           own
           words
           .
           And
           here
           let
           me
           take
           notice
           ,
           that
           Dissenters
           appropriate
           the
           Name
           of
           Prayer
           to
           Praying
           in
           their
           own
           words
           ;
           and
           call
           the
           using
           a
           Form
           (
           not
           Prayer
           ,
           but
           )
           
             Reading
             a
             Prayer
          
           .
           But
           surely
           the
           Levites
           did
           really
           Pray
           ,
           when
           they
           us'd
           the
           Words
           of
           David
           and
           Asaph
           ;
           and
           so
           did
           the
           Primitive
           Christians
           ,
           when
           they
           said
           the
           Lord's
           Prayer
           ;
           and
           if
           so
           ,
           then
           a
           Form
           may
           be
           truly
           call'd
           a
           Vocal
           Prayer
           .
           For
           Vocal
           Prayer
           consists
           in
           the
           speaking
           of
           our
           devout
           affections
           to
           God
           whether
           with
           ,
           or
           without
           a
           Form.
           
        
         
           But
           they
           pretend
           ,
           that
           whatsoever
           instances
           there
           may
           be
           of
           Forms
           in
           Old
           Times
           ,
           God
           has
           declar'd
           in
           the
           
             New
             Testament
          
           ,
           that
           it
           is
           his
           Will
           ,
           we
           shou'd
           Pray
           by
           our
           own
           gift
           of
           utterance
           for
           the
           future
           .
           Now
           methinks
           ,
           had
           it
           been
           the
           Will
           of
           God
           ,
           that
           we
           shou'd
           not
           Pray
           by
           Forms
           ,
           't
           is
           very
           strange
           that
           in
           all
           the
           
             New
             Testament
          
           there
           shou'd
           be
           no
           express
           prohibition
           of
           it
           .
           Especially
           since
           I
           have
           prov'd
           that
           the
           Jews
           had
           Forms
           ,
           and
           Philo
           de
           Victim
           .
           p.
           483.
           and
           the
           Modern
           Rabbins
           own
           the
           same
           ;
           they
           were
           also
           a
           People
           most
           tenacious
           of
           their
           customs
           ,
           and
           therefore
           needed
           to
           be
           forbidden
           the
           use
           of
           Forms
           ,
           had
           our
           Lord
           design'd
           to
           exclude
           them
           out
           of
           his
           Worship
           .
           Nay
           the
           Essenes
           ,
           who
           of
           all
           the
           Sects
           of
           the
           Jews
           ,
           did
           most
           readily
           embrace
           Christianity
           ,
           had
           certain
           
           Forms
           of
           Prayer
           ,
           as
           Josephus
           observes
           ,
           
             De
             Bell.
             Jud.
          
           l.
           2.
           c.
           7.
           p.
           783.
           
           Now
           when
           those
           that
           were
           most
           likely
           to
           receive
           the
           Christian
           Faith
           ,
           were
           so
           addicted
           to
           Forms
           ,
           can
           we
           imagine
           ,
           that
           had
           Christ
           intended
           they
           shou'd
           use
           them
           no
           longer
           ,
           he
           wou'd
           not
           have
           given
           them
           express
           warning
           of
           them
           ?
           But
           when
           instead
           of
           so
           doing
           ,
           he
           bids
           them
           say
           ,
           
             Our
             Father
          
           ,
           &c.
           how
           cou'd
           they
           think
           ,
           but
           that
           he
           design'd
           they
           shou'd
           still
           use
           a
           Form
           ,
           as
           they
           did
           before
           ?
           Were
           not
           that
           his
           design
           ,
           't
           is
           strange
           ,
           that
           he
           took
           no
           care
           to
           undeceive
           them
           .
        
         
           But
           that
           I
           may
           fully
           prove
           ,
           that
           the
           Scripture
           does
           not
           command
           us
           to
           Pray
           without
           a
           Form
           ;
           I
           shall
           examine
           the
           reasons
           for
           which
           the
           Dissenters
           think
           it
           do's
           .
           God
           ,
           say
           they
           ,
           has
           promis'd
           us
           an
           ability
           to
           utter
           our
           minds
           in
           Vocal
           Prayer
           ,
           and
           therefore
           to
           Pray
           by
           Forms
           of
           other
           Men's
           composure
           is
           contrary
           to
           his
           intention
           .
           But
           I
           shall
           afterwards
           prove
           ,
           that
           this
           ability
           ,
           which
           they
           pretend
           is
           promis'd
           for
           the
           purpose
           of
           Vocal
           Prayer
           ,
           is
           a
           common
           gift
           ,
           which
           God
           has
           no
           more
           appropriated
           to
           Prayer
           ,
           than
           to
           any
           other
           end
           of
           utterance
           and
           elocution
           ;
           and
           that
           therefore
           to
           omit
           the
           using
           it
           in
           Prayer
           ,
           is
           no
           more
           contrary
           to
           the
           intention
           of
           God
           ,
           than
           to
           omit
           the
           using
           it
           upon
           any
           other
           just
           and
           lawful
           occasion
           .
           However
           ,
           because
           they
           urge
           some
           places
           of
           Scripture
           to
           prove
           ,
           that
           't
           is
           design'd
           merely
           for
           Vocal
           Prayer
           ,
           I
           shall
           therefore
           consider
           them
           .
           1.
           
           They
           urge
           Zach.
           12.10
           .
           
             I
             will
             pour
             out
             upon
             the
             house
             of
          
           David
           
             and
             the
             inhabitants
             of
          
           Jerusalem
           ,
           
             the
             Spirit
             of
             grace
             and
             supplications
             .
          
           The
           Hebrew
           word
           ,
           translated
           supplications
           ,
           do's
           alwaies
           (
           say
           they
           )
           denote
           Vocal
           Prayer
           ,
           and
           therefore
           pouring
           out
           the
           Spirit
           of
           supplications
           must
           imply
           communicating
           an
           ability
           to
           Pray
           Vocally
           .
           To
           this
           
           I
           answer
           ,
           that
           the
           word
           is
           no
           more
           restrain'd
           to
           Vocal
           Prayer
           ,
           than
           any
           other
           word
           that
           signifies
           Prayer
           in
           Scripture
           .
           'T
           is
           true
           we
           read
           ,
           Psal
           .
           28.2
           .
           
             Hear
             the
             voice
             of
             my
             supplication
             ,
             when
             I
             cry
             unto
             thee
          
           ;
           but
           
             the
             voice
             of
             my
             supplication
          
           do's
           not
           necessarily
           denote
           Vocal
           Prayer
           .
           For
           't
           is
           a
           Hebrai●●
           ,
           and
           may
           signify
           no
           more
           than
           
             my
             Supplication
          
           or
           Prayer
           .
           For
           so
           Gen.
           4.10
           .
           't
           is
           said
           ,
           
             The
             voice
             of
             thy
             Brother's
             blood
             cries
             ,
          
           &c.
           
           Now
           the
           blood
           had
           no
           real
           voice
           to
           cry
           with
           ,
           but
           cry'd
           just
           as
           mental
           Prayer
           do's
           .
           In
           other
           places
           the
           word
           signifies
           both
           mental
           and
           vocal
           Prayer
           indifferently
           ,
           Psal
           .
           86.6
           .
           &
           6.9
           .
           or
           Prayer
           in
           general
           ,
           Jer.
           31.9
           .
           But
           suppose
           the
           word
           were
           alwaies
           us'd
           for
           Vocal
           Prayer
           ,
           yet
           surely
           the
           Promise
           of
           
             pouring
             out
             the
             Spirit
             of
             supplications
          
           intends
           a
           much
           greater
           good
           than
           the
           gift
           of
           extempore
           utterance
           in
           Prayer
           ,
           of
           which
           bad
           Men
           may
           have
           a
           greater
           share
           than
           the
           most
           devout
           .
           And
           what
           is
           that
           greater
           good
           ,
           but
           the
           gift
           of
           Heavenly
           affections
           in
           Prayer
           ?
           If
           it
           be
           urg'd
           ,
           that
           God
           
             has
             sent
             forth
             the
             Spirit
             of
             his
             Son
             ,
             crying
             ,
             Abba
             Father
             .
          
           Gal.
           4.6
           .
           and
           that
           
             we
             have
             receiv'd
             the
             Spirit
             of
             adoption
             ,
             whereby
             we
             cry
             ,
             Abba
             Father
             ,
          
           Rom.
           8.15
           .
           and
           that
           these
           Texts
           prove
           us
           to
           be
           enabled
           to
           Pray
           Vocally
           by
           the
           Spirit
           ,
           and
           that
           therefore
           we
           ought
           not
           to
           Pray
           by
           Forms
           ;
           I
           answer
           ,
           1.
           
           That
           if
           these
           words
           oblige
           us
           to
           cry
           Vocally
           to
           God
           by
           our
           own
           gifts
           ,
           then
           we
           are
           equally
           obliged
           in
           all
           our
           Vocal
           Prayers
           to
           cry
           to
           him
           in
           these
           words
           ,
           
             Abba
             Father
          
           ;
           because
           that
           is
           the
           cry
           which
           the
           Spirit
           enables
           us
           to
           make
           ,
           and
           the
           Text
           is
           every
           whit
           as
           express
           for
           one
           as
           for
           the
           other
           .
           2.
           
           I
           deny
           that
           crying
           here
           do's
           necessarily
           denote
           Vocal
           Prayer
           .
           For
           how
           often
           do
           we
           find
           the
           word
           apply'd
           to
           things
           that
           have
           no
           Voice
           at
           all
           ?
           Thus
           the
           
             stones
             wou'd
             immediately
             cry
             out
          
           ,
           Luke
           19.40
           .
           
           and
           the
           Labourers
           hire
           is
           said
           
             to
             cry
             to
          
           God
           ,
           James
           5.4
           .
           And
           indeed
           
             crying
             to
          
           God
           has
           the
           same
           latitude
           with
           Prayer
           ,
           which
           includes
           both
           Vocal
           and
           Mental
           .
           3.
           
           Suppose
           that
           
             crying
             ,
             Abba
             Father
          
           ,
           by
           the
           Spirit
           ,
           signifies
           Vocal
           Prayer
           ;
           yet
           all
           that
           can
           be
           gather'd
           from
           it
           is
           only
           this
           ,
           that
           when
           we
           Pray
           Vocally
           ,
           we
           are
           enabled
           by
           the
           
             Holy
             Spirit
          
           to
           address
           our selves
           to
           God
           with
           assurance
           ,
           as
           to
           a
           merciful
           Father
           ;
           and
           this
           we
           may
           as
           well
           do
           in
           a
           Form
           as
           otherwise
           .
           For
           if
           we
           never
           cry
           
             Abba
             Father
          
           by
           the
           spirit
           ,
           but
           when
           we
           word
           our
           own
           Prayers
           ,
           we
           can
           no
           more
           be
           said
           to
           do
           it
           when
           we
           join
           with
           a
           public
           Extempore
           Prayer
           ,
           than
           when
           we
           join
           with
           a
           public
           Form
           ,
           because
           we
           word
           our
           own
           Prayers
           in
           neither
           .
        
         
           'T
           is
           true
           ,
           the
           Scripture
           speaks
           of
           a
           gift
           
             of
             utterance
          
           ,
           which
           ,
           say
           they
           ,
           was
           given
           for
           Praying
           as
           well
           as
           Preaching
           ;
           but
           I
           answer
           ,
           that
           the
           gift
           of
           utterance
           was
           miraculous
           and
           particular
           to
           the
           Primitive
           Ages
           .
           This
           gift
           ,
           saies
           Saint
           
             Chrysostom
             Hom.
          
           24.
           ad
           Eph.
           c.
           6.
           is
           that
           which
           Christ
           promis'd
           ,
           Mark
           13.11
           .
           by
           which
           the
           Disciples
           spake
           without
           premeditation
           ,
           and
           what
           they
           spake
           was
           the
           inspir'd
           Word
           of
           God
           ;
           and
           this
           Gift
           no
           sober
           Dissenter
           will
           pretend
           to
           .
           The
           
             Apostles
             began
             to
             speak
             with
             tongues
             ,
             as
             the
             spirit
             gave
             them
             utterance
             ,
          
           Act.
           2.4
           .
           and
           the
           Dissenters
           may
           as
           well
           pretend
           to
           the
           gift
           of
           Tongues
           ,
           as
           that
           of
           Utterance
           ,
           they
           being
           both
           extraordinary
           .
        
         
           But
           say
           they
           ,
           tho'
           all
           Men
           have
           not
           the
           Gift
           of
           Praying
           Extempore
           ,
           yet
           some
           have
           ;
           and
           therefore
           God
           requires
           such
           to
           Pray
           by
           their
           gift
           and
           not
           by
           a
           Form.
           For
           he
           requires
           them
           
             not
             to
             neglect
             the
             gift
          
           ,
           1
           Tim.
           4.14
           .
           but
           
             to
             stir
             up
             the
             gift
          
           ,
           2
           Tim.
           1.6
           .
           and
           to
           
             Minister
             the
             gift
          
           ,
           1
           Pet.
           4.10
           .
           and
           that
           
             having
             gifts
          
           ,
           &c.
           Rom.
           12.6
           .
           and
           if
           Men
           are
           obliged
           
           to
           exercise
           their
           gifts
           in
           general
           ,
           then
           they
           must
           exercise
           their
           gift
           of
           Praying
           Extempore
           in
           particular
           .
           Now
           to
           these
           things
           ,
           I
           answer
           ,
           First
           ,
           That
           the
           gift
           bestow'd
           upon
           Timothy
           was
           the
           gift
           of
           Episcopal
           power
           ,
           which
           he
           is
           exhorted
           to
           exercise
           diligently
           .
           For
           at
           the
           first
           plantation
           of
           the
           Gospel
           ,
           the
           
             Holy
             Ghost
          
           Pointed
           out
           the
           Men
           ,
           that
           were
           to
           be
           Bishops
           ,
           as
           the
           (f)
           Fathers
           testifie
           .
           For
           this
           reason
           the
           gift
           is
           said
           to
           be
           given
           him
           
             by
             Prophesy
          
           .
           'T
           was
           given
           also
           
             with
             the
             laying
             on
             of
             the
             hands
             of
             the
             Presbytery
          
           ;
           and
           these
           two
           circumstances
           prove
           ,
           that
           the
           gift
           was
           not
           
             the
             gift
             of
             Prophesying
          
           ,
           but
           the
           gift
           of
           Episcopal
           Authority
           bestow'd
           upon
           him
           by
           imposition
           of
           hands
           at
           God's
           particular
           Appointment
           .
           And
           now
           I
           pray
           ,
           how
           do's
           this
           Text
           prove
           ,
           that
           we
           must
           use
           a
           gift
           of
           Vocal
           Prayer
           in
           our
           own
           words
           ?
        
         
           As
           for
           1
           Pet.
           4.10
           .
           Rom.
           12.6
           .
           I
           Answer
           ,
           1.
           
           That
           there
           can
           be
           nothing
           in
           them
           against
           Praying
           by
           a
           Form
           ;
           for
           then
           they
           wou'd
           make
           as
           much
           against
           using
           the
           Lord's
           Prayer
           ,
           as
           any
           other
           Form.
           2.
           
           That
           the
           design
           of
           those
           Texts
           is
           to
           stir
           Men
           up
           to
           diligence
           in
           the
           exercise
           of
           those
           several
           Offices
           ,
           viz.
           The
           Office
           of
           a
           Bishop
           ,
           a
           Priest
           ,
           a
           Deacon
           ,
           and
           a
           Rich
           Man.
           For
           't
           is
           plain
           that
           the
           word
           Gift
           do's
           oftentimes
           signifie
           an
           Office
           ;
           and
           tho'
           it
           may
           be
           said
           ,
           that
           the
           relief
           of
           the
           Poor
           is
           rather
           the
           exercise
           of
           an
           Ability
           than
           an
           Office
           ,
           yet
           I
           answer
           ,
           that
           't
           is
           properly
           the
           exercise
           of
           an
           Office
           ,
           because
           the
           very
           having
           Ability
           do's
           as
           much
           put
           a
           Man
           into
           the
           Office
           of
           shewing
           mercy
           to
           the
           Poor
           ,
           as
           if
           God
           had
           appointed
           him
           to
           it
           by
           a
           solemn
           Ordination
           .
           3.
           
           Supposing
           that
           by
           these
           gifts
           were
           not
           meant
           Offices
           ,
           but
           only
           abilities
           ,
           yet
           
           we
           are
           obliged
           so
           to
           exercise
           them
           ,
           
             That
             all
             things
             may
             be
             done
             to
             Edification
          
           ;
           for
           so
           the
           Apostle
           declares
           that
           those
           extraordinary
           Gifts
           ,
           that
           were
           pour'd
           out
           in
           the
           Primitive
           Times
           ,
           were
           to
           be
           us'd
           ,
           1
           Cor.
           14.2
           ,
           6
           ,
           19
           ,
           40.
           as
           't
           is
           particularly
           plain
           by
           the
           instance
           of
           the
           Gift
           of
           Tongues
           ,
           vers
           .
           23
           ,
           26
           ,
           28.
           
           Now
           if
           we
           are
           not
           to
           exercise
           our
           gifts
           ,
           but
           as
           they
           tend
           to
           Edification
           ,
           then
           we
           must
           not
           exercise
           the
           gift
           of
           Praying
           Extempore
           any
           farther
           than
           it
           tends
           to
           Edification
           .
           And
           since
           Praying
           by
           a
           Form
           in
           Public
           Worship
           do's
           (
           as
           I
           shall
           afterwards
           prove
           )
           tend
           more
           to
           Edification
           ,
           than
           Praying
           Extempore
           ;
           therefore
           't
           is
           plain
           that
           we
           ought
           to
           suspend
           the
           use
           of
           the
           gift
           of
           conceiv'd
           Prayer
           .
           Thus
           ,
           I
           hope
           ,
           I
           have
           made
           it
           appear
           that
           some
           Forms
           of
           Prayer
           are
           commanded
           in
           Scripture
           ,
           and
           that
           those
           Texts
           which
           are
           urg'd
           against
           the
           use
           of
           forms
           of
           Prayer
           ,
           do
           prove
           nothing
           against
           them
           ;
           and
           therefore
           I
           think
           I
           may
           safely
           affirm
           ,
           that
           the
           Scripture
           do's
           warrant
           Forms
           of
           Prayer
           .
        
         
           I
           proceed
           now
           to
           shew
           that
           Antiquity
           do's
           the
           same
           .
           This
           I
           shall
           do
           ,
           1.
           by
           answering
           those
           Authorities
           ,
           which
           are
           objected
           by
           the
           Dissenters
           against
           the
           use
           of
           Forms
           in
           the
           Primitive
           Ages
           .
           2.
           
           By
           proving
           that
           they
           were
           us'd
           in
           those
           Ages
           ,
           by
           a
           short
           Historical
           Account
           of
           the
           matter
           of
           Fact.
           
        
         
           1.
           
           Then
           't
           is
           objected
           ,
           First
           that
           
             Justin
             Martyr
          
           saies
           ,
           Apol.
           2.
           p.
           98.
           
           That
           the
           Minister
           at
           the
           Communion
           Pray'd
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           that
           is
           ,
           say
           they
           ,
           
             according
             to
             his
             ability
          
           ;
           from
           whence
           they
           infer
           ,
           that
           in
           his
           daies
           the
           Ministers
           Pray'd
           by
           their
           own
           gifts
           and
           abilities
           .
           To
           this
           I
           answer
           ,
           that
           the
           words
           do
           signify
           
             with
             all
             his
             might
          
           ,
           i.
           e.
           
             with
             his
             utmost
             fervency
          
           .
           For
           the
           same
           words
           are
           spoken
           of
           the
           People
           in
           the
           same
           Book
           ,
           p.
           60.
           who
           did
           not
           compose
           
           their
           own
           Prayer
           at
           the
           Eucharist
           ;
           and
           the
           same
           Phrase
           is
           us'd
           in
           the
           same
           sence
           by
           
             Nazianzen
             ,
             Orat.
          
           3.
           2
           dly
           ,
           Because
           Tertullian
           in
           his
           Apology
           affirms
           ,
           that
           Christians
           did
           Pray
           
             without
             a
             Monitor
             or
             Prompter
             ,
             because
             they
             did
             Pray
             from
             their
             hearts
          
           ;
           they
           think
           he
           alludes
           to
           a
           custom
           of
           the
           Heathen
           ,
           who
           in
           their
           public
           worship
           had
           a
           Monitor
           to
           direct
           them
           in
           what
           words
           and
           to
           what
           God
           they
           were
           to
           Pray
           .
           Now
           since
           the
           Christians
           Pray'd
           without
           a
           Monitor
           ,
           therefore
           say
           they
           ,
           they
           Pray'd
           without
           any
           one
           to
           direct
           them
           what
           Form
           of
           words
           they
           were
           to
           pray
           in
           .
           To
           which
           I
           answer
           ,
           1.
           
           That
           
             without
             a
             Monitor
          
           cannot
           signify
           ,
           without
           any
           one
           to
           dictate
           a
           Form
           of
           words
           .
           For
           in
           their
           public
           Prayers
           the
           Minister
           was
           the
           Mouth
           of
           the
           People
           ;
           and
           therefore
           whether
           he
           Pray'd
           by
           Form
           or
           extempore
           ,
           his
           words
           were
           a
           Form
           to
           the
           People
           .
           Whatever
           therefore
           this
           obscure
           Phrase
           means
           ,
           't
           is
           certain
           it
           cannot
           mean
           without
           a
           Form
           ,
           unless
           it
           means
           without
           a
           Minister
           too
           .
           2.
           
           It
           seems
           to
           me
           most
           probable
           ,
           that
           by
           
             without
             a
             Monitor
          
           is
           meant
           ,
           without
           any
           one
           to
           correct
           them
           ,
           when
           either
           the
           People
           repeated
           or
           the
           Minister
           recited
           the
           public
           Prayers
           falsly
           .
           For
           (g)
           the
           Heathen
           Priests
           began
           their
           Sacrifices
           with
           a
           Form
           of
           Prayer
           ,
           which
           began
           with
           an
           Invocation
           of
           Janus
           and
           Vesta
           ,
           and
           proceeded
           with
           the
           invocations
           of
           all
           the
           greater
           Deities
           by
           name
           .
           Now
           that
           none
           of
           the
           greater
           God's
           might
           be
           pretermitted
           ,
           and
           (h)
           none
           of
           the
           Prayers
           falsly
           or
           disorderly
           recited
           or
           repeated
           ,
           (i)
           one
           Priest
           read
           out
           of
           a
           Ritual
           ,
           and
           another
           was
           appointed
           for
           a
           Public
           Monitor
           ,
           to
           oversee
           and
           correct
           such
           mistakes
           as
           
           might
           be
           made
           .
           When
           therefore
           Tertullian
           saies
           ,
           
             We
             Pray
             without
             a
             Monitor
          
           ,
           his
           meaning
           is
           not
           ,
           that
           we
           Pray
           without
           a
           Priest
           to
           dictate
           our
           Prayers
           to
           us
           ,
           whether
           out
           of
           a
           Book
           or
           Extempore
           ;
           but
           that
           we
           Pray
           without
           one
           to
           oversee
           ,
           to
           admonish
           the
           Priests
           or
           People
           ,
           when
           they
           dictate
           or
           repeat
           falsly
           .
           Because
           ,
           saies
           he
           ,
           
             we
             Pray
             from
             our
             hearts
          
           ;
           that
           is
           ,
           either
           by
           joining
           our
           affections
           and
           desires
           with
           the
           Priest
           without
           repeating
           the
           words
           ,
           or
           by
           saying
           our
           Prayers
           by
           heart
           ;
           so
           that
           we
           need
           none
           to
           correct
           us
           .
           For
           Tertullian
           affects
           to
           express
           the
           Greek
           ;
           and
           therefore
           't
           is
           probable
           his
           
             de
             pectore
          
           ,
           or
           
             from
             the
             heart
          
           may
           be
           a
           translation
           of
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           which
           signifies
           to
           
             say
             by
             heart
          
           .
           So
           that
           Tertullian's
           words
           do
           rather
           argue
           for
           the
           use
           of
           Forms
           ,
           than
           against
           them
           .
           The
           Third
           and
           last
           testimony
           against
           the
           Antiquity
           of
           Forms
           of
           Prayer
           ,
           is
           that
           of
           
             Socrates
             Scholasticus
          
           ,
           whose
           words
           ,
           Hist
           .
           lib.
           5.
           c.
           22.
           they
           thus
           translate
           ;
           
             Every
             where
             and
             in
             all
             worships
             of
             Prayer
             ,
             there
             are
             not
             two
             to
             be
             found
             ,
             that
             speak
             the
             same
             words
             .
          
           And
           therefore
           ,
           say
           they
           ,
           't
           is
           very
           unlikely
           ,
           they
           shou'd
           Pray
           by
           Forms
           .
           But
           we
           must
           observe
           ,
           that
           he
           had
           been
           speaking
           of
           the
           different
           ceremonies
           and
           customs
           of
           the
           chief
           Churches
           ;
           and
           then
           concludes
           ,
           
             Every
             where
             and
             among
             all
             worships
             of
             Prayer
             ,
             there
             are
             not
             two
             to
             be
             sound
             ,
          
           (
           not
           
             that
             speak
             the
             same
             words
          
           )
           but
           
             that
             agree
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             in
             the
             same
             thing
             .
          
           Where
           by
           
             worships
             of
             Prayer
          
           he
           means
           rites
           of
           Prayer
           ,
           which
           the
           Churches
           differ'd
           in
           .
           And
           how
           do's
           it
           follow
           ,
           that
           because
           they
           did
           not
           use
           the
           same
           rites
           and
           ceremonies
           of
           Prayer
           ,
           therefore
           they
           did
           not
           use
           Forms
           of
           Prayer
           ?
           For
           even
           now
           we
           see
           there
           are
           different
           rites
           and
           ceremonies
           of
           Prayer
           among
           those
           Churches
           ,
           which
           do
           yet
           agree
           in
           using
           Forms
           of
           Prayer
           .
        
         
         
           2.
           
           Therefore
           I
           am
           to
           prove
           ,
           that
           Forms
           were
           us'd
           in
           the
           Primitive
           times
           ,
           by
           a
           short
           Historical
           account
           of
           the
           matter
           of
           fact
           .
           'T
           is
           probable
           ,
           that
           in
           the
           first
           Age
           there
           was
           a
           gift
           of
           Praying
           Extempore
           by
           immediate
           inspiration
           ;
           and
           while
           this
           gift
           continu'd
           ,
           perhaps
           there
           might
           be
           no
           other
           Form
           in
           public
           Worship
           ,
           but
           only
           that
           of
           the
           Lord's
           Prayer
           .
           But
           't
           is
           probable
           ,
           that
           upon
           the
           ceasing
           or
           abatement
           of
           it
           ,
           Forms
           were
           compos'd
           after
           the
           method
           of
           those
           inspir'd
           Prayers
           .
           For
           't
           is
           most
           likely
           ,
           that
           even
           from
           the
           Apostolical
           Age
           some
           part
           at
           least
           of
           the
           public
           Worship
           was
           perform'd
           in
           Forms
           of
           Prayer
           ;
           because
           ,
           so
           far
           as
           we
           can
           find
           ,
           there
           never
           was
           any
           dispute
           among
           Christians
           concerning
           the
           lawfulness
           of
           Praying
           by
           a
           Form.
           For
           't
           is
           strange
           that
           ,
           if
           Forms
           were
           an
           innovation
           ,
           such
           a
           remarkable
           and
           public
           innovation
           shou'd
           be
           introduc'd
           without
           the
           least
           contest
           or
           opposition
           .
           For
           tho'
           some
           innovations
           did
           creep
           in
           ;
           yet
           every
           one
           of
           that
           public
           nature
           alwaies
           found
           powerful
           adversaries
           to
           withstand
           it
           .
        
         
           But
           not
           to
           insist
           upon
           probabilities
           ,
           wee
           'l
           enquire
           into
           matter
           of
           fact
           .
           The
           Liturgies
           of
           Saint
           Peter
           ,
           St.
           Mark
           and
           St.
           James
           ,
           tho'
           corrupted
           by
           latter
           Ages
           ,
           yet
           are
           doubtless
           of
           great
           antiquity
           ,
           and
           probably
           even
           from
           the
           Apostles
           times
           .
           For
           besides
           many
           things
           ,
           which
           have
           a
           strong
           relish
           of
           that
           Age
           ,
           that
           of
           St.
           James
           was
           of
           great
           authority
           in
           the
           Church
           of
           Jerusalem
           in
           St.
           Cyril's
           time
           ,
           who
           wrote
           a
           Comment
           upon
           it
           even
           in
           his
           younger
           years
           ;
           and
           't
           is
           declar'd
           by
           (k)
           Proclus
           ,
           and
           the
           (l)
           Sixth
           general
           Council
           to
           be
           of
           St.
           James's
           own
           Composure
           ;
           and
           't
           was
           probably
           receiv'd
           in
           the
           Church
           of
           Jerusalem
           within
           170
           years
           after
           the
           
           Apostolical
           Age.
           And
           that
           there
           are
           Forms
           of
           Worship
           in
           it
           as
           ancient
           as
           the
           Apostles
           ,
           seems
           highly
           probable
           ;
           For
           First
           ,
           all
           the
           Form
           
             Sursum
             corda
          
           is
           there
           ,
           and
           in
           St.
           Cyril's
           Comment
           ;
           and
           the
           same
           is
           in
           the
           Liturgies
           of
           Rome
           and
           Alexandria
           and
           the
           Constitutions
           of
           Clemens
           ,
           which
           all
           agree
           are
           of
           great
           antiquity
           ;
           and
           St.
           Cyprian
           ,
           who
           was
           living
           within
           an
           100
           years
           after
           the
           Apostles
           ,
           (m)
           mentions
           it
           as
           a
           Form
           then
           us'd
           and
           receiv'd
           ;
           and
           St.
           Austin
           tells
           us
           ,
           that
           Form
           is
           
             words
             deriv'd
             from
             the
             very
             age
             of
             the
             Apostles
             .
          
           The
           same
           is
           asserted
           by
           Nicephorus
           of
           the
           Trisagium
           in
           particular
           ,
           Hist
           .
           lib.
           18.
           c.
           53.
           
           'T
           is
           evident
           ,
           that
           from
           that
           Primitive
           Age
           there
           was
           a
           Form
           of
           questions
           and
           answers
           prescrib'd
           in
           Baptism
           ,
           from
           the
           questions
           and
           answers
           ,
           which
           Tertull.
           De
           Resur
           .
           Carn
           .
           St.
           Cypr.
           76.80
           .
           Origen
           in
           Numer
           .
           Hom.
           5.
           speak
           of
           .
           And
           if
           the
           Minister
           may
           be
           limited
           to
           a
           Form
           of
           question
           ,
           why
           not
           to
           a
           Form
           of
           Prayer
           ,
           there
           being
           as
           great
           a
           necessity
           to
           prescribe
           for
           the
           latter
           as
           for
           the
           former
           ?
        
         
           But
           that
           
             de
             facto
          
           there
           were
           Forms
           of
           Prayer
           ,
           as
           well
           as
           Questions
           and
           Answers
           us'd
           in
           Baptism
           ,
           Clemens's
           Constitutions
           affirm
           ;
           and
           some
           of
           the
           Prayers
           are
           there
           inserted
           ,
           l.
           7.
           
           And
           that
           Christians
           did
           very
           early
           use
           Forms
           of
           Prayer
           in
           their
           public
           Worship
           ,
           is
           evident
           from
           the
           Names
           given
           to
           public
           Prayers
           ;
           for
           they
           are
           call'd
           the
           (n)
           Common-Prayer
           ,
           (o)
           
             Constituted
             Prayers
          
           and
           (p)
           
             Solemn
             Prayers
          
           ;
           which
           last
           was
           the
           Title
           by
           which
           the
           Heathens
           distinguisht
           their
           (q)
           public
           
           Forms
           of
           Prayer
           ,
           and
           consequently
           in
           the
           Language
           of
           that
           Age
           must
           signifie
           a
           public
           Form.
           (r)
           St.
           Basil
           fetches
           the
           
             Glory
             be
             to
             the
             Father
          
           ,
           &c.
           from
           the
           tradition
           of
           the
           Apostles
           ,
           and
           cites
           it
           from
           St.
           Clemens
           the
           Apostles
           Scholar
           ,
           and
           from
           Dionysius
           of
           Alexandria
           ,
           who
           was
           living
           in
           the
           year
           200
           ;
           and
           Clemens
           of
           Alexandria
           ,
           who
           was
           living
           in
           the
           year
           160
           ,
           sets
           down
           these
           words
           as
           the
           Christian
           Form
           of
           Praising
           God
           ,
           (ſ)
           
             Praising
             the
             Father
             and
             the
             Son
             with
             the
             Holy
             Ghost
             .
          
           So
           that
           this
           Form
           is
           older
           than
           the
           time
           of
           the
           Arians
           ;
           for
           they
           are
           sharply
           (t)
           reprov'd
           by
           the
           Orthodox
           Fathers
           for
           the
           alteration
           of
           it
           .
           And
           indeed
           a
           great
           part
           of
           the
           Primitive
           Worship
           consisted
           of
           Hymns
           ,
           which
           must
           necessarily
           be
           compos'd
           into
           set
           Forms
           .
           Tertull.
           Apol.
           cap.
           2.
           and
           before
           him
           Lucian
           in
           Philop.
           and
           
             Justin
             Martyr
          
           also
           ,
           Epist
           .
           ad
           
             Zen.
             &
             Heren
          
           .
           speak
           of
           their
           singing
           such
           Hymns
           .
           
             They
             spend
             whole
             nights
             in
             watching
             and
             singing
             of
             Psalms
             ,
          
           saies
           Lucian
           ;
           and
           Pliny
           saies
           ,
           that
           
             early
             in
             the
             Morning
             't
             was
             their
             manner
             to
             sing
             by
             turns
             a
             Hymn
             to
             Christ
             as
          
           God
           ;
           which
           Hymn
           was
           doubtless
           of
           human
           composure
           ,
           there
           being
           no
           Hymn
           to
           Christ
           in
           Scripture
           of
           that
           length
           ,
           as
           to
           take
           up
           a
           considerable
           part
           of
           their
           public
           Service
           .
           Eusebius
           tells
           us
           ,
           that
           very
           early
           there
           were
           various
           Psalms
           and
           Odes
           compos'd
           by
           Christians
           concerning
           the
           Divinity
           of
           Christ
           (u)
           ;
           and
           that
           
             Paulus
             Samosatenus
          
           was
           condemn'd
           for
           suppressing
           those
           Hymns
           that
           were
           made
           in
           the
           Honour
           of
           Christ
           ,
           
             as
             being
             the
             composition
             of
             Men
             of
             late
             daies
          
           (w)
           ;
           tho'
           in
           all
           probability
           those
           Hymns
           were
           compos'd
           within
           much
           
           less
           than
           an
           hundred
           years
           after
           the
           Apostolical
           Age.
           But
           as
           for
           this
           Hymn
           which
           Pliny
           speaks
           of
           ,
           it
           was
           earlier
           ,
           for
           it
           cou'd
           not
           be
           much
           above
           ten
           years
           after
           the
           death
           of
           St.
           John
           ,
           that
           Pliny
           gave
           this
           account
           of
           the
           Christians
           to
           Trajan
           ;
           and
           therefore
           to
           be
           sure
           the
           Hymn
           he
           there
           speaks
           of
           ,
           was
           us'd
           in
           the
           Age
           of
           the
           Apostles
           .
           About
           the
           same
           time
           ,
           Lucian
           makes
           mention
           of
           a
           Prayer
           which
           they
           us'd
           in
           their
           public
           Worship
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             beginning
             from
             the
             Father
          
           ;
           which
           doubtless
           was
           the
           Lord's
           Prayer
           :
           
             and
             of
             a
             famous
             Hymn
             added
             to
             the
             end
             of
             their
             Service
             ,
          
           (x)
           which
           in
           all
           probability
           was
           the
           Hymn
           that
           Pliny
           speaks
           of
           .
           Since
           therefore
           the
           Primitive
           Worship
           ,
           did
           in
           a
           great
           measure
           consist
           of
           Hymns
           ,
           which
           were
           Forms
           of
           Praise
           intermixt
           with
           Prayer
           ,
           and
           some
           of
           these
           of
           human
           composure
           ;
           this
           is
           an
           evident
           Testimony
           of
           the
           Primitive
           use
           of
           Forms
           .
           And
           doubtless
           ,
           they
           who
           made
           no
           scruple
           of
           praying
           by
           Form
           in
           verse
           ,
           cou'd
           not
           but
           think
           it
           lawful
           to
           pray
           by
           Form
           in
           prose
           .
           Now
           that
           Praying
           in
           Meeter
           or
           compos'd
           Hymns
           was
           a
           very
           early
           practice
           in
           the
           Christian
           Church
           ,
           is
           evident
           from
           the
           Apostolical
           Constitutions
           ,
           where
           it
           is
           injoin'd
           ,
           
             Let
             the
             People
             sing
             the
             verses
             which
             answer
             adversly
             to
             one
             another
          
           (y)
           :
           which
           way
           of
           singing
           was
           so
           very
           ancient
           ,
           that
           Eusebius
           (z)
           urges
           it
           as
           an
           Argument
           to
           prove
           the
           Essenes
           Christians
           ,
           because
           they
           sung
           by
           turns
           ,
           answering
           one
           another
           ;
           and
           how
           cou'd
           they
           thus
           answer
           to
           one
           another
           in
           their
           Hymns
           and
           Prayers
           ,
           unless
           they
           had
           constant
           Forms
           of
           Prayer
           ?
           But
           that
           they
           had
           such
           Responsals
           in
           Prayer
           ,
           is
           evident
           ,
           because
           ,
           when
           Julian
           for
           the
           credit
           of
           Gentilism
           wou'd
           needs
           dress
           it
           up
           ,
           
           (a)
           
             after
             the
             Order
             of
             the
             Christian
             Worship
          
           ;
           one
           thing
           wherein
           he
           sought
           to
           imitate
           it
           was
           in
           their
           constituted
           Prayers
           ;
           that
           is
           ,
           not
           in
           having
           constituted
           Forms
           of
           Prayer
           ,
           for
           that
           the
           Heathen
           had
           before
           ;
           but
           in
           having
           such
           constituted
           Forms
           as
           the
           Christians
           had
           ;
           that
           is
           ,
           as
           Nazianzen
           (b)
           explains
           it
           ,
           
             a
             Form
             of
             Prayer
             to
             be
             said
             in
             parts
          
           ;
           for
           this
           way
           of
           Praying
           in
           parts
           Nicephorus
           (c)
           derives
           from
           Ignatius
           ,
           who
           was
           a
           Scholar
           of
           the
           Apostles
           .
           All
           which
           to
           me
           is
           a
           plain
           demonstration
           of
           the
           great
           Antiquity
           of
           Forms
           .
           And
           that
           in
           Constantine's
           time
           ,
           the
           Church
           us'd
           public
           Forms
           of
           Prayer
           ,
           is
           evident
           from
           that
           often-cited
           place
           of
           Eusebius
           ,
           (d)
           where
           he
           tells
           us
           of
           Constantine's
           composing
           
             Godly
             Prayers
             for
             the
             use
             of
             his
             Soldiers
          
           ;
           and
           elsewhere
           tells
           us
           in
           particular
           what
           the
           Prayer
           was
           ;
           
             We
             acknowledge
             thee
             ,
             O
             God
             ,
             alone
             ,
          
           &c.
           (e)
           which
           is
           a
           plain
           evidence
           that
           it
           was
           a
           set
           Form
           of
           words
           .
           But
           it
           's
           objected
           that
           this
           Form
           was
           compos'd
           only
           for
           the
           use
           of
           his
           Soldiers
           ,
           who
           were
           a
           great
           part
           of
           them
           Heathens
           ;
           and
           that
           Constantine's
           composing
           it
           ,
           is
           a
           plain
           evidence
           ,
           that
           at
           that
           time
           there
           were
           no
           public
           Forms
           in
           the
           Church
           ;
           for
           if
           there
           had
           ,
           what
           need
           Constantine
           have
           compos'd
           one
           ?
           To
           which
           I
           answer
           ,
           That
           this
           Form
           indeed
           was
           compos'd
           only
           for
           his
           Heathen
           Soldiers
           ;
           for
           as
           for
           his
           Christian
           Soldiers
           ,
           the
           story
           tells
           us
           ,
           that
           he
           gave
           them
           liberty
           to
           go
           to
           Church
           (f)
           .
           And
           therefore
           all
           that
           can
           be
           gather'd
           hence
           is
           ,
           that
           the
           Christian
           Church
           had
           no
           Form
           of
           Prayers
           for
           Heathen
           Soldiers
           ,
           which
           is
           no
           great
           wonder
           ;
           for
           if
           they
           had
           ,
           it
           's
           very
           unlikely
           
           that
           the
           Heathen
           Soldiers
           wou'd
           have
           us'd
           it
           .
           But
           that
           they
           had
           Forms
           is
           evident
           ,
           because
           he
           calls
           the
           Prayers
           which
           Constantine
           us'd
           in
           his
           Court
           ,
           
             according
             to
             the
             manner
             of
             the
             Church
             of
          
           God
           ;
           ▪
           (g)
           
             Authoriz'd
             Prayers
          
           ;
           which
           is
           the
           same
           Title
           which
           he
           (h)
           gave
           to
           that
           Form
           which
           he
           made
           for
           his
           Heathen
           Soldiers
           .
           And
           therefore
           if
           by
           the
           
             Authoriz'd
             Prayers
          
           which
           he
           prescrib'd
           to
           his
           Soldiers
           ,
           he
           meant
           a
           Form
           of
           Prayers
           ,
           as
           't
           is
           evident
           he
           did
           :
           then
           by
           the
           
             Authoriz'd
             Prayers
          
           which
           he
           us'd
           in
           his
           Court
           
             after
             the
             manner
             of
             the
             Church
             ,
          
           he
           must
           mean
           a
           Form
           of
           Prayer
           also
           .
           And
           since
           he
           had
           a
           Form
           of
           Prayer
           in
           his
           Court
           
             after
             the
             manner
             of
             the
             Church
             ,
          
           the
           Church
           must
           have
           a
           Form
           of
           Prayers
           too
           .
        
         
           'T
           is
           plain
           then
           ,
           that
           the
           three
           first
           Centuries
           had
           public
           Forms
           of
           Prayer
           ;
           after
           which
           (
           not
           to
           insist
           upon
           the
           Liturgies
           of
           St.
           Basil
           ,
           St.
           Chrysostom
           and
           St.
           Ambrose
           )
           we
           have
           undeniable
           testimonies
           of
           the
           same
           .
           See
           St.
           Chrysost
           .
           2.
           ad
           Corinth
           .
           Homil.
           18.
           
           St.
           Austin
           de
           Bapt.
           cont
           .
           Donat.
           lib.
           6.
           and
           Concil
           .
           Carth.
           3.
           c.
           12.
           
           Concil
           .
           Milev
           .
           c.
           12.
           
           Justin
           .
           Novel
           .
           137.
           
           Pref.
           &
           1
           ,
           2
           ,
           6.
           
           Nazian
           .
           Orat.
           in
           Basil
           20.
           saies
           ,
           St.
           Basil
           compos'd
           Orders
           and
           Forms
           of
           Prayer
           :
           and
           St.
           Basil
           himself
           ,
           Epist
           .
           63.
           reciting
           the
           Manner
           of
           the
           public
           Service
           ,
           that
           was
           us'd
           in
           the
           Monastical
           Oratories
           of
           his
           Institution
           ,
           saies
           ,
           that
           nothing
           was
           done
           therein
           ,
           but
           what
           was
           consonant
           and
           agreeable
           to
           all
           the
           Churches
           of
           God.
           Nay
           the
           Council
           of
           Laodicea
           ,
           holden
           about
           the
           Year
           364
           ,
           expresly
           provides
           ,
           That
           
             the
             same
             Liturgy
          
           ,
           or
           
             Form
             of
             Prayers
          
           ,
           shou'd
           be
           alwaies
           us'd
           both
           Morning
           and
           Evening
           ,
           Can.
           18.
           and
           this
           Canon
           is
           taken
           into
           the
           Collection
           of
           the
           Canons
           of
           the
           Catholic
           Church
           ;
           which
           Collection
           was
           establish'd
           in
           the
           General
           
           Council
           of
           Chalcedon
           ,
           in
           the
           Year
           451
           ,
           by
           which
           establishment
           the
           whole
           Christian
           Church
           was
           obliged
           to
           the
           use
           of
           Liturgies
           ,
           so
           far
           as
           the
           Authority
           of
           the
           General
           Council
           extends
           .
           And
           then
           in
           the
           Year
           541
           ,
           these
           Canons
           were
           made
           Imperial
           Laws
           by
           Justinian
           ,
           Novel
           .
           131.
           c.
           1.
           
           
             See
             Zonar
          
           .
           and
           Balsam
           .
           on
           can
           .
           18.
           
           See
           also
           Smectym
           .
           Answ
           .
           to
           the
           Remonst
           .
           p.
           7.
           
           
             Grand
             .
             deb
          
           .
           p.
           11.
           and
           
             Concil
             .
             Laod.
          
           c.
           15
           ,
           19.
           
           Thus
           for
           near
           600
           Years
           after
           Christ
           we
           have
           sufficient
           testimony
           of
           the
           public
           use
           of
           Forms
           of
           Prayer
           .
        
         
           And
           from
           henceforth
           ,
           or
           a
           little
           after
           ,
           down
           to
           Mr.
           Calvin's
           time
           ,
           all
           are
           agreed
           ,
           that
           no
           Prayers
           but
           establish'd
           Liturgies
           were
           us'd
           .
           Nay
           Calvin
           ,
           who
           Pray'd
           Extempore
           after
           his
           Lecture
           ,
           alwaies
           us'd
           a
           Form
           before
           ,
           
             Pref.
             ad
          
           Calv.
           
             Prael
             .
             in
             Min.
             Proph.
          
           and
           he
           compos'd
           a
           Form
           for
           the
           Sunday-Service
           ,
           which
           was
           afterwards
           establish'd
           at
           Geneva
           .
           Nay
           he
           saies
           ,
           
             for
             as
             much
             as
             concerns
             the
             Forms
             of
             Prayer
             ,
             and
             Ecclesiastical
             Rites
             ,
             I
             highly
             approve
             that
             it
             be
             determin'd
             so
             ,
             as
             that
             it
             may
             not
             be
             lawful
             for
             the
             Ministers
             in
             their
             administration
             to
             vary
             from
             it
             ;
             Ep.
          
           87.
           
           Nor
           is
           there
           any
           one
           Reform'd
           Church
           ,
           but
           what
           has
           some
           public
           Form
           of
           Prayer
           ;
           nor
           was
           the
           lawfulness
           of
           Forms
           ever
           call'd
           in
           question
           before
           .
           Nay
           Mr.
           Ball
           ,
           Dr.
           Owen
           ,
           Mr.
           Baxter
           ,
           Mr.
           Norton
           and
           Mr.
           Tombes
           do
           (i)
           expresly
           own
           them
           to
           be
           lawful
           ;
           and
           
             this
             is
          
           said
           (k)
           to
           be
           
             the
             tenent
             of
             all
             our
          
           (
           Dissenting
           )
           
             best
             ,
             and
             most
             judicious
             Divines
             .
             It
             is
             very
             well
             known
          
           (
           saies
           (l)
           one
           )
           
           
             that
             the
             flower
             of
             our
             own
             Divines
             went
             on
             in
             this
             way
             ,
             when
             they
             might
             have
             done
             otherwise
             ,
             if
             they
             had
             pleas'd
             ,
             in
             their
             Prayers
             before
             Sermons
          
           ;
           and
           we
           find
           Mr.
           Hildersham's
           Prayer
           before
           Sermon
           (m)
           Printed
           .
           This
           was
           so
           universally
           and
           constantly
           practis'd
           ,
           that
           Mr.
           Clark
           (n)
           tells
           us
           ,
           that
           
             the
             first
             Man
             who
             brought
             conceiv'd
             Prayer
             into
             use
             in
             those
             parts
             where
             he
             liv'd
             ,
             was
          
           Mr.
           
             Sam.
             Cook
          
           ,
           who
           died
           but
           in
           the
           Year
           1649.
           
           Nay
           the
           chief
           Dissenting
           writers
           do
           not
           only
           assert
           ,
           but
           they
           also
           undertake
           to
           prove
           the
           lawfulness
           of
           Forms
           (o)
           from
           the
           nature
           ,
           use
           and
           ends
           of
           Prayer
           ;
           and
           charge
           the
           contrary
           opinion
           with
           Enthusiasm
           (p)
           and
           Novelty
           (q)
           .
           They
           grant
           also
           ,
           1.
           
           That
           Forms
           are
           not
           only
           lawful
           ,
           but
           that
           there
           are
           Footsteps
           of
           this
           way
           of
           Worship
           both
           in
           the
           Old
           and
           New
           Testament
           ,
           as
           Mr.
           Tombes
           and
           others
           have
           shew'd
           ,
           (r)
           and
           Mr.
           Ainsworth
           (
           that
           did
           otherwise
           argue
           against
           them
           )
           do's
           confess
           (ſ)
           .
           2.
           
           That
           they
           are
           very
           ancient
           in
           the
           Christian
           Church
           .
           The
           
             Christian
             Churches
          
           of
           ancient
           Times
           ,
           for
           the
           space
           of
           this
           1400
           Years
           at
           least
           ,
           if
           not
           from
           the
           Apostles
           Time
           ,
           had
           their
           stinted
           Liturgies
           ,
           saith
           Mr.
           Ball
           (t)
           :
           and
           (u)
           they
           answer
           Objections
           to
           the
           contrary
           .
           3.
           
           That
           in
           the
           best
           reform'd
           ,
           nay
           ,
           in
           all
           reform'd
           Churches
           ,
           they
           are
           not
           only
           us'd
           and
           tolerated
           ,
           but
           also
           (w)
           useful
           
           and
           expedient
           .
           4.
           
           That
           those
           amongst
           us
           ,
           to
           whom
           the
           use
           of
           the
           Common-Prayer
           has
           been
           most
           burthensome
           ,
           
             have
             from
             time
             to
             time
             ,
             profest
             their
             liking
             and
             approbation
             of
             a
             stinted
             Liturgy
             ,
          
           as
           Mr.
           Ball
           assures
           us
           (x)
           .
           That
           they
           thought
           it
           altogether
           unlawful
           to
           separate
           from
           Churches
           for
           the
           sake
           of
           stinted
           Forms
           and
           Liturgies
           ,
           is
           not
           only
           frequently
           affirm'd
           by
           Mr.
           Ball
           (y)
           ,
           but
           little
           less
           even
           by
           Mr.
           Norton
           ,
           (z)
           who
           saies
           ,
           
             It
             is
             lawful
             to
             embrace
             Communion
             with
             Churches
             ,
             where
             such
             Forms
             in
             public
             Worship
             are
             in
             use
             ;
             neither
             do's
             it
             lie
             as
             a
             Duty
             on
             a
             Believer
             ,
             that
             he
             disjoin
             and
             separate
             himself
             from
             such
             a
             Church
             .
          
           And
           they
           give
           this
           reason
           for
           it
           ,
           that
           then
           they
           must
           separate
           from
           all
           Churches
           .
           So
           Mr.
           Baxter
           (a)
           ,
           
             Is
             it
             not
             a
             high
             degree
             of
             Pride
             ,
             to
             conclude
             ,
             that
             almost
             all
          
           Christ
           's
           Churches
           
             in
             the
             World
             ,
             for
             these
          
           13
           
             hundred
             Years
             at
             least
             to
             this
             day
             ,
             have
             offer'd
             such
             worship
             unto
             God
             ,
             as
             that
             you
             are
             obliged
             to
             avoid
             it
             ?
             And
             that
             almost
             all
             the
          
           Catholic
           Church
           
             on
             Earth
             this
             day
             ,
             is
             below
             your
             Communion
             for
             using
             Forms
             ?
             And
             that
             even
          
           Calvin
           ,
           
             and
             the
             Presbyterians
          
           ,
           Cartwright
           ,
           Hildersham
           ,
           
             and
             the
             Old
             Non-Conformists
             were
             unworthy
             your
             Communion
             ?
          
        
         
           As
           for
           Praying
           Extempore
           ,
           't
           was
           set
           up
           in
           England
           in
           opposition
           to
           our
           Liturgy
           .
           For
           in
           the
           Ninth
           Year
           of
           Q.
           Eliz.
           to
           seduce
           the
           People
           from
           the
           Church
           ,
           and
           to
           serve
           the
           ends
           of
           Popery
           ,
           one
           Friar
           Comin
           began
           to
           Pray
           Extempore
           with
           such
           fervor
           ,
           that
           he
           deluded
           many
           ,
           and
           was
           amply
           rewarded
           for
           it
           by
           the
           Pope
           .
           See
           Foxes
           and
           Firebrands
           ,
           p.
           7
           ,
           &c.
           
           After
           him
           
             Tho.
             Heath
          
           did
           the
           same
           ,
           p.
           
           17.
           
           See
           also
           
             Vnreason
             .
             of
             sep
          
           .
           pref
           .
           p.
           11
           ,
           &c.
           
           And
           I
           hope
           when
           the
           Dissenters
           have
           well
           consider'd
           ,
           whom
           they
           join
           with
           ,
           and
           whose
           cause
           they
           advance
           ,
           by
           decrying
           our
           Liturgy
           and
           extolling
           Extempore
           Prayers
           ,
           they
           will
           see
           cause
           to
           think
           better
           of
           Forms
           of
           Prayer
           .
        
         
           Secondly
           ,
           I
           am
           now
           to
           answer
           the
           Dissenters
           Objections
           against
           Forms
           of
           Prayer
           .
        
         
           1.
           
           They
           pretend
           ,
           that
           the
           Use
           of
           public
           Forms
           do's
           deaden
           the
           Devotion
           of
           Prayer
           ;
           whereas
           I
           doubt
           not
           to
           make
           it
           appear
           ,
           that
           they
           do
           quicken
           Devotion
           much
           more
           then
           Extempore
           Prayers
           .
        
         
           'T
           is
           plain
           that
           Forms
           of
           Prayer
           do
           fix
           the
           Minister's
           attention
           more
           than
           Extempore
           Prayers
           .
           For
           his
           matter
           and
           words
           being
           ready
           before
           him
           ,
           he
           has
           nothing
           else
           to
           do
           but
           to
           attend
           his
           inward
           Devotion
           ,
           which
           is
           the
           life
           of
           Prayer
           :
           whereas
           Praying
           Extempore
           forces
           him
           to
           attend
           to
           the
           Recollection
           of
           Matter
           ,
           and
           invention
           of
           expressions
           ;
           which
           must
           more
           or
           less
           divert
           him
           ,
           it
           being
           impossible
           to
           attend
           to
           several
           things
           ,
           as
           closely
           as
           he
           may
           to
           one
           .
           'T
           is
           true
           ,
           he
           that
           uses
           a
           Form
           ,
           may
           permit
           his
           thoughts
           to
           wander
           ;
           but
           then
           the
           sault
           is
           in
           the
           Man
           ,
           and
           not
           in
           the
           Form
           ;
           for
           he
           converts
           that
           which
           in
           it self
           helps
           Devotion
           ,
           into
           an
           occasion
           of
           indevotion
           .
           He
           that
           Praies
           Extempore
           is
           more
           bound
           to
           attend
           to
           words
           ;
           but
           he
           that
           Praies
           by
           Form
           ,
           has
           better
           opportunities
           of
           attending
           to
           the
           proper
           business
           of
           Prayer
           ,
           viz.
           Contrition
           ,
           Sense
           of
           our
           Wants
           and
           dependence
           upon
           God
           ,
           &c.
           
           And
           by
           being
           an
           example
           of
           these
           in
           his
           Prayer
           ,
           the
           Minister
           do's
           very
           much
           excite
           the
           Devotion
           of
           the
           People
           .
        
         
           But
           't
           is
           Objected
           ,
           that
           while
           his
           thoughts
           are
           imploy'd
           in
           inventing
           the
           matter
           and
           words
           of
           his
           Prayer
           ,
           they
           are
           well
           imploy'd
           ;
           because
           they
           
           are
           attending
           to
           the
           duty
           of
           Prayer
           ,
           tho'
           they
           be
           not
           so
           fixt
           upon
           the
           inward
           Devotion
           of
           it
           ,
           as
           they
           might
           be
           in
           the
           use
           of
           a
           Form.
           To
           this
           I
           answer
           ,
           that
           to
           invent
           the
           matter
           and
           words
           of
           Prayer
           ,
           is
           not
           to
           Pray
           ,
           but
           to
           study
           a
           Prayer
           ,
           which
           cannot
           be
           prov'd
           to
           be
           a
           part
           of
           our
           duty
           .
           But
           we
           believe
           ,
           that
           when
           we
           Pray
           Devoutly
           by
           a
           Form
           ,
           we
           discharge
           the
           whole
           duty
           of
           Prayer
           ,
           tho'
           we
           do
           not
           invent
           the
           matter
           and
           words
           our selves
           ;
           and
           till
           we
           see
           the
           contrary
           prov'd
           ,
           we
           shall
           always
           think
           so
           .
           If
           it
           be
           said
           ,
           that
           Praying
           Extempore
           will
           not
           suffer
           the
           Minister's
           thoughts
           to
           wander
           ;
           I
           answer
           ,
           that
           if
           the
           Minister
           have
           Devout
           affections
           ,
           they
           will
           keep
           his
           thoughts
           from
           wandring
           ,
           when
           he
           Praies
           by
           Form
           ,
           as
           much
           as
           when
           he
           Praies
           Extempore
           ;
           but
           if
           he
           has
           not
           ,
           he
           cannot
           utter
           his
           words
           from
           his
           affections
           either
           way
           .
        
         
           But
           't
           is
           pretended
           ,
           that
           Praying
           Extempore
           do's
           heighten
           the
           Minister's
           affections
           more
           than
           a
           Form.
           Because
           ,
           say
           they
           ,
           in
           reading
           a
           Form
           his
           affections
           follow
           his
           words
           ,
           and
           are
           rais'd
           and
           excited
           by
           them
           ;
           whereas
           in
           Praying
           Extempore
           his
           words
           follow
           his
           affections
           .
           But
           why
           may
           not
           a
           Man
           ,
           who
           knows
           before
           hand
           what
           he
           is
           to
           Pray
           for
           ,
           be
           Devoutly
           affected
           with
           it
           ,
           before
           he
           expresses
           it
           in
           a
           Form
           ,
           as
           well
           as
           before
           he
           expresses
           it
           Extempore
           ?
           And
           why
           may
           not
           he
           that
           Praies
           Extempore
           ,
           be
           as
           little
           affected
           with
           what
           he
           Praies
           for
           ,
           before
           he
           has
           exprest
           it
           ,
           as
           he
           that
           uses
           a
           Form
           ?
           May
           not
           a
           Man's
           tongue
           run
           before
           his
           heart
           either
           way
           ?
           But
           suppose
           it
           true
           ,
           that
           in
           Extempore
           Prayer
           the
           words
           follow
           the
           affections
           ,
           and
           that
           in
           a
           Form
           the
           affections
           follow
           the
           words
           ;
           do's
           it
           follow
           that
           Praying
           Extempore
           heightens
           the
           affections
           more
           than
           a
           
           Form
           ?
           Why
           may
           not
           the
           affections
           ,
           
             viz.
             desire
          
           ,
           &c.
           which
           follow
           the
           words
           ,
           be
           as
           great
           as
           those
           that
           go
           before
           ?
           Especially
           since
           our
           Dissenters
           say
           ,
           that
           expressive
           words
           do
           naturally
           quicken
           affections
           .
        
         
           If
           it
           be
           said
           ,
           that
           the
           Minister
           cannot
           so
           well
           express
           his
           Devout
           affections
           in
           other
           Mens
           words
           ,
           as
           in
           his
           own
           ;
           I
           answer
           ,
           that
           he
           is
           the
           Mouth
           of
           the
           Congregation
           ,
           and
           that
           his
           business
           is
           ,
           not
           to
           express
           his
           own
           particular
           and
           extraordinary
           fervours
           ,
           as
           the
           common
           case
           of
           the
           Congregation
           ;
           but
           so
           to
           speak
           ,
           as
           every
           honest
           and
           ordinary
           Christian
           may
           join
           with
           him
           .
           For
           't
           is
           as
           bad
           for
           him
           to
           express
           such
           heights
           of
           Devotion
           ,
           as
           few
           or
           none
           of
           them
           are
           arriv'd
           to
           ;
           as
           to
           confess
           in
           their
           names
           such
           sins
           ,
           as
           few
           or
           none
           of
           them
           are
           guilty
           of
           .
           Now
           the
           common
           sense
           of
           the
           Congregation
           may
           be
           as
           well
           express'd
           in
           another
           Man's
           words
           as
           in
           his
           own
           ;
           unless
           we
           suppose
           that
           Extempore
           words
           can
           more
           fitly
           express
           it
           ,
           than
           those
           that
           are
           premeditated
           ;
           which
           no
           sober
           Dissenter
           will
           affirm
           .
           But
           ,
           say
           they
           ,
           the
           Minister's
           Soul
           is
           so
           busied
           in
           reading
           a
           Form
           ,
           that
           it
           cannot
           be
           so
           much
           affected
           ,
           as
           when
           he
           Praies
           Extempore
           .
           Now
           I
           leave
           the
           Reader
           to
           judge
           ,
           whether
           being
           busied
           about
           the
           Matter
           ,
           Method
           and
           Expressions
           of
           Prayer
           ,
           do's
           not
           much
           more
           imploy
           the
           Ministers
           Soul
           ,
           than
           bare
           reading
           ;
           that
           is
           ,
           whether
           he
           that
           can
           read
           a
           Prayer
           without
           the
           least
           trouble
           ,
           cannot
           read
           a
           Prayer
           more
           easily
           than
           invent
           one
           .
        
         
           However
           ,
           they
           tell
           us
           ,
           that
           Praying
           always
           in
           the
           same
           words
           ,
           do's
           cloy
           the
           Attention
           of
           the
           People
           ;
           whereas
           the
           newness
           and
           variety
           of
           conceiv'd
           Prayers
           do's
           naturally
           awaken
           their
           Minds
           and
           keep
           them
           more
           sixt
           and
           intent
           .
           But
           
           I
           answer
           ,
           that
           the
           matter
           of
           public
           Prayer
           is
           ,
           and
           for
           the
           main
           will
           be
           ,
           the
           same
           ;
           and
           therefore
           if
           the
           matter
           fixt
           their
           minds
           ,
           't
           wou'd
           as
           well
           do
           it
           in
           the
           same
           ,
           as
           in
           new
           expressions
           .
           But
           if
           it
           be
           the
           Phrase
           ,
           that
           their
           minds
           are
           fixt
           on
           ,
           there
           is
           nothing
           in
           it
           ,
           but
           an
           amusement
           of
           their
           fancies
           ,
           which
           do's
           rather
           unfix
           them
           from
           the
           inward
           acts
           of
           Prayer
           ,
           and
           distract
           their
           Devotion
           .
           Forms
           may
           be
           compos'd
           and
           pronounced
           as
           affectionately
           as
           Extempore
           Prayers
           ,
           and
           may
           as
           well
           excite
           the
           People's
           Devotion
           ;
           but
           novelty
           of
           method
           and
           expression
           do's
           as
           much
           deaden
           the
           Devotion
           of
           those
           that
           are
           fixt
           upon
           it
           ,
           as
           worldly
           business
           .
           That
           seeming
           Devotion
           ,
           that
           is
           rais'd
           by
           the
           jingling
           of
           words
           ,
           is
           not
           Devotion
           but
           Mechanism
           ;
           for
           a
           Man
           may
           be
           strangely
           affected
           with
           the
           words
           of
           Prayer
           ,
           who
           has
           not
           the
           least
           spark
           of
           true
           Devotion
           to
           the
           matter
           of
           it
           :
           but
           if
           the
           Mind
           do's
           affect
           the
           matter
           of
           Prayer
           for
           it self
           ,
           and
           not
           for
           the
           sake
           of
           the
           words
           ,
           I
           cannot
           imagin
           ,
           how
           new
           words
           shou'd
           any
           way
           advantage
           its
           Devotion
           ,
           unless
           they
           were
           to
           express
           new
           matter
           .
        
         
           Thus
           it
           appears
           ,
           that
           even
           what
           is
           urg'd
           in
           behalf
           of
           Extempore
           Prayers
           ,
           do's
           plead
           much
           more
           for
           Forms
           ;
           but
           then
           there
           are
           sundry
           advantages
           peculiar
           to
           Forms
           ,
           which
           Extempore
           Prayers
           cannot
           pretend
           to
           .
           For
           1.
           
           People
           may
           consider
           the
           matter
           of
           a
           Form
           ,
           and
           endeavour
           to
           affect
           their
           minds
           with
           it
           before
           hand
           ;
           and
           so
           they
           may
           Pray
           with
           greater
           preparation
           .
           2.
           
           People
           may
           join
           in
           a
           Form
           with
           more
           understanding
           ,
           than
           in
           an
           Extempore
           Prayer
           ,
           wherein
           the
           Minister
           is
           forced
           to
           use
           such
           expressions
           as
           come
           first
           to
           hand
           ;
           and
           sometimes
           he
           is
           forced
           to
           use
           a
           hard
           word
           ,
           which
           half
           of
           the
           Congregation
           do
           not
           know
           ,
           because
           
           an
           easier
           do's
           not
           come
           to
           his
           mind
           ;
           besides
           many
           other
           inconveniencies
           ,
           which
           't
           is
           impossible
           alwaies
           to
           avoid
           .
           Now
           in
           composing
           public
           Forms
           more
           care
           will
           be
           taken
           that
           the
           words
           may
           be
           intelligible
           ,
           than
           there
           can
           be
           in
           Extempore
           Prayer
           .
           And
           truly
           ,
           if
           the
           words
           be
           not
           intelligible
           ,
           the
           People's
           Prayer
           must
           be
           as
           much
           interrupted
           as
           if
           the
           Minister
           spake
           in
           an
           unknown
           tongue
           .
           3.
           
           Men
           may
           join
           in
           a
           Form
           with
           much
           more
           Faith
           ,
           and
           Hope
           of
           being
           heard
           ,
           than
           they
           can
           in
           Extempore
           Prayer
           .
           For
           they
           may
           be
           satisfied
           before
           hand
           ,
           that
           the
           matter
           of
           a
           Form
           is
           good
           ;
           but
           they
           cannot
           be
           so
           satisfied
           of
           an
           Extempore
           Prayer
           ;
           considering
           that
           the
           Minister
           is
           many
           times
           a
           stranger
           ,
           and
           may
           be
           perhaps
           Erroneous
           ,
           Rash
           ,
           Ignorant
           ,
           &c.
           
           And
           even
           those
           Ministers
           whom
           they
           know
           ,
           may
           sometimes
           mistake
           their
           Passion
           for
           their
           Zeal
           ,
           and
           reake
           their
           Anger
           or
           their
           Faction
           in
           their
           Prayers
           ,
           or
           let
           drop
           an
           Errour
           ,
           before
           they
           are
           aware
           ,
           or
           express
           themselves
           so
           ,
           as
           an
           honest
           mind
           may
           not
           be
           able
           to
           join
           .
           So
           that
           in
           joining
           with
           an
           Extempore
           Prayer
           a
           Man
           must
           judge
           what
           is
           said
           ,
           before
           he
           can
           consent
           to
           it
           :
           and
           if
           he
           meet
           with
           a
           rub
           ,
           the
           Minister
           goes
           on
           in
           the
           mean
           time
           ,
           and
           the
           Man
           is
           left
           behind
           at
           a
           loss
           ,
           and
           perhaps
           confounded
           ,
           before
           he
           can
           join
           again
           ;
           and
           no
           sooner
           perhaps
           is
           he
           well
           fixt
           ,
           but
           he
           is
           troubled
           again
           with
           the
           same
           inconveniency
           :
           all
           which
           is
           easily
           prevented
           by
           the
           use
           of
           Forms
           .
           4.
           
           Forms
           do
           not
           divert
           the
           affections
           of
           the
           People
           from
           the
           Matter
           of
           Prayer
           ,
           as
           Extempore
           Prayers
           do
           ,
           which
           disturb
           Devotion
           ,
           whenever
           the
           Minister
           hesitates
           ,
           or
           blunders
           ,
           or
           expresses
           himself
           improperly
           ;
           for
           then
           some
           will
           be
           pitying
           ,
           others
           contemning
           ,
           others
           carping
           ,
           &c.
           
           And
           if
           he
           perform
           well
           ,
           some
           will
           admire
           
           his
           Phrase
           ,
           Judgment
           ,
           Readiness
           ,
           &c.
           all
           which
           things
           do
           call
           off
           their
           minds
           from
           the
           Matter
           .
           5.
           
           The
           Decency
           and
           solemnity
           of
           public
           Worship
           ,
           which
           things
           are
           highly
           advantageous
           to
           the
           Devotion
           of
           the
           people
           are
           better
           secur'd
           by
           Forms
           ,
           than
           by
           Extempore
           Prayers
           ,
           where
           they
           depend
           wholly
           upon
           the
           Minister
           .
           For
           if
           he
           happens
           to
           be
           a
           Man
           of
           a
           bad
           memory
           ,
           or
           apt
           to
           blunder
           ,
           or
           be
           dull
           ,
           &c.
           then
           the
           Devotion
           of
           the
           Congregation
           may
           be
           turn'd
           into
           scorn
           and
           laughter
           ;
           and
           of
           this
           I
           have
           seen
           too
           many
           sad
           experiments
           .
           But
           suppose
           him
           to
           be
           an
           able
           and
           Pious
           person
           ,
           yet
           he
           may
           be
           liable
           to
           indispositions
           of
           body
           ,
           dulness
           ,
           inadvertency
           ,
           &c.
           with
           outward
           cares
           and
           accidents
           ;
           and
           if
           he
           be
           ,
           he
           must
           many
           times
           Pray
           confusedly
           ,
           or
           with
           broken
           ,
           indecent
           expressions
           ,
           and
           omit
           a
           great
           deal
           of
           the
           matter
           .
           Sometimes
           he
           will
           be
           at
           a
           loss
           ,
           and
           be
           forced
           to
           use
           fulsome
           repetitions
           ;
           and
           how
           is
           it
           possible
           almost
           ,
           but
           that
           a
           great
           deal
           of
           flat
           and
           empty
           nonsence
           ,
           undigested
           conceptions
           and
           unadvis'd
           expressions
           shou'd
           escape
           from
           his
           lips
           ,
           before
           he
           is
           aware
           ?
           And
           this
           ,
           if
           he
           has
           a
           grain
           of
           modesty
           ,
           must
           put
           him
           into
           greater
           confusion
           ,
           and
           so
           amaze
           him
           ,
           that
           he
           will
           be
           hardly
           able
           to
           recover
           himself
           .
           Now
           is
           it
           not
           a
           hard
           case
           that
           the
           Devotions
           of
           Five
           hundred
           or
           a
           thousand
           Persons
           must
           be
           disturb'd
           by
           one
           Man's
           disorders
           ?
           For
           they
           must
           either
           Pray
           after
           him
           ,
           or
           not
           Pray
           at
           all
           .
           But
           all
           these
           evils
           are
           prevented
           by
           set
           public
           Forms
           .
           6.
           
           Those
           that
           join
           in
           a
           Form
           ,
           may
           be
           better
           secur'd
           of
           the
           reality
           and
           sincerity
           of
           their
           own
           Devotion
           .
           For
           they
           knowing
           before-hand
           the
           expressions
           of
           the
           Form
           ,
           are
           not
           so
           much
           surpriz'd
           with
           the
           Phrases
           ;
           and
           therefore
           ,
           if
           they
           find
           themselves
           affected
           ,
           may
           more
           safely
           conclude
           ,
           
           't
           is
           the
           Matter
           and
           not
           the
           words
           ,
           that
           moves
           them
           .
           Whereas
           a
           Man
           that
           is
           tickled
           with
           the
           words
           of
           an
           Extempore
           Prayer
           may
           fancy
           himself
           to
           be
           very
           devout
           ,
           when
           he
           has
           nothing
           of
           true
           Devotion
           in
           him
           .
           I
           might
           add
           more
           ;
           but
           I
           think
           these
           things
           are
           enough
           to
           convince
           an
           unprejudiced
           person
           ,
           that
           Forms
           of
           Prayer
           are
           so
           far
           from
           hindring
           ,
           that
           they
           very
           much
           help
           Devotion
           .
        
         
           But
           if
           any
           Man
           shall
           still
           object
           ,
           that
           he
           finds
           by
           experience
           ,
           that
           Forms
           do
           actually
           deaden
           his
           Devotions
           ;
           because
           his
           affections
           are
           flat
           and
           heavy
           ,
           when
           he
           uses
           them
           ,
           but
           he
           is
           almost
           transported
           when
           he
           hears
           a
           Man
           Pray
           Extempore
           ;
           I
           beseech
           him
           to
           consider
           ,
           whether
           his
           experience
           be
           not
           founded
           in
           prejudice
           ,
           and
           whether
           his
           prejudice
           ought
           to
           prescribe
           to
           the
           whole
           Church
           .
           'T
           is
           certain
           ,
           other
           Men
           find
           by
           experience
           ,
           that
           joining
           with
           a
           Form
           do's
           help
           their
           Devotion
           ;
           so
           that
           here
           is
           experience
           against
           experience
           .
           Now
           since
           two
           contrary
           experiences
           cannot
           proceed
           from
           the
           nature
           of
           the
           thing
           ,
           therefore
           one
           must
           proceed
           from
           the
           temper
           of
           the
           Man.
           Now
           I
           have
           prov'd
           ,
           and
           many
           Men
           find
           by
           experience
           ,
           that
           Forms
           do
           help
           Devotion
           ;
           and
           therefore
           if
           he
           do's
           not
           find
           the
           same
           ,
           the
           fault
           must
           be
           in
           himself
           ;
           and
           I
           doubt
           not
           ,
           but
           if
           he
           will
           consider
           the
           matter
           impartially
           ,
           he
           will
           soon
           be
           of
           the
           same
           opinion
           .
           For
           we
           have
           Scripture
           and
           Reason
           on
           our
           side
           ;
           but
           he
           is
           led
           by
           his
           passions
           ,
           which
           may
           be
           charm'd
           and
           flatter'd
           ,
           and
           will
           betray
           him
           into
           strong
           delusions
           .
           'T
           is
           plain
           ,
           't
           is
           not
           the
           matter
           of
           the
           Extempore
           Prayer
           ,
           that
           affects
           him
           ;
           for
           that
           is
           the
           same
           as
           in
           a
           Form
           :
           and
           if
           he
           be
           taken
           with
           the
           chiming
           of
           words
           ,
           't
           is
           but
           a
           sensitive
           delight
           ;
           and
           
           he
           must
           not
           make
           a
           Division
           in
           the
           Church
           ,
           only
           to
           gratifie
           his
           fancy
           .
           Besides
           ,
           I
           desire
           him
           strictly
           to
           examine
           his
           Conscience
           ,
           whether
           he
           has
           not
           often
           been
           as
           dull
           at
           a
           conceiv'd
           Prayer
           ,
           as
           at
           the
           public
           Forms
           .
           If
           so
           ,
           then
           the
           person
           is
           to
           be
           blam'd
           ,
           and
           not
           the
           Form
           ;
           and
           he
           is
           guilty
           of
           a
           double
           iniquity
           ,
           who
           divides
           the
           Church
           without
           sufficient
           cause
           ,
           and
           charges
           his
           own
           formality
           upon
           a
           good
           and
           wholesome
           constitution
           .
        
         
           2.
           
           They
           pretend
           ,
           that
           
             Praying
             in
             a
             Form
             of
             Words
             do's
             stint
             and
             limit
             the
             Spirit
             of
             Prayer
             .
          
           But
           before
           I
           answer
           this
           Objection
           ,
           it
           will
           be
           necessary
           to
           explain
           ,
           1.
           
           What
           it
           is
           that
           the
           Scripture
           attributes
           to
           the
           Spirit
           in
           Prayer
           .
           2.
           
           What
           is
           meant
           by
           stinting
           or
           limiting
           the
           Spirit
           in
           Prayer
           .
        
         
           First
           Then
           ,
           what
           is
           it
           that
           the
           Scripture
           attributes
           to
           the
           Spirit
           in
           Prayer
           ?
           I
           answer
           ,
           There
           are
           some
           things
           attributed
           to
           him
           ,
           which
           were
           Extraordinary
           and
           Temporary
           ;
           and
           others
           that
           were
           Ordinary
           ,
           fixt
           and
           standing
           .
           The
           Extraordinary
           and
           Temporary
           were
           the
           immediate
           Inspiration
           of
           the
           matter
           of
           Prayer
           ,
           and
           an
           ability
           to
           express
           it
           in
           known
           or
           unknown
           Languages
           .
           We
           read
           in
           the
           Old
           Testament
           of
           Prayers
           and
           Praises
           ,
           which
           for
           the
           matter
           of
           them
           ,
           were
           immediately
           inspir'd
           .
           Thus
           Pray'd
           Hannah
           ,
           who
           ,
           as
           the
           Targum
           paraphrases
           it
           ,
           
             Pray'd
             by
             the
             Spirit
             of
             Prophesy
             ,
          
           that
           is
           ,
           by
           immediate
           Inspiration
           .
           For
           Praying
           and
           Praising
           by
           immediate
           Inspiration
           are
           frequently
           call'd
           Prophesying
           ;
           1
           Sam.
           10.5
           .
           Numb
           .
           11.25
           .
           1
           Chron.
           25.1
           .
           Luc.
           1.67
           .
           for
           the
           matter
           of
           all
           those
           Prayers
           and
           Praises
           ,
           together
           with
           those
           in
           the
           Book
           of
           Psalms
           ,
           and
           sundry
           others
           recorded
           in
           Scripture
           ,
           was
           immediately
           
           dictated
           by
           the
           
             Holy
             Ghost
          
           .
           But
           after
           the
           descent
           of
           the
           
             Holy
             Ghost
          
           at
           Pentecost
           ,
           wherein
           the
           gift
           of
           Tongues
           was
           communicated
           ,
           't
           is
           certain
           ,
           that
           not
           only
           the
           matter
           ,
           but
           the
           very
           Language
           of
           their
           Prayers
           was
           immediately
           Inspir'd
           .
           This
           gift
           was
           peculiar
           to
           the
           Primitive
           Ages
           of
           Christianity
           ;
           because
           the
           design
           of
           it
           was
           ,
           not
           only
           to
           enable
           the
           first
           planters
           of
           the
           Gospel
           to
           perform
           their
           office
           in
           the
           Languages
           of
           the
           several
           Nations
           they
           were
           sent
           to
           ,
           but
           also
           to
           be
           a
           sign
           from
           God
           ,
           as
           other
           Miracles
           were
           ,
           for
           the
           confirmation
           of
           the
           Gospel
           .
           
             Tongues
             were
             for
             a
             sign
             —
             to
             them
             that
             believe
             not
             ,
          
           1
           Cor.
           14.22
           .
           and
           therefore
           since
           all
           Miracles
           were
           Extraordinary
           ,
           and
           after
           a
           time
           to
           cease
           ,
           certainly
           this
           Miraculous
           gift
           of
           Prayer
           was
           so
           too
           .
        
         
           However
           ,
           because
           many
           Dissenters
           think
           it
           (
           not
           an
           extraordinary
           ,
           but
           )
           a
           Standing
           Gift
           ,
           which
           the
           Spirit
           will
           communicate
           to
           all
           successive
           Ages
           of
           the
           World
           ;
           I
           desire
           them
           to
           consider
           ,
           1.
           
           That
           there
           is
           no
           promise
           of
           such
           a
           gift
           by
           vertue
           of
           the
           New
           Covenant
           ,
           and
           therefore
           no
           reason
           to
           expect
           the
           continuance
           of
           it
           ;
           and
           't
           is
           presumtion
           to
           promise
           our selves
           ,
           what
           God
           has
           not
           promis'd
           us
           .
           For
           as
           for
           the
           
             Spirit
             of
             Supplications
             ,
             Zac.
          
           12.10
           .
           't
           is
           plain
           ,
           that
           't
           is
           the
           same
           with
           the
           
             Spirit
             of
             Grace
          
           ,
           or
           of
           inward
           Piety
           and
           devotion
           .
           But
           that
           there
           is
           no
           such
           Promise
           in
           the
           New
           Covenant
           ,
           is
           evident
           from
           what
           is
           acknowledg'd
           on
           all
           hands
           ;
           viz.
           That
           there
           are
           many
           good
           Christians
           ,
           who
           cou'd
           never
           pretend
           to
           any
           such
           Inspiration
           .
           For
           all
           good
           Christians
           have
           a
           Right
           to
           the
           blessings
           of
           the
           New
           Covenant
           ;
           and
           I
           am
           very
           confident
           ,
           't
           wou'd
           be
           look'd
           upon
           by
           all
           sober
           Dissenters
           ,
           as
           a
           very
           rash
           and
           unjust
           censure
           ,
           to
           affirm
           ,
           that
           
             a
             Man
             cannot
             be
             a
             
             good
             Christian
             ,
             who
             do's
             not
             Pray
             by
             immediate
             Inspiration
             ,
             but
             is
             alwaies
             fain
             to
             depend
             either
             on
             his
             own
             invention
             ,
             or
             a
             Form.
          
           2.
           
           That
           as
           there
           is
           no
           Promise
           ,
           so
           there
           is
           no
           need
           of
           any
           such
           immediate
           Inspiration
           .
           'T
           is
           true
           ,
           the
           Spirit
           will
           assist
           us
           in
           all
           necessary
           things
           ,
           wherein
           our
           duty
           and
           Spiritual
           Life
           are
           concern'd
           ;
           but
           't
           is
           an
           unwarrantable
           presumtion
           to
           expect
           an
           immediate
           Inspiration
           in
           Prayer
           ,
           because
           there
           is
           no
           necessity
           of
           it
           .
           For
           ,
           1.
           
           As
           for
           the
           Matter
           of
           our
           Prayers
           ,
           the
           
             Holy
             Spirit
          
           has
           already
           sufficiently
           reveal'd
           it
           to
           us
           in
           the
           Gospel
           ,
           and
           as
           plainly
           instructed
           us
           what
           we
           are
           to
           pray
           for
           ,
           as
           he
           can
           be
           suppos'd
           to
           do
           by
           any
           immediate
           Inspiration
           .
           And
           therefore
           ,
           to
           suppose
           after
           all
           ,
           a
           necessity
           of
           immediate
           Inspiration
           ,
           is
           in
           effect
           to
           suppose
           ,
           that
           We
           have
           neither
           reason
           enough
           to
           understand
           the
           sense
           of
           plain
           Words
           ,
           nor
           memory
           enough
           to
           retain
           it
           .
           But
           ,
           say
           the
           
             Dissenters
             ,
             We
             know
             not
             what
             to
             Pray
             for
             as
             we
             ought
             ,
             but
             the
             Spirit
             it self
             maketh
             intercession
             for
             us
             with
             groanings
             which
             cannot
             be
             uttered
             ,
          
           Rom.
           8.26
           .
           and
           therefore
           we
           cannot
           in
           all
           cases
           know
           the
           Matter
           of
           our
           Prayers
           without
           immediate
           Inspiration
           .
           But
           I
           answer
           ,
           that
           the
           words
           relate
           not
           to
           the
           matter
           ,
           but
           to
           the
           Manner
           of
           our
           Prayers
           .
           
             What
             to
             Pray
             for
             as
             we
             ought
             ,
             we
             know
             not
          
           ;
           that
           is
           ,
           we
           know
           not
           how
           to
           Pray
           with
           that
           fervency
           and
           resignation
           ,
           
             which
             we
             ought
          
           ,
           unless
           the
           Spirit
           assist
           us
           .
           2.
           
           As
           for
           the
           words
           of
           Prayer
           ,
           there
           is
           no
           necessity
           they
           shou'd
           be
           immediately
           dictated
           to
           us
           ,
           since
           we
           may
           use
           Forms
           ;
           and
           those
           Forms
           (
           with
           small
           additions
           )
           may
           be
           adapted
           to
           all
           particular
           Cases
           and
           Circumstances
           .
           3.
           
           If
           Prayers
           are
           Inspir'd
           ,
           they
           are
           equal
           to
           Scripture
           ,
           and
           are
           infallible
           and
           the
           
           Word
           of
           God
           ;
           because
           whatever
           God
           inspires
           ,
           must
           needs
           be
           so
           .
           But
           this
           ,
           I
           am
           sure
           ,
           no
           sober
           Dissenter
           will
           presume
           to
           say
           .
           4.
           
           There
           is
           no
           sign
           of
           this
           immediate
           Inspiration
           remaining
           among
           us
           .
           Heretofore
           all
           Inspiration
           was
           attested
           by
           Miracles
           ;
           but
           the
           pretended
           Inspiration
           of
           Prayer
           has
           no
           Miracles
           to
           warrant
           it
           .
           Whereas
           if
           the
           Inspiration
           be
           continu'd
           ,
           't
           is
           requisite
           that
           proper
           signs
           shou'd
           be
           continu'd
           ,
           that
           so
           we
           may
           be
           able
           to
           distinguish
           that
           which
           is
           Divine
           from
           that
           which
           is
           Natural
           or
           Diabolical
           .
        
         
           If
           it
           be
           said
           ,
           that
           the
           Scripture
           is
           sufficient
           to
           distinguish
           them
           ;
           I
           answer
           ,
           that
           tho'
           the
           Scripture
           may
           be
           sufficient
           to
           distinguish
           ,
           whether
           the
           Matter
           of
           the
           Inspiration
           be
           true
           or
           false
           :
           yet
           it
           's
           not
           sufficient
           to
           distinguish
           the
           Inspiration
           it self
           ,
           whether
           it
           be
           Divine
           or
           Natural
           ,
           or
           Diabolical
           .
        
         
           For
           ,
           1.
           
           'T
           is
           certain
           ,
           a
           Man
           may
           Pray
           agreeably
           to
           Scripture
           by
           Natural
           Inspiration
           ,
           that
           is
           ,
           by
           a
           Natural
           or
           accidental
           fervency
           of
           temper
           ,
           as
           might
           be
           prov'd
           by
           many
           instances
           .
           And
           in
           this
           case
           how
           shall
           he
           know
           by
           Scripture
           ,
           whether
           his
           present
           Inspiration
           be
           Natural
           or
           Divine
           ?
           'T
           will
           be
           said
           perhaps
           ;
           that
           God
           Inspires
           good
           Men
           with
           fervency
           in
           Prayer
           ,
           and
           yet
           this
           fervency
           sometimes
           proceeds
           from
           temper
           of
           body
           ;
           and
           why
           do's
           not
           the
           want
           of
           a
           sign
           to
           distinguish
           ,
           conclude
           against
           the
           Inspiration
           of
           fervency
           ,
           as
           well
           as
           against
           the
           Inspiration
           of
           the
           Matter
           and
           Words
           of
           Prayer
           ?
           I
           answer
           ,
           that
           we
           have
           a
           Promise
           of
           the
           Spirit
           's
           assistance
           for
           the
           fervency
           of
           our
           Prayers
           ,
           but
           not
           for
           the
           Matter
           or
           Words
           of
           them
           .
           Besides
           ,
           we
           may
           easily
           distinguish
           ,
           whether
           the
           Inspiration
           of
           fervency
           be
           Natural
           
           or
           Divine
           ,
           by
           our
           own
           sense
           .
           If
           it
           be
           accompany'd
           with
           a
           fixt
           and
           constant
           Devotion
           of
           Soul
           ,
           't
           is
           Divine
           ;
           but
           if
           it
           be
           only
           a
           sudden
           fit
           ,
           and
           leaves
           us
           habitually
           indevout
           ,
           we
           have
           just
           reason
           to
           think
           it
           Natural
           .
           But
           we
           cannot
           distinguish
           by
           Scripture
           between
           one
           and
           the
           other
           ;
           for
           both
           may
           be
           agreeable
           to
           Scripture
           .
           And
           can
           it
           be
           imagin'd
           ,
           that
           had
           God
           meant
           to
           continue
           the
           gift
           of
           Inspiration
           to
           us
           ,
           he
           wou'd
           have
           left
           us
           thus
           in
           the
           dark
           concerning
           it
           ,
           without
           any
           certain
           sign
           to
           distinguish
           ,
           whether
           it
           be
           from
           his
           Spirit
           ,
           or
           from
           an
           ill-affected
           spleen
           ,
           or
           a
           fever
           ?
           2.
           
           As
           for
           Diabolical
           Inspirations
           ,
           we
           have
           sundry
           instances
           ,
           such
           as
           
             Wier
             ,
             Hacket
          
           ,
           D.
           George
           and
           
             John
             Basilides
          
           Duke
           of
           Russia
           ,
           who
           had
           such
           gifts
           of
           Prayer
           ,
           as
           ravish'd
           the
           Auditors
           ,
           and
           in
           the
           opinion
           of
           the
           most
           impartial
           seem'd
           to
           exceed
           the
           power
           of
           Nature
           ,
           and
           made
           many
           think
           them
           immediately
           Inspir'd
           by
           God.
           Now
           since
           by
           such
           Inspirations
           the
           Devil
           may
           sometimes
           serve
           his
           own
           ends
           ,
           by
           recommending
           false
           Teachers
           ,
           &c.
           we
           may
           reasonably
           suppose
           he
           do's
           use
           that
           method
           .
           And
           since
           he
           may
           Inspire
           Men
           with
           such
           Matter
           of
           Prayer
           as
           is
           agreeable
           to
           Scripture
           ,
           we
           cannot
           by
           Scripture
           certainly
           distinguish
           between
           his
           Inspiration
           and
           that
           of
           the
           Spirit
           .
           But
           surely
           't
           is
           blasphemy
           to
           think
           ,
           that
           if
           God
           had
           continu'd
           this
           gift
           of
           Inspiration
           ,
           he
           wou'd
           leave
           us
           without
           a
           sign
           to
           distinguish
           it
           from
           that
           which
           is
           Diabolical
           .
           And
           since
           there
           is
           no
           sign
           ,
           we
           have
           all
           the
           reason
           in
           the
           world
           to
           think
           the
           gift
           is
           ceas'd
           .
        
         
           But
           farther
           ,
           we
           have
           not
           only
           no
           certain
           sign
           of
           the
           Divine
           Inspiration
           of
           conceiv'd
           Prayers
           ,
           but
           many
           very
           certain
           ones
           of
           the
           contrary
           :
           I
           will
           instance
           in
           four
           .
           1.
           
           The
           great
           impertinence
           ,
           
           nonsence
           ,
           and
           rudeness
           (
           to
           say
           no
           worse
           )
           that
           are
           sometimes
           mingled
           with
           these
           Extempore
           Prayers
           ,
           and
           which
           we
           cannot
           attribute
           to
           the
           
             Holy
             Ghost
          
           without
           blasphemy
           .
           2.
           
           That
           they
           are
           so
           generally
           tinctur'd
           with
           the
           particular
           Opinions
           of
           those
           that
           offer
           them
           .
           Whether
           this
           be
           not
           so
           ,
           I
           appeal
           to
           all
           the
           world
           ;
           and
           if
           it
           be
           so
           ,
           then
           surely
           they
           are
           not
           Inspir'd
           .
           For
           either
           we
           must
           suppose
           this
           gift
           of
           Inspiration
           to
           be
           consin'd
           to
           one
           party
           ,
           which
           wou'd
           be
           to
           
             stint
             the
             Spirit
          
           with
           a
           witness
           ;
           or
           else
           we
           must
           blasphemously
           say
           the
           Spirit
           Inspires
           contradictions
           ,
           and
           indites
           contrary
           Prayers
           to
           Men
           of
           opposite
           Parties
           .
           3.
           
           Another
           plain
           sign
           that
           conceiv'd
           Prayers
           are
           not
           Inspir'd
           ,
           is
           ,
           that
           that
           which
           gives
           them
           the
           reputation
           of
           being
           so
           ,
           is
           not
           so
           much
           the
           Matter
           ,
           as
           the
           manner
           of
           expressing
           them
           .
           As
           for
           the
           Matter
           ,
           I
           suppose
           the
           Dissenters
           will
           not
           deny
           ,
           but
           our
           Forms
           may
           equal
           at
           least
           ,
           if
           not
           excell
           their
           conceiv'd
           Prayers
           :
           and
           therefore
           all
           the
           difference
           must
           be
           in
           the
           Manner
           .
           But
           are
           conceiv'd
           Prayers
           the
           more
           Inspir'd
           ,
           because
           the
           words
           are
           Extempore
           ?
           Did
           God
           continue
           the
           gift
           for
           no
           other
           end
           ,
           but
           that
           Men
           might
           ask
           those
           things
           Extempore
           ,
           which
           they
           might
           as
           well
           have
           asked
           in
           a
           Form
           ?
           Or
           are
           they
           more
           Inspired
           ,
           because
           they
           do
           generally
           more
           enlarge
           ,
           and
           express
           the
           same
           Matter
           over
           again
           in
           different
           words
           ?
           Was
           the
           Spirit
           continu'd
           only
           to
           vary
           phrases
           ?
           Our
           Saviour
           forbids
           us
           
             to
             use
             vain
             repetitions
          
           (
           or
           as
           
             Munster's
             Hebrew
          
           reads
           it
           ,
           
             to
             multiply
             words
             above
             what
             is
             fit
             and
             seasonable
             )
             thinking
             we
             shall
             be
             heard
             for
             our
             much
             speaking
          
           ;
           and
           therefore
           these
           enlargements
           are
           so
           far
           from
           being
           signs
           of
           their
           immediate
           Inspiration
           ,
           that
           supposing
           the
           Spirit
           to
           be
           of
           the
           same
           mind
           with
           Christ
           ,
           
           they
           are
           generally
           signs
           of
           the
           contrary
           .
           4.
           
           That
           extraordinary
           manner
           and
           way
           of
           expressing
           them
           ,
           for
           which
           they
           are
           thought
           to
           be
           Inspir'd
           ,
           ordinarily
           proceeds
           from
           natural
           causes
           ,
           viz.
           Natural
           Enthusiasm
           or
           present
           fervour
           of
           temper
           .
           For
           ,
           1.
           
           The
           Dissenters
           confess
           ,
           it
           comes
           upon
           them
           much
           oftner
           in
           their
           public
           ,
           than
           in
           their
           private
           Devotions
           .
           And
           the
           reason
           is
           plain
           ,
           because
           the
           passions
           of
           the
           Congregation
           do
           so
           excite
           their
           affections
           ,
           and
           the
           reverence
           of
           an
           Auditory
           obliges
           them
           so
           much
           to
           wreck
           their
           inventions
           ,
           that
           their
           Spirits
           are
           many
           times
           transported
           into
           raptures
           .
           2.
           
           They
           are
           not
           so
           fluent
           in
           the
           beginning
           ,
           as
           when
           they
           have
           Pray'd
           a
           while
           ;
           the
           reason
           of
           which
           is
           this
           ,
           because
           the
           Spirits
           do
           not
           move
           so
           briskly
           ,
           till
           they
           are
           chafed
           and
           heated
           with
           Labour
           .
           Then
           do
           they
           naturally
           raise
           the
           fancy
           ,
           and
           render
           the
           invention
           more
           copious
           and
           easy
           .
           And
           certainly
           't
           is
           unwarrantable
           to
           attribute
           that
           to
           Inspiration
           ,
           which
           do's
           so
           apparently
           proceed
           from
           natural
           causes
           .
        
         
           Thus
           have
           I
           shewn
           ,
           what
           the
           extraordinary
           operations
           of
           the
           Spirit
           are
           ,
           and
           that
           they
           are
           not
           to
           be
           pretended
           to
           in
           these
           Times
           ;
           I
           proceed
           in
           the
           next
           place
           to
           shew
           very
           briefly
           ,
           what
           those
           ordinary
           operations
           are
           ,
           which
           he
           has
           Promis'd
           to
           continue
           to
           the
           end
           of
           the
           World.
           They
           are
           therefore
           the
           proper
           graces
           and
           affections
           of
           Prayer
           ,
           such
           as
           shame
           ,
           sorrow
           ,
           hope
           ,
           &c.
           
           But
           as
           for
           the
           expressions
           of
           Prayer
           ,
           they
           are
           of
           no
           account
           with
           God
           ,
           but
           as
           they
           signify
           to
           him
           the
           graces
           and
           affections
           of
           it
           .
           Now
           can
           any
           Man
           imagin
           ,
           that
           those
           affections
           will
           be
           the
           less
           acceptable
           to
           God
           ,
           because
           they
           are
           presented
           in
           a
           Form
           ,
           and
           not
           Extempore
           ?
           Will
           a
           Father
           deny
           Bread
           to
           his
           Child
           ,
           because
           he
           askt
           it
           to
           day
           
           in
           the
           same
           words
           ,
           that
           he
           did
           yesterday
           ?
           Is
           God
           more
           taken
           with
           words
           ,
           than
           with
           affections
           ?
           Certainly
           his
           withdrawing
           the
           Inspiration
           of
           words
           ,
           and
           continuing
           the
           Inspiration
           of
           affections
           ,
           prove
           the
           contrary
           .
        
         
           Now
           that
           God
           do's
           continue
           the
           Inspiration
           of
           Devout
           affections
           in
           Prayer
           ,
           is
           manifest
           from
           Gal.
           4.6
           .
           Jude
           20.
           and
           Rom.
           8.26
           .
           where
           the
           Spirit
           is
           said
           to
           
             make
             intercession
             for
             us
             with
             groans
             ,
             which
             cannot
             be
             utter'd
             ,
          
           that
           is
           ,
           with
           most
           flagrant
           affections
           .
           For
           these
           words
           do
           not
           ,
           as
           some
           persons
           wou'd
           persuade
           us
           ,
           prove
           the
           Inspiration
           of
           the
           Words
           of
           Prayer
           ;
           because
           the
           Inspiration
           of
           those
           things
           
             that
             are
             too
             big
             for
             words
             and
             cannot
             be
             uttered
             ,
          
           cannot
           mean
           the
           Inspiration
           of
           words
           :
           but
           this
           Intercession
           of
           the
           Spirit
           signifies
           his
           exciting
           such
           affections
           ,
           as
           make
           our
           Prayers
           acceptable
           .
           For
           as
           Christ
           ,
           who
           is
           our
           Advocate
           in
           Heaven
           ,
           enforces
           our
           Prayers
           with
           his
           own
           Intercessions
           :
           so
           the
           Spirit
           ,
           who
           is
           our
           Advocate
           upon
           Earth
           ,
           begets
           those
           affections
           ,
           which
           render
           our
           Prayers
           prevalent
           .
           And
           these
           are
           the
           standing
           and
           ordinary
           operations
           ,
           which
           the
           Scripture
           attributes
           to
           the
           Spirit
           in
           Prayer
           .
        
         
           
             Secondly
             ,
             Stinting
          
           or
           
             limiting
             the
             Spirit
          
           is
           a
           phrase
           ,
           that
           is
           never
           mention'd
           in
           Scripture
           or
           Antiquity
           ;
           and
           therefore
           't
           is
           a
           
             very
             new
          
           objection
           against
           Forms
           of
           Prayer
           ,
           which
           I
           have
           shewn
           to
           be
           warranted
           both
           by
           Scripture
           and
           Antiquity
           .
           However
           ,
           what
           the
           Dissenters
           mean
           by
           it
           is
           this
           ;
           viz.
           that
           by
           confining
           our selves
           to
           a
           Form
           of
           words
           ,
           we
           (
           stint
           or
           limit
           ,
           that
           is
           ,
           )
           restrain
           the
           Spirit
           from
           giving
           us
           that
           assistance
           ,
           which
           he
           ordinarily
           vouchsafes
           in
           conceiv'd
           Prayer
           .
        
         
           And
           now
           having
           explain'd
           the
           Two
           forgoing
           particulars
           ,
           the
           answer
           to
           this
           Objection
           will
           be
           
           very
           easy
           .
           For
           if
           the
           Spirit
           be
           stinted
           or
           restrain'd
           by
           Forms
           of
           Prayer
           ,
           it
           must
           be
           either
           from
           Inspiring
           the
           words
           ,
           or
           from
           exciting
           the
           affections
           of
           Prayer
           .
           But
           I
           have
           prov'd
           that
           Forms
           are
           so
           far
           from
           restraining
           the
           Devotion
           of
           Prayer
           ,
           that
           they
           do
           very
           much
           promote
           and
           improve
           it
           ;
           and
           as
           for
           the
           Words
           ,
           I
           have
           prov'd
           ,
           that
           since
           the
           first
           propagation
           of
           the
           Gospel
           the
           Spirit
           has
           withdrawn
           the
           immediate
           and
           Miraculous
           Inspiration
           of
           them
           .
           And
           since
           that
           cannot
           be
           stinted
           which
           is
           not
           ,
           therefore
           the
           Inspiration
           of
           the
           Words
           of
           Prayer
           is
           not
           stinted
           by
           Forms
           .
        
         
           3.
           
           'T
           is
           Objected
           ,
           that
           public
           Forms
           are
           a
           sinful
           neglect
           of
           the
           Ministerial
           gift
           of
           Prayer
           .
           For
           ,
           the
           Dissenters
           say
           ,
           the
           
             gift
             of
             Prayer
          
           is
           an
           ability
           to
           express
           our
           minds
           in
           Prayer
           ,
           which
           God
           has
           given
           to
           Ministers
           ,
           as
           a
           means
           of
           public
           Devotion
           ;
           and
           therefore
           they
           may
           not
           omit
           the
           exercise
           of
           it
           ,
           by
           using
           Forms
           of
           other
           Mens
           Composure
           .
           Now
           to
           this
           I
           answer
           ,
           1.
           
           That
           supposing
           that
           't
           is
           a
           fault
           in
           Ministers
           to
           omit
           the
           exercise
           of
           their
           ability
           ,
           yet
           the
           People
           are
           not
           to
           be
           charged
           with
           it
           .
           God
           will
           not
           reject
           the
           People's
           Devotions
           ,
           because
           the
           Minister
           is
           to
           blame
           .
           He
           only
           is
           accountable
           for
           that
           ;
           for
           the
           People
           do
           not
           join
           with
           him
           in
           his
           omission
           ,
           but
           in
           that
           which
           is
           acceptable
           to
           God.
           2.
           
           This
           gift
           of
           Prayer
           is
           either
           natural
           or
           acquir'd
           .
           For
           certainly
           't
           is
           not
           Inspir'd
           at
           Ordination
           ;
           because
           the
           Scripture
           do's
           not
           promise
           any
           such
           thing
           ,
           nor
           is
           there
           any
           experience
           of
           it
           .
           Nay
           the
           Dissenting
           Ministers
           must
           own
           ,
           that
           just
           before
           their
           Ordination
           they
           were
           as
           able
           to
           express
           the
           Devotions
           of
           a
           Congregation
           ,
           as
           they
           were
           just
           after
           ;
           which
           shews
           that
           they
           had
           no
           new
           ability
           to
           Pray
           Inspir'd
           in
           their
           Ordination
           .
           Now
           since
           this
           gift
           
           or
           ability
           is
           nothing
           more
           than
           a
           quickness
           of
           invention
           and
           speech
           ,
           which
           is
           either
           natural
           ,
           or
           acquir'd
           by
           art
           and
           practice
           ;
           therefore
           't
           is
           no
           otherwise
           the
           gift
           of
           God
           ,
           than
           our
           natural
           strength
           ,
           or
           skill
           in
           History
           ,
           or
           the
           like
           .
           All
           that
           God
           has
           Promis'd
           his
           Ministers
           ,
           is
           to
           concur
           with
           their
           honest
           endeavours
           ,
           as
           far
           as
           is
           necessary
           to
           the
           discharge
           of
           their
           Office
           :
           and
           to
           suppose
           that
           this
           cannot
           be
           done
           without
           Praying
           Extempore
           ,
           is
           to
           take
           the
           Matter
           in
           question
           for
           granted
           .
           3.
           
           This
           freedom
           of
           utterance
           is
           never
           call'd
           the
           
             gift
             of
             Prayer
          
           in
           Scripture
           .
           Praying
           in
           unknown
           Languages
           is
           once
           call'd
           a
           gift
           ,
           but
           Praying
           in
           our
           own
           Language
           is
           never
           call'd
           so
           .
           Therefore
           't
           is
           plain
           that
           the
           gift
           of
           readiness
           of
           speech
           is
           not
           appropriated
           by
           God
           to
           Prayer
           ,
           but
           left
           in
           common
           to
           all
           other
           honest
           uses
           ,
           that
           it
           can
           be
           apply'd
           to
           ;
           and
           it
           may
           as
           well
           be
           call'd
           the
           
             Gift
             of
             Pleading
             at
             the
             Bar
             ,
          
           or
           
             of
             Disputing
          
           ,
           or
           Conversation
           ,
           as
           the
           
             gift
             of
             Prayer
          
           .
           Accordingly
           we
           find
           ,
           that
           those
           who
           have
           this
           gift
           in
           Prayer
           ,
           have
           it
           also
           upon
           other
           occasions
           ;
           which
           proves
           ,
           that
           't
           is
           not
           appropriated
           to
           Prayer
           .
           4.
           
           Since
           this
           gift
           of
           expressing
           our
           minds
           is
           not
           appropriated
           to
           Prayer
           ,
           it
           may
           be
           as
           lawfully
           omitted
           in
           Prayer
           ,
           as
           in
           any
           other
           purpose
           which
           't
           is
           design'd
           for
           .
           For
           if
           it
           be
           unlawful
           to
           omit
           the
           use
           of
           the
           gift
           of
           Elocution
           ,
           then
           he
           who
           has
           the
           gift
           ,
           may
           not
           lawfully
           use
           a
           Form
           in
           Petitioning
           his
           Prince
           ,
           or
           in
           a
           Court
           of
           Justice
           :
           but
           if
           it
           be
           lawful
           to
           omit
           it
           in
           these
           cases
           ,
           as
           a
           Man
           sees
           occasion
           ,
           then
           it
           is
           equally
           lawful
           to
           omit
           it
           in
           Prayer
           .
           In
           short
           ,
           if
           a
           Man
           has
           two
           gifts
           ,
           he
           may
           use
           which
           he
           pleases
           ;
           and
           since
           we
           have
           other
           means
           of
           Prayer
           ,
           none
           is
           obliged
           to
           use
           his
           ability
           to
           pray
           Extempore
           .
           5.
           
           Using
           a
           Form
           is
           as
           much
           a
           means
           of
           public
           Devotion
           
           as
           praying
           Extempore
           ;
           because
           the
           end
           of
           public
           Prayer
           is
           at
           least
           as
           effectually
           serv'd
           by
           a
           Form
           ,
           as
           by
           a
           conceiv'd
           Prayer
           .
           Now
           since
           there
           are
           two
           means
           of
           Prayer
           ,
           and
           both
           cannot
           be
           us'd
           at
           the
           same
           time
           ,
           therefore
           one
           may
           be
           lawfully
           omitted
           ;
           and
           consequently
           the
           use
           of
           a
           Form
           ,
           which
           is
           one
           means
           ,
           is
           not
           a
           sinful
           neglect
           of
           the
           other
           .
        
         
           4.
           
           The
           last
           Objection
           is
           ,
           that
           the
           Common
           Cases
           and
           wants
           of
           Christians
           cannot
           be
           so
           well
           express'd
           in
           one
           constant
           Form
           ,
           as
           in
           conceiv'd
           Prayers
           ;
           because
           the
           circumstances
           of
           Men
           are
           infinitely
           variable
           ,
           and
           require
           sutable
           Petitions
           and
           Thanksgivings
           ,
           which
           the
           Minister
           cannot
           otherwise
           provide
           than
           by
           praying
           Extempore
           .
           To
           this
           I
           answer
           ,
           1.
           
           That
           the
           Common
           Cases
           and
           necessities
           of
           Christians
           are
           for
           the
           Main
           alwaies
           the
           same
           ,
           and
           therefore
           may
           be
           more
           fully
           comprehended
           in
           a
           Form
           ,
           than
           in
           an
           Extempore
           Prayer
           .
           For
           public
           Prayers
           ,
           which
           are
           offer'd
           up
           in
           the
           Name
           of
           the
           whole
           Congregation
           ,
           ought
           not
           to
           descend
           to
           particular
           Cases
           ,
           but
           only
           to
           the
           Common
           Cases
           of
           all
           ,
           and
           what
           every
           one
           may
           truly
           and
           sincerely
           join
           with
           .
           Now
           a
           Form
           will
           express
           them
           much
           better
           than
           an
           Extempore
           Prayer
           ,
           which
           is
           subject
           to
           many
           omissions
           .
           2.
           
           Forms
           can
           make
           as
           good
           provision
           for
           Extraordinary
           cases
           ,
           as
           Extempore
           Prayer
           .
           For
           ,
           as
           for
           those
           that
           can
           be
           foreseen
           ,
           such
           as
           the
           want
           of
           rain
           ,
           fair
           weather
           ,
           &c.
           there
           may
           be
           Forms
           compos'd
           for
           them
           afore-hand
           :
           and
           as
           for
           others
           that
           cannot
           be
           fore-seen
           ,
           Forms
           may
           be
           provided
           ,
           when
           they
           happen
           ;
           and
           this
           has
           ever
           been
           done
           in
           our
           Church
           .
           3.
           
           If
           Forms
           must
           not
           be
           us'd
           ,
           because
           they
           do
           not
           alwaies
           reach
           
             Extraordinary
             Cases
          
           ,
           certainly
           Extempore
           Prayers
           ought
           not
           to
           be
           us'd
           ,
           because
           
           by
           reason
           of
           omissions
           ,
           they
           will
           not
           alwaies
           reach
           even
           
             Ordinary
             Cases
          
           .
           In
           a
           word
           ,
           it
           appears
           that
           all
           Extraordinary
           Cases
           may
           be
           very
           well
           provided
           for
           by
           Forms
           ;
           but
           supposing
           it
           otherwise
           ,
           yet
           since
           it
           has
           been
           prov'd
           at
           large
           ,
           that
           the
           use
           of
           Forms
           is
           upon
           sundry
           accounts
           of
           great
           advantage
           to
           the
           public
           Devotion
           ,
           't
           is
           unreasonable
           to
           spoil
           the
           Church
           of
           them
           ,
           and
           leave
           her
           to
           the
           mercy
           of
           Extempore
           effusions
           ,
           only
           for
           the
           sake
           of
           a
           few
           contingencies
           ,
           which
           may
           happen
           but
           very
           rarely
           ,
           if
           at
           all
           ,
           in
           a
           whole
           Age.
           
        
         
           III.
           I
           am
           now
           to
           prove
           in
           the
           last
           place
           ,
           that
           
             the
             imposition
             of
             Forms
             may
             be
             lawfully
             comply'd
             with
          
           ;
           and
           for
           this
           a
           very
           few
           words
           will
           suffice
           .
           For
           since
           the
           use
           of
           public
           Forms
           is
           lawful
           in
           it self
           ,
           therefore
           it
           may
           be
           lawfully
           comply'd
           with
           ;
           because
           I
           have
           shewn
           in
           the
           
             Second
             Chapter
          
           ,
           that
           a
           Man
           may
           lawfully
           do
           a
           lawful
           thing
           ,
           when
           't
           is
           injoin'd
           by
           Authority
           .
           And
           now
           I
           hope
           ,
           it
           is
           evident
           to
           all
           impartial
           Readers
           ,
           that
           Forms
           of
           Prayer
           are
           not
           only
           lawful
           ,
           but
           expedient
           also
           .
        
      
       
         
           CHAP.
           IV.
           Objections
           against
           our
           Morning
           and
           
             Evening
             Service
          
           and
           Litany
           Answer'd
           .
        
         
           HAving
           justified
           Forms
           of
           Prayer
           in
           general
           ,
           my
           duty
           and
           method
           oblige
           me
           to
           justify
           that
           of
           the
           Church
           of
           England
           in
           particular
           .
           I
           must
           confess
           ,
           I
           have
           alwaies
           thought
           the
           Liturgy
           of
           the
           Church
           of
           England
           to
           be
           such
           ,
           as
           wou'd
           rather
           have
           invited
           Protestants
           to
           our
           Communion
           ,
           than
           have
           kept
           them
           from
           it
           .
           And
           I
           believe
           ,
           if
           the
           Dissenters
           wou'd
           seriously
           read
           
           over
           Dr.
           Beverege's
           Sermon
           concerning
           the
           Excellency
           and
           usefulness
           of
           the
           Common-Prayer
           ,
           they
           wou'd
           go
           near
           to
           be
           of
           the
           same
           mind
           .
           But
           alas
           !
           this
           very
           Liturgy
           is
           that
           which
           many
           persons
           are
           incens'd
           against
           .
           It
           has
           been
           cry'd
           down
           as
           
             Idolatrous
             ,
             Popish
             ,
             Superstitious
          
           ,
           &c.
           
           'T
           is
           true
           ,
           we
           do
           not
           now
           so
           often
           hear
           those
           bitter
           exclamations
           of
           Rome
           and
           
             Babylon
             ,
             Baal
          
           and
           Dagon
           ;
           for
           the
           Common-Prayer
           is
           not
           now
           esteem'd
           such
           an
           abominable
           thing
           ,
           as
           some
           ignorant
           and
           heady
           Zealots
           were
           wont
           to
           count
           it
           :
           but
           yet
           some
           Objections
           are
           still
           insisted
           upon
           ,
           to
           which
           I
           hope
           to
           return
           a
           fair
           answer
           .
        
         
           1.
           
           Then
           't
           is
           Objected
           ,
           that
           the
           
             Confessions
             of
             sin
          
           in
           our
           Liturgy
           are
           too
           general
           ;
           and
           that
           there
           are
           many
           particular
           sins
           ,
           which
           ought
           to
           have
           been
           distinctly
           confess'd
           ,
           of
           which
           there
           is
           no
           mention
           .
           But
           I
           desire
           the
           Objectors
           to
           consider
           ,
           that
           there
           is
           hardly
           any
           thing
           in
           public
           worship
           ,
           which
           requires
           more
           caution
           and
           prudence
           in
           the
           ordering
           of
           it
           ,
           than
           that
           confession
           of
           sin
           ,
           which
           is
           to
           be
           made
           by
           the
           whole
           Congregation
           .
           'T
           is
           hard
           to
           prevent
           its
           being
           either
           too
           general
           or
           too
           particular
           .
           The
           reason
           is
           ,
           because
           such
           different
           persons
           must
           join
           in
           it
           ,
           and
           the
           sins
           of
           some
           are
           more
           numerous
           and
           grievous
           than
           the
           sins
           of
           others
           ;
           so
           that
           all
           persons
           cannot
           possibly
           make
           the
           same
           particular
           confession
           .
           But
           I
           think
           our
           confessions
           ,
           viz.
           the
           daily
           one
           and
           that
           in
           the
           Communion-Office
           ,
           are
           so
           judiciously
           fram'd
           ,
           as
           to
           avoid
           both
           extreams
           :
           and
           I
           am
           persuaded
           ,
           all
           persons
           may
           profitably
           use
           them
           .
           However
           ,
           the
           confession
           of
           sin
           after
           the
           Minister
           has
           recited
           each
           of
           the
           
             Ten
             Commandments
          
           ,
           is
           as
           particular
           ,
           as
           can
           reasonably
           be
           desir'd
           ;
           and
           by
           this
           a
           Man
           may
           confess
           all
           his
           known
           offences
           in
           thought
           ,
           word
           or
           
           deed
           .
           If
           a
           Man
           must
           not
           use
           a
           confession
           ,
           that
           is
           possible
           to
           be
           mended
           ,
           he
           must
           never
           confess
           at
           all
           :
           and
           if
           a
           Form
           of
           confession
           were
           compos'd
           by
           the
           wisest
           Dissenters
           ,
           I
           suppose
           no
           more
           wou'd
           be
           pretended
           ,
           but
           that
           it
           might
           be
           profitably
           us'd
           .
           Now
           this
           may
           be
           said
           of
           our
           Form
           ,
           and
           ought
           to
           end
           the
           dispute
           .
        
         
           Indeed
           there
           are
           examples
           of
           
             Jeremiah
             ,
             Nehemiah
          
           ,
           &c.
           confessing
           such
           sins
           as
           they
           were
           not
           guilty
           of
           :
           but
           this
           was
           done
           upon
           solemn
           humiliation
           for
           those
           known
           and
           public
           Idolatries
           of
           the
           Nation
           ,
           which
           had
           brought
           God's
           heavy
           judgments
           upon
           them
           ,
           or
           for
           common
           and
           scandalous
           transgressions
           afterward
           .
           They
           consider'd
           themselves
           as
           a
           part
           of
           the
           Community
           which
           had
           provok'd
           God
           ;
           and
           they
           bare
           a
           part
           in
           the
           Calamity
           and
           in
           the
           confession
           ,
           as
           if
           they
           had
           offended
           as
           greatly
           as
           their
           Country-men
           .
           But
           I
           conceive
           there
           is
           a
           great
           deal
           of
           difference
           between
           those
           confessions
           upon
           such
           public
           humiliations
           ,
           and
           those
           that
           are
           fit
           for
           the
           Ordinary
           Service
           of
           the
           Church
           .
        
         
           I
           may
           add
           ,
           that
           particular
           confessions
           are
           more
           properly
           the
           matter
           of
           private
           Devotion
           ;
           and
           if
           we
           did
           seriously
           practise
           strict
           examination
           and
           secret
           contrition
           in
           our
           Closets
           ,
           we
           shou'd
           then
           find
           our
           affections
           prepar'd
           to
           comply
           with
           those
           more
           general
           confessions
           of
           sin
           ,
           which
           we
           make
           with
           the
           whole
           Congregation
           .
           And
           we
           shou'd
           then
           have
           less
           reason
           to
           complain
           ,
           that
           those
           confessions
           are
           too
           general
           and
           not
           apt
           to
           move
           us
           ;
           because
           this
           wou'd
           cure
           the
           
             deadness
             of
             our
             hearts
          
           ,
           which
           are
           commonly
           most
           to
           blame
           ,
           when
           we
           find
           fault
           with
           the
           Means
           ,
           that
           God
           has
           provided
           for
           us
           .
        
         
           2.
           
           The
           next
           Objection
           is
           the
           
             shortness
             of
             our
             
             Collects
          
           ,
           by
           reason
           of
           which
           't
           is
           pretended
           ,
           that
           the
           Prayer
           is
           often
           suddenly
           broken
           off
           ,
           and
           then
           begun
           again
           :
           and
           this
           is
           thought
           not
           so
           agreeable
           to
           the
           gravity
           wherewith
           this
           duty
           ought
           to
           be
           perform'd
           ,
           nor
           so
           likely
           a
           means
           of
           exciting
           Reverence
           and
           Devotion
           in
           the
           People
           ,
           as
           one
           continu'd
           Form
           of
           Prayer
           ,
           that
           might
           be
           as
           long
           as
           all
           those
           put
           together
           .
           To
           this
           I
           answer
           ,
           1.
           
           That
           the
           mere
           shortness
           of
           a
           Prayer
           is
           not
           to
           be
           blam'd
           ;
           since
           that
           wou'd
           disparage
           the
           Form
           ,
           which
           Christ
           taught
           his
           Disciples
           .
           2.
           
           That
           't
           will
           be
           hard
           to
           prove
           ,
           that
           many
           of
           these
           short
           Prayers
           being
           offer'd
           up
           to
           God
           one
           immediately
           after
           another
           ,
           is
           either
           not
           so
           grave
           or
           not
           so
           edifying
           ,
           as
           one
           continu'd
           Form.
           For
           the
           work
           of
           Praying
           is
           as
           much
           continu'd
           all
           the
           while
           ,
           as
           if
           there
           were
           but
           one
           continu'd
           Form
           ;
           because
           we
           pass
           from
           one
           Petition
           to
           another
           ,
           or
           from
           one
           matter
           of
           invocation
           to
           another
           ,
           as
           immediately
           as
           if
           the
           distinct
           Forms
           were
           all
           brought
           into
           the
           compass
           of
           one
           .
           Nay
           the
           attention
           of
           the
           People
           is
           rather
           help'd
           by
           the
           frequency
           of
           saying
           Amen
           :
           and
           their
           
             Godly
             disposition
             of
             mind
          
           ,
           which
           is
           the
           best
           thing
           in
           Prayer
           ,
           may
           be
           kept
           alive
           and
           more
           effectually
           secur'd
           ,
           by
           calling
           upon
           the
           Name
           of
           God
           and
           pleading
           the
           Merits
           of
           Christ
           so
           often
           as
           we
           do
           .
           Besides
           ,
           the
           invocation
           of
           God
           somewhat
           often
           by
           his
           attributes
           ,
           maintains
           in
           our
           minds
           a
           reverent
           sense
           of
           his
           Majestic
           Presence
           ;
           which
           we
           all
           know
           ,
           is
           needful
           to
           make
           us
           pray
           as
           we
           ought
           :
           and
           the
           frequency
           of
           mentioning
           Christ's
           Merits
           and
           Mediation
           ,
           strengthens
           our
           faith
           and
           assurance
           that
           we
           shall
           be
           heard
           .
           'T
           is
           also
           the
           peculiar
           Character
           of
           Christian
           Devotion
           ;
           and
           distinguishes
           us
           from
           the
           Papists
           ,
           in
           declaring
           our
           detestation
           of
           calling
           upon
           God
           in
           the
           Name
           of
           Saints
           ,
           or
           any
           other
           but
           
           that
           of
           Christ
           .
           If
           it
           be
           said
           that
           we
           say
           Amen
           ,
           and
           break
           off
           our
           Prayers
           too
           often
           ;
           I
           reply
           ,
           that
           all
           wise
           and
           humble
           Men
           will
           submit
           themselves
           in
           that
           case
           to
           the
           judgment
           of
           their
           superiours
           .
        
         
           3.
           
           Some
           except
           against
           the
           repetition
           of
           the
           
             Lord's
             Prayer
          
           ,
           and
           of
           
             Glory
             be
             to
             the
             Father
          
           ,
           &c.
           and
           of
           
             Lord
             have
             mercy
             upon
             us
          
           ,
           and
           the
           like
           ;
           because
           they
           think
           our
           Saviour
           forbids
           it
           by
           saying
           ,
           
             when
             ye
             pray
             ,
             use
             not
             vain
             repetitions
             .
          
           But
           it
           appears
           by
           our
           Saviour's
           caution
           against
           vain
           repetitions
           ,
           that
           some
           repetitions
           are
           not
           vain
           ,
           and
           consequently
           not
           forbidden
           .
           This
           must
           be
           suppos'd
           ,
           because
           he
           himself
           ,
           when
           in
           his
           Agony
           ,
           pray'd
           thrice
           in
           the
           same
           words
           .
           Now
           Christ
           forbids
           the
           fault
           of
           the
           Heathens
           ,
           whose
           vain
           repetitions
           proceeded
           from
           an
           affectation
           of
           speaking
           much
           ,
           or
           from
           a
           belief
           that
           God
           wou'd
           not
           help
           them
           ,
           unless
           they
           repeated
           the
           same
           thing
           over
           in
           a
           tedious
           manner
           :
           but
           the
           repetition
           of
           good
           Prayers
           is
           nothing
           like
           their
           practice
           .
           Repetitions
           are
           not
           vain
           ,
           if
           two
           things
           be
           regarded
           ;
           1.
           
           That
           the
           matter
           be
           very
           weighty
           ,
           and
           apt
           to
           move
           those
           pious
           affections
           ,
           which
           God
           is
           most
           pleas'd
           with
           in
           our
           Addresses
           to
           him
           ;
           and
           in
           this
           respect
           ,
           I
           dare
           say
           ,
           our
           repetitions
           are
           secur'd
           from
           vanity
           .
           2.
           
           That
           they
           be
           fram'd
           with
           judgment
           ,
           that
           they
           come
           in
           fitly
           and
           in
           due
           place
           ,
           and
           not
           too
           often
           .
           And
           these
           rules
           are
           observ'd
           in
           our
           Liturgy
           ;
           for
           as
           none
           did
           ever
           blame
           the
           disposal
           of
           our
           repetitions
           ,
           so
           none
           can
           justly
           blame
           the
           sequency
           of
           them
           .
           For
           our
           repetitions
           are
           very
           few
           ;
           but
           if
           our
           number
           be
           too
           great
           ,
           what
           shall
           we
           think
           of
           the
           136
           Psalm
           ,
           where
           
             His
             mercy
             endureth
             forever
          
           ,
           is
           repeated
           26
           times
           ?
           To
           conclude
           this
           matter
           ,
           I
           desire
           those
           ,
           who
           do
           not
           yet
           approve
           our
           
           repetition
           of
           the
           
             Lord's
             Prayer
          
           ,
           &c.
           to
           consider
           ,
           whether
           it
           be
           so
           easy
           to
           spend
           the
           time
           it
           takes
           up
           more
           profitably
           ,
           than
           by
           joining
           in
           good
           earnest
           with
           the
           Congregation
           in
           these
           Prayers
           ..
        
         
           4.
           
           Some
           persons
           dislike
           the
           Responsals
           of
           the
           Congregation
           ,
           and
           the
           People's
           saying
           the
           Confessions
           and
           the
           
             Lord's
             Prayer
          
           after
           the
           Minister
           ,
           and
           their
           
             alternate
             reciting
          
           the
           Psalms
           and
           Hymns
           ,
           and
           some
           petitions
           in
           the
           daily
           Service
           .
           Now
           I
           beg
           these
           Men
           to
           consider
           ,
           what
           has
           been
           often
           said
           ,
           viz.
           that
           this
           way
           is
           apt
           to
           check
           a
           wandring
           Spirit
           ,
           to
           help
           attention
           and
           quicken
           a
           lively
           zeal
           in
           God's
           Service
           ,
           whilst
           we
           invite
           and
           provoke
           one
           another
           to
           pray
           and
           give
           thanks
           .
        
         
           They
           say
           indeed
           ,
           that
           the
           Minister
           is
           appointed
           to
           be
           the
           mouth
           of
           the
           People
           in
           God's
           public
           Service
           :
           but
           to
           this
           I
           answer
           ,
           1.
           
           That
           granting
           the
           Minister
           to
           be
           appointed
           for
           the
           mouth
           of
           the
           People
           ,
           yet
           it
           must
           not
           be
           so
           interpreted
           ,
           as
           to
           make
           all
           Vocal
           Prayer
           and
           thanksgiving
           in
           Religious
           Assemblies
           unlawful
           to
           the
           People
           .
           For
           then
           the
           People
           must
           not
           say
           Amen
           ,
           which
           is
           a
           short
           responsal
           to
           the
           Minister
           ;
           nor
           must
           they
           join
           in
           singing
           Psalms
           ,
           which
           oftentimes
           contain
           matter
           of
           Prayer
           .
           2.
           
           The
           Scripture
           do's
           not
           say
           ,
           that
           
             the
             Minister
             is
             the
             mouth
             of
             the
             People
             to
             God
             ,
          
           or
           that
           no
           Prayer
           must
           be
           offer'd
           up
           in
           Religious
           Assemblies
           ,
           otherwise
           than
           by
           the
           mouth
           of
           the
           Minister
           .
           'T
           is
           true
           ,
           the
           Minister
           is
           the
           mouth
           of
           the
           People
           in
           all
           those
           Prayers
           which
           he
           utters
           for
           them
           ;
           and
           because
           these
           are
           many
           more
           than
           what
           the
           People
           themselves
           utter
           ,
           he
           may
           be
           said
           to
           be
           their
           mouth
           to
           God
           comparatively
           ,
           but
           not
           absolutely
           .
           'T
           is
           true
           also
           ,
           that
           the
           Minister
           is
           appointed
           for
           the
           People
           in
           all
           public
           Services
           appertaining
           to
           God
           ,
           if
           this
           be
           understood
           for
           the
           
           most
           part
           ,
           or
           of
           all
           with
           little
           exception
           .
           Some
           public
           Services
           are
           pronounced
           by
           him
           only
           :
           and
           as
           for
           the
           rest
           ,
           't
           is
           fit
           he
           shou'd
           ever
           utter
           most
           of
           them
           ;
           and
           that
           in
           those
           wherein
           the
           People
           have
           their
           part
           ,
           he
           shou'd
           ever
           go
           before
           and
           lead
           them
           ,
           and
           guide
           the
           whole
           performance
           ;
           which
           is
           all
           taken
           care
           for
           in
           our
           Liturgy
           .
        
         
           Nay
           the
           Dissenters
           themselves
           do
           not
           utterly
           debar
           the
           People
           from
           all
           Vocal
           Prayer
           and
           Thanksgiving
           of
           their
           own
           in
           God's
           solemn
           Worship
           .
           For
           they
           allow
           the
           People
           to
           sing
           Psalms
           ;
           and
           why
           then
           may
           they
           not
           bear
           a
           part
           in
           the
           Hymns
           and
           Psalms
           by
           alternate
           responses
           ?
           I
           cannot
           see
           ,
           why
           singing
           or
           not
           singing
           shou'd
           make
           such
           a
           difference
           .
           'T
           were
           better
           ,
           if
           they
           were
           every
           where
           sung
           ;
           because
           it
           is
           more
           sutable
           to
           the
           design
           of
           them
           ,
           than
           bare
           reciting
           is
           :
           but
           if
           they
           be
           not
           sung
           ,
           the
           next
           use
           of
           them
           ,
           that
           is
           most
           agreeable
           to
           their
           nature
           and
           design
           ,
           is
           reciting
           them
           by
           answering
           in
           turns
           ,
           as
           the
           Custom
           is
           with
           us
           ;
           for
           this
           is
           much
           nearer
           to
           singing
           ,
           than
           the
           Minister's
           reciting
           all
           himself
           .
        
         
           But
           ,
           say
           they
           ,
           the
           People's
           verse
           is
           in
           a
           manner
           lost
           to
           some
           of
           the
           Congregation
           ;
           since
           in
           the
           confus'd
           murmur
           of
           so
           many
           voices
           nothing
           can
           be
           distinctly
           heard
           To
           this
           I
           answer
           ,
           that
           those
           who
           can
           read
           ,
           may
           bring
           Books
           ;
           and
           those
           that
           cannot
           ,
           may
           attend
           to
           those
           that
           are
           near
           .
           Nay
           I
           have
           been
           credibly
           inform'd
           ,
           that
           some
           devout
           People
           that
           cou'd
           never
           read
           ,
           have
           attain'd
           to
           an
           ability
           of
           reciting
           most
           of
           the
           Psalms
           without
           book
           ,
           by
           often
           hearing
           them
           in
           those
           Churches
           where
           they
           are
           alternately
           recited
           .
           I
           shall
           add
           ,
           that
           for
           the
           most
           part
           ,
           the
           Psalms
           are
           recited
           alternately
           in
           those
           Churches
           only
           ,
           where
           it
           may
           
           be
           reasonably
           presum'd
           ,
           that
           the
           whole
           Congregation
           can
           read
           ,
           very
           few
           excepted
           .
        
         
           Now
           if
           the
           People
           may
           join
           in
           Vocal
           Praise
           ,
           why
           may
           they
           not
           also
           join
           in
           Vocal
           Prayer
           ?
           If
           it
           be
           said
           ,
           there
           is
           some
           example
           or
           warrant
           in
           Scripture
           for
           the
           one
           ,
           but
           not
           for
           the
           other
           ;
           it
           seems
           to
           be
           a
           good
           answer
           ,
           that
           there
           is
           such
           a
           parity
           of
           reason
           ,
           as
           that
           the
           express
           warrant
           of
           Scripture
           for
           the
           one
           ,
           is
           an
           imply'd
           warrant
           for
           the
           other
           .
           I
           have
           already
           shewn
           ,
           Chap.
           3.
           that
           the
           People's
           joining
           in
           Vocal
           Prayer
           was
           very
           anciently
           practis'd
           ;
           and
           if
           this
           was
           the
           Primitive
           way
           ,
           't
           is
           probable
           ,
           that
           it
           was
           the
           way
           in
           the
           Apostles
           times
           .
           I
           know
           ,
           't
           is
           objected
           ,
           that
           the
           People's
           speaking
           to
           God
           in
           the
           Church
           is
           disorderly
           ,
           and
           a
           breaking
           in
           upon
           the
           Minister's
           office
           .
           But
           will
           they
           say
           ,
           that
           the
           
             Children
             of
             Israel
          
           intrench'd
           upon
           the
           Priest
           ,
           when
           
             they
             all
             bowed
             themselves
             upon
             the
             Pavement
             ,
             and
             worshipped
             the
             Lord
             ,
             and
             prais'd
             him
             ,
             saying
             ,
             for
             he
             is
             good
             ,
             for
             his
             mercy
             endureth
             for
             ever
          
           ;
           2
           Chron.
           7.3
           ?
           Ecclesiastical
           Order
           is
           secur'd
           by
           the
           Minister's
           presiding
           in
           God's
           public
           Worship
           ,
           and
           guiding
           the
           performance
           of
           it
           :
           but
           not
           to
           allow
           the
           People
           to
           make
           an
           
             Audible
             confession
             of
             sin
          
           after
           the
           Minister
           ,
           nor
           to
           utter
           
             some
             few
             affectionate
             Petitions
          
           ,
           and
           those
           very
           short
           ,
           to
           which
           they
           are
           also
           invited
           and
           ●●ted
           by
           him
           ,
           seems
           rather
           to
           favour
           of
           an
           affectation
           of
           undue
           superiority
           over
           the
           People
           ,
           than
           to
           proceed
           from
           any
           fear
           of
           the
           Minister's
           office
           being
           invaded
           .
           Some
           urge
           ,
           that
           Women
           are
           forbidden
           to
           
             speak
             in
             the
             Church
          
           ,
           1
           Cor.
           14.34
           .
           but
           this
           is
           strangely
           misapply'd
           to
           the
           Matter
           in
           hand
           .
           For
           't
           is
           plain
           ,
           that
           the
           speaking
           mention'd
           by
           the
           Apostle
           ,
           signifies
           nothing
           but
           Prophesying
           ,
           Interpreting
           ,
           Preaching
           and
           Instructing
           ;
           and
           that
           the
           
           reason
           ,
           why
           he
           will
           not
           allow
           this
           to
           the
           Woman
           ,
           is
           ,
           because
           Preaching
           implies
           Authority
           ,
           whereas
           the
           Woman's
           part
           is
           obedience
           and
           subjection
           .
           They
           that
           will
           read
           the
           whole
           Chapter
           ,
           will
           find
           that
           this
           is
           the
           meaning
           of
           St.
           Paul.
           
        
         
           5.
           
           I
           proceed
           in
           the
           next
           place
           to
           consider
           ,
           whether
           there
           be
           any
           just
           cause
           to
           find
           fault
           with
           the
           reading
           of
           the
           
             Apocryphal
             Lessons
          
           in
           our
           Church
           .
           Now
           if
           Sermons
           and
           Catechizing
           be
           allowable
           ,
           besides
           the
           Word
           of
           God
           ;
           why
           may
           not
           some
           
             Apocryphal
             Lessons
          
           be
           read
           ,
           which
           contain
           excellent
           Rules
           of
           life
           ?
           Especially
           since
           those
           Writings
           were
           greatly
           esteemed
           by
           the
           Church
           in
           its
           purest
           Ages
           ,
           when
           they
           and
           other
           human
           writings
           also
           were
           publicly
           read
           ,
           as
           well
           as
           the
           Scriptures
           :
           and
           those
           Chapters
           of
           the
           
             Old
             Testament
          
           ,
           which
           are
           omitted
           ,
           do
           either
           recite
           Genealogies
           ,
           or
           the
           Rules
           of
           the
           Levitical
           Service
           ,
           or
           matters
           of
           fact
           deliver'd
           in
           other
           Chapters
           that
           are
           read
           ,
           or
           which
           are
           hard
           to
           be
           understood
           .
           If
           it
           be
           said
           ,
           that
           because
           the
           Scripture
           is
           all
           of
           Divine
           Authority
           ,
           't
           is
           more
           profitable
           to
           read
           any
           part
           of
           that
           ,
           than
           any
           other
           good
           Lesson
           ;
           I
           answer
           ,
           that
           then
           no
           place
           will
           be
           left
           for
           Sermons
           ,
           which
           are
           no
           more
           of
           Divine
           Authority
           ,
           than
           the
           
             Apocryphal
             Lessons
          
           .
           There
           is
           no
           danger
           of
           any
           person
           's
           mistaking
           the
           
             Apocryphal
             Lessons
          
           for
           Canonical
           Scripture
           ,
           because
           the
           Church
           speaks
           so
           plainly
           in
           her
           Sixth
           Article
           :
           nor
           do
           we
           read
           them
           otherwise
           ,
           than
           the
           antient
           Church
           did
           .
           I
           shall
           only
           add
           ,
           that
           no
           
             Apocryphal
             Lesson
          
           is
           read
           upon
           any
           Lord's
           Day
           in
           the
           Year
           ;
           and
           as
           for
           other
           exceptions
           ,
           I
           refer
           the
           Reader
           to
           Dr.
           Falkener's
           Libertas
           Eccles
           .
           p.
           164
           ,
           &c.
           
        
         
           6.
           
           If
           any
           object
           against
           our
           
             Standing
             at
             the
             
             Creed
          
           ;
           Mr.
           Baxter
           saies
           ,
           
             his
             judgment
             is
             for
             it
             ,
             where
             it
             is
             required
             ,
             and
             where
             not
             doing
             it
             wou'd
             be
             aivisive
             and
             scandalous
             .
          
           Nay
           ,
           elsewhere
           he
           saies
           ,
           that
           
             't
             is
             a
             convenient
             praising
             gesture
          
           ,
           &c.
           
           See
           his
           
             Christ
             .
             Direct
          
           .
           p.
           858.
           
        
         
           I
           proceed
           now
           to
           the
           Vindication
           of
           the
           Litany
           ,
           against
           which
           't
           is
           pleaded
           ,
           1.
           
           That
           
             the
             People
             utter
             the
             Words
             of
             invocation
             in
             the
             Litany
             for
             the
             most
             part
             ,
          
           the
           Minister
           all
           the
           while
           
             suggesting
             the
             matter
             of
             it
             to
             them
             .
          
           But
           this
           Objection
           is
           of
           no
           force
           ,
           if
           what
           I
           have
           said
           concerning
           the
           lawfulness
           of
           allowing
           the
           People
           an
           interest
           in
           Vocal
           Prayer
           ,
           be
           admitted
           .
           If
           it
           be
           said
           ,
           that
           the
           People
           bear
           
             too
             considerable
             a
             part
          
           ,
           to
           the
           disparagement
           of
           the
           Minister's
           office
           ;
           I
           answer
           ,
           that
           't
           is
           a
           great
           mistake
           ;
           For
           1.
           tho'
           the
           People
           say
           
             Good
             Lord
             deliver
             us
          
           ,
           and
           
             We
             beseech
             thee
             to
             hear
             us
             Good
             Lord
          
           ;
           yet
           the
           Minister
           saies
           the
           other
           ,
           and
           the
           
             far
             greater
          
           part
           of
           the
           Prayer
           .
           2.
           
           They
           are
           but
           these
           Two
           short
           and
           known
           Petitions
           ,
           which
           are
           excepted
           against
           :
           and
           if
           the
           People
           may
           be
           allowed
           any
           part
           in
           Vocal
           Prayer
           ,
           I
           know
           of
           nothing
           more
           proper
           than
           these
           ;
           nor
           are
           they
           repeated
           ,
           but
           when
           they
           are
           apply'd
           to
           new
           and
           distinct
           matter
           .
           Besides
           ,
           they
           relieve
           our
           attention
           ,
           and
           cherish
           our
           warm
           affections
           in
           Prayer
           :
           and
           I
           could
           almost
           appeal
           to
           the
           keenest
           of
           our
           Adversaries
           ,
           whether
           ,
           if
           
             Good
             Lord
             deliver
             us
          
           were
           apply'd
           but
           once
           in
           gross
           to
           that
           part
           of
           the
           Litany
           ,
           we
           shou'd
           not
           be
           more
           apt
           to
           languish
           in
           the
           offering
           it
           up
           ,
           than
           as
           it
           is
           now
           ordered
           .
           But
           ,
           3.
           
           'T
           is
           plain
           ,
           that
           in
           those
           Prayers
           ,
           the
           Minister
           has
           the
           principal
           and
           guiding
           part
           ,
           in
           that
           he
           utters
           all
           the
           
             distinct
             matter
          
           of
           the
           Prayer
           ,
           which
           the
           People
           do
           not
           ;
           whereas
           he
           utters
           words
           of
           invocation
           as
           well
           as
           they
           .
           And
           
           consider
           ,
           I
           pray
           ,
           whether
           if
           the
           People
           were
           to
           utter
           that
           which
           is
           the
           Minister's
           part
           now
           ,
           and
           the
           Minister
           to
           say
           that
           only
           which
           is
           theirs
           ;
           we
           shou'd
           not
           have
           more
           grievous
           complaints
           ,
           that
           the
           Minister's
           authority
           was
           slighted
           in
           the
           whole
           design
           ;
           since
           he
           seem'd
           only
           to
           learn
           from
           the
           People
           ,
           what
           the
           Congregation
           was
           to
           pray
           for
           .
        
         
           2.
           
           'T
           is
           Objected
           ,
           that
           we
           pray
           to
           be
           deliver'd
           
             from
             all
             deadly
             sin
          
           ,
           which
           seems
           to
           imply
           ,
           that
           there
           are
           some
           sins
           which
           are
           not
           deadly
           .
           Now
           in
           answer
           to
           this
           ,
           it
           is
           by
           some
           truly
           enough
           said
           ,
           that
           these
           words
           do
           not
           necessarily
           imply
           a
           distinction
           between
           sins
           that
           are
           ,
           and
           sins
           that
           
             are
             not
             deadly
          
           .
           But
           admitting
           that
           such
           a
           distinction
           were
           intended
           ,
           yet
           we
           must
           observe
           ,
           that
           tho'
           all
           sin
           be
           in
           its
           own
           nature
           deadly
           or
           damnable
           ;
           yet
           thro'
           the
           Mercy
           of
           God
           and
           the
           Merits
           of
           Christ
           ,
           sins
           of
           mere
           infirmity
           are
           not
           imputed
           ,
           and
           therefore
           not
           deadly
           to
           us
           .
           But
           there
           are
           some
           sins
           so
           heinous
           ,
           that
           he
           who
           commits
           them
           ,
           is
           thereby
           put
           into
           a
           damnable
           state
           :
           and
           't
           is
           of
           such
           sins
           as
           these
           that
           this
           passage
           is
           to
           be
           understood
           ;
           as
           appears
           by
           
             Deadly
             Sin
          
           being
           added
           to
           Fornication
           ,
           
             from
             Fornication
             and
             all
             other
             Deadly
             Sin
             ,
             Good
             Lord
             deliver
             us
             .
          
        
         
           3.
           
           Some
           are
           offended
           with
           our
           praying
           against
           
             Sudden
             Death
          
           .
           But
           why
           shou'd
           we
           not
           by
           
             Sudden
             Death
          
           understand
           our
           being
           taken
           out
           of
           this
           World
           ,
           when
           we
           are
           not
           fit
           to
           die
           ?
           For
           sometimes
           a
           thing
           is
           said
           to
           be
           Sudden
           to
           us
           ,
           when
           we
           are
           not
           prepar'd
           for
           it
           .
           And
           in
           this
           sence
           can
           any
           good
           Christian
           find
           fault
           with
           the
           Petition
           ?
           But
           suppose
           that
           by
           
             Sudden
             Death
          
           we
           mean
           what
           is
           commonly
           understood
           by
           it
           ,
           that
           is
           ,
           a
           Death
           of
           which
           a
           Man
           has
           not
           the
           least
           warning
           by
           Sickness
           ;
           
           are
           there
           not
           Reasons
           why
           even
           good
           Men
           may
           desire
           not
           to
           die
           suddenly
           ?
           May
           they
           not
           ,
           when
           they
           find
           themselves
           drawing
           towards
           their
           end
           ,
           by
           their
           good
           Instructions
           and
           Admonitions
           ,
           make
           Impressions
           upon
           their
           Friends
           ,
           Companions
           ,
           and
           Relations
           ,
           to
           the
           bettering
           of
           them
           ?
           May
           not
           their
           Counsels
           be
           then
           more
           effectual
           with
           them
           ,
           than
           ever
           they
           were
           before
           ?
           And
           is
           it
           not
           reasonable
           to
           believe
           they
           will
           be
           so
           ?
           As
           for
           themselves
           ,
           may
           not
           the
           warning
           they
           have
           of
           approaching
           Death
           be
           improv'd
           to
           make
           them
           more
           sit
           to
           die
           ,
           than
           they
           were
           in
           their
           perfect
           Health
           ?
           In
           a
           word
           ,
           he
           that
           thinks
           himself
           to
           have
           sufficiently
           
             perfected
             holiness
             in
             the
             fear
             of
             God
             ,
          
           and
           not
           to
           stand
           in
           need
           of
           those
           acts
           of
           Self-Examination
           ,
           Humiliation
           ,
           and
           Devotion
           ,
           by
           which
           Good
           Men
           improve
           the
           Warning
           of
           Death
           ,
           which
           Mortal
           Sickness
           or
           Extreme
           Age
           gives
           them
           ;
           let
           him
           suspend
           his
           Act
           ,
           and
           refuse
           to
           join
           with
           us
           ,
           when
           we
           pray
           God
           to
           death·
        
         
           4.
           
           Some
           are
           offended
           ,
           that
           we
           pray
           to
           be
           deliver'd
           
             By
             the
             Mystery
             of
             Christ's
             Holy
             Incarnation
             ,
          
           &c.
           
           
             By
             his
             Agony
             and
             bloody
             Sweat
             ,
             by
             his
             Cross
             and
             Passion
             ,
          
           &c.
           
           
             And
             by
             the
             Coming
             of
             the
             Holy
             Ghost
             .
          
           Some
           say
           this
           is
           Swearing
           ,
           others
           Conjuring
           ,
           and
           I
           know
           not
           what
           .
           To
           these
           I
           answer
           ,
           that
           when
           we
           say
           ,
           
             By
             the
             Mystery
             of
             thy
             holy
             Incarnation
             ,
          
           and
           
             by
             thy
             Cross
             and
             Passion
          
           ,
           &c.
           
           
             Good
             Lord
             deliver
             us
          
           ;
           we
           implore
           Christ
           ,
           who
           has
           already
           shew'd
           such
           inestimable
           goodness
           towards
           us
           ,
           by
           taking
           our
           Nature
           into
           his
           Divinity
           ,
           to
           
             Die
             upon
             the
             Cross
          
           ,
           to
           be
           Buried
           ,
           to
           
             Rise
             again
          
           ,
           to
           
             ascend
             into
             Heaven
          
           ,
           and
           there
           to
           
             intercede
             with
             the
             Father
             for
             us
             ,
          
           and
           by
           
             sending
             the
             Holy
             Ghost
          
           to
           qualifie
           the
           Apostles
           for
           their
           great
           Work
           of
           carrying
           
           the
           Word
           of
           Salvation
           into
           the
           World
           :
           I
           say
           ,
           we
           implore
           him
           who
           hath
           already
           done
           such
           mighty
           things
           for
           our
           Salvation
           ,
           and
           we
           plead
           with
           him
           by
           that
           goodness
           which
           he
           has
           already
           given
           us
           such
           great
           demonstrations
           of
           ,
           by
           those
           Wonders
           of
           Mercy
           that
           he
           has
           wrought
           for
           us
           ,
           that
           he
           wou'd
           now
           go
           on
           to
           deliver
           us
           by
           his
           powerful
           Grace
           from
           those
           Evils
           which
           we
           pray
           against
           .
           And
           this
           is
           so
           reasonable
           ,
           so
           devout
           and
           affectionate
           ,
           so
           humble
           and
           thankful
           a
           way
           of
           praying
           ,
           that
           I
           am
           sorry
           that
           any
           who
           call
           themselves
           Believers
           shou'd
           be
           so
           ignorant
           as
           not
           to
           understand
           it
           ,
           or
           so
           profane
           and
           unlike
           what
           they
           pretend
           to
           be
           ,
           as
           to
           deride
           it
           .
        
         
           To
           conclude
           ,
           I
           must
           confess
           ,
           that
           of
           all
           the
           Prayers
           in
           our
           Liturgy
           ,
           that
           are
           of
           humane
           composition
           ,
           I
           shou'd
           be
           most
           unwilling
           to
           part
           with
           the
           Litany
           .
           It
           seems
           to
           be
           ,
           what
           it
           was
           design'd
           to
           be
           ,
           
             A
             Form
             of
             Prayer
             apt
             to
             excite
             our
             most
             intense
             and
             fervent
             desires
             of
             God's
             Grace
             and
             Mercy
             .
          
           The
           whole
           office
           is
           fram'd
           ,
           with
           respect
           both
           to
           matter
           and
           contrivance
           ,
           for
           the
           raising
           of
           the
           utmost
           Devotion
           of
           good
           Christians
           ,
           and
           for
           the
           warming
           of
           the
           coldest
           hearts
           by
           the
           heat
           of
           the
           Congregation
           .
           And
           in
           such
           a
           disposition
           it
           is
           most
           fit
           to
           express
           our
           Charity
           ,
           by
           praying
           for
           others
           ,
           even
           all
           sorts
           of
           men
           ,
           as
           distinctly
           and
           particularly
           as
           public
           Prayers
           will
           bear
           .
        
      
       
         
         
           CHAP.
           V.
           Of
           Infant-Baptism
           .
        
         
           BEfore
           I
           proceed
           to
           the
           Vindication
           of
           our
           Office
           of
           Baptism
           ,
           I
           think
           it
           is
           proper
           to
           justify
           Infant-Baptism
           ,
           which
           is
           practis'd
           by
           us
           ,
           and
           dislik'd
           by
           some
           of
           the
           Dissenters
           .
           And
           that
           my
           Discourse
           concerning
           Infant-Baptism
           may
           be
           the
           better
           understood
           ,
           I
           shall
           take
           the
           liberty
           of
           premising
           a
           few
           things
           .
        
         
           1.
           
           That
           the
           Original
           of
           the
           Jewish
           Church
           (
           consider'd
           purely
           as
           a
           Church
           )
           is
           to
           be
           dated
           from
           the
           Covenant
           which
           God
           made
           with
           Abraham
           ;
           but
           that
           of
           the
           Jewish
           Common-wealth
           from
           the
           delivery
           of
           the
           Law
           by
           Moses
           .
           For
           that
           the
           Jewish
           Church
           and
           Common-wealth
           are
           distinct
           things
           ,
           is
           plain
           ,
           because
           the
           Apostle
           makes
           this
           distinction
           ,
           Rom.
           4.13
           .
           Gal.
           3.17
           .
           And
           therefore
           ,
        
         
           2.
           
           The
           way
           to
           find
           out
           the
           Nature
           of
           the
           Jewish
           Church
           is
           to
           consider
           the
           Nature
           of
           the
           Covenant
           made
           with
           Abraham
           ,
           upon
           which
           the
           Jewish
           Church
           was
           founded
           .
           Now
           't
           is
           plain
           from
           Rom.
           4.
           9th
           to
           the
           17th
           ,
           and
           9.6
           ,
           &c.
           Gal.
           3.5
           ,
           &c.
           that
           the
           Covenant
           made
           with
           Abraham
           was
           a
           Spiritual
           Covenant
           ,
           made
           with
           him
           as
           
             the
             Father
             of
             Believers
          
           ,
           and
           with
           his
           Posterity
           ,
           not
           as
           proceeding
           from
           him
           by
           Natural
           ,
           but
           by
           Spiritual
           Generation
           ,
           as
           heirs
           of
           his
           Faith.
           Hence
           saies
           the
           Apostle
           ,
           in
           the
           name
           of
           the
           Christians
           ,
           
             We
             are
             the
             Circumcision
             ,
             which
             worship
             God
             in
             the
             Spirit
             ,
             and
             have
             no
             confidence
             in
             the
             Flesh
             ,
          
           Phil.
           3.3
           .
           and
           
             it
             is
             one
             God
             ,
             which
             shall
             justify
             the
             Circumcision
             by
             Faith
             ,
             and
             the
             Vncircumcision
             thro'
             Faith
             ,
          
           
           Rom.
           3.30
           .
           and
           
             if
             ye
             be
             Christ's
             ,
             then
             are
             ye
             Abraham's
             Seed
             ,
             and
             heirs
             according
             to
             the
             Promise
             ,
          
           Gal.
           3.29
           .
           Nay
           't
           will
           farther
           appear
           ,
           that
           this
           Covenant
           was
           made
           ,
           not
           with
           Abraham's
           Natural
           ,
           but
           his
           Spiritual
           Off-spring
           ,
           if
           we
           consider
           ,
        
         
           3.
           
           That
           the
           initiatory
           Sacrament
           into
           it
           was
           Circumcision
           .
           For
           the
           Covenant
           is
           call'd
           the
           
             Covenant
             of
             Circumcision
          
           ,
           Acts
           7.8
           .
           and
           Circumcision
           on
           the
           other
           hand
           is
           call'd
           
             the
             Seal
             of
             the
             Righteousness
             of
             faith
             ,
          
           Rom.
           4.11
           .
           faith
           or
           faithful
           obedience
           being
           the
           condition
           of
           that
           Covenant
           ,
           which
           God
           requir'd
           of
           the
           Children
           of
           Abraham
           ,
           and
           which
           they
           promis'd
           to
           perform
           .
           It
           also
           signify'd
           
             the
             Circumcision
             of
             the
             heart
          
           ,
           Deut.
           10.16
           .
           and
           30.6
           .
           Rom.
           2.28
           ,
           29.
           
        
         
           4.
           
           As
           to
           the
           Persons
           to
           be
           admitted
           into
           the
           Covenant
           ,
           we
           have
           a
           very
           plain
           account
           at
           the
           institution
           of
           it
           ,
           Gen.
           17.
           from
           whence
           it
           appears
           ,
           First
           ,
           that
           the
           Children
           of
           Heathens
           were
           to
           be
           circumcis'd
           ;
           (
           See
           Exod.
           12.48
           ,
           49.
           )
           which
           also
           proves
           that
           the
           Promise
           was
           made
           ,
           not
           to
           his
           Natural
           ,
           but
           to
           his
           Spiritual
           Children
           .
           Hence
           in
           all
           Ages
           great
           numbers
           of
           Gentiles
           were
           admitted
           into
           the
           Jewish
           Church
           by
           Circumcision
           .
           Secondly
           ,
           that
           persons
           of
           all
           Ages
           were
           to
           be
           Circumcis'd
           ,
           and
           that
           God
           was
           so
           far
           from
           excluding
           Children
           from
           Circumcision
           ,
           that
           he
           order'd
           that
           the
           Circumcision
           of
           them
           shou'd
           not
           be
           deferr'd
           beyond
           the
           8th
           day
           .
           God
           was
           pleas'd
           to
           be
           so
           gracious
           as
           to
           chuse
           the
           Children
           with
           their
           Parents
           ,
           and
           look
           upon
           them
           as
           holy
           upon
           their
           account
           .
           This
           was
           ground
           enough
           for
           their
           Admission
           into
           the
           Church
           ,
           and
           for
           God
           to
           look
           upon
           them
           as
           Believers
           ,
           tho'
           they
           cou'd
           not
           make
           open
           profession
           of
           their
           faith
           .
        
         
           The
           Faith
           and
           consent
           of
           the
           Father
           or
           the
           
           God-father
           ,
           and
           of
           the
           Congregation
           under
           which
           he
           was
           Circumcis'd
           ,
           was
           believ'd
           of
           Old
           by
           the
           Jews
           to
           be
           imputed
           to
           the
           Child
           as
           his
           own
           Faith
           and
           consent
           .
           See
           Seld.
           De
           Jure
           ,
           lib.
           2.
           c.
           2.
           
           De
           Synedr
           .
           lib.
           1.
           c.
           3.
           
           And
           they
           had
           good
           ground
           in
           Scripture
           for
           this
           opinion
           ;
           because
           the
           infidelity
           and
           disobedience
           of
           the
           Parents
           ,
           in
           wilfully
           neglecting
           or
           despising
           the
           Circumcision
           ,
           was
           imputed
           to
           the
           Children
           ,
           who
           were
           esteem'd
           and
           punish'd
           as
           breakers
           of
           the
           Covenant
           ,
           when
           they
           were
           not
           Circumcis'd
           ,
           Gen.
           17.14
           .
           And
           therefore
           ,
           if
           the
           act
           of
           Parents
           in
           neglecting
           to
           bring
           their
           Children
           to
           Circumcision
           was
           reputed
           theirs
           :
           much
           more
           their
           act
           in
           bringing
           them
           to
           it
           ,
           might
           well
           be
           reputed
           as
           their
           act
           and
           deed
           .
           Thus
           Numb
           .
           3.28
           .
           we
           find
           the
           keeping
           of
           the
           sanctuary
           imputed
           to
           the
           Males
           of
           the
           Cohathites
           ,
           of
           a
           month
           old
           and
           upwards
           ;
           because
           their
           Fathers
           actually
           kept
           it
           ,
           and
           they
           were
           to
           be
           train'd
           up
           to
           it
           .
           Thus
           Deut.
           29.11
           ,
           12.
           the
           
             little
             ones
          
           are
           expresly
           said
           to
           enter
           into
           the
           Covenant
           with
           God
           ,
           because
           the
           Men
           of
           Israel
           did
           so
           .
           Thus
           also
           ,
           tho'
           Christ
           heal'd
           grown
           Persons
           for
           their
           own
           Faith
           ,
           Matth.
           9.29
           .
           yet
           he
           heal'd
           Children
           for
           the
           Faith
           of
           their
           Parents
           ,
           or
           others
           who
           besought
           him
           for
           them
           ;
           as
           it
           were
           imputing
           it
           to
           them
           for
           their
           own
           Faith
           ;
           Mark
           9.23
           .
           Matth.
           8.13
           .
           John
           4.50
           .
           Vid.
           Cassand
           .
           De
           Baptismo
           Infant
           .
           p.
           729.
           
           Taylor
           of
           Baptiz
           .
           Inf.
           Great
           Exemplar
           ,
           Part
           1.
           
           Sect.
           9.
           
        
         
           5.
           
           The
           Church
           was
           the
           same
           for
           substance
           under
           the
           Law
           ,
           as
           it
           was
           before
           it
           ;
           and
           still
           remains
           the
           same
           for
           substance
           under
           the
           Gospel
           ,
           as
           it
           was
           under
           the
           Law.
           For
           Abraham
           is
           still
           
             the
             Father
             of
             the
             faithful
          
           :
           and
           we
           that
           Believe
           under
           the
           Gospel
           ,
           are
           as
           much
           his
           Children
           ,
           in
           the
           true
           meaning
           of
           
           the
           words
           ,
           as
           those
           that
           were
           Believers
           under
           the
           Law.
           Hence
           St.
           Peter
           ,
           Epist
           .
           1.
           calls
           Christians
           by
           those
           Titles
           ,
           which
           God
           gave
           to
           the
           Jews
           ,
           as
           to
           his
           peculiar
           People
           ,
           viz.
           a
           
             Chosen
             Generation
             ,
             Royal
             Priesthood
          
           ,
           &c.
           and
           St.
           Paul
           compares
           the
           calling
           of
           them
           to
           the
           engrafting
           of
           the
           
             Wild
             Olive-tree
          
           into
           the
           Olive-tree's
           Stock
           ,
           Rom.
           11.
           
           Christ
           and
           his
           Apostles
           introduc'd
           as
           much
           of
           Judaism
           into
           the
           Christian
           Church
           ,
           as
           the
           nature
           of
           the
           Reformation
           wou'd
           bear
           :
           and
           adher'd
           as
           much
           as
           they
           cou'd
           to
           the
           Old
           ,
           both
           in
           the
           Matter
           and
           Form
           of
           the
           New
           Oeconomy
           .
           For
           the
           proof
           of
           this
           the
           Reader
           may
           consult
           Grot.
           Opusc
           .
           Tom.
           3.
           p.
           510
           ,
           520
           ,
           &c.
           
           Hammond
           of
           Baptizing
           Infants
           ,
           Selden
           de
           Jure
           ,
           l.
           2.
           c.
           2.
           de
           Synedr
           .
           l.
           1.
           c.
           3.
           
           Lightfoot's
           Horae
           Heb.
           p.
           42.
           
           Hammond
           on
           Matth.
           2.1
           ,
           Alting
           .
           Dissert
           Septima
           de
           Proselyt
           .
           Mede's
           1
           B.
           disc
           .
           43.
           2
           
           B.
           Christ
           .
           Sacrif
           .
           Cudworth
           on
           the
           Lord's
           Supper
           ,
           Thorndike
           of
           Religious
           Assembl
           .
           Taylor
           's
           Great
           Exemplar
           .
           Part.
           1.
           
           
             Disc
             .
             of
             Baptism
          
           .
           Numb
           .
           11.
           
           Dodwell's
           One
           Altar
           and
           One
           Priesthood
           ,
           Light●oot
           on
           1
           Cor.
           5.4
           .
        
         
           Some
           things
           ,
           I
           confess
           ,
           they
           laid
           aside
           ;
           but
           their
           Reasons
           for
           so
           doing
           were
           ,
           1.
           
           Because
           very
           many
           of
           the
           Jewish
           Rites
           were
           fulfilled
           in
           Christ
           ;
           and
           this
           is
           so
           plain
           ,
           that
           I
           need
           not
           prove
           it
           .
           2.
           
           Because
           many
           of
           them
           were
           inconsistent
           with
           the
           Nature
           of
           Christianity
           ;
           which
           was
           to
           be
           ,
           1.
           
           Manly
           ,
           in
           opposition
           to
           the
           Law
           ,
           which
           
             was
             but
             a
             School-Master
             to
             bring
             them
             to
             Christ
             ,
          
           Gal.
           3.24
           .
           and
           the
           Jews
           were
           under
           it
           ,
           as
           Children
           are
           under
           Tutors
           ,
           Chap.
           4.1
           ,
           2
           ,
           3
           ,
           4.
           for
           they
           had
           Childish
           understandings
           ,
           and
           were
           like
           Children
           ,
           to
           be
           instructed
           by
           Symbolical
           Lessons
           ,
           viz.
           Washings
           ,
           &c.
           2.
           
           Free
           ,
           in
           opposition
           to
           the
           servile
           Nature
           of
           the
           Jewish
           Church
           ,
           which
           was
           loaded
           with
           numberless
           
           observances
           ,
           of
           which
           the
           Jews
           were
           grown
           weary
           ,
           and
           with
           which
           they
           had
           been
           for
           a
           long
           time
           heavy
           laden
           ,
           when
           Christ
           call'd
           them
           to
           take
           his
           yoke
           upon
           them
           ,
           which
           was
           to
           be
           so
           easy
           and
           light
           .
           3.
           
           Vniversal
           ,
           God
           injoin'd
           the
           Jews
           many
           things
           ,
           in
           oposition
           to
           the
           Neighbouring
           Idolatrous
           Nations
           ;
           that
           there
           might
           be
           a
           mutual
           strangeness
           between
           them
           ,
           and
           that
           by
           Ceremonial
           singularities
           they
           might
           be
           distinguisht
           from
           the
           rest
           of
           the
           World
           :
           but
           then
           Christ
           coming
           to
           break
           down
           the
           Middle
           wall
           of
           Partition
           betwixt
           the
           Jews
           and
           Gentiles
           ,
           and
           to
           abolish
           the
           enmity
           of
           ordinances
           that
           was
           betwixt
           them
           ,
           that
           he
           might
           make
           peace
           between
           them
           ,
           and
           reconcile
           them
           both
           into
           one
           body
           ;
           it
           was
           requisite
           to
           this
           end
           ,
           that
           he
           shou'd
           abolish
           these
           ,
           and
           all
           oher
           distingishing
           characters
           betwixt
           them
           ,
           which
           wou'd
           have
           hindred
           the
           progress
           of
           the
           Gospel
           ,
           because
           they
           were
           become
           so
           odious
           and
           ridiculous
           to
           the
           Gentile
           World.
           And
           this
           is
           the
           reason
           ,
           why
           the
           bloody
           Rite
           of
           Circumcision
           is
           changed
           into
           the
           easy
           Rite
           of
           Baptism
           .
        
         
           6.
           
           Circumcision
           was
           a
           Sacrament
           of
           equal
           
             Significancy
             ,
             Force
          
           and
           Perfection
           with
           Baptism
           ;
           and
           Baptism
           suceeded
           in
           the
           room
           of
           it
           ,
           not
           as
           an
           Antitype
           succeeds
           in
           the
           place
           of
           the
           Type
           ,
           but
           as
           one
           positive
           institution
           succeeds
           in
           the
           place
           of
           another
           .
           For
           we
           must
           note
           ,
           that
           strictly
           and
           properly
           speaking
           ,
           there
           was
           the
           same
           difference
           betwixt
           the
           Type
           and
           the
           Antitype
           ,
           as
           betwixt
           the
           shadow
           and
           the
           substance
           ,
           or
           betwixt
           a
           Man
           and
           his
           picture
           in
           a
           Glass
           ;
           insomuch
           that
           what
           was
           in
           the
           Type
           ,
           did
           only
           represent
           something
           which
           did
           in
           a
           more
           perfect
           manner
           belong
           to
           the
           Antitype
           .
           Thus
           the
           blood
           of
           Sacrifices
           represented
           the
           blood
           of
           Christ
           ,
           which
           do's
           truly
           purge
           the
           Conscience
           
           from
           dead
           works
           ;
           and
           the
           healing
           vertue
           of
           the
           Brazen
           Serpent
           was
           a
           Symbol
           of
           the
           healing
           vertue
           of
           Christ
           upon
           the
           Cross
           .
           But
           the
           case
           is
           not
           so
           betwixt
           Circumcision
           and
           Baptism
           ;
           because
           Circumcision
           has
           no
           Symbolical
           likeness
           with
           Baptism
           ,
           nor
           any
           thing
           belonging
           to
           it
           common
           to
           Baptism
           ,
           which
           doth
           not
           as
           fully
           belong
           unto
           it
           ,
           as
           unto
           Baptism
           it self
           .
        
         
           For
           ,
           1.
           
           Circumcision
           was
           heretofore
           a
           real
           Sacrament
           of
           Initiation
           into
           the
           Covenant
           of
           Grace
           ,
           a
           Seal
           of
           the
           Righteousness
           of
           Faith
           ,
           and
           a
           confirmation
           of
           the
           Covenant
           betwixt
           God
           and
           Man
           ,
           as
           much
           as
           Baptism
           is
           now
           .
           Baptism
           do's
           nothing
           under
           the
           Gospel
           ,
           which
           Circumcision
           did
           not
           as
           properly
           and
           effectually
           do
           under
           the
           Law
           :
           and
           therefore
           it
           cou'd
           not
           be
           a
           Type
           of
           Baptism
           ,
           any
           more
           than
           the
           Broad-Seal
           of
           England
           300
           years
           ago
           was
           a
           Type
           of
           this
           .
           And
           accordingly
           't
           is
           never
           mention'd
           in
           the
           
             New
             Testament
          
           as
           a
           Type
           of
           Baptism
           ,
           nor
           Baptism
           as
           the
           Antitype
           of
           it
           :
           but
           succeeded
           in
           the
           room
           of
           it
           ,
           not
           as
           the
           Antitype
           did
           in
           the
           place
           of
           the
           Type
           ,
           but
           as
           one
           absolute
           Ordinance
           or
           positive
           Institution
           do's
           in
           the
           place
           of
           another
           .
           2.
           
           Circumcision
           was
           not
           a
           Type
           of
           Baptism
           ,
           because
           a
           Type
           is
           an
           Exemplar
           appointed
           under
           the
           
             Old
             Testament
          
           to
           prefigure
           something
           under
           the
           New
           :
           but
           Baptism
           was
           it self
           of
           Jewish
           Institution
           under
           the
           
             Old
             Testament
          
           ;
           and
           by
           consequence
           cou'd
           not
           be
           Typify'd
           and
           prefigur'd
           by
           Circumcision
           ,
           because
           it
           was
           us'd
           together
           with
           it
           in
           the
           Jewish
           Church
           .
           The
           Jewish
           Church
           made
           it
           a
           Ceremony
           of
           Initiating
           Proselytes
           under
           the
           Law
           ;
           and
           our
           Saviour
           liking
           the
           Institution
           ,
           continu'd
           the
           use
           of
           it
           ,
           and
           made
           it
           the
           only
           Ceremony
           of
           Initiating
           Proselytes
           under
           the
           Gospel
           ;
           superadding
           to
           it
           the
           compleat
           
           nature
           of
           an
           Initiatory
           Sacrament
           ,
           or
           the
           full
           force
           of
           Circumcision
           ,
           as
           it
           was
           a
           sign
           of
           the
           Covenant
           ,
           and
           a
           seal
           of
           the
           Righteousness
           of
           Faith.
           
        
         
           Having
           premis'd
           these
           Six
           things
           ,
           I
           proceed
           to
           the
           main
           business
           ,
           in
           treating
           of
           which
           I
           design
           to
           shew
           ,
           1.
           
           That
           
             Infants
             are
             capable
             of
             Baptism
          
           .
           2.
           
           That
           
             They
             are
             not
             excluded
             from
             Baptism
             by
             Christ
             .
          
           3.
           
           That
           
             't
             is
             unlawful
             to
             separate
             from
             a
             Church
             ,
             which
             appoints
             Infants
             to
             be
             baptized
             ,
          
           4.
           
           That
           
             't
             is
             the
             duty
             of
             Christian
             Parents
             to
             bring
             their
             Children
             unto
             Baptism
             .
          
           5.
           
           That
           
             't
             is
             lawful
             to
             Communicate
             with
             Believers
             ,
             who
             were
             Baptiz'd
             in
             their
             Infancy
             .
          
        
         
           I.
           Then
           I
           shall
           shew
           ,
           that
           
             Infants
             are
             capable
             of
             Baptism
          
           .
           God
           commanded
           Infants
           to
           be
           Circumcis'd
           ,
           as
           well
           as
           adult
           Persons
           ;
           and
           surely
           ,
           if
           they
           were
           capable
           of
           Circumcision
           ,
           then
           they
           are
           also
           capable
           of
           Baptism
           .
           For
           the
           Two
           Covenants
           ,
           of
           Circumcision
           and
           Baptism
           ,
           are
           for
           substance
           the
           same
           ,
           and
           the
           grace
           of
           those
           Covenants
           the
           very
           same
           ;
           and
           therefore
           if
           the
           Initiation
           of
           Infants
           was
           then
           no
           absurdity
           ,
           it
           can
           be
           none
           now
           .
           Nay
           ,
           if
           Infants
           were
           admitted
           into
           the
           Church
           ,
           when
           the
           entrance
           was
           more
           grievous
           and
           not
           without
           Blood
           ;
           how
           unreasonable
           is
           it
           to
           assert
           ,
           that
           they
           are
           now
           uncapable
           of
           admission
           into
           it
           ,
           when
           the
           entrance
           is
           made
           more
           easy
           ,
           and
           more
           agreeable
           to
           the
           weakness
           of
           a
           tender
           Child
           ?
        
         
           'T
           is
           said
           indeed
           ,
           that
           Infants
           are
           uncapable
           of
           Baptism
           ,
           because
           they
           cannot
           Answer
           the
           Ends
           of
           it
           ;
           they
           cannot
           understand
           the
           Gospel
           ,
           or
           Profess
           their
           Faith
           and
           Repentance
           ,
           or
           submit
           to
           Baptism
           out
           of
           their
           own
           choice
           ,
           nor
           can
           they
           have
           their
           Faith
           and
           Hope
           further
           strengthen'd
           in
           the
           use
           of
           it
           .
           But
           this
           way
           of
           arguing
           is
           very
           weak
           and
           fallacious
           ,
           and
           reflecting
           upon
           the
           Wisdom
           of
           God.
           
        
         
         
           First
           ,
           It
           is
           weak
           and
           fallacious
           ,
           because
           it
           makes
           no
           distinction
           betwixt
           a
           
             strict
             Institution
          
           ,
           which
           is
           Instituted
           by
           God
           for
           one
           ,
           or
           a
           few
           ends
           ,
           and
           precisely
           for
           persons
           of
           one
           sort
           ;
           and
           an
           
             Institution
             of
             Latitude
          
           ,
           which
           is
           Instituted
           by
           him
           for
           several
           ends
           ,
           and
           for
           different
           sorts
           of
           Persons
           ,
           differently
           qualify'd
           for
           those
           several
           ends
           .
           Of
           the
           first
           sort
           was
           the
           Jewish
           Ordinance
           of
           Fringes
           ,
           which
           cou'd
           only
           concern
           grown
           Persons
           ,
           because
           they
           only
           were
           capable
           of
           answering
           the
           End
           ,
           for
           which
           it
           was
           Instituted
           ,
           
             viz.
             To
             look
             upon
             them
             and
             remember
             the
             Commandments
             of
             the
             Lord
          
           :
           and
           of
           the
           latter
           sort
           is
           the
           Holy
           Ordinance
           of
           Marriage
           ,
           which
           was
           appointed
           for
           several
           ends
           ,
           and
           for
           persons
           differently
           qualify'd
           for
           those
           several
           ends
           ;
           insomuch
           that
           persons
           who
           are
           incapacitated
           as
           to
           some
           ends
           of
           Marriage
           ,
           may
           yet
           honestly
           Marry
           ,
           because
           they
           are
           capable
           of
           the
           rest
           .
           For
           this
           Reason
           ,
           those
           who
           are
           not
           capacitated
           for
           the
           Procreation
           of
           Children
           ,
           may
           Marry
           ,
           because
           they
           are
           capable
           of
           answering
           another
           end
           ,
           for
           which
           Marriage
           was
           Ordain'd
           .
           Now
           our
           Adversaries
           cannot
           Prove
           ,
           that
           Baptism
           is
           a
           
             strict
             Institution
          
           ,
           because
           it
           succeeded
           in
           the
           room
           of
           Circumcision
           ,
           which
           was
           an
           
             Institution
             of
             Latitude
          
           ;
           and
           because
           our
           Saviour
           was
           Baptiz'd
           ,
           who
           was
           less
           capable
           of
           Baptism
           ,
           than
           Infants
           possibly
           can
           be
           .
           For
           John
           Baptiz'd
           with
           the
           Baptism
           of
           Repentance
           ,
           and
           thereby
           Seal'd
           unto
           the
           People
           the
           Remission
           of
           their
           Sins
           .
           Now
           our
           Saviour
           was
           without
           sin
           ,
           and
           yet
           he
           was
           Baptiz'd
           ;
           which
           shews
           ,
           that
           a
           Man
           who
           is
           capable
           of
           some
           ends
           of
           Baptism
           ,
           may
           be
           Baptiz'd
           ,
           tho'
           he
           is
           not
           capable
           of
           the
           rest
           .
        
         
           Secondly
           ,
           'T
           is
           reflecting
           upon
           the
           Wisdom
           of
           God
           ,
           because
           God
           Commanded
           young
           Babes
           to
           be
           Circumcis'd
           ,
           tho'
           all
           the
           ends
           of
           Circumcision
           cou'd
           
           not
           be
           answer'd
           by
           them
           .
           For
           ,
           since
           there
           lies
           the
           same
           objection
           against
           Infant-circumcision
           as
           against
           Infant-baptism
           ,
           therefore
           those
           Men
           who
           argue
           thus
           against
           Infant-baptism
           ,
           do
           reproach
           the
           Divine
           Wisdom
           ,
           which
           injoin'd
           Infant-circumcision
           .
        
         
           Children
           are
           capable
           of
           all
           the
           ends
           of
           Baptism
           ,
           as
           it
           is
           a
           Sign
           ,
           to
           assure
           us
           of
           God's
           favour
           ,
           and
           to
           consign
           to
           us
           the
           Benefits
           of
           the
           Covenant
           of
           Grace
           .
           They
           may
           be
           made
           Members
           of
           a
           Church
           ,
           and
           adopted
           Heirs
           of
           Eternal
           Life
           ;
           as
           well
           as
           they
           may
           be
           made
           Members
           of
           a
           Family
           ,
           and
           adopted
           Heirs
           of
           a
           Temporal
           Estate
           .
           And
           if
           they
           are
           capable
           of
           the
           Benefits
           and
           Privileges
           of
           Christianity
           ,
           why
           shou'd
           not
           the
           sign
           of
           those
           Benefits
           and
           Privileges
           be
           apply'd
           to
           them
           ?
           Suppose
           a
           Prince
           shou'd
           send
           for
           an
           attainted
           Traytor
           's
           Child
           ,
           and
           in
           the
           presence
           of
           several
           Persons
           Assembled
           for
           that
           purpose
           ,
           shou'd
           say
           ,
           
             You
             know
             the
             blood
             of
             this
             Child
             is
             attainted
             by
             his
             Father's
             Treason
             ;
             by
             Law
             he
             has
             forfeited
             all
             Right
             to
             his
             Ancestors
             Estate
             and
             Titles
             ,
             and
             is
             quite
             undone
             ,
             tho'
             he
             be
             not
             sensible
             of
             his
             wretched
             condition
             .
             My
             Bowels
             of
             compassion
             yern
             upon
             him
             ,
             and
             here
             I
             restore
             him
             to
             his
             Blood
             and
             Inheritance
             ,
             to
             which
             hence
             forward
             he
             shall
             have
             as
             much
             Right
             ,
             as
             if
             the
             Family
             had
             never
             been
             attainted
             .
             I
             justify
             him
             freely
             ,
             and
             declare
             my self
             reconcil'd
             to
             him
             ;
             and
             that
             no
             spot
             or
             imputation
             may
             hereafter
             lie
             upon
             him
             ,
             I
             here
             before
             you
             all
             wash
             him
             with
             pure
             Water
             ,
             to
             signify
             that
             he
             is
             cleans'd
             from
             his
             original
             attainder
             and
             corruption
             of
             Blood
             ,
             and
             that
             he
             is
             as
             fully
             restor'd
             to
             his
             Birth-right
             ,
             as
             if
             he
             had
             never
             been
             attainted
             .
          
           Suppose
           ,
           I
           say
           ,
           this
           were
           done
           for
           a
           poor
           attainted
           Infant
           ;
           cou'd
           any
           Man
           say
           ,
           the
           action
           was
           insignificant
           and
           invalid
           ,
           because
           that
           Child
           knew
           nothing
           of
           it
           ?
           Or
           that
           he
           was
           incapable
           of
           the
           sign
           ,
           when
           he
           was
           capable
           of
           being
           
           wash'd
           from
           the
           attainder
           ,
           which
           was
           the
           chief
           thing
           signify'd
           thereby
           ?
        
         
           Besides
           ,
           tho'
           Abraham
           believ'd
           ,
           and
           solemnly
           profess'd
           his
           Faith
           before
           he
           was
           Circumcis'd
           ;
           yet
           Isaac
           was
           Circumcis'd
           ,
           and
           enter'd
           into
           the
           Covenant
           with
           God
           ,
           before
           he
           was
           able
           to
           understand
           what
           the
           condition
           of
           the
           Covenant
           was
           .
           And
           will
           any
           Man
           say
           he
           was
           Circumcis'd
           in
           vain
           ,
           or
           that
           God
           commanded
           a
           foolish
           thing
           ;
           tho'
           he
           was
           under
           the
           very
           same
           incapacity
           as
           to
           the
           ends
           of
           Circumcision
           ,
           that
           Infants
           now
           are
           as
           to
           the
           ends
           of
           Baptism
           ?
        
         
           If
           it
           be
           said
           ,
           that
           Circumcision
           was
           more
           proper
           for
           Infants
           than
           Baptism
           ,
           because
           it
           left
           a
           Mark
           in
           the
           Flesh
           ,
           to
           instruct
           them
           what
           was
           done
           in
           their
           infancy
           ,
           which
           Baptism
           does
           not
           ;
           I
           answer
           ,
           1.
           
           That
           even
           the
           Mark
           of
           Circumcision
           was
           as
           insignificant
           during
           the
           non-age
           of
           the
           Child
           ,
           as
           Baptism
           is
           to
           Christian
           Infants
           :
           neither
           afterwards
           cou'd
           he
           tell
           what
           the
           meaning
           of
           that
           Character
           was
           ,
           but
           by
           the
           instruction
           of
           others
           .
           And
           therefore
           according
           to
           their
           way
           of
           reasoning
           against
           Infant-Baptism
           ,
           it
           ought
           to
           have
           been
           deferr'd
           till
           the
           full
           years
           of
           discretion
           ,
           when
           the
           Circumcis'd
           person
           might
           have
           understood
           the
           Spiritual
           signification
           thereof
           .
           2.
           
           Allowing
           that
           Circumcision
           was
           more
           proper
           for
           Infants
           than
           Baptism
           ,
           yet
           we
           must
           consider
           that
           the
           Jews
           knew
           very
           well
           ,
           that
           Baptism
           left
           no
           Mark
           upon
           the
           person
           .
           And
           therefore
           those
           who
           argue
           against
           Infant-Baptism
           ,
           must
           condemn
           the
           Jewish
           Church
           ,
           which
           for
           many
           Ages
           Baptiz'd
           Infants
           and
           minor
           Proselytes
           into
           the
           Covenant
           ,
           as
           well
           as
           actual
           Believers
           ,
           and
           yet
           were
           never
           reprov'd
           for
           it
           by
           any
           Prophet
           ;
           which
           we
           may
           presume
           they
           wou'd
           have
           been
           ,
           had
           baptismal
           initiation
           of
           Infants
           into
           the
           
           Covenant
           been
           so
           absurd
           ,
           insignificant
           ,
           and
           abusive
           a
           practice
           ,
           as
           the
           Professors
           against
           Infant-Baptism
           pretend
           it
           is
           .
        
         
           II.
           I
           am
           to
           shew
           ,
           that
           
             Infants
             are
             not
             excluded
             from
             Baptism
             by
             Christ
             .
          
           That
           he
           never
           excluded
           them
           by
           any
           express
           prohibition
           ,
           the
           Anabaptists
           themselves
           do
           grant
           ,
           because
           there
           is
           no
           such
           prohibition
           to
           be
           found
           in
           the
           New
           Testament
           :
           but
           then
           they
           pretend
           ,
           that
           it
           was
           Christ's
           intention
           ,
           that
           none
           but
           grown
           persons
           shou'd
           be
           Baptiz'd
           ,
           because
           the
           Gospel
           requires
           ,
           that
           persons
           to
           be
           Baptiz'd
           shou'd
           ,
           1.
           be
           
             Taught
             ,
             Matth.
          
           28.29
           .
           2.
           
           
             Believe
             ,
             Mark
          
           16.16
           .
           3.
           
           
             Repent
             ,
             Acts
          
           2.38
           .
           But
           those
           and
           the
           like
           Texts
           do
           no
           more
           prove
           ,
           that
           none
           but
           grown
           persons
           ought
           to
           be
           Baptiz'd
           ,
           than
           the
           Apostle's
           words
           ,
           2
           Thess
           .
           3.10
           .
           do
           prove
           ,
           that
           none
           but
           grown
           persons
           ought
           to
           eat
           .
           For
           he
           requires
           that
           
             if
             any
             wou'd
             not
             work
             ,
             neither
             shou'd
             he
             eat
          
           ;
           now
           none
           but
           grown
           persons
           can
           work
           ,
           and
           therefore
           by
           this
           way
           of
           arguing
           none
           but
           grown
           persons
           ought
           to
           eat
           .
           Again
           ,
           suppose
           there
           were
           a
           Plague
           in
           any
           Country
           ,
           and
           God
           shou'd
           miraculously
           call
           11
           or
           12
           Men
           ,
           and
           give
           them
           a
           Meditine
           against
           this
           Plague
           ,
           and
           say
           ;
           
             Go
             into
             such
             a
             Country
             ,
             and
             call
             the
             People
             of
             it
             together
             ,
             and
             Teach
             them
             the
             Vertues
             of
             this
             Medicine
             ,
             and
             assure
             them
             ,
             that
             he
             that
             believeth
             and
             taketh
             it
             from
             you
             ,
             shall
             live
             ,
             but
             he
             that
             believeth
             not
             shall
             die
             .
          
           Now
           since
           Children
           are
           capable
           of
           the
           Medicine
           ,
           tho'
           they
           are
           ignorant
           of
           the
           Benefits
           of
           it
           ;
           wou'd
           any
           Man
           conclude
           ,
           that
           it
           was
           God's
           intention
           ,
           that
           none
           but
           grown
           persons
           shou'd
           receive
           it
           ,
           because
           
             they
             only
             cou'd
             be
             call'd
             together
             ,
             and
             be
             taught
             the
             Vertues
             of
             it
             ,
             and
             believe
             or
             disbelieve
             them
             that
             brought
             it
          
           ?
           No
           certainly
           .
           Wherefore
           ,
           seeing
           Children
           ,
           as
           I
           have
           prov'd
           ,
           are
           capable
           of
           the
           Benefits
           
           of
           Baptism
           ;
           and
           the
           Apostles
           ,
           who
           were
           sent
           to
           Baptize
           all
           Nations
           ,
           knew
           them
           to
           be
           capable
           of
           it
           ,
           and
           to
           have
           receiv'd
           both
           Circumcision
           and
           Baptism
           in
           the
           Jewish
           Church
           :
           how
           shou'd
           it
           be
           thought
           ,
           but
           that
           it
           was
           Christ's
           intention
           ,
           that
           Children
           as
           well
           as
           grown
           persons
           shou'd
           be
           Baptiz'd
           ?
        
         
           Shou'd
           God
           ,
           in
           the
           daies
           of
           David
           ,
           have
           order'd
           some
           Prophets
           to
           go
           and
           Preach
           the
           Law
           to
           every
           Creature
           ,
           saying
           ,
           
             He
             that
             believeth
             ,
             and
             is
             Circumcis'd
             and
             Baptiz'd
             ,
             shall
             be
             sav'd
             ,
             but
             he
             that
             believeth
             not
             shall
             be
             damn'd
          
           ;
           wou'd
           those
           Prophets
           have
           Circumcis'd
           and
           Baptiz'd
           only
           grown
           persons
           ,
           contrary
           to
           the
           practice
           of
           the
           Jewish
           Church
           ?
           Or
           if
           in
           a
           short
           History
           of
           their
           Mission
           we
           shou'd
           have
           read
           ,
           that
           they
           Circumcis'd
           and
           Baptiz'd
           as
           many
           Proselytes
           ,
           as
           gladly
           receiv'd
           their
           word
           ;
           wou'd
           this
           have
           prov'd
           ,
           that
           they
           did
           not
           also
           Circumcise
           and
           Baptize
           the
           Infants
           of
           those
           believing
           Proselytes
           ,
           according
           to
           the
           Laws
           and
           Usages
           of
           their
           Mother-Church
           ?
           Or
           shou'd
           God
           bid
           12
           Men
           ,
           of
           a
           Church
           that
           had
           always
           practis'd
           Infant-Baptism
           ,
           go
           and
           Preach
           the
           Gospel
           in
           the
           Indies
           ,
           saying
           ,
           
             He
             that
             believeth
             and
             is
             Baptiz'd
             ,
             shall
             be
             sav'd
          
           ;
           wou'd
           those
           Men
           ,
           that
           were
           bred
           up
           to
           the
           practice
           of
           Infant-Baptism
           ,
           think
           it
           was
           God's
           intention
           ,
           that
           Baptism
           shou'd
           be
           deny'd
           to
           Infants
           ?
           No
           certainly
           ;
           and
           therefore
           by
           parity
           of
           Reason
           ,
           the
           Apostles
           cou'd
           not
           so
           understand
           their
           Commission
           ,
           as
           to
           exclude
           Infants
           from
           Baptism
           .
        
         
           Now
           since
           our
           Saviour
           has
           not
           ,
           either
           expresly
           or
           otherwise
           ,
           excluded
           Infants
           from
           Baptism
           ,
           certainly
           his
           Command
           to
           Baptize
           all
           Nations
           ,
           do's
           comprehend
           Infants
           as
           well
           as
           Men.
           For
           the
           Apostles
           liv'd
           under
           a
           dispensation
           ,
           where
           Infants
           were
           initiated
           both
           by
           Circumcision
           and
           Baptism
           into
           the
           
           Church
           ;
           and
           unless
           they
           had
           been
           instructed
           to
           the
           contrary
           ,
           they
           must
           naturally
           understand
           their
           Commission
           of
           Baptizing
           to
           have
           extended
           unto
           Infants
           ,
           as
           well
           as
           actual
           Believers
           .
        
         
           Our
           Adversaries
           indeed
           put
           the
           greatest
           stress
           upon
           these
           words
           of
           our
           Saviour
           ,
           Mark
           16.16
           .
           
             He
             that
             believeth
             and
             is
             Baptiz'd
             ,
             shall
             be
             sav'd
             :
          
           but
           if
           they
           wou'd
           well
           consider
           the
           next
           words
           ,
           they
           wou'd
           find
           ,
           that
           Infants
           are
           not
           at
           all
           concern'd
           in
           them
           ;
           because
           it
           follows
           ,
           
             but
             he
             that
             believeth
             not
             ,
             shall
             be
             damn'd
             .
          
           The
           same
           want
           of
           Faith
           ,
           which
           here
           excludes
           from
           Baptism
           ,
           excludes
           also
           from
           Salvation
           :
           and
           therefore
           it
           cannot
           be
           understood
           of
           Infants
           ,
           unless
           they
           will
           say
           ,
           that
           the
           same
           incapacity
           of
           believing
           which
           excludes
           them
           from
           Baptism
           ,
           excludes
           them
           from
           Salvation
           too
           .
           Wherefore
           't
           is
           plain
           ,
           that
           the
           believing
           or
           not
           believing
           in
           that
           Text
           ,
           is
           only
           to
           be
           understood
           of
           such
           as
           are
           in
           a
           capacity
           of
           hearing
           and
           believing
           the
           Gospel
           ,
           that
           is
           ,
           of
           grown
           persons
           ;
           just
           as
           the
           words
           ,
           John
           3.36
           .
           
             He
             that
             believeth
             on
             the
             Son
             of
             God
             ,
             hath
             Everlasting
             Life
             ;
             and
             he
             that
             believeth
             not
             ,
             shall
             not
             see
             Life
             ,
             but
             the
             Wrath
             of
             God
             abideth
             on
             him
             .
          
        
         
           But
           they
           urge
           also
           ,
           that
           Baptism
           is
           unprofitable
           for
           Infants
           ,
           because
           
             putting
             away
             the
             filth
             of
             the
             Flesh
             ,
          
           which
           is
           all
           that
           Infants
           are
           capable
           of
           ,
           signifies
           nothing
           ;
           but
           only
           
             the
             answer
             of
             a
             good
             Conscience
             towards
             God
             ,
          
           of
           which
           ,
           say
           they
           ,
           Infants
           are
           wholly
           uncapable
           .
           To
           this
           I
           answer
           ,
           that
           another
           Apostle
           tells
           us
           ,
           that
           external
           Circumcision
           ,
           which
           is
           all
           that
           infants
           are
           capable
           of
           ,
           
             profiteth
             nothing
             without
             keeping
             the
             Law
             ,
          
           which
           Infants
           cou'd
           not
           keep
           :
           but
           that
           the
           inward
           
             Circumcision
             of
             the
             Heart
             and
             in
             the
             Spirit
             ,
             was
             the
             true
             Circumcision
             ,
          
           and
           yet
           Infants
           are
           uncapable
           of
           it
           .
           So
           that
           their
           way
           
           of
           arguing
           proves
           nothing
           ,
           because
           it
           stretches
           the
           words
           of
           the
           Apostles
           beyond
           their
           just
           meaning
           ;
           which
           was
           to
           let
           both
           Jews
           and
           Christians
           know
           ,
           (
           not
           that
           their
           Infants
           were
           unprofitably
           Circumcis'd
           or
           Baptiz'd
           ,
           but
           )
           that
           there
           was
           no
           resting
           in
           external
           Circumcision
           or
           Baptism
           .
        
         
           But
           farther
           ,
           had
           not
           the
           Church
           been
           alwaies
           in
           possession
           of
           this
           practice
           ,
           or
           cou'd
           any
           time
           be
           shew'd
           on
           this
           side
           the
           Apostles
           ,
           when
           it
           began
           ;
           nay
           cou'd
           it
           be
           prov'd
           that
           any
           one
           Church
           in
           the
           World
           did
           not
           
             Baptize
             Infants
          
           ,
           or
           that
           any
           considerable
           number
           of
           Men
           (
           otherwise
           Orthodox
           )
           did
           decline
           the
           Baptizing
           of
           them
           upon
           the
           same
           principles
           that
           these
           Men
           do
           now
           :
           then
           I
           shou'd
           suspect
           ,
           that
           their
           arguments
           are
           better
           than
           they
           really
           are
           ,
           and
           that
           Infant-Baptism
           might
           possibly
           be
           a
           deviation
           from
           the
           Rule
           of
           Christ
           .
           But
           since
           it
           is
           so
           Universal
           and
           Ancient
           a
           practice
           ,
           that
           there
           never
           was
           any
           Church
           ,
           Ancient
           or
           Modern
           ,
           which
           did
           not
           practise
           it
           ;
           it
           can
           be
           nothing
           less
           than
           an
           Apostolical
           practice
           and
           tradition
           .
        
         
           If
           it
           be
           said
           ,
           that
           False
           Apostles
           and
           False
           Teachers
           brought
           in
           Infant-Baptism
           in
           the
           very
           first
           Ages
           ;
           I
           wou'd
           fain
           know
           ,
           how
           it
           came
           to
           pass
           that
           the
           very
           Companions
           and
           Contemporaries
           of
           the
           Apostles
           ,
           and
           the
           Ancient
           Saints
           and
           Martyrs
           ,
           who
           wrote
           against
           other
           Heresies
           ,
           pass'd
           it
           over
           in
           silence
           ,
           tho'
           we
           are
           sure
           from
           Irenaeus
           and
           Tertullian
           ,
           that
           it
           was
           (a)
           practis'd
           in
           those
           early
           times
           .
           'T
           is
           impossible
           ,
           that
           they
           shou'd
           all
           consent
           in
           such
           a
           dangerous
           Errour
           ,
           or
           that
           they
           shou'd
           all
           peaceably
           and
           tamely
           submit
           to
           it
           without
           opposition
           ,
           
           or
           that
           such
           an
           alteration
           shou'd
           be
           made
           without
           observation
           ,
           no
           body
           can
           tell
           how
           or
           when
           .
           Certainly
           those
           places
           of
           the
           
             New
             Testament
          
           ,
           which
           require
           a
           profession
           of
           Faith
           and
           Repentance
           
             in
             grown
             Persons
          
           before
           Baptism
           ,
           were
           understood
           by
           the
           ancient
           Fathers
           :
           and
           yet
           they
           never
           concluded
           from
           thence
           ,
           that
           Infants
           ought
           not
           to
           be
           Baptiz'd
           .
           But
           if
           the
           Scriptures
           were
           doubtful
           in
           the
           case
           ,
           I
           appeal
           to
           any
           Man
           ,
           whether
           the
           harmonious
           practice
           of
           the
           ancient
           Churches
           ,
           and
           the
           undivided
           consent
           of
           the
           Apostolical
           Fathers
           ,
           be
           not
           the
           best
           interpreters
           of
           them
           .
           Let
           any
           modest
           Person
           judge
           ,
           whether
           it
           be
           more
           likely
           ,
           that
           so
           many
           famous
           Saints
           and
           Martyrs
           ,
           so
           near
           the
           Apostles
           times
           ,
           shou'd
           conspire
           in
           the
           practice
           of
           Mock-Baptism
           ,
           and
           of
           making
           so
           many
           Millions
           of
           Mock-Christians
           ;
           or
           that
           a
           little
           Sect
           shou'd
           be
           in
           a
           grievous
           Errour
           .
           The
           brevity
           which
           I
           design
           ,
           will
           not
           permit
           me
           to
           recite
           the
           Authorities
           of
           the
           ancients
           ,
           and
           therefore
           I
           refer
           the
           Reader
           to
           Cassander
           ,
           and
           Vossius
           De
           Baptism
           .
           Disp
           .
           14.
           only
           I
           desire
           him
           to
           consider
           the
           following
           particulars
           .
        
         
           1.
           
           That
           't
           is
           hard
           to
           imagine
           ,
           that
           God
           shou'd
           suffer
           his
           Church
           to
           fall
           into
           such
           a
           dangerous
           practice
           ,
           as
           our
           Adversaries
           think
           Infant-Baptism
           to
           be
           ,
           which
           wou'd
           in
           time
           .
           Unchurch
           it
           ;
           and
           that
           even
           
             while
             Miracles
             were
             yet
             extant
             in
             the
             Church
             ,
             and
             he
             bare
             them
             witness
             with
             signs
             and
             wonders
             and
             divers
             gifts
             of
             the
             Holy
             Ghost
             .
          
           And
           yet
           't
           is
           plain
           ,
           that
           
             Irenaeus
             ,
             Tertullian
             ,
             Origen
          
           and
           Cyprian
           ,
           who
           are
           witnesses
           of
           Infant-Baptism
           in
           those
           daies
           ,
           do
           assure
           (b)
           us
           ,
           that
           Miracles
           
           were
           then
           not
           Extraordinary
           in
           the
           Church
           .
        
         
           2.
           
           If
           Infant-Baptism
           was
           not
           an
           Apostolical
           Tradition
           ,
           how
           came
           the
           (c)
           Pelagians
           not
           to
           reject
           it
           for
           an
           innovation
           ,
           when
           the
           Orthodox
           us'd
           it
           as
           an
           argument
           against
           them
           ,
           that
           Infants
           were
           guilty
           of
           Original
           sin
           ?
           But
           they
           were
           so
           far
           from
           doing
           this
           ,
           that
           they
           practis'd
           it
           themselves
           ,
           and
           own'd
           it
           as
           
             necessary
             for
             Childrens
             obtaining
             the
             Kingdom
             of
             Heaven
             ,
          
           tho'
           they
           deny'd
           that
           they
           were
           Baptiz'd
           for
           the
           remission
           of
           Original
           sin
           .
        
         
           3.
           
           If
           Infant-baptism
           be
           not
           an
           Apostolical
           Tradition
           ,
           how
           came
           all
           Churches
           (d)
           whatsoever
           ,
           tho'
           they
           held
           no
           correspondence
           ,
           but
           were
           original
           plantations
           of
           the
           Apostles
           ,
           to
           practise
           it
           ?
           One
           may
           easily
           imagine
           ,
           that
           God
           might
           suffer
           all
           Churches
           to
           fall
           into
           the
           harmless
           practice
           of
           Infant-Communion
           ;
           or
           that
           the
           Fathers
           of
           the
           Church
           might
           comply
           with
           the
           Religious
           fondness
           of
           the
           People
           in
           bringing
           their
           Children
           to
           the
           Lord's
           Supper
           ,
           as
           we
           do
           with
           bringing
           them
           to
           Prayers
           :
           but
           that
           God
           shou'd
           let
           them
           all
           (
           not
           preserving
           one
           for
           a
           Monument
           of
           Apostolical
           Purity
           )
           fall
           into
           a
           practice
           ,
           which
           destroys
           the
           being
           of
           the
           Church
           ,
           is
           a
           thousand
           times
           more
           incredible
           ,
           than
           that
           the
           Apostles
           ,
           without
           a
           prohibition
           from
           Christ
           to
           the
           contrary
           ,
           shou'd
           
             Baptize
             Infants
          
           according
           to
           the
           practice
           of
           the
           Jewish
           Church
           .
        
         
           4.
           
           Wou'd
           not
           the
           Jewish
           Christians
           ,
           who
           were
           offended
           at
           the
           neglect
           of
           Circumcision
           ,
           have
           been
           
           much
           more
           offended
           ,
           if
           the
           Apostles
           had
           excluded
           their
           Children
           from
           Baptism
           ,
           as
           the
           Children
           of
           Unbelievers
           ,
           and
           refus'd
           to
           Initiate
           them
           under
           the
           
             New
             Testament
          
           ,
           as
           they
           had
           alwaies
           been
           under
           the
           Old
           ?
           Wherefore
           ,
           since
           among
           their
           many
           complaints
           upon
           the
           alteration
           of
           the
           Jewish
           Customs
           ,
           we
           never
           read
           that
           they
           complain'd
           of
           their
           Childrens
           being
           excluded
           from
           Baptism
           :
           we
           may
           better
           argue
           ,
           that
           the
           Apostles
           Baptiz'd
           their
           Children
           ;
           than
           we
           may
           conclude
           from
           the
           want
           of
           an
           express
           example
           of
           Infant-Baptism
           ,
           that
           they
           did
           not
           Baptize
           them
           .
        
         
           III.
           I
           am
           to
           prove
           ,
           that
           
             't
             is
             unlawful
             to
             separate
             from
             a
             Church
             ,
             which
             appoints
             Infant-Baptism
             .
          
           Now
           it
           appears
           from
           what
           I
           have
           already
           said
           ,
           that
           Infant-Baptism
           is
           a
           lawful
           thing
           ,
           and
           therefore
           't
           is
           a
           sin
           to
           separate
           from
           that
           Church
           which
           commands
           it
           ;
           because
           the
           Church
           has
           authority
           to
           Ordain
           that
           ,
           which
           may
           be
           done
           without
           sin
           .
        
         
           But
           farther
           ,
           Infant-Baptism
           is
           not
           only
           lawful
           ,
           but
           highly
           requisite
           also
           .
           For
           purgation
           by
           Water
           and
           the
           Spirit
           seem
           equally
           necessary
           ,
           because
           
             Except
             a
             Man
             be
             born
             again
             of
             Water
             and
             of
             the
             Spirit
             ,
             he
             cannot
             enter
             into
             the
             Kingdom
             of
             God
             ,
          
           John
           3.5
           .
           And
           't
           is
           reasonable
           to
           think
           ,
           that
           Children
           are
           capable
           of
           entring
           into
           Covenant
           ,
           because
           they
           are
           declar'd
           capable
           of
           
             the
             Kingdom
             of
             God
          
           ,
           Mark
           10.14
           .
           Nay
           we
           may
           justly
           conclude
           ,
           that
           Children
           were
           Baptiz'd
           upon
           the
           Conversion
           of
           their
           Parents
           ,
           after
           the
           Custom
           of
           the
           Jewish
           Church
           ,
           because
           the
           Apostles
           Baptiz'd
           whole
           housholds
           ,
           Acts
           16.15
           ,
           33.
           1
           
           Cor.
           1.16
           .
           For
           't
           is
           probable
           ,
           that
           the
           federal
           holiness
           of
           Believers
           Children
           makes
           them
           candidates
           for
           Baptism
           ,
           and
           gives
           them
           a
           right
           to
           it
           ;
           because
           the
           
           Children
           of
           Believers
           are
           call'd
           Holy
           ,
           1
           Cor.
           7.14
           .
           To
           which
           I
           may
           add
           other
           Texts
           ,
           Psal
           .
           5.5
           .
           Rom.
           3.23
           ,
           24.
           
           Joh.
           3.5
           ,
           6.
           2
           
           Cor.
           15.21
           ,
           22.
           and
           5.14
           ,
           15.
           which
           have
           been
           alledg'd
           by
           the
           ancients
           ,
           both
           before
           and
           after
           the
           Pelagian
           Controversy
           ,
           to
           prove
           the
           Baptism
           of
           Infants
           necessary
           to
           wash
           away
           their
           original
           sin
           ,
           which
           makes
           them
           obnoxious
           to
           eternal
           death
           .
           See
           Voss
           .
           
             Hist
             .
             Pelag.
             p.
          
           1.
           
           Thes
           .
           6.
           p.
           2.
           l.
           2.
           
           I
           say
           ,
           it
           may
           be
           fairly
           concluded
           from
           these
           Texts
           ,
           that
           Infant-Baptism
           is
           requisite
           :
           but
           then
           these
           Texts
           in
           conjunction
           with
           the
           practice
           of
           the
           ancient
           Church
           do
           demonstrate
           that
           't
           is
           requisite
           ;
           because
           the
           Church
           in
           the
           next
           Age
           to
           the
           Apostles
           practis'd
           Infant-Baptism
           ,
           as
           an
           Apostolical
           tradition
           ,
           and
           by
           consequence
           ,
           as
           an
           institution
           of
           Christ
           .
        
         
           I
           do
           not
           say
           ,
           that
           Baptism
           is
           indispensably
           necessary
           to
           the
           Salvation
           of
           Infants
           ,
           so
           that
           a
           Child
           dying
           unbaptiz'd
           thro'
           the
           carelesness
           or
           superstition
           of
           the
           Parents
           ,
           or
           thro'
           their
           mistaken
           belief
           of
           the
           unlawfulness
           of
           Infant-Baptism
           ,
           is
           infallibly
           damn'd
           :
           but
           I
           affirm
           ,
           that
           Infant-Baptism
           is
           in
           any
           wise
           to
           be
           retain'd
           in
           the
           Church
           ,
           as
           being
           most
           agreeable
           to
           the
           Scripture
           ,
           and
           the
           Apostolical
           practice
           ,
           and
           the
           institution
           of
           Christ
           .
           And
           if
           Baptism
           be
           not
           only
           lawful
           but
           so
           highly
           requisite
           ,
           as
           it
           appears
           to
           be
           ;
           then
           certainly
           't
           is
           unlawful
           to
           separate
           from
           that
           Church
           which
           injoins
           it
           .
        
         
           IV.
           In
           the
           next
           place
           I
           shall
           shew
           ,
           that
           
             't
             is
             the
             duty
             of
             Christian
             Parents
             to
             bring
             their
             Children
             to
             Baptism
          
           ;
           and
           in
           doing
           this
           I
           must
           proceed
           ,
           as
           I
           did
           in
           the
           foregoing
           particular
           .
           Since
           Infants
           are
           not
           uncapable
           of
           Baptism
           ,
           nor
           excluded
           from
           it
           by
           Christ
           ;
           nay
           ,
           since
           there
           are
           good
           reasons
           to
           presume
           ,
           that
           Christ
           at
           least
           allow'd
           them
           Baptism
           as
           well
           as
           grown
           persons
           :
           therefore
           the
           command
           of
           the
           Church
           makes
           it
           the
           People's
           duty
           to
           bring
           
           their
           Children
           to
           Baptism
           ,
           because
           't
           is
           lawful
           so
           to
           do
           .
        
         
           But
           farther
           ,
           Infant-Baptism
           is
           highly
           expedient
           also
           .
           For
           ,
           1.
           it
           is
           very
           beneficial
           to
           the
           Infants
           ,
           who
           are
           thereby
           solemnly
           consecrated
           to
           God
           ,
           and
           made
           members
           of
           Christ's
           Mystical
           Body
           the
           Church
           .
           Besides
           ,
           they
           being
           by
           Nature
           Children
           of
           Wrath
           ,
           are
           by
           Baptism
           made
           the
           Children
           of
           Grace
           ,
           and
           receive
           a
           right
           to
           eternal
           Life
           .
           I
           cannot
           deny
           ,
           but
           they
           may
           be
           sav'd
           without
           Baptism
           by
           the
           uncovenanted
           Mercy
           of
           God
           :
           but
           then
           the
           hopes
           of
           God's
           mercy
           in
           extraordinary
           cases
           ,
           ought
           not
           to
           make
           us
           less
           regardful
           of
           his
           sure
           ,
           ordinary
           ,
           and
           covenanted
           Mercies
           ,
           and
           the
           appointed
           Means
           to
           which
           they
           are
           annex'd
           .
           Nay
           ,
           Infants
           do
           by
           Baptism
           acquire
           a
           present
           right
           unto
           all
           the
           Promises
           of
           the
           Gospel
           ,
           and
           particularly
           to
           the
           promises
           of
           the
           Spirit
           's
           assistance
           ,
           which
           they
           shall
           certainly
           receive
           ,
           as
           soon
           and
           as
           fast
           ,
           as
           their
           natural
           incapacity
           removes
           .
        
         
           Now
           ,
           since
           these
           are
           the
           benefits
           of
           Baptism
           ,
           and
           since
           Infants
           are
           capable
           of
           them
           ;
           let
           any
           impartial
           Man
           judge
           ,
           whether
           it
           is
           more
           for
           their
           benefit
           ,
           that
           they
           shou'd
           receive
           them
           by
           being
           Baptiz'd
           in
           their
           infancy
           ,
           or
           stay
           for
           them
           till
           they
           come
           to
           years
           of
           discretion
           .
           Is
           it
           better
           for
           a
           Child
           that
           has
           the
           Evil
           ,
           to
           be
           touch'd
           for
           it
           while
           he
           is
           a
           Child
           ,
           or
           to
           wait
           till
           he
           is
           of
           sufficient
           Age
           to
           be
           sensible
           of
           the
           benefit
           ?
           Or
           is
           it
           best
           for
           a
           Traytor
           's
           Child
           to
           be
           presently
           restor'd
           to
           his
           Blood
           and
           Estate
           ,
           and
           his
           Prince's
           Favour
           ,
           or
           to
           be
           kept
           in
           a
           mere
           capacity
           of
           being
           restor'd
           ,
           till
           he
           is
           a
           man
           ?
        
         
           I
           must
           add
           ,
           that
           Baptism
           laies
           such
           an
           early
           pre-engagement
           upon
           Children
           ,
           as
           without
           the
           highest
           baseness
           and
           ingratitude
           they
           cannot
           afterwards
           
           retract
           .
           For
           there
           is
           no
           person
           of
           common
           Ingenuity
           ,
           Honour
           or
           Conscience
           ,
           but
           will
           think
           himself
           bound
           to
           stand
           to
           the
           Obligation
           which
           he
           contracted
           in
           his
           Infancy
           ;
           when
           he
           was
           so
           graciously
           admitted
           to
           so
           many
           blessings
           and
           privileges
           ,
           before
           he
           cou'd
           understand
           his
           own
           good
           ,
           or
           do
           any
           thing
           himself
           towards
           the
           obtaining
           of
           them
           .
           And
           therefore
           the
           Wisdom
           of
           the
           Church
           is
           highly
           to
           be
           applauded
           ,
           for
           bringing
           them
           under
           such
           a
           beneficial
           pre-engagement
           ,
           and
           not
           leaving
           them
           to
           their
           own
           liberty
           at
           such
           years
           ,
           when
           Flesh
           and
           Blood
           wou'd
           be
           apt
           to
           find
           out
           so
           many
           shifts
           and
           excuses
           ,
           and
           make
           them
           regret
           to
           be
           Baptiz'd
           .
        
         
           2.
           
           Infant-Baptism
           is
           very
           Expedient
           ,
           because
           it
           conduces
           much
           to
           the
           Well-being
           and
           Edification
           of
           the
           Church
           ,
           in
           preventing
           those
           scandalous
           and
           shameful
           delays
           of
           Baptism
           ,
           which
           grown
           Persons
           wou'd
           be
           apt
           to
           make
           in
           these
           ,
           as
           they
           did
           in
           former
           times
           to
           the
           great
           prejudice
           of
           Christianity
           .
        
         
           Since
           therefore
           Infant-Baptism
           is
           not
           only
           Lawful
           and
           commanded
           by
           the
           Church
           ,
           but
           most
           Expedient
           in
           it self
           ,
           and
           most
           agreeable
           to
           the
           practice
           of
           the
           Apostles
           and
           Primitive
           Christians
           ,
           and
           to
           the
           Will
           of
           Christ
           ;
           it
           must
           needs
           be
           concluded
           ,
           that
           there
           lies
           the
           same
           obligation
           upon
           Parents
           to
           desire
           Baptism
           for
           their
           Children
           ,
           as
           there
           do's
           upon
           grown
           Persons
           to
           desire
           it
           for
           themselves
           .
           For
           what
           Authority
           soever
           exacts
           any
           thing
           concerning
           Children
           or
           Persons
           under
           the
           years
           of
           discretion
           ,
           laies
           at
           least
           an
           implicit
           obligation
           upon
           Parents
           ,
           to
           see
           that
           it
           be
           perform'd
           .
           For
           ,
           if
           in
           the
           time
           of
           a
           general
           contagion
           ,
           the
           Supreme
           Power
           shou'd
           Command
           ,
           that
           all
           Men
           ,
           Women
           and
           Children
           ,
           shou'd
           every
           Morning
           take
           such
           an
           Antidote
           ;
           that
           Command
           wou'd
           oblige
           Parents
           to
           give
           it
           to
           
           their
           Children
           ,
           as
           well
           as
           to
           take
           it
           themselves
           .
           Just
           so
           the
           Ordinance
           of
           Baptism
           being
           intended
           for
           Children
           as
           well
           as
           grown
           Persons
           ,
           it
           must
           needs
           oblige
           the
           Parents
           to
           bring
           them
           to
           it
           .
        
         
           What
           I
           have
           here
           said
           about
           the
           obligation
           ,
           which
           lies
           upon
           Parents
           to
           bring
           their
           Children
           to
           Baptism
           ,
           concerns
           all
           Guardians
           ,
           &c.
           to
           whose
           care
           Children
           are
           committed
           .
           And
           if
           any
           ask
           ,
           
             at
             what
             time
             they
             are
             bound
             to
             bring
             them
             to
             Baptism
             ?
          
           I
           answer
           ,
           
             at
             any
             time
          
           ;
           for
           the
           Gospel
           indulges
           a
           discretional
           latitude
           ,
           but
           forbids
           the
           wilful
           neglect
           ,
           and
           all
           unreasonable
           and
           needless
           delays
           thereof
           .
        
         
           V.
           As
           to
           
             Communion
             with
             Believers
             ,
             who
             were
             Baptiz'd
             in
             their
             Infancy
             ,
          
           't
           is
           certainly
           Lawful
           ,
           and
           has
           ever
           been
           thought
           so
           ;
           nay
           't
           is
           an
           exceeding
           great
           sin
           to
           refuse
           Communion
           with
           them
           ,
           because
           that
           wou'd
           be
           a
           disowning
           those
           to
           be
           Members
           of
           Christ's
           Body
           ,
           whom
           he
           owns
           to
           be
           such
           .
        
         
           Nothing
           now
           remains
           ,
           but
           that
           I
           take
           off
           two
           objections
           .
           First
           ,
           'T
           is
           said
           that
           Infant-Communion
           may
           be
           practis'd
           ,
           as
           well
           as
           Infant-Baptism
           .
           But
           I
           answer
           ,
           1.
           
           There
           is
           not
           equal
           Evidence
           for
           the
           Practice
           of
           Infant-Communion
           ;
           because
           St.
           Cyprian
           is
           the
           first
           Author
           which
           they
           can
           produce
           for
           it
           ,
           and
           then
           the
           Author
           of
           the
           
             Ecclesiastical
             Hierarchy
          
           ,
           and
           Cyril
           of
           Jerusalem
           ,
           mention
           it
           towards
           the
           latter
           end
           of
           the
           
             Fourth
             Century
          
           ,
           and
           St.
           Austin
           in
           the
           Fifth
           :
           whereas
           for
           Infant-Baptism
           we
           have
           the
           Authority
           of
           St.
           Cyprian
           and
           a
           whole
           Council
           of
           Fathers
           ,
           over
           which
           he
           Presided
           ,
           of
           
             Origen
             ,
             Tertullian
             ,
             Irenaeus
          
           ,
           St.
           Jerom
           ,
           St.
           Ambrose
           ,
           St.
           Chrysostom
           ,
           St.
           
             Athanasius
             ,
             Gregory
             Nazianzen
          
           ,
           and
           the
           Third
           Council
           of
           Carthage
           ,
           who
           all
           speak
           of
           it
           as
           a
           thing
           generally
           practis'd
           ,
           and
           most
           of
           them
           ,
           as
           of
           a
           thing
           which
           
             ought
             to
             be
             practis'd
          
           in
           the
           Church
           .
           
           I
           may
           add
           ,
           that
           none
           of
           the
           Four
           Testimonies
           for
           Infant-Communion
           speak
           of
           it
           ,
           as
           of
           an
           Apostolical
           Tradition
           ,
           as
           Origen
           do's
           of
           Infant-Baptism
           .
           2.
           
           There
           is
           not
           equal
           Reason
           for
           the
           Practice
           of
           it
           .
           For
           Persons
           of
           all
           Ages
           are
           capable
           of
           Baptism
           :
           but
           the
           
             Holy
             Eucharist
          
           is
           
             the
             Sacrament
             of
             Perfection
          
           ,
           instituted
           for
           the
           remembrance
           of
           Christ's
           Death
           and
           Passion
           ;
           which
           being
           an
           act
           of
           great
           Knowledge
           and
           Piety
           ,
           Children
           are
           not
           capable
           to
           perform
           .
           Nor
           is
           there
           an
           equal
           concurrence
           of
           Tradition
           ,
           or
           the
           Authority
           of
           so
           many
           Texts
           of
           Scripture
           for
           Infant-Communion
           ;
           it
           being
           grounded
           only
           upon
           John
           6.53
           .
           
             Except
             ye
             eat
             the
             Flesh
             of
             the
             Son
             of
             Man
             ,
             and
             drink
             his
             Blood
             ,
             ye
             have
             no
             life
             in
             you
             .
          
           Now
           't
           is
           doubtful
           whether
           this
           be
           meant
           of
           the
           Eucharist
           or
           no
           ,
           because
           it
           was
           not
           as
           yet
           instituted
           :
           but
           if
           it
           be
           so
           to
           be
           understood
           ,
           yet
           the
           sence
           of
           it
           ought
           to
           be
           regulated
           by
           the
           chief
           end
           of
           its
           Institution
           ,
           
             Do
             this
             in
             remembrance
             of
             me
             .
          
           Nay
           ,
           the
           Western
           Church
           ,
           discerning
           the
           Mistake
           upon
           which
           Infant-Communion
           was
           grounded
           ,
           have
           long
           since
           laid
           it
           aside
           ,
           tho'
           they
           still
           continue
           the
           practice
           of
           Infant-Baptism
           .
        
         
           But
           in
           truth
           ,
           the
           practice
           of
           Infant-Communion
           is
           so
           far
           from
           prejudicing
           the
           Cause
           of
           Infant-Baptism
           ,
           that
           it
           mightily
           confirms
           it
           ;
           because
           none
           were
           ,
           or
           cou'd
           be
           admitted
           to
           partake
           of
           the
           Holy
           Communion
           ,
           till
           they
           were
           validly
           Baptiz'd
           .
           And
           therefore
           the
           practice
           of
           Infant-Communion
           fully
           proves
           ,
           that
           all
           the
           Churches
           ,
           wherein
           it
           ever
           was
           ,
           or
           still
           (e)
           is
           practis'd
           ,
           were
           of
           opinion
           ,
           that
           the
           Baptism
           of
           Infants
           is
           as
           Valid
           and
           Lawful
           ,
           as
           that
           of
           grown
           Persons
           .
        
         
         
           Secondly
           ,
           't
           is
           objected
           ,
           that
           Children
           who
           have
           not
           the
           use
           of
           Reason
           ,
           cannot
           know
           what
           a
           
             Covenant
             means
          
           ,
           and
           therefore
           they
           cannot
           contract
           and
           stipulate
           ;
           tho'
           St.
           Peter
           says
           ,
           
             the
             Baptism
             which
             saveth
             us
             ,
             must
             have
             the
             Answer
             ,
             or
             Restipulation
             of
             a
             good
             Conscience
             towards
             God.
          
           To
           this
           I
           Answer
           ,
           1.
           
           That
           this
           Objection
           is
           as
           strong
           against
           Infant-Circumcision
           ,
           as
           against
           Infant-Baptism
           .
           2.
           
           That
           God
           was
           pleas'd
           to
           Seal
           the
           Covenant
           of
           Grace
           unto
           Circumcis'd
           Infants
           upon
           an
           implicite
           and
           imputative
           sort
           of
           stipulation
           ,
           which
           at
           years
           of
           understanding
           they
           were
           bound
           to
           own
           ;
           because
           if
           they
           renounc'd
           it
           ,
           the
           Covenant
           was
           as
           void
           ,
           as
           if
           it
           had
           never
           been
           made
           .
           And
           therefore
           an
           implicite
           stipulation
           is
           sufficient
           for
           the
           Baptism
           of
           Infants
           ;
           and
           St.
           Peter
           ,
           't
           is
           likely
           ,
           had
           not
           respect
           to
           all
           Baptism
           ,
           or
           Baptism
           in
           general
           ,
           but
           only
           to
           the
           Baptism
           of
           adult
           Proselytes
           ,
           whom
           the
           Minister
           us'd
           to
           interrogate
           at
           the
           time
           of
           Baptism
           ,
           much
           after
           the
           same
           manner
           as
           we
           interrogate
           adult
           Proselytes
           now
           .
           But
           it
           is
           plain
           that
           Tertullian
           (f)
           makes
           mention
           of
           Sponsors
           or
           Sureties
           for
           Children
           at
           Baptism
           ;
           and
           't
           is
           very
           probable
           ,
           that
           the
           Apostles
           made
           Parents
           ,
           &c.
           stipulate
           in
           the
           name
           of
           their
           (g)
           Minors
           ,
           when
           they
           Baptiz'd
           them
           ,
           as
           the
           Jews
           were
           wont
           to
           do
           ;
           and
           t
           is
           certain
           ,
           that
           our
           Saviour
           speaks
           of
           Children
           ,
           that
           
             Believe
             in
             him
             ,
             Matth.
          
           18.6
           .
           And
           therefore
           St.
           Peter
           might
           also
           probably
           allude
           to
           all
           Baptism
           ,
           because
           Children
           might
           be
           Answer'd
           for
           by
           other
           Persons
           .
        
         
           Thus
           ,
           I
           hope
           ,
           I
           have
           sufficiently
           justify'd
           the
           practice
           of
           Infant-Baptism
           ,
           and
           shewn
           ,
           that
           it
           is
           by
           no
           means
           a
           sufficient
           excuse
           for
           separation
           from
           us
           .
        
      
       
         
         
           CHAP.
           VI.
           Objections
           against
           our
           Form
           of
           Baptism
           ,
           and
           particularly
           that
           of
           the
           sign
           of
           the
           Cross
           ,
           Answer'd
           .
        
         
           I
           Proceed
           now
           to
           consider
           the
           Objections
           against
           our
           Form
           of
           Baptism
           .
        
         
           I.
           It
           is
           said
           ,
           that
           
             all
             Baptiz'd
             Infants
             are
             suppos'd
             to
             be
             regenerated
             ,
             of
             which
             ,
          
           some
           think
           ,
           
             we
             cannot
             be
             certain
          
           .
           But
           since
           they
           are
           
             Baptiz'd
             into
             Christ's
             Body
          
           ,
           1
           Cor.
           12.13
           .
           and
           
             into
             Christ
          
           ,
           and
           
             have
             put
             on
             Christ
          
           ,
           Gal.
           3.27
           .
           and
           consequently
           are
           
             new
             Creatures
          
           ,
           2
           Cor.
           5.17
           .
           since
           ,
           I
           say
           ,
           they
           are
           
             Baptiz'd
             for
             the
             Remission
             of
             sins
             ,
          
           Acts
           2.38
           .
           and
           since
           Baptism
           is
           call'd
           
             the
             Washing
             of
             regeneration
          
           ,
           Tit.
           3.5
           .
           therefore
           the
           Scripture
           ,
           as
           well
           as
           our
           Church
           ,
           supposes
           them
           to
           be
           regenerated
           ;
           unless
           the
           Ordinances
           and
           Promises
           of
           God
           are
           of
           none
           effect
           towards
           them
           .
        
         
           II.
           'T
           is
           objected
           ,
           that
           
             Godfathers
             and
             Godmothers
             have
             no
             Authority
             to
             Covenant
             or
             act
             in
             their
             names
             .
          
           To
           which
           I
           answer
           ,
           1.
           
           That
           the
           Sureties
           are
           procur'd
           by
           the
           Parents
           ;
           and
           therefore
           ,
           since
           't
           is
           granted
           that
           the
           Parents
           may
           act
           in
           behalf
           of
           the
           Infant
           ,
           the
           Sureties
           have
           all
           that
           Authority
           which
           the
           Parents
           can
           give
           them
           .
           2.
           
           The
           Church
           do's
           hereby
           take
           great
           security
           ,
           that
           the
           Infant
           shall
           be
           religiously
           brought
           up
           :
           inasmuch
           as
           ,
           besides
           their
           Parents
           ,
           an
           obligation
           is
           laid
           upon
           others
           also
           to
           take
           care
           of
           it
           .
           If
           the
           Parents
           shou'd
           die
           or
           be
           negligent
           ,
           the
           Sureties
           are
           engaged
           to
           admonish
           the
           Child
           ,
           and
           have
           greater
           authority
           and
           better
           advantages
           of
           doing
           so
           ,
           than
           other
           Persons
           .
           And
           in
           
           this
           Age
           ,
           when
           the
           Duty
           of
           Christian
           reproof
           is
           so
           generally
           omitted
           ,
           't
           were
           well
           if
           the
           defect
           were
           this
           way
           a
           little
           supply'd
           :
           but
           't
           is
           by
           no
           means
           fit
           ,
           that
           the
           opportunity
           thereof
           ,
           and
           obligation
           thereto
           shou'd
           be
           taken
           away
           .
           If
           it
           be
           said
           ,
           this
           is
           seldom
           practis'd
           ;
           I
           answer
           ,
           that
           the
           goodness
           of
           a
           Rule
           is
           to
           be
           judg'd
           of
           by
           the
           good
           that
           is
           done
           where
           't
           is
           kept
           ,
           and
           not
           where
           't
           is
           broken
           .
           And
           if
           the
           Dissenters
           have
           nothing
           to
           say
           ,
           but
           that
           't
           is
           neglected
           ;
           they
           may
           remove
           this
           objection
           themselves
           ,
           by
           returning
           to
           the
           Church
           and
           increasing
           the
           number
           of
           those
           that
           observe
           it
           .
           Thus
           they
           shall
           have
           the
           benefit
           of
           the
           order
           of
           the
           Church
           ,
           and
           the
           Church
           the
           benefit
           of
           their
           Examples
           .
        
         
           As
           for
           the
           Interrogatories
           put
           to
           the
           Sureties
           ,
           and
           their
           Answers
           ,
           they
           are
           a
           Solemn
           Declaration
           of
           what
           Baptism
           obliges
           us
           to
           ;
           and
           that
           Infants
           do
           stand
           engag'd
           to
           perform
           it
           ,
           when
           they
           come
           to
           Age.
           This
           is
           the
           known
           meaning
           of
           the
           Contract
           ;
           and
           therefore
           I
           see
           not
           ,
           why
           it
           shou'd
           be
           said
           to
           be
           
             liable
             to
             misunderstanding
          
           .
        
         
           III.
           But
           that
           which
           is
           most
           dislik'd
           ,
           is
           the
           
             Cross
             in
             Baptism
          
           ,
           against
           which
           't
           is
           objected
           ,
           1.
           
           That
           the
           sign
           of
           the
           Cross
           has
           been
           so
           notoriously
           abus'd
           by
           the
           Papists
           ,
           that
           our
           retaining
           of
           it
           makes
           us
           partakers
           of
           their
           Superstitions
           and
           Idolatry
           .
           2.
           
           That
           it
           seems
           a
           new
           Sacrament
           ,
           and
           therefore
           is
           an
           invasion
           of
           Christ's
           right
           ,
           who
           alone
           may
           institute
           Sacraments
           .
        
         
           As
           to
           the
           First
           pretence
           ,
           tho'
           I
           readily
           acknowledge
           that
           the
           Cross
           has
           been
           notoriously
           abus'd
           by
           the
           Papists
           ,
           yet
           this
           do's
           not
           prove
           our
           retaining
           of
           it
           to
           be
           unlawful
           ,
           if
           we
           consider
           Three
           things
           .
        
         
           1.
           
           That
           the
           use
           of
           this
           sign
           was
           common
           in
           the
           primitive
           times
           ,
           and
           is
           more
           Ancient
           ,
           than
           any
           of
           
           those
           Corruptions
           ,
           for
           which
           we
           differ
           from
           the
           
             Papists
             .
             Tertullian
          
           (a)
           speaks
           of
           it
           ,
           as
           of
           a
           practice
           which
           
             Tradition
             had
             introduc'd
             ,
             Custom
             had
             confirm'd
             ,
             and
             the
             Believers
             faith
             had
             observ'd
             and
             maintain'd
             :
          
           which
           words
           ,
           together
           with
           his
           frequent
           and
           familiar
           mention
           of
           it
           ,
           make
           it
           very
           improbable
           ,
           that
           he
           receiv'd
           it
           from
           the
           Montanists
           .
           Fourty
           years
           after
           him
           ,
           and
           about
           200
           after
           
             Christ
             ,
             Origen
          
           (b)
           mentions
           those
           ,
           who
           at
           their
           Baptism
           
             were
             sign'd
             with
             this
             sign
          
           :
           and
           about
           100
           years
           after
           ,
           St.
           Basil
           (c)
           gives
           this
           usage
           the
           Venerable
           Title
           of
           
             an
             Ecclesiastical
             constitution
          
           ,
           or
           fixt
           Law
           of
           the
           Church
           ,
           
             that
             had
             prevail'd
             from
             the
             Apostles
             daies
             ,
             that
             those
             who
             believe
             in
             the
             Name
             of
             the
             Lord
             Jesus
             Christ
             ,
             should
             be
             sign'd
             with
             the
             sign
             of
             the
          
           Cross
           .
        
         
           But
           of
           all
           the
           Fathers
           ,
           St.
           Cyprian
           who
           was
           before
           St.
           Basil
           and
           very
           near
           (
           if
           not
           contemporary
           with
           )
           Tertullian
           himself
           ,
           not
           only
           speaks
           very
           familiarly
           of
           the
           use
           of
           this
           sign
           ,
           but
           has
           some
           expressions
           that
           wou'd
           now
           seem
           very
           harsh
           and
           unwarrantable
           :
           and
           yet
           the
           authority
           of
           this
           Father
           has
           sav'd
           him
           from
           being
           question'd
           about
           it
           .
           He
           (d)
           tells
           us
           ,
           that
           
             they
             are
             sign'd
             in
             the
             forehead
             with
             the
             Cross
             ,
             who
             are
             thought
             worthy
             of
             the
             Lord
          
           ;
           that
           
             Baptism
             is
             sanctify'd
             by
             the
             Cross
          
           ;
           and
           that
           
             it
             compleats
             every
             Sacrament
          
           .
           The
           great
           the
           antiquity
           of
           this
           usage
           is
           manifest
           ;
           nay
           ,
           the
           Fathers
           frequently
           use
           
             being
             sign'd
             in
             the
             forehead
          
           for
           
             being
             Baptiz'd
          
           .
        
         
           I
           shall
           not
           instance
           in
           St.
           Cyril
           ,
           St.
           Ambrose
           and
           St.
           Austin
           ,
           who
           sprinkle
           their
           writings
           with
           the
           common
           mention
           of
           this
           Ceremony
           ,
           and
           oftentimes
           
           frame
           arguments
           for
           a
           good
           Life
           ,
           from
           this
           very
           sign
           upon
           their
           foreheads
           .
           Only
           I
           shall
           add
           this
           remark
           ;
           that
           the
           first
           Christian
           Emperour
           
             Constantine
             the
             Great
          
           ,
           had
           his
           directions
           probably
           from
           Heaven
           it self
           ,
           to
           make
           this
           sign
           the
           great
           Banner
           in
           his
           Wars
           ,
           with
           this
           encouragement
           ,
           that
           
             by
             this
             he
             shou'd
             overcome
          
           .
           That
           this
           Dream
           or
           Vision
           was
           from
           Heaven
           ,
           and
           a
           thing
           of
           great
           reality
           ,
           is
           evident
           from
           the
           success
           of
           that
           Prince's
           Army
           under
           it
           :
           and
           we
           cannot
           suppose
           ,
           that
           our
           Blessed
           Lord
           wou'd
           ,
           by
           so
           immediate
           a
           revelation
           ,
           countenance
           such
           a
           Rite
           as
           this
           ,
           already
           us'd
           in
           the
           Church
           ,
           if
           he
           had
           resented
           it
           before
           as
           superstitious
           or
           any
           way
           unwarrantable
           .
           I
           may
           add
           ,
           that
           we
           ought
           not
           to
           be
           too
           petulant
           against
           that
           ,
           which
           the
           
             Holy
             Spirit
          
           has
           sometimes
           signaliz'd
           by
           very
           renown'd
           Miracles
           ;
           as
           those
           that
           consult
           the
           Ecclesiastical
           Histories
           of
           the
           best
           Authority
           ,
           cannot
           but
           be
           convinc'd
           :
           and
           that
           those
           conceits
           of
           the
           Fathers
           concerning
           this
           sign
           ,
           which
           perhaps
           may
           be
           too
           fanciful
           ,
           do
           confirm
           the
           ancient
           reception
           of
           it
           into
           the
           Primitive
           Church
           .
        
         
           If
           it
           be
           said
           ,
           that
           the
           antient
           Christians
           us'd
           this
           sign
           ,
           because
           they
           liv'd
           amongst
           Jews
           and
           Heathens
           ,
           to
           testify
           to
           both
           ,
           that
           they
           made
           the
           Cross
           the
           Badge
           of
           their
           profession
           ,
           and
           wou'd
           not
           be
           asham'd
           of
           it
           ,
           tho'
           't
           was
           a
           stumbling-block
           to
           the
           one
           and
           foolishness
           to
           the
           other
           :
           whereas
           we
           have
           no
           such
           occasion
           for
           it
           ,
           who
           do
           universally
           profess
           Christianity
           ;
           I
           Answer
           ,
           1.
           
           That
           this
           Objection
           supposes
           the
           sign
           to
           be
           lawful
           ,
           and
           that
           it
           may
           be
           us'd
           upon
           weighty
           Reasons
           ;
           and
           surely
           then
           the
           command
           of
           Authority
           may
           justify
           the
           practice
           of
           it
           .
           2.
           
           That
           we
           have
           as
           just
           reason
           to
           use
           it
           as
           the
           Primitive
           Christians
           ,
           because
           of
           the
           blasphemous
           Contempt
           that
           is
           generally
           cast
           upon
           
           the
           whole
           Scheme
           of
           Christianity
           ,
           particularly
           the
           Merits
           of
           our
           Saviour's
           Cross
           and
           Passion
           ,
           by
           the
           pretended
           Wits
           of
           our
           Age.
           So
           that
           St.
           Cyprian's
           (e)
           words
           are
           now
           pertinent
           ,
           
             Arm
             your
             Foreheads
             ,
             that
             the
             Seal
             of
             God
             may
             be
             kept
             safe
          
           ;
           as
           if
           he
           shou'd
           have
           said
           ,
           
             Remember
             the
             Badge
             you
             took
             upon
             you
             in
             Baptism
             ,
             and
             so
             long
             as
             you
             have
             that
             upon
             your
             Foreheads
             ,
             never
             be
             asham'd
             or
             laugh'd
             out
             of
             countenance
             as
             to
             the
             Memory
             of
             our
             Saviour's
             love
             ,
             and
             the
             foundation
             of
             your
             hopes
             laid
             in
             his
             Death
             and
             Passion
             .
          
        
         
           I
           grant
           indeed
           ,
           that
           the
           use
           of
           the
           Cross
           is
           an
           
             indifferent
             Ceremony
          
           ,
           and
           that
           Baptism
           is
           ,
           as
           our
           Church
           declares
           ,
           compleat
           without
           it
           :
           but
           what
           I
           contend
           for
           ,
           is
           fully
           prov'd
           ,
           viz.
           that
           the
           Cross
           was
           us'd
           in
           the
           first
           Ages
           of
           Christianity
           ;
           from
           whence
           it
           follows
           ,
           that
           tho'
           't
           is
           not
           necessary
           ,
           yet
           't
           is
           warrantable
           .
        
         
           2.
           
           Our
           use
           of
           this
           sign
           is
           not
           in
           the
           least
           like
           the
           Popish
           use
           of
           it
           .
           For
           ,
           1.
           we
           admit
           of
           no
           visible
           Crucifixes
           ;
           nor
           has
           any
           of
           our
           Writers
           ventur'd
           to
           say
           (f)
           with
           Mr.
           Baxter
           ,
           that
           
             a
             Crucifix
             well
             befitteth
             the
             imagination
             and
             mind
             of
             a
             Believer
          
           ;
           and
           that
           
             it
             is
             not
             unlawful
             to
             make
             an
             image
          
           (
           of
           a
           Crucifix
           )
           
             to
             be
             an
             Obiect
             or
          
           Medium
           
             of
             our
             consideration
             ,
             exciting
             our
             minds
             to
             worship
             God.
          
           The
           sence
           of
           our
           Church
           is
           truly
           exprest
           by
           Mr.
           Hooker
           ,
           who
           (g)
           says
           ,
           That
           
             between
             the
             Cross
             which
          
           Superstition
           
             honoureth
             as
             Christ
             ,
             and
             that
             Ceremony
             of
             the
             Cross
             which
             serveth
             only
             for
             a
             sign
             of
             remembrance
             ,
             there
             is
             as
             plain
             and
             great
             a
             difference
             ,
             as
             between
             those
             Brazen
             Images
             which
          
           Solomon
           
             made
             to
             bear
             up
             the
             Cistern
             of
             the
             Temple
             ,
             and
             that
             which
             
             the
          
           Israelites
           
             in
             the
             Wilderness
             did
             adore
          
           .
           Ours
           is
           a
           mere
           transient
           sign
           ,
           which
           abides
           not
           so
           long
           as
           to
           be
           capable
           of
           becoming
           an
           Object
           or
           
             Medium
             of
             worship
          
           ,
           any
           more
           than
           any
           words
           we
           use
           in
           worship
           may
           do
           .
           2.
           
           Our
           use
           even
           of
           this
           transient
           sign
           is
           nothing
           like
           the
           Popish
           use
           of
           it
           .
           For
           the
           Papists
           use
           it
           upon
           all
           occasions
           ;
           and
           at
           Baptism
           they
           use
           it
           much
           oftner
           ,
           and
           so
           differently
           from
           our
           way
           ,
           that
           't
           is
           not
           us'd
           at
           the
           same
           time
           and
           with
           the
           same
           words
           that
           we
           use
           it
           with
           .
           This
           is
           evident
           from
           the
           
             Roman
             Ritual
          
           .
        
         
           3.
           
           Tho'
           the
           Church
           of
           Rome
           has
           notoriously
           abus'd
           this
           sign
           ,
           yet
           't
           is
           not
           unlawful
           for
           us
           to
           continue
           the
           use
           of
           it
           ,
           as
           I
           shall
           fully
           prove
           in
           the
           
             Eighth
             Chapter
          
           .
        
         
           As
           to
           the
           Second
           pretence
           ,
           that
           the
           sign
           of
           the
           Cross
           is
           a
           new
           Sacrament
           ,
           I
           answer
           ,
           that
           we
           all
           agree
           ,
           that
           
             a
             Sacrament
             is
             an
             outward
             and
             visible
             sign
             of
             an
             inward
             and
             Spiritual
             Grace
             given
             to
             us
             ,
             Ordain'd
             by
             Christ
             himself
             ,
             as
             a
             means
             whereby
             we
             receive
             the
             same
             ,
             and
             as
             a
             Pledge
             to
             assure
             us
             thereof
             .
          
           And
           therefore
           ,
           since
           we
           never
           suppos'd
           ,
           that
           the
           use
           of
           the
           Cross
           in
           Baptism
           cou'd
           confer
           Grace
           ,
           nor
           have
           ever
           made
           the
           least
           pretence
           to
           any
           Divine
           appointment
           for
           it
           ;
           we
           ought
           not
           to
           be
           charg'd
           as
           introducing
           a
           
             New
             Sacrament
          
           .
        
         
           If
           it
           be
           said
           ,
           that
           we
           make
           the
           Cross
           a
           sign
           betokening
           our
           Faith
           and
           Christian
           Courage
           ,
           because
           we
           apply
           it
           
             in
             token
             that
             hereafter
             he
             shall
             not
             be
             asham'd
             to
             confess
             the
             Faith
             o●
             Christ
             Crucify'd
             ,
          
           &c.
           and
           that
           therefore
           we
           make
           it
           
             an
             outward
             sign
             of
             an
             inward
             and
             Spiritual
             Grace
          
           ;
           I
           answer
           ,
           that
           we
           own
           it
           to
           be
           a
           significant
           Ceremony
           ,
           as
           all
           other
           Ceremonies
           are
           ;
           for
           we
           do
           not
           account
           a
           Ceremony
           innocent
           ,
           because
           't
           is
           
             insignificant
             
             and
             impertinent
          
           :
           but
           yet
           we
           deny
           it
           to
           be
           
             an
             outward
             and
             visible
             sign
             of
             an
             inward
             and
             Spiritual
             Grace
             .
          
           For
           our
           Ceremonies
           are
           not
           seals
           and
           assurances
           from
           God
           of
           his
           Grace
           to
           us
           ,
           but
           hints
           and
           remembrances
           of
           some
           Obligation
           we
           are
           under
           with
           respect
           to
           him
           ;
           and
           this
           kind
           of
           significant
           Usages
           has
           ever
           been
           taken
           up
           ,
           without
           any
           imputation
           of
           
             introducing
             a
             New
             Sacrament
          
           .
        
         
           For
           ,
           1.
           the
           Jewish
           Church
           chang'd
           the
           posture
           of
           eating
           the
           Passover
           ,
           from
           Standing
           to
           Sitting
           in
           token
           of
           their
           Rest
           and
           Securi●y
           in
           the
           Land
           of
           Canaan
           .
           There
           was
           also
           
             an
             Altar
             of
             witness
          
           rear'd
           on
           the
           other
           side
           of
           Jordan
           ;
           and
           the
           
             Synagogue-Worship
             ,
             Rites
             of
             Marriage
             ,
             Form
             of
             taking
             Oaths
             ,
          
           &c.
           were
           significant
           ;
           and
           yet
           they
           were
           all
           receiv'd
           in
           the
           purest
           times
           of
           the
           Jewish
           Church
           ,
           and
           comply'd
           with
           by
           our
           Saviour
           himself
           2.
           
           The
           Christian
           Church
           of
           the
           first
           Ages
           us'd
           the
           same
           liberty
           ,
           as
           appears
           by
           the
           customs
           of
           
             the
             Holy
             Kiss
          
           and
           
             the
             Feasts
             of
             Charity
             .
             Tertullian
             ,
             de
             Orat.
          
           speaks
           as
           if
           the
           public
           Service
           were
           imperfect
           ,
           if
           it
           concluded
           not
           with
           the
           
             Holy
             Kiss
          
           ;
           which
           was
           us'd
           in
           token
           of
           the
           mutual
           Communion
           and
           Fellowship
           ,
           that
           Christians
           had
           with
           one
           another
           .
           The
           
             Feasts
             of
             Charity
          
           also
           signify'd
           the
           mutual
           Love
           and
           Communion
           of
           Christians
           ,
           and
           the
           equal
           regard
           that
           God
           and
           our
           Saviour
           had
           towards
           all
           sorts
           and
           conditions
           of
           Men
           ,
           when
           they
           were
           all
           to
           eat
           freely
           together
           at
           one
           Common
           meal
           .
           I
           might
           further
           instance
           in
           the
           Ceremony
           of
           insufflation
           ,
           which
           was
           us'd
           as
           a
           sign
           of
           
             Breathing
             into
             them
             the
             good
             Spirit
          
           ;
           and
           the
           Baptiz'd
           Person
           's
           
             stripping
             off
             his
             Garment
          
           in
           token
           that
           he
           put
           off
           the
           Old
           Man
           ;
           and
           the
           
             trine
             immersion
          
           ,
           at
           the
           Mention
           of
           each
           Person
           of
           the
           Trinity
           ,
           to
           signify
           the
           Belief
           
           of
           that
           great
           Article
           .
           Now
           all
           these
           things
           were
           anciently
           practis'd
           without
           any
           jealousy
           of
           
             invading
             the
             prerogative
             of
             Christ
             in
             instituting
             New
             Sacraments
             .
          
           3.
           
           All
           the
           Reformed
           Churches
           ,
           nay
           the
           very
           Dissenters
           themselves
           ,
           do
           use
           some
           Symbolical
           actions
           in
           their
           most
           Religious
           Solemnities
           .
           For
           ,
           1.
           
           Their
           giving
           to
           the
           Baptiz'd
           Infant
           a
           
             New
             Name
          
           seems
           to
           betoken
           its
           being
           made
           a
           
             New
             Creature
          
           .
           Nay
           the
           Dissenters
           generally
           give
           it
           some
           Scripture-name
           ,
           or
           one
           that
           betokens
           a
           particular
           grace
           ;
           and
           this
           is
           an
           
             outward
             and
             visible
             sign
          
           ,
           and
           this
           too
           sometimes
           of
           an
           
             inward
             and
             spiritual
             grace
          
           ;
           and
           yet
           they
           do
           not
           think
           it
           a
           
             New
             Sacrament
          
           .
           2.
           
           The
           Dissenters
           plead
           for
           
             sitting
             at
             the
             Lord's
             Supper
          
           ,
           because
           't
           is
           a
           Table-g●sture
           ,
           and
           expresses
           
             Fellowship
             with
             Christ
          
           ,
           &c.
           
           This
           is
           
             an
             outward
             and
             visible
             sign
             of
             an
             inward
             and
             spiritual
             grace
          
           ;
           and
           yet
           't
           is
           not
           accounted
           an
           additional
           Sacrament
           to
           that
           of
           the
           Lord's
           Supper
           .
           4.
           
           And
           lastly
           ,
           Suppose
           that
           an
           Independent
           ,
           when
           he
           is
           admitted
           into
           their
           Church-Covenant
           ,
           shou'd
           signify
           his
           assent
           by
           
             holding
             up
             his
             hand
          
           ,
           or
           the
           like
           ;
           this
           is
           
             an
             outward
             and
             visible
             sign
          
           of
           no
           less
           then
           
             a
             new
             state
             of
             life
          
           ,
           that
           is
           ,
           of
           being
           made
           a
           Member
           of
           Christ's
           Church
           ,
           and
           being
           engaged
           to
           all
           the
           duties
           and
           instated
           in
           all
           the
           Privileges
           of
           it
           :
           and
           yet
           this
           was
           never
           charg'd
           upon
           them
           by
           the
           Presbyterians
           ,
           as
           introducing
           a
           
             New
             Sacrament
          
           .
           Now
           from
           all
           these
           instances
           't
           is
           evident
           ,
           how
           unreasonable
           a
           thing
           it
           is
           ,
           that
           our
           using
           the
           
             sign
             of
             the
             Cross
             ,
             in
             token
             that
             hereafter
             he
          
           (
           the
           Infant
           )
           
             shall
             not
             be
             asham'd
             to
             confess
             the
             Faith
             of
          
           Christ
           crucify'd
           ,
           &c.
           shou'd
           be
           thought
           an
           adding
           of
           a
           New
           Sacrament
           of
           the
           Cross
           to
           that
           of
           Baptism
           .
        
         
           But
           't
           is
           objected
           ,
           that
           our
           Convocation
           ,
           c.
           30.
           declares
           ,
           That
           by
           the
           sign
           of
           the
           Cross
           the
           Infant
           
           is
           Dedicated
           ,
           &c.
           
           Now
           ,
           say
           they
           ,
           Baptism
           is
           it self
           a
           Seal
           of
           Dedication
           to
           God
           ,
           and
           therefore
           our
           Dedicating
           the
           Infant
           by
           our
           own
           invented
           way
           of
           the
           sign
           of
           the
           Cross
           ,
           is
           adding
           a
           New
           Sacrament
           .
           To
           this
           I
           answer
           ,
           that
           Dedication
           may
           properly
           signify
           a
           Confirmation
           of
           our
           first
           Dedication
           to
           God
           ,
           and
           a
           Declaration
           of
           what
           the
           Church
           thinks
           of
           a
           Baptiz'd
           Person
           ;
           and
           the
           sign
           of
           the
           Cross
           is
           the
           Medium
           of
           this
           Declaration
           .
           That
           this
           is
           the
           meaning
           of
           our
           Church
           ,
           is
           evident
           ,
           if
           we
           compare
           the
           
             Office
             of
             Baptism
          
           and
           the
           Canon
           together
           .
           Both
           the
           Rubric
           and
           Canon
           say
           ,
           that
           Baptism
           is
           compleat
           without
           the
           sign
           of
           the
           Cross
           .
           It
           is
           expresly
           said
           ,
           
             We
             receive
             this
             Child
             into
             the
             Congregation
             of
          
           Christ
           
             's
             Flock
             ,
             and
          
           upon
           that
           
             do
             sign
             it
             with
             the
             Cross
          
           ;
           So
           that
           the
           Child
           is
           declar'd
           to
           be
           
             within
             the
             Congregation
             of
          
           Christ
           
             's
             Flock
          
           ,
           before
           't
           is
           sign'd
           with
           the
           Cross
           .
           Since
           therefore
           the
           Person
           is
           Dedicated
           in
           Baptism
           ,
           and
           the
           Baptism
           is
           acknowledg'd
           compleat
           without
           ,
           or
           before
           the
           sign
           of
           the
           Cross
           ;
           we
           cannot
           be
           thought
           to
           Dedicate
           in
           Baptism
           and
           to
           Dedicate
           by
           the
           Cross
           again
           :
           but
           the
           Dedication
           by
           the
           Cross
           must
           be
           something
           very
           distinct
           from
           the
           Dedication
           of
           Baptism
           ;
           that
           is
           ,
           the
           one
           is
           
             the
             sign
             of
             the
             Dedication
          
           ,
           and
           the
           other
           
             the
             Dedication
             it self
          
           .
           So
           that
           this
           is
           plainly
           no
           other
           ,
           than
           a
           Declaration
           the
           Church
           makes
           of
           what
           the
           Baptiz'd
           Person
           is
           admitted
           to
           ,
           and
           what
           engagement
           he
           lies
           under
           .
           Which
           Declaration
           is
           therefore
           made
           in
           the
           name
           of
           the
           Church
           in
           the
           Plural
           number
           ,
           
             We
             receive
             this
             Child
          
           ,
           &c.
           
             and
             do
             sign
             him
             with
             the
             sign
             of
             the
             Cross
             ,
          
           &c.
           whereas
           in
           Baptism
           ,
           the
           Minister
           alone
           ,
           as
           the
           immediate
           Agent
           of
           Christ
           ,
           pronounces
           in
           the
           singular
           number
           ,
           
             I
             Baptize
             thee
             in
             the
             Name
             of
             the
             Father
             ,
             and
             of
             the
             Son
             ,
             and
             of
             the
             Holy
             Ghost
             .
          
        
         
         
           From
           what
           has
           been
           said
           ,
           I
           hope
           ,
           it
           appears
           ,
           that
           our
           Office
           of
           Baptism
           has
           nothing
           in
           it
           ,
           that
           may
           in
           the
           least
           justify
           a
           separation
           from
           us
           .
        
      
       
         
           CHAP.
           VII
           .
           Objections
           against
           our
           Communion-Office
           ,
           and
           particularly
           that
           of
           kneeling
           at
           the
           Sacrament
           ,
           Answer'd
           .
        
         
           THO'
           the
           Communion-Office
           ,
           for
           the
           Gravity
           and
           Holiness
           thereof
           ,
           is
           preferr'd
           by
           the
           Dissenters
           before
           all
           other
           Offices
           in
           the
           Common-Prayer-Book
           ,
           yet
           it
           has
           not
           past
           free
           from
           exception
           .
           For
           ,
        
         
           I.
           'T
           is
           objected
           against
           it
           ,
           that
           the
           Petition
           in
           the
           Prayer
           before
           Consecration
           ,
           
             That
             our
             sinful
             Bodies
             may
             be
             made
             clean
             by
             his
             body
             ,
             and
             our
             Souls
             wash'd
             by
             his
             most
             precious
             Blood
             ,
          
           implies
           that
           the
           Blood
           of
           Christ
           has
           greater
           efficacy
           than
           his
           Body
           ,
           inasmuch
           as
           the
           Soul
           is
           said
           to
           be
           cleans'd
           by
           the
           Blood
           of
           Christ
           ,
           and
           only
           the
           Body
           by
           Christ's
           Body
           .
           But
           I
           answer
           ,
           that
           at
           the
           delivery
           of
           the
           Bread
           and
           Wine
           ,
           the
           Priest
           saies
           ,
           
             The
             Body
             of
             our
             Lord
          
           Jesus
           Christ
           ,
           
             which
             was
             given
             for
             thee
             ,
             preserve
             thy
             Body
             and
             Soul
             unto
             everlasting
             Life
          
           ;
           and
           
             The
             Blood
             of
             our
             Lord
          
           Jesus
           Christ
           ,
           
             which
             was
          
           ,
           &c.
           
           And
           therefore
           't
           is
           plain
           ,
           that
           our
           Church
           teaches
           ,
           that
           the
           Sanctification
           and
           Salvation
           of
           our
           Souls
           and
           Bodies
           flow
           from
           the
           Body
           as
           well
           as
           the
           Blood
           of
           Christ
           .
           Nor
           do's
           the
           mentioning
           of
           one
           alone
           exclude
           the
           other
           ;
           for
           the
           Apostle
           speaks
           sometimes
           of
           the
           Bread
           alone
           ,
           1
           Cor.
           10.17
           .
           and
           sometimes
           of
           the
           Wine
           alone
           ,
           1
           Cor.
           12.13
           .
           and
           yet
           all
           Men
           must
           grant
           ,
           that
           he
           meant
           both
           .
        
         
         
           II.
           'T
           is
           said
           ,
           that
           Christ
           did
           not
           deliver
           the
           Elements
           into
           every
           Person
           's
           hands
           ,
           with
           a
           Form
           of
           words
           recited
           to
           every
           one
           of
           them
           ,
           as
           we
           do
           .
           But
           I
           answer
           ,
           1.
           
           That
           this
           do's
           not
           appear
           from
           Christ's
           words
           ;
           for
           the
           Evangelists
           may
           well
           be
           suppos'd
           to
           give
           a
           short
           account
           of
           the
           Institution
           ,
           and
           then
           what
           might
           be
           particularly
           said
           or
           done
           to
           every
           one
           ,
           wou'd
           be
           sufficiently
           related
           in
           being
           said
           to
           be
           done
           or
           spoken
           to
           all
           .
           2.
           
           Suppose
           that
           our
           practice
           do's
           vary
           from
           this
           circumstance
           of
           the
           Institution
           ,
           it
           may
           be
           as
           easily
           defended
           as
           celebrating
           the
           Lord's
           Supper
           at
           Dinner-time
           ,
           and
           not
           at
           Supper
           ,
           which
           the
           Dissenters
           themselves
           do
           not
           scruple
           .
           3.
           
           Our
           Saviour
           commanded
           his
           Disciples
           ,
           Matth.
           28.19
           .
           to
           Teach
           all
           Nations
           
             Baptizing
             them
             in
             the
             Name
             of
             the
             Father
             ,
             and
             of
             the
             Son
             ,
             and
             of
             the
             Holy
             Ghost
             .
          
           But
           will
           any
           Man
           think
           ,
           that
           when
           great
           numbers
           are
           to
           be
           Baptiz'd
           together
           ,
           the
           Form
           of
           Baptizing
           
             in
             the
             Name
             of
             the
             Father
             ,
          
           &c.
           may
           not
           lawfully
           be
           express'd
           severally
           to
           every
           Person
           ?
           And
           why
           then
           may
           not
           the
           same
           be
           done
           in
           the
           Lord's
           Supper
           ?
           Wherefore
           the
           practice
           of
           our
           Church
           herein
           is
           no
           way
           unsutable
           to
           the
           Institution
           of
           Christ
           ,
           or
           the
           nature
           of
           the
           Sacrament
           ;
           and
           the
           alteration
           of
           it
           wou'd
           be
           for
           the
           worse
           ,
           and
           abate
           the
           Solemnity
           of
           its
           Administration
           .
           See
           Falkner
           
             's
             Libert
             .
             Eccles
          
           .
           p.
           218
           ,
           &c.
           
        
         
           III.
           The
           last
           and
           great
           objection
           is
           against
           the
           posture
           of
           
             kneeling
             at
             the
             Sacrament
          
           ;
           and
           therefore
           I
           shall
           consider
           it
           largely
           ,
           and
           endeavour
           to
           shew
           ,
        
         
           1.
           
           That
           
             Christ
             has
             not
             forbidden
             us
             to
             kneel
             at
             the
             Sacrament
             .
          
        
         
           2.
           
           That
           
             kneeling
             is
             not
             a
             deviation
             from
             his
             Example
             .
          
        
         
           3.
           
           That
           
             't
             is
             not
             unsutable
             for
             its
             being
             no
             Table-gesture
             .
          
        
         
         
           4.
           
           That
           
             't
             is
             not
             contrary
             to
             the
             practice
             of
             the
             Church
             in
             the
             best
             and
             purest
             Ages
             .
          
        
         
           5.
           
           That
           
             kneeling
             is
             not
             therefore
             unlawful
             ,
             because
             't
             was
             introduced
             by
             Idolaters
             ,
             and
             is
             still
             notoriously
             abus'd
             by
             the
             Papists
             to
             Idolatrous
             ends
             and
             purposes
             .
          
        
         
           First
           then
           ,
           
             Christ
             has
             not
             forbidden
             us
             to
             kneel
             at
             the
             Sacrament
             .
          
           For
           in
           all
           the
           Scriptures
           God
           has
           not
           given
           us
           any
           express
           command
           to
           determine
           our
           practice
           one
           way
           or
           other
           :
           and
           ,
           if
           Authority
           did
           not
           restrain
           our
           Liberty
           ,
           we
           might
           either
           sit
           ,
           kneel
           or
           stand
           ,
           without
           the
           least
           violation
           of
           the
           Law
           of
           God.
           
        
         
           The
           Apostles
           and
           Disciples
           of
           our
           Lord
           at
           the
           Institution
           of
           the
           Sacrament
           ,
           which
           the
           Scripture
           relates
           in
           several
           places
           (a)
           were
           the
           Representatives
           of
           the
           whole
           Church
           ,
           and
           are
           to
           be
           consider'd
           under
           a
           double
           capacity
           ;
           either
           as
           Governours
           and
           Ministers
           ,
           Intrusted
           by
           Christ
           with
           the
           Power
           of
           dispensing
           and
           administring
           the
           Sacrament
           ,
           or
           as
           ordinary
           and
           Lay-communicants
           .
           If
           we
           consider
           them
           as
           Governours
           and
           Stewards
           of
           the
           Mysteries
           ,
           their
           duty
           to
           which
           they
           are
           oblig'd
           by
           the
           express
           Command
           of
           their
           Lord
           ,
           is
           to
           take
           the
           Bread
           into
           their
           hands
           ,
           to
           Bless
           and
           Consecrate
           it
           to
           that
           Mysterious
           and
           Divine
           use
           to
           which
           he
           design'd
           it
           ,
           to
           break
           and
           distribute
           it
           ;
           and
           so
           in
           the
           like
           manner
           to
           take
           and
           bless
           the
           Cup
           ,
           and
           give
           it
           to
           their
           Fellow-Christians
           .
           But
           if
           we
           consider
           them
           as
           Private
           Men
           ,
           and
           in
           common
           with
           all
           Believers
           ,
           their
           duty
           was
           to
           take
           and
           receive
           the
           Bread
           and
           Wine
           ,
           and
           to
           eat
           and
           drink
           in
           Commemoration
           of
           Christ's
           Love.
           But
           what
           syllable
           
           or
           shadow
           of
           a
           Command
           is
           there
           in
           all
           the
           History
           for
           the
           use
           of
           any
           gesture
           in
           the
           act
           of
           receiving
           ?
           Since
           then
           the
           
             Holy
             Scripture
          
           is
           altogether
           silent
           as
           to
           this
           matter
           ,
           it
           's
           silence
           is
           a
           full
           and
           clear
           demonstration
           ,
           that
           
             kneeling
             is
             not
             repugnant
             to
             any
             express
             command
             of
             our
             Lord
             ,
          
           because
           no
           gesture
           was
           ever
           commanded
           at
           all
           .
        
         
           But
           the
           Scotch
           Ministers
           Assembled
           at
           Perth
           ,
           affirm
           that
           when
           our
           Lord
           Commanded
           his
           Disciples
           to
           
             do
             this
          
           ,
           he
           did
           by
           those
           words
           Command
           them
           to
           use
           that
           Gesture
           ,
           which
           he
           us'd
           at
           that
           time
           ,
           as
           well
           as
           to
           take
           ,
           eat
           ,
           drink
           ,
           &c.
           
           To
           this
           I
           answer
           ,
           1.
           
           That
           if
           our
           Lord
           did
           sit
           at
           the
           Institution
           (
           which
           we
           will
           suppose
           at
           present
           )
           yet
           there
           is
           no
           reason
           to
           think
           ,
           that
           He
           intended
           by
           these
           words
           ,
           
             do
             this
          
           ,
           to
           oblige
           us
           to
           observe
           this
           Gesture
           only
           ,
           and
           not
           several
           other
           circumstances
           ,
           which
           he
           observ'd
           at
           the
           same
           time
           ,
           as
           well
           as
           this
           .
           For
           Example
           ,
           if
           the
           words
           may
           be
           Interpreted
           thus
           ,
           
             Do
             this
          
           ,
           that
           is
           ,
           sit
           as
           Christ
           did
           ;
           why
           not
           thus
           also
           ,
           
             Do
             this
          
           ,
           that
           is
           ,
           Celebrate
           the
           Sacrament
           in
           an
           Upper-room
           ,
           in
           a
           Private-house
           ,
           late
           at
           night
           or
           in
           the
           evening
           ,
           after
           a
           full
           Supper
           ,
           in
           the
           Company
           of
           Twelve
           at
           most
           ,
           and
           they
           only
           Men
           ,
           with
           their
           Heads
           cover'd
           according
           to
           the
           Custom
           of
           those
           Countries
           ,
           and
           with
           unleavened
           Bread
           ?
           There
           lies
           as
           great
           an
           obligation
           upon
           us
           to
           observe
           all
           those
           circumstances
           in
           imitation
           of
           our
           Lord
           ,
           as
           there
           do's
           to
           sit
           .
           2.
           
           Even
           the
           two
           last
           of
           those
           circumstances
           are
           generally
           allow'd
           ,
           but
           all
           the
           rest
           are
           mention'd
           in
           Scripture
           ,
           and
           were
           most
           certainly
           observ'd
           by
           Christ
           :
           whereas
           the
           gesture
           us'd
           by
           them
           is
           not
           mention'd
           ,
           and
           what
           it
           was
           is
           very
           disputable
           ,
           as
           I
           shall
           afterwards
           prove
           .
           How
           then
           can
           any
           Man
           think
           himself
           oblig'd
           in
           Conscience
           to
           do
           what
           Christ
           is
           not
           expreslly
           said
           
           to
           do
           ;
           and
           not
           oblig'd
           to
           do
           what
           the
           Scripture
           expresly
           saies
           he
           did
           ?
           3.
           
           'T
           is
           clear
           from
           St.
           Paul
           ,
           1
           Cor.
           11.23
           ,
           &c.
           that
           
             do
             this
          
           ,
           respects
           only
           the
           Bread
           and
           Wine
           ,
           which
           signify
           the
           Body
           and
           Blood
           of
           Christ
           ,
           and
           actions
           that
           are
           specify'd
           by
           him
           ,
           which
           are
           essential
           to
           the
           right
           and
           due
           Celebration
           of
           that
           Holy
           Feast
           .
           For
           when
           't
           is
           said
           ,
           
             Do
             this
             in
             remembrance
             of
             me
             ,
          
           and
           
             this
             do
             as
             oft
             as
             ye
             drink
             it
             in
             remembrance
             of
             me
             ,
          
           and
           
             as
             oft
             as
             ye
             eat
             this
             Bread
             and
             drink
             this
             Cup
             ,
             ye
             do
             shew
             the
             Lord's
             Death
             till
             he
             come
          
           ;
           't
           is
           plain
           ,
           that
           
             do
             this
          
           ,
           must
           be
           restrain'd
           to
           the
           Sacramental
           actions
           there
           mention'd
           ,
           and
           not
           extended
           to
           the
           gesture
           ,
           of
           which
           the
           Apostle
           speaks
           not
           a
           word
           .
           Our
           Lord
           Instituted
           the
           Sacrament
           in
           Remembrance
           of
           his
           Death
           and
           Passion
           ,
           and
           not
           in
           Remembrance
           of
           his
           Gesture
           in
           Administring
           it
           :
           and
           consequently
           ,
           
             do
             this
          
           ,
           is
           a
           general
           Command
           ,
           obliging
           us
           only
           to
           such
           particular
           actions
           and
           rites
           as
           he
           had
           instituted
           ,
           and
           made
           necessary
           to
           be
           us'd
           in
           order
           to
           this
           great
           end
           ,
           viz.
           to
           signify
           and
           represent
           his
           Death
           ,
           and
           that
           bloody
           Sacrifice
           which
           he
           offer'd
           upon
           the
           Cross
           for
           us
           miserable
           Sinners
           .
        
         
           Nay
           the
           Practice
           of
           our
           Dissenters
           proves
           ,
           that
           no
           particular
           gesture
           is
           commanded
           .
           For
           there
           are
           many
           serious
           and
           sincere
           Persons
           among
           them
           ,
           who
           profess
           that
           (
           were
           they
           left
           to
           their
           liberty
           )
           they
           cou'd
           use
           kneeling
           as
           well
           as
           any
           other
           gesture
           :
           but
           they
           think
           that
           an
           indifferent
           thing
           becomes
           unlawful
           ,
           when
           't
           is
           injoin'd
           by
           Authority
           .
           I
           have
           already
           confuted
           this
           opinion
           ;
           but
           't
           is
           certain
           ,
           that
           by
           granting
           they
           cou'd
           use
           the
           posture
           of
           kneeling
           ,
           were
           it
           not
           injoin'd
           ,
           and
           consequently
           that
           't
           is
           in
           it's
           own
           nature
           indifferent
           ;
           they
           do
           thereby
           grant
           that
           there
           is
           no
           Command
           for
           any
           particular
           posture
           .
        
         
         
           I
           must
           add
           ,
           that
           the
           Reform'd
           Churches
           of
           France
           ,
           and
           those
           of
           Geneva
           and
           Helvetia
           stand
           ,
           the
           Dutch
           generally
           sit
           ,
           but
           in
           some
           places
           (
           as
           in
           West-Friesland
           )
           they
           stand
           .
           The
           Churches
           of
           the
           Bohemian
           and
           Augustane
           Confession
           ,
           which
           spread
           through
           the
           large
           Kingdoms
           of
           
             Bohemia
             ,
             Denmark
          
           ,
           and
           Sweden
           ,
           thro'
           Norway
           ,
           the
           Dukedom
           of
           
             Saxony
             ,
             Lithuania
          
           and
           Ducal
           Prussia
           in
           Poland
           ,
           the
           Marquisate
           of
           Brandenburg
           in
           Germany
           ,
           and
           several
           other
           places
           and
           free
           Cities
           in
           that
           Empire
           ,
           do
           for
           the
           most
           part
           ,
           if
           not
           all
           of
           them
           ,
           retain
           the
           Gesture
           of
           Kneeling
           .
           The
           Bohemian
           Churches
           were
           Reform'd
           by
           
             John
             Husse
          
           and
           Jerom
           of
           Prague
           ,
           who
           suffer'd
           Martyrdom
           at
           Constance
           about
           the
           year
           1416.
           long
           before
           Luther's
           time
           ,
           and
           those
           of
           the
           Ausbourg
           or
           Augustan
           Confessions
           were
           founded
           and
           reform'd
           by
           Luther
           ,
           and
           were
           the
           first
           Protestants
           properly
           so
           call'd
           .
           But
           these
           Churches
           so
           early
           reform'd
           and
           of
           so
           large
           extent
           ,
           did
           not
           only
           use
           the
           same
           Gesture
           that
           our
           Church
           injoins
           at
           the
           Sacrament
           ;
           but
           they
           ,
           together
           with
           those
           of
           the
           Helvetic
           Confession
           ,
           did
           in
           three
           (b)
           general
           Synods
           unanimously
           condemn
           the
           sitting
           Gesture
           (
           tho'
           they
           esteem'd
           it
           in
           it self
           lawful
           )
           as
           being
           scandalous
           for
           this
           remarkable
           Reason
           ,
           viz.
           because
           it
           was
           us'd
           by
           the
           Arians
           (
           as
           their
           Synods
           call
           the
           Socinians
           )
           in
           contempt
           of
           our
           Saviours
           Divinity
           ,
           who
           therefore
           placed
           themselves
           as
           Fellows
           with
           their
           Lord
           at
           his
           Table
           .
           And
           thereupon
           they
           entreat
           and
           exhort
           all
           Christians
           of
           their
           Communion
           
             to
             change
             sitting
             into
             kneeling
             or
             standing
             ,
             both
             which
             Ceremonies
             we
             indifferently
             leave
             free
             ,
             according
             
             as
             the
             custom
             of
             any
             Church
             has
             obtain'd
             ,
             and
             we
             approve
             of
             their
             use
             without
             scandal
             and
             blame
             .
          
           Moreover
           they
           affirm
           ,
           
             That
             these
          
           Socinians
           
             who
             deny
             Christ
             to
             be
          
           God
           ,
           
             were
             the
             first
             that
             introduced
             Sitting
             at
             the
             Sacrament
             into
             their
             Churches
             ,
             contrary
             to
             the
             practice
             of
             all
             the
             Evangelical
             Churches
             in
          
           Europe
           .
           Among
           all
           these
           Foreign
           Churches
           of
           the
           Reformation
           ,
           there
           is
           but
           one
           that
           I
           can
           find
           which
           uses
           Sitting
           ,
           and
           forbids
           Kneeling
           ,
           for
           fear
           of
           Bread-worship
           ;
           but
           yet
           in
           that
           Synod
           wherein
           they
           condemn'd
           Kneeling
           ,
           they
           left
           it
           to
           the
           choice
           of
           their
           Churches
           to
           use
           Standing
           ,
           Sitting
           ,
           or
           an
           Ambulatory
           Gesture
           (
           as
           the
           French
           (c)
           do
           )
           and
           at
           last
           conclude
           thus
           ;
           
             These
             Articles
             are
             so
             setled
             by
             mutual
             consent
             ,
             that
             if
             the
             good
             of
             the
             Churches
             require
             it
             ,
             they
             may
             and
             ought
             to
             be
             chang'd
             ,
             augmented
             or
             diminish'd
             .
          
           What
           now
           shou'd
           be
           the
           ground
           and
           reason
           of
           this
           Variety
           both
           in
           Opinion
           and
           Practice
           touching
           the
           Gesture
           to
           be
           us'd
           at
           the
           Lord's
           Supper
           ?
           Is
           it
           to
           be
           imagin'd
           that
           an
           Assembly
           of
           Learned
           and
           Pious
           Divines
           ,
           met
           together
           on
           purpose
           to
           consult
           how
           to
           reform
           their
           Churches
           ,
           according
           to
           the
           pure
           Word
           of
           God
           ,
           shou'd
           thro'
           weakness
           and
           inadvertency
           overlook
           an
           express
           Command
           of
           Christ
           for
           the
           perpetual
           use
           of
           any
           particular
           Gesture
           ,
           if
           any
           such
           there
           had
           been
           ?
           Or
           shall
           we
           be
           so
           uncharitable
           as
           to
           think
           ,
           that
           all
           these
           eminent
           Churches
           wilfully
           past
           it
           by
           ,
           and
           establish'd
           what
           was
           most
           agreeable
           to
           their
           own
           fancies
           ,
           contrary
           to
           the
           known
           Will
           of
           God
           ?
           Wou'd
           they
           have
           given
           liberty
           to
           all
           of
           their
           Communion
           to
           use
           several
           Gestures
           according
           to
           the
           Custom
           of
           their
           several
           Churches
           ,
           if
           our
           Lord
           had
           tied
           them
           to
           observe
           
           but
           one
           ?
           Wou'd
           they
           declare
           (
           as
           the
           Dutch
           Synod
           doth
           )
           that
           what
           they
           injoin'd
           might
           be
           alter'd
           ,
           if
           the
           good
           of
           the
           Church
           so
           requir'd
           ;
           if
           so
           be
           Sitting
           had
           been
           expresly
           Commanded
           by
           our
           Lord
           ,
           to
           be
           us'd
           by
           all
           Christians
           to
           the
           end
           of
           the
           World
           ?
           No
           undoubtedly
           ,
           they
           wou'd
           not
           ;
           we
           cannot
           either
           in
           Reason
           or
           Charity
           suppose
           it
           .
        
         
           The
           true
           Principle
           upon
           which
           all
           these
           Reform'd
           Churches
           built
           ,
           and
           by
           which
           they
           are
           able
           to
           reconcile
           all
           this
           seeming
           difference
           in
           this
           matter
           ,
           is
           the
           very
           same
           with
           that
           which
           the
           Church
           of
           England
           go's
           by
           in
           her
           Synods
           and
           Convocations
           ;
           viz.
           (d)
           That
           as
           to
           Rites
           and
           Ceremonies
           of
           an
           indifferent
           nature
           ,
           every
           National
           Church
           has
           Authority
           to
           institute
           ,
           change
           and
           abolish
           them
           ,
           as
           they
           in
           Prudence
           and
           Charity
           shall
           think
           most
           fit
           and
           conducive
           to
           the
           setting
           forth
           God's
           Glory
           ,
           the
           Edification
           of
           their
           People
           ,
           and
           the
           Decent
           and
           Reverend
           Administation
           of
           the
           Holy
           Sacrament
           .
           Whosoever
           therefore
           refuses
           to
           receive
           the
           Lord's
           Supper
           according
           to
           the
           Constitution
           of
           the
           Church
           of
           England
           ,
           purely
           because
           Kneeling
           is
           contrary
           to
           the
           express
           Command
           of
           Christ
           ,
           must
           condemn
           the
           Judgment
           and
           Practice
           of
           all
           the
           Reform'd
           Churches
           beyond
           the
           Seas
           ,
           who
           all
           agree
           in
           this
           ,
           That
           the
           Gesture
           in
           the
           Act
           of
           Receiving
           is
           to
           be
           reckon'd
           among
           things
           Indifferent
           ;
           and
           that
           whether
           we
           sit
           ,
           or
           kneel
           or
           stand
           ,
           or
           Receive
           walking
           ,
           we
           transgress
           
           no
           Law
           of
           God
           ;
           and
           consequently
           they
           prove
           my
           Assertion
           true
           ,
           That
           Kneeling
           is
           no
           more
           contrary
           to
           any
           express
           Command
           than
           any
           other
           Gesture
           ;
           because
           they
           allow
           of
           all
           ,
           as
           lawful
           in
           themselves
           to
           be
           us'd
           ,
           which
           cannot
           consist
           with
           an
           express
           Command
           for
           the
           use
           of
           any
           one
           Gesture
           whatsoever
           .
        
         
           Upon
           the
           whole
           matter
           ,
           I
           think
           we
           may
           certainly
           conclude
           ,
           that
           there
           is
           not
           a
           tittle
           of
           a
           Command
           in
           the
           whole
           
             New
             Testament
          
           to
           oblige
           us
           to
           receive
           the
           Lord's
           Supper
           in
           any
           particular
           posture
           :
           and
           if
           any
           be
           so
           scrupulous
           ,
           as
           not
           to
           receive
           it
           in
           any
           other
           Gesture
           ,
           but
           what
           is
           expresly
           commanded
           ,
           they
           must
           never
           receive
           it
           as
           long
           as
           they
           live
           .
        
         
           Secondly
           ,
           I
           shall
           prove
           ,
           that
           
             Kneeling
             is
             not
             a
             deviation
             from
             Christ's
             example
             .
          
           This
           will
           appear
           ,
           if
           we
           consider
           ,
           1.
           that
           't
           is
           doubtful
           what
           Gesture
           our
           Saviour
           us'd
           at
           the
           Institution
           of
           the
           Sacrament
           .
           For
           the
           Scripture
           do's
           not
           inform
           us
           what
           it
           was
           ,
           and
           the
           Jews
           us'd
           variety
           of
           Gestures
           at
           the
           Passover
           ;
           and
           therefore
           ,
           since
           our
           Lord's
           Example
           cannot
           certainly
           be
           known
           in
           this
           Matter
           ,
           our
           Church
           cannot
           be
           charg'd
           with
           deviation
           from
           it
           .
           2.
           
           Those
           who
           Kneel
           at
           the
           Sacrament
           in
           compliance
           with
           the
           Orders
           of
           the
           Church
           ,
           do
           manifestly
           follow
           the
           Example
           of
           Christ
           .
           For
           our
           Saviour
           comply'd
           with
           that
           Passover-gesture
           ,
           which
           the
           Jews
           then
           us'd
           ,
           tho'
           it
           was
           not
           the
           same
           that
           was
           us'd
           at
           the
           Institution
           in
           Egypt
           :
           and
           his
           compliance
           may
           teach
           us
           ,
           not
           to
           be
           scrupulous
           about
           Gestures
           ,
           but
           to
           conform
           to
           the
           innocent
           and
           prevailing
           customs
           of
           the
           Church
           ,
           wheresoever
           we
           live
           .
           And
           if
           Christians
           did
           walk
           according
           to
           this
           rule
           ,
           they
           wou'd
           greatly
           promote
           the
           peace
           and
           welfare
           of
           the
           Church
           of
           Christ
           ,
           and
           in
           so
           doing
           procure
           quiet
           and
           peace
           to
           themselves
           ,
           with
           unspeakable
           comfort
           and
           satisfaction
           .
        
         
         
           But
           supposing
           our
           Lord
           did
           sit
           ,
           as
           the
           Dissenters
           will
           have
           it
           ;
           yet
           his
           bare
           example
           do's
           not
           oblige
           all
           Christians
           to
           a
           like
           practice
           .
           1.
           
           Because
           naked
           examples
           ,
           without
           some
           rule
           or
           note
           added
           to
           them
           ,
           to
           signify
           that
           't
           is
           God's
           Will
           to
           have
           them
           constantly
           follow'd
           ,
           have
           not
           the
           force
           of
           Laws
           perpetually
           obliging
           the
           Conscience
           .
           And
           therefore
           ,
           in
           this
           case
           ,
           because
           no
           such
           note
           is
           to
           be
           found
           ,
           we
           are
           not
           tied
           in
           Conscience
           to
           a
           strict
           imitation
           of
           Christ's
           Example
           .
           Thus
           the
           Example
           of
           our
           Saviour
           do's
           not
           oblige
           us
           to
           defer
           our
           Baptism
           till
           the
           Age
           of
           30
           years
           ,
           or
           not
           to
           receive
           the
           Sacrament
           till
           a
           little
           before
           death
           ;
           and
           ,
           I
           pray
           ,
           what
           reason
           is
           there
           to
           follow
           his
           Example
           in
           sitting
           at
           the
           Sacrament
           ,
           any
           more
           than
           in
           those
           particulars
           ?
           2.
           
           We
           are
           bound
           to
           imitate
           Christ
           in
           those
           things
           only
           which
           he
           has
           commanded
           :
           but
           
             where
             there
             is
             no
             command
             ,
             there
             is
             no
             necessity
             .
          
           Indeed
           we
           must
           follow
           Christ
           and
           his
           Apostles
           ;
           but
           in
           what
           ?
           Why
           ,
           in
           acting
           according
           to
           the
           Gospel-rule
           .
           An
           example
           may
           help
           to
           interpret
           a
           Law
           ,
           but
           of
           it self
           it
           is
           no
           Law.
           Against
           a
           rule
           no
           example
           is
           a
           competent
           warrant
           :
           and
           if
           the
           example
           be
           according
           to
           the
           rule
           ,
           't
           is
           not
           the
           Example
           ,
           but
           the
           Rule
           ,
           that
           is
           the
           Measure
           of
           our
           actions
           .
           3.
           
           The
           bare
           Example
           of
           Christ
           is
           no
           warrant
           for
           us
           to
           go
           by
           ,
           because
           he
           was
           an
           Extaordinary
           Person
           ,
           and
           did
           many
           things
           which
           we
           cannot
           ,
           and
           many
           which
           we
           must
           not
           do
           .
           He
           Fasted
           40
           Daies
           and
           40
           Nights
           ,
           wrought
           Miracles
           ,
           &c.
           which
           we
           are
           not
           to
           pretend
           to
           .
           They
           say
           indeed
           ,
           
             We
             are
             bound
             to
             imitate
             Christ
             and
             the
             commendable
             Example
             of
             his
             Apostles
             ,
             in
             all
             things
             wherein
             it
             is
             not
             evident
             ,
             they
             had
             special
             Reasons
             moving
             them
             thereunto
             ,
             which
             do
             not
             concern
             us
             .
          
           But
           I
           wou'd
           willingly
           
           be
           inform'd
           how
           we
           shall
           be
           ever
           able
           to
           know
           when
           they
           acted
           upon
           special
           Reasons
           ,
           and
           what
           they
           were
           ,
           that
           we
           may
           know
           our
           Duty
           ,
           if
           a
           bare
           Example
           without
           any
           Rule
           obliges
           us
           .
           And
           if
           we
           guide
           our selves
           by
           Scripture
           or
           Reason
           in
           this
           matter
           ,
           then
           they
           are
           the
           measures
           of
           the
           Example
           .
           Besides
           ,
           if
           we
           are
           not
           to
           imitate
           them
           in
           such
           things
           ,
           as
           they
           were
           mov'd
           to
           do
           upon
           special
           Reasons
           ,
           which
           did
           not
           concern
           us
           ;
           then
           we
           are
           obliged
           to
           imitate
           their
           Examples
           in
           such
           things
           as
           they
           did
           upon
           general
           and
           common
           Reasons
           ,
           which
           concern
           us
           as
           well
           as
           them
           ,
           or
           we
           are
           not
           oblig'd
           at
           all
           by
           any
           Example
           :
           and
           if
           so
           ,
           then
           those
           Reasons
           are
           to
           be
           our
           Rule
           ,
           to
           which
           we
           are
           to
           reduce
           their
           Examples
           .
           Unless
           we
           find
           some
           general
           or
           common
           Reason
           ,
           we
           have
           no
           Warrant
           (
           according
           to
           their
           own
           Principle
           )
           to
           follow
           their
           Examples
           :
           and
           when
           such
           Reasons
           do
           appear
           ,
           then
           it
           's
           not
           the
           Example
           alone
           that
           obliges
           us
           ,
           but
           Reason
           that
           approves
           the
           Example
           .
           To
           bring
           their
           own
           Rule
           to
           the
           case
           in
           hand
           ,
           how
           do
           they
           know
           but
           our
           Lord
           was
           mov'd
           to
           Sit
           at
           the
           Sacrament
           by
           Special
           Reasons
           drawn
           from
           that
           Time
           and
           Place
           ,
           or
           the
           Feast
           of
           the
           Passover
           ,
           to
           which
           that
           Gesture
           was
           peculiar
           ?
           How
           do
           they
           know
           ,
           but
           that
           our
           Lord
           might
           have
           us'd
           another
           Gesture
           ,
           if
           the
           Sacrament
           had
           been
           Instituted
           apart
           from
           the
           Passover
           ?
        
         
           The
           necessity
           of
           the
           time
           made
           the
           Jews
           eat
           the
           Passover
           after
           one
           fashion
           in
           Egypt
           ,
           which
           afterward
           ceasing
           ,
           gave
           occasion
           to
           alter
           it
           in
           Canaan
           ;
           and
           how
           do
           we
           know
           ,
           but
           that
           our
           Lord
           comply'd
           with
           the
           present
           necessity
           ,
           and
           that
           his
           Example
           (
           if
           he
           did
           Sit
           )
           was
           only
           temporary
           ,
           and
           not
           design'd
           for
           a
           Standing
           Law
           ,
           perpetually
           obliging
           to
           a
           like
           Practice
           ?
           If
           Christ
           acted
           upon
           special
           
           Reasons
           ,
           then
           we
           are
           not
           obliged
           ,
           by
           their
           own
           Rule
           :
           and
           if
           he
           did
           not
           ,
           let
           them
           produce
           the
           Reasons
           if
           they
           can
           ,
           which
           make
           this
           Example
           of
           Christ
           of
           general
           and
           perpetual
           use
           ,
           and
           to
           oblige
           all
           Christians
           to
           follow
           it
           .
           4.
           
           'T
           is
           absurd
           to
           talk
           of
           Christ's
           Example
           apart
           from
           all
           Law
           and
           Rule
           ,
           and
           to
           make
           that
           alone
           a
           principle
           of
           duty
           distinct
           from
           the
           Precepts
           of
           the
           Gospel
           ,
           because
           Christ
           himself
           alwaies
           govern'd
           his
           actions
           by
           a
           Law.
           For
           if
           we
           consider
           him
           as
           a
           Man
           ,
           he
           was
           obliged
           by
           the
           Natural
           Law
           ,
           as
           a
           Jew
           by
           the
           Mosaic
           Law
           ,
           as
           the
           Messias
           by
           the
           Gospel-Law
           .
           He
           came
           to
           fulfil
           all
           Righteousness
           ,
           and
           to
           Teach
           and
           Practise
           the
           whole
           Will
           of
           God.
           If
           therefore
           we
           look
           only
           to
           his
           Example
           ,
           without
           considering
           the
           various
           capacities
           and
           relations
           he
           bare
           ,
           both
           towards
           God
           and
           towards
           us
           ,
           and
           the
           several
           Laws
           by
           which
           he
           stood
           bound
           ,
           which
           were
           the
           Measures
           of
           his
           Actions
           ;
           we
           shall
           miserably
           mistake
           our
           way
           ,
           and
           act
           like
           Fools
           ,
           when
           we
           do
           such
           things
           as
           he
           did
           pursuant
           to
           infinite
           Wisdom
           .
           Thus
           ,
           if
           we
           shou'd
           subject
           our selves
           to
           the
           Law
           of
           Moses
           ,
           as
           he
           did
           ,
           we
           shou'd
           thereby
           frustrate
           the
           great
           design
           of
           the
           Gospel
           :
           and
           yet
           even
           this
           we
           are
           obliged
           to
           do
           ,
           if
           his
           Example
           alone
           be
           a
           sufficient
           warrant
           for
           our
           actions
           .
           Thus
           it
           appears
           that
           Christ's
           bare
           Example
           do's
           not
           oblige
           us
           to
           do
           any
           thing
           ,
           that
           is
           not
           commanded
           .
        
         
           I
           shall
           only
           add
           ,
           that
           they
           who
           urge
           the
           Example
           of
           Christ
           against
           
             Kneeling
             at
             the
             Sacrament
          
           ,
           do
           not
           follow
           it
           themselves
           .
           For
           our
           Saviour
           probably
           us'd
           a
           Leaning
           Gesture
           ;
           and
           by
           what
           Authority
           do
           they
           change
           it
           to
           Sitting
           ?
           Certainly
           ,
           our
           changing
           the
           Gesture
           is
           as
           warrantable
           as
           theirs
           .
           Nor
           is
           it
           enough
           to
           say
           ,
           that
           Sitting
           comes
           nearer
           our
           Saviour's
           Gesture
           than
           Kneeling
           ;
           for
           if
           they
           
           keep
           to
           their
           own
           Rule
           ,
           they
           must
           not
           vary
           at
           all
           .
           The
           Presbyterians
           (
           if
           one
           may
           argue
           from
           their
           Practices
           to
           their
           Principles
           )
           lay
           very
           little
           stress
           on
           this
           Argument
           taken
           from
           the
           Example
           of
           Christ
           .
           For
           tho'
           they
           generally
           chuse
           to
           Sit
           ,
           yet
           they
           do
           not
           condemn
           Standing
           as
           Sinful
           ,
           or
           Unlawful
           in
           it self
           ;
           and
           several
           are
           willing
           to
           receive
           it
           in
           that
           posture
           ,
           in
           our
           Churches
           ;
           which
           surely
           is
           every
           whit
           as
           wide
           from
           the
           Pattern
           our
           Lord
           is
           suppos'd
           to
           have
           set
           us
           ,
           (
           whether
           he
           lay
           along
           or
           sate
           upright
           )
           as
           that
           which
           is
           injoin'd
           and
           practis'd
           by
           the
           Church
           of
           England
           .
           There
           is
           too
           a
           Confessed
           variation
           allow'd
           of
           and
           practis'd
           by
           the
           generality
           of
           Dissenters
           ,
           both
           Presbyterians
           and
           Independents
           ,
           from
           the
           Institution
           and
           Practice
           of
           Christ
           and
           his
           Apostles
           ,
           in
           the
           other
           Sacrament
           of
           Baptism
           .
           For
           they
           have
           chang'd
           dipping
           into
           sprinkling
           ;
           and
           't
           is
           strange
           ,
           that
           those
           who
           scruple
           kneeling
           at
           the
           Lord's
           Supper
           ,
           can
           allow
           of
           this
           greater
           change
           in
           Baptism
           .
           Why
           shou'd
           not
           the
           Peace
           and
           unity
           of
           the
           Church
           ,
           and
           Charity
           to
           the
           Public
           ,
           prevail
           with
           them
           to
           kneel
           at
           the
           Lord's
           Supper
           ;
           as
           much
           as
           mercy
           and
           tenderness
           to
           the
           Infant
           's
           Body
           ,
           to
           sprinkle
           or
           pour
           water
           on
           the
           Face
           ,
           contrary
           to
           the
           first
           Institution
           ?
        
         
           
             Thirdly
             ,
             kneeling
             is
             not
             therefore
             repugnant
             to
             the
             nature
             of
             the
             Lord's
             Supper
             ,
             because
             't
             is
             no
             Table-Gesture
             .
          
           The
           Sacrament
           is
           a
           Supper
           ;
           and
           therefore
           ,
           say
           they
           ,
           the
           Gesture
           at
           the
           Lord's
           Table
           ought
           to
           be
           the
           same
           ,
           which
           we
           use
           and
           observe
           at
           our
           ordinary
           Tables
           ,
           according
           to
           the
           custom
           and
           fashion
           of
           our
           Native
           Country
           :
           and
           by
           consequence
           ,
           we
           ought
           to
           Sit
           ,
           and
           not
           to
           Kneel
           ,
           because
           sitting
           is
           the
           ordinary
           Table-gesture
           ,
           according
           to
           the
           mode
           and
           fashion
           of
           England
           .
        
         
           Here
           ,
           by
           the
           way
           ,
           we
           may
           observe
           ,
           that
           this
           
           Argument
           overthrows
           the
           two
           others
           drawn
           from
           the
           Command
           and
           Example
           of
           Christ
           .
           For
           ,
           1.
           
           Different
           Table-gestures
           are
           us'd
           in
           different
           Countries
           ;
           and
           therefore
           ,
           tho'
           Christ
           did
           Sit
           ,
           yet
           we
           are
           not
           oblig'd
           to
           Sit
           after
           his
           Example
           ,
           unless
           sitting
           be
           in
           our
           Country
           the
           common
           Table-gesture
           .
           2.
           
           If
           the
           Nature
           of
           the
           Sacrament
           require
           a
           Table-gesture
           ,
           and
           that
           gesture
           in
           particular
           which
           is
           customary
           ;
           then
           God
           has
           not
           Commanded
           any
           particular
           gesture
           ,
           because
           different
           Countries
           have
           different
           Table-gestures
           .
        
         
           However
           ,
           I
           shall
           fu●ly
           Answer
           this
           Argument
           drawn
           from
           the
           Nature
           of
           the
           Sacrament
           ,
           by
           shewing
           ,
           1.
           
           
             What
             is
             the
             Nature
             of
             it
             .
          
           2.
           
           That
           
             it
             do's
             not
             absolutely
             require
             a
             common
             Table-gesture
             .
          
           3.
           
           That
           
             Kneeling
             is
             very
             agreeable
             to
             the
             nature
             of
             the
             Lord's
             Supper
             ,
             tho'
             't
             is
             no
             Table-gesture
             .
          
        
         
           1.
           
           Then
           ,
           the
           Nature
           of
           the
           Sacrament
           is
           easily
           understood
           ,
           if
           we
           consider
           that
           the
           Scripture
           calls
           it
           the
           
             Lord's
             Table
          
           and
           the
           
             Lord's
             Supper
          
           .
           The
           Greek
           Fathers
           call
           it
           a
           Feast
           and
           a
           Banquet
           ,
           because
           of
           that
           Provision
           and
           Entertainment
           which
           our
           Lord
           has
           made
           for
           all
           worthy
           Receivers
           .
           'T
           is
           styl'd
           a
           Supper
           and
           a
           Feast
           ,
           either
           because
           't
           was
           Instituted
           by
           Christ
           at
           Supper-time
           ,
           or
           because
           it
           represents
           a
           Supper
           and
           a
           Feast
           ;
           and
           so
           it
           is
           not
           of
           the
           same
           nature
           with
           a
           civil
           and
           ordinary
           Supper
           or
           Feast
           ,
           tho'
           it
           bear
           the
           same
           name
           .
           Three
           things
           are
           essential
           to
           a
           Feast
           ,
           
             Plenty
             ,
             Good
             Company
          
           and
           Mirth
           :
           but
           the
           Plenty
           of
           the
           
             Lord's
             Supper
          
           is
           a
           Plenty
           of
           Spiritual
           Dainties
           ;
           and
           the
           Company
           consists
           of
           the
           Three
           Persons
           of
           the
           Trinity
           ,
           and
           good
           Christians
           ;
           and
           the
           Mirth
           is
           wholly
           Spiritual
           .
           So
           that
           the
           
             Lord's
             Supper
          
           differs
           in
           its
           nature
           from
           civil
           Banquets
           ,
           as
           much
           as
           Heaven
           and
           Earth
           ,
           Body
           and
           Spirit
           differ
           in
           theirs
           .
           Farther
           ,
           the
           
             Lord's
             Supper
          
           is
           a
           Feast
           upon
           a
           Sacrifice
           for
           Sin
           ,
           
           wherein
           we
           are
           particularly
           to
           commemorate
           the
           Death
           of
           Christ
           .
           'T
           was
           also
           instituted
           in
           honour
           of
           our
           Lord
           ,
           and
           to
           preserve
           an
           Eternal
           Memory
           of
           his
           wondrous
           Works
           ,
           and
           to
           Bless
           and
           Praise
           our
           Great
           Benefactour
           .
           'T
           is
           also
           a
           Covenanting
           Rite
           between
           God
           and
           all
           worthy
           Communicants
           ,
           and
           signifies
           that
           we
           are
           in
           a
           state
           of
           Peace
           and
           Friendship
           with
           him
           ;
           that
           we
           own
           him
           to
           be
           our
           God
           ,
           and
           swear
           Fidelity
           to
           him
           ;
           we
           take
           the
           Sacrament
           upon
           it
           (
           as
           we
           ordinarily
           say
           )
           that
           we
           will
           not
           henceforth
           live
           unto
           our selves
           ,
           but
           to
           him
           alone
           that
           died
           for
           us
           .
           'T
           is
           also
           a
           means
           to
           convey
           to
           us
           the
           Merits
           of
           Christ's
           Death
           ,
           and
           a
           Pledge
           to
           assure
           us
           thereof
           .
           Lastly
           ,
           't
           was
           instituted
           to
           be
           a
           Bond
           of
           Union
           between
           Christians
           ,
           to
           engage
           and
           dispose
           us
           to
           love
           one
           another
           ,
           as
           our
           Lord
           loved
           us
           ,
           who
           thought
           not
           his
           Life
           too
           dear
           ,
           nor
           his
           Blood
           too
           much
           to
           part
           with
           for
           our
           sakes
           .
           This
           therefore
           being
           the
           Nature
           of
           the
           Sacrament
           ,
           it
           follows
           ,
        
         
           2.
           
           That
           
             it
             do's
             not
             absolutely
             require
             a
             common
             Table-gesture
             .
          
           For
           if
           the
           Nature
           of
           the
           Sacrament
           ,
           consider'd
           as
           a
           Feast
           ,
           necessarily
           requires
           a
           Table-gesture
           ;
           then
           the
           nature
           of
           the
           Sacrament
           ,
           consider'd
           as
           a
           Feast
           ,
           do's
           as
           well
           require
           all
           other
           Formalities
           that
           are
           essential
           ,
           either
           to
           all
           civil
           Feasts
           whatsoever
           ,
           or
           to
           all
           Feasts
           as
           they
           obtain
           among
           us
           :
           and
           consequently
           we
           must
           carve
           and
           drink
           one
           to
           another
           ,
           &c.
           at
           the
           
             Lord's
             Supper
          
           ,
           as
           we
           alwaies
           do
           at
           other
           Feasts
           .
           But
           this
           our
           Dissenters
           will
           by
           no
           means
           allow
           ;
           nor
           do
           they
           think
           themselves
           obliged
           to
           observe
           all
           the
           other
           Formalities
           of
           a
           Feast
           ,
           tho'
           they
           are
           as
           agreeable
           to
           the
           Nature
           of
           a
           Feast
           ,
           as
           Sitting
           is
           .
        
         
           It
           's
           not
           agreeable
           to
           the
           Nature
           of
           a
           Feast
           ,
           that
           one
           of
           the
           Guests
           ,
           and
           the
           principal
           one
           too
           ,
           shou'd
           fill
           out
           the
           Wine
           ,
           and
           break
           the
           Bread
           ,
           and
           distribute
           it
           to
           the
           rest
           of
           the
           Society
           ;
           but
           this
           the
           
           Dissenters
           generally
           allow
           of
           ,
           and
           practise
           at
           the
           Holy
           Communion
           .
           It
           's
           not
           agreeable
           to
           the
           nature
           of
           a
           Feast
           to
           sit
           from
           the
           Table
           ,
           dispers'd
           up
           and
           down
           the
           Room
           .
           In
           all
           public
           Feasts
           there
           are
           several
           Tables
           provided
           ,
           when
           one
           is
           not
           big
           enough
           to
           receive
           the
           Guests
           ;
           and
           yet
           the
           Dissenters
           generally
           receive
           in
           their
           Pews
           ,
           scatter'd
           up
           and
           down
           the
           Church
           ,
           and
           think
           one
           Table
           is
           sufficient
           ,
           tho'
           not
           capable
           of
           receiving
           the
           twentieth
           part
           of
           the
           Communicants
           in
           some
           large
           Parishes
           and
           numerous
           Assemblies
           .
           And
           where
           there
           are
           so
           few
           ,
           that
           they
           may
           come
           up
           to
           ,
           and
           sit
           at
           the
           Table
           ,
           they
           generally
           are
           against
           it
           (
           especially
           the
           Presbyterians
           )
           and
           think
           they
           are
           not
           obliged
           to
           observe
           that
           formality
           ,
           tho'
           constantly
           practis'd
           at
           common
           and
           civil
           Entertainments
           .
           It
           's
           by
           no
           means
           agreeable
           to
           the
           nature
           of
           a
           Feast
           to
           be
           sorrowful
           .
           To
           mourn
           and
           grieve
           at
           a
           Feast
           is
           as
           indecent
           and
           unsutable
           ,
           as
           to
           laugh
           at
           a
           Funeral
           .
           But
           sure
           our
           Dissenters
           will
           not
           say
           ,
           that
           to
           come
           to
           the
           Sacrament
           with
           a
           penitent
           and
           broken
           spirit
           ;
           to
           come
           with
           a
           hearty
           sorrow
           for
           all
           our
           Sin
           ,
           which
           caus'd
           so
           much
           pain
           and
           torment
           to
           our
           dearest
           and
           greatest
           Friend
           ,
           our
           ever
           blessed
           Redeemer
           ;
           to
           reflect
           upon
           the
           Agonies
           of
           his
           Soul
           in
           the
           Garden
           ,
           the
           bitterness
           of
           his
           deadly
           Cup
           ,
           the
           Torture
           he
           endur'd
           on
           the
           Cross
           ,
           with
           a
           deep
           Sympathy
           and
           Trouble
           for
           the
           occasion
           ;
           they
           will
           not
           surely
           ,
           I
           say
           ,
           affirm
           ,
           that
           such
           a
           disposition
           of
           Heart
           and
           Mind
           is
           improper
           and
           unsutable
           to
           the
           Nature
           of
           this
           Feast
           ,
           which
           we
           solemnize
           in
           Commemoration
           of
           his
           Death
           for
           our
           sakes
           .
        
         
           This
           Sacrament
           is
           also
           call'd
           the
           Lord's
           Supper
           ;
           and
           consequently
           the
           nature
           of
           it
           requires
           the
           Evening
           ,
           as
           the
           proper
           season
           for
           it
           :
           and
           yet
           our
           Dissenters
           
           make
           no
           scruple
           of
           Communicating
           at
           Noon
           .
        
         
           Again
           ,
           the
           nature
           of
           the
           Lord's
           Supper
           do's
           not
           necessarily
           require
           a
           Table-gesture
           ,
           because
           't
           is
           not
           of
           the
           same
           nature
           with
           common
           and
           ordinary
           Feasts
           .
           For
           we
           cannot
           argue
           from
           Natural
           and
           Civil
           things
           to
           Spiritual
           ;
           or
           conclude
           that
           ,
           because
           they
           agree
           in
           their
           names
           ,
           they
           are
           of
           the
           same
           nature
           .
           And
           therefore
           ,
           tho'
           the
           Sacrament
           is
           a
           Feast
           ;
           yet
           because
           't
           is
           a
           Spiritual
           Feast
           ,
           and
           not
           of
           the
           same
           nature
           with
           common
           and
           ordinary
           Feasts
           ,
           we
           must
           not
           think
           ,
           that
           such
           a
           gesture
           as
           is
           necessary
           to
           the
           one
           ,
           is
           also
           necessary
           to
           the
           other
           .
        
         
           I
           must
           add
           ,
           that
           the
           nature
           of
           the
           Lord's
           Supper
           ,
           consider'd
           as
           a
           Feast
           ,
           do's
           not
           necessarily
           require
           a
           common
           Table-gesture
           in
           order
           to
           right
           and
           worthy
           receiving
           ;
           because
           the
           Dissenters
           grant
           ,
           that
           it
           may
           be
           worthily
           receiv'd
           Standing
           ,
           tho'
           Standing
           is
           no
           common
           Table-gesture
           .
        
         
           If
           any
           shou'd
           yet
           urge
           ,
           that
           no
           gesture
           besides
           Sitting
           is
           agreeable
           to
           the
           nature
           of
           the
           Sacrament
           ,
           consider'd
           as
           a
           Feast
           ;
           and
           that
           to
           use
           any
           other
           gesture
           wou'd
           profane
           the
           Ordinance
           ;
           I
           answer
           ,
           that
           God
           calls
           the
           Passover
           a
           Feast
           ,
           Exod.
           12.14
           .
           and
           yet
           he
           commanded
           the
           Israelites
           to
           celebrate
           it
           with
           their
           
             Loins
             girt
             ,
             their
             Shoes
             on
             their
             Feet
             ,
             and
             their
             Staff
             in
             their
             Hands
          
           ;
           which
           were
           all
           signs
           of
           haste
           ,
           but
           no
           Table-gestures
           either
           among
           the
           Jews
           or
           the
           Egyptians
           .
           Now
           to
           say
           ,
           that
           God
           injoin'd
           Gestures
           unsutable
           to
           that
           Ordinance
           ,
           is
           to
           call
           his
           Wisdom
           in
           question
           :
           and
           to
           say
           ,
           that
           the
           Feast
           of
           the
           Passover
           did
           in
           it's
           nature
           admit
           of
           several
           Gestures
           ,
           is
           to
           yield
           all
           that
           I
           desire
           ;
           for
           then
           the
           Sacrament
           ,
           consider'd
           as
           a
           Feast
           ,
           will
           admit
           of
           several
           too
           ,
           and
           consequently
           do's
           not
           oblige
           us
           to
           observe
           only
           a
           Feast-gesture
           for
           the
           due
           celebration
           of
           it
           .
        
         
         
           3.
           
           
             Kneeling
             is
             very
             agreeable
             to
             the
             nature
             of
             the
             Lord's
             Supper
             ,
             tho'
             't
             is
             no
             Table-gesture
             .
          
           1.
           
           Because
           't
           is
           a
           very
           fit
           Gesture
           to
           express
           Reverence
           ,
           Humility
           and
           Gratitude
           by
           ;
           which
           Holy
           affections
           are
           requisite
           to
           the
           Sacrament
           .
           2.
           
           Since
           Christ
           ought
           to
           be
           Ador'd
           at
           the
           Lord's
           Supper
           for
           his
           wonderful
           kindness
           to
           us
           ,
           therefore
           whatsoever
           is
           fit
           to
           express
           our
           Veneration
           ,
           is
           not
           unsutable
           to
           the
           Sacrament
           ;
           and
           consequently
           bowing
           the
           Knees
           is
           proper
           ,
           because
           't
           is
           an
           external
           sign
           of
           Reverence
           .
           3.
           
           Since
           lifting
           up
           our
           Hands
           and
           Eyes
           ,
           and
           imploying
           our
           Tongues
           in
           uttering
           God's
           Praises
           ,
           are
           agreeable
           to
           the
           Lord's
           Supper
           ;
           why
           shou'd
           Kneeling
           be
           thought
           unsutable
           ,
           which
           is
           only
           Glorifying
           God
           with
           another
           part
           of
           our
           Body
           ?
           4.
           
           The
           Holy
           Sacrament
           was
           Instituted
           in
           remembrance
           of
           Christ's
           Death
           and
           Sufferings
           ;
           and
           therefore
           I
           desire
           the
           Dissenters
           to
           consider
           his
           Gesture
           in
           the
           very
           extremity
           of
           his
           Passion
           ,
           and
           to
           observe
           ,
           that
           he
           then
           pray'd
           Kneeling
           ,
           Luke
           22.41
           .
           And
           surely
           no
           sober
           Person
           will
           say
           ,
           that
           't
           is
           improper
           to
           Kneel
           at
           the
           Sacrament
           ,
           where
           we
           Commemorate
           those
           Sufferings
           ,
           part
           of
           which
           he
           endur'd
           upon
           his
           bended
           Knees
           .
           5.
           
           If
           we
           consider
           the
           benefits
           of
           the
           Sacrament
           ,
           we
           cannot
           think
           Kneeling
           an
           unbecoming
           Gesture
           at
           it
           .
           If
           a
           grateful
           hearty
           sence
           of
           God's
           infinite
           Mercy
           thro'
           the
           Merits
           and
           Sufferings
           of
           his
           Son
           ,
           and
           of
           the
           manifold
           Benefits
           which
           our
           Lord
           has
           purchas'd
           with
           his
           most
           precious
           Blood
           ;
           If
           a
           Mind
           deeply
           humbled
           under
           the
           sense
           of
           our
           own
           Guilt
           ,
           and
           Unworthiness
           to
           receive
           any
           Mercy
           at
           all
           from
           the
           Hands
           of
           our
           Creator
           and
           Soveraign
           Lord
           ,
           whom
           we
           have
           by
           numberless
           and
           heinous
           Crimes
           so
           highly
           provok'd
           and
           incens'd
           against
           us
           ;
           If
           such
           an
           inward
           temper
           and
           disposition
           
           of
           Soul
           becomes
           us
           at
           this
           Holy
           Feast
           ,
           (
           which
           I
           think
           no
           Man
           will
           deny
           )
           then
           surely
           the
           most
           humble
           and
           reverential
           Gesture
           of
           the
           Body
           will
           become
           us
           too
           .
           Why
           shou'd
           not
           a
           submissive
           lowly
           deportment
           of
           body
           sute
           with
           this
           solemnity
           ,
           as
           well
           as
           an
           humble
           lowly
           Mind
           ?
           And
           this
           is
           that
           which
           our
           Church
           (e)
           declares
           to
           be
           the
           end
           of
           her
           Injunction
           ,
           in
           requiring
           all
           the
           Communicants
           to
           Kneel
           ,
           
             viz.
             for
             a
             signification
             of
             an
             humble
             and
             grateful
             acknowledgment
             of
             the
             Benefits
             of
             Christ
             therein
             given
             to
             all
             worthy
             Receivers
             .
          
           The
           Commemoration
           of
           the
           Death
           and
           Passion
           of
           the
           Son
           of
           God
           will
           strike
           a
           Man
           ,
           almost
           naturally
           ,
           into
           the
           humblest
           posture
           of
           Adoration
           :
           But
           if
           any
           reverence
           be
           due
           at
           such
           a
           time
           ,
           I
           am
           sure
           Sitting
           is
           a
           very
           unfit
           posture
           to
           express
           it
           .
           In
           a
           word
           ,
           whatsoever
           Gesture
           best
           answers
           the
           Principal
           ends
           of
           this
           Holy
           Feast
           ,
           do's
           best
           sute
           it
           's
           nature
           ,
           and
           ought
           to
           be
           best
           esteem'd
           of
           ,
           if
           we
           will
           be
           guided
           by
           the
           nature
           of
           the
           thing
           :
           and
           that
           Kneeling
           do's
           best
           answer
           the
           Nature
           and
           Ends
           of
           the
           Lord's
           Supper
           ,
           I
           think
           ,
           I
           have
           fully
           prov'd
           .
        
         
           I
           shall
           crave
           Leave
           to
           observe
           in
           the
           last
           place
           ,
           that
           the
           Primitive
           Church
           had
           no
           such
           Notion
           of
           the
           necessity
           of
           a
           Table-gesture
           ,
           as
           the
           Dissenters
           maintain
           .
           There
           is
           not
           the
           least
           mention
           made
           of
           the
           name
           Table
           ,
           in
           any
           of
           their
           Writings
           ,
           for
           the
           space
           of
           200
           years
           after
           Christ
           .
           For
           they
           call
           the
           Place
           ,
           on
           which
           the
           Consecrated
           Elements
           stood
           ,
           the
           Altar
           ;
           and
           the
           Eucharist
           they
           call
           an
           Oblation
           and
           a
           Sacrifice
           :
           and
           what
           connexion
           ,
           I
           Pray
           ,
           is
           there
           between
           an
           Altar
           or
           a
           Sacrifice
           ,
           and
           a
           Table-gesture
           ?
           The
           Dissenters
           indeed
           (f)
           say
           ,
           
           that
           
             Kneeling
             or
             an
             Adoring-gesture
             is
             against
             the
             dignity
             of
             Guests
             ,
             and
             debars
             us
             the
             Privileges
             and
             Prerogatives
             of
             the
             Lord's
             Table
             ,
             such
             as
             social
             admittance
             and
             social
             entertainment
             ;
             that
             it
             is
             against
             the
             purpose
             of
          
           Christ
           ,
           
             whose
             intention
             was
             to
             dignify
             us
             by
             setting
             us
             at
             his
             Table
          
           ;
           and
           much
           more
           of
           this
           nature
           :
           but
           't
           is
           plain
           that
           the
           Fathers
           thought
           otherwise
           ,
           as
           the
           Phrases
           they
           use
           ,
           and
           the
           Titles
           they
           give
           the
           Sacrament
           ,
           plainly
           demonstrate
           .
           They
           call
           it
           as
           St.
           Paul
           doth
           ,
           the
           
             Lord's
             Supper
             ,
             the
             Kingly
             ,
             Royal
             ,
             and
             most
             Divine
             Supper
             ,
          
           which
           import
           Deference
           ,
           Distance
           ,
           and
           Respect
           on
           our
           parts
           ;
           
             the
             Dreadful
             Sacrifice
             ,
             the
             Venerable
             and
             Vnbloody
             Sacrifice
             ,
             the
             Wonderful
             and
             Terrible
             Mysteries
             ,
             the
             Royal
             ,
             Spiritual
             ,
             Holy
             ,
             Formidable
             ,
             Tremendous
             Table
             .
          
           The
           Bread
           and
           Wine
           after
           Consecration
           ,
           are
           in
           their
           Language
           call'd
           the
           
             most
             Mysterious
             ,
             most
             Holy
             Food
             and
             Nutriment
             ,
          
           the
           
             most
             Holy
             things
          
           ;
           and
           the
           place
           where
           the
           Table
           stood
           ,
           the
           
             most
             Holy
             part
             of
             the
             Temple
             ,
          
           in
           allusion
           to
           that
           of
           the
           Jewish
           Temple
           ,
           to
           which
           the
           Jews
           paid
           the
           highest
           Reverence
           .
           The
           Bread
           in
           particular
           they
           styl'd
           the
           
             Bread
             of
             God
          
           ;
           the
           Cup
           ,
           the
           
             Holy
             and
             Mysterious
             ,
             the
             Royal
             and
             Dreadful
             Cup.
          
           They
           advise
           the
           Communicants
           to
           
             Reverence
             these
             Holy
             Mysteries
             ,
             to
             come
             with
             Fear
             and
             Trembling
             ,
             with
             Sorrow
             and
             Shame
             ,
             with
             silence
             and
             down-cast
             Eyes
             ,
             to
             keep
             their
             Joy
             within
             ,
             and
             to
             approach
             the
             Table
             with
             all
             the
             Signs
             and
             Expressions
             of
             Reverence
             and
             Humility
             imaginable
             .
          
           How
           can
           these
           Speeches
           consist
           with
           that
           Social
           ,
           Familiar
           carriage
           at
           the
           Sacrament
           ,
           which
           the
           Patrons
           of
           the
           Table-gesture
           contend
           for
           ,
           as
           the
           Privilege
           of
           Guests
           ,
           and
           the
           Prerogative
           of
           the
           Lord's
           Table
           ?
        
         
         
           Fourthly
           ,
           I
           am
           to
           shew
           that
           
             Kneeling
             at
             the
             Lord's
             Supper
             is
             not
             contrary
             to
             the
             general
             Practice
             of
             the
             Church
             in
             the
             first
             Ages
             .
          
           This
           I
           shall
           do
           by
           proving
           ,
           1.
           
           That
           
             it
             's
             highly
             probable
             ,
             that
             the
             Primitive
             Church
             us'd
             to
             Kneel
             in
             the
             act
             of
             receiving
             the
             Holy
             Sacrament
             ,
             as
             our
             custom
             at
             present
             is
             .
          
           2.
           
           That
           
             it
             's
             most
             certain
             they
             us'd
             an
             Adoring
             Posture
             .
          
        
         
           First
           then
           ,
           
             it
             's
             highly
             probable
             ,
             that
             the
             Primitive
             Church
             us'd
             to
             Kneel
             in
             the
             act
             of
             receiving
             the
             Holy
             Sacrament
             .
          
           I
           have
           already
           shewn
           ,
           that
           the
           Scripture
           do's
           not
           inform
           us
           ,
           what
           Gesture
           was
           us'd
           at
           the
           Institution
           of
           the
           
             Lord's
             Supper
          
           :
           and
           I
           desire
           those
           ,
           who
           contend
           for
           a
           common
           Table-gesture
           ,
           and
           particularly
           Sitting
           ,
           to
           observe
           ,
           that
           the
           Primitive
           Church
           thought
           sitting
           to
           be
           a
           very
           irreverent
           Posture
           in
           the
           Service
           of
           God.
           The
           Laodicean
           Synod
           ,
           finding
           great
           inconveniences
           to
           arise
           from
           the
           Love-Feasts
           ,
           which
           were
           kept
           at
           the
           same
           time
           with
           the
           
             Lord's
             Supper
          
           ,
           forbad
           the
           said
           Feasts
           ,
           and
           the
           lying
           upon
           Couches
           in
           the
           Church
           ,
           as
           their
           manner
           was
           at
           those
           Feasts
           .
           The
           same
           Practice
           was
           forbidden
           by
           the
           Council
           of
           
             Carthage
             ,
             c.
          
           28.
           and
           the
           Decree
           was
           Ratify'd
           by
           the
           sixth
           Trullian
           Council
           ,
           c.
           74.
           and
           that
           under
           the
           pain
           of
           Excommunication
           .
           Now
           the
           Reasons
           ,
           upon
           which
           't
           was
           forbidden
           ,
           were
           in
           all
           probability
           taken
           from
           the
           disorder
           and
           irreverence
           ,
           the
           animosities
           and
           excess
           ,
           that
           accompany'd
           those
           Feasts
           .
        
         
           
             Justin
             Martyr
          
           ,
           who
           liv'd
           in
           the
           Second
           Century
           ,
           saies
           ,
           
             We
             rise
             up
             together
             and
             send
             up
             our
             Prayers
             ,
          
           Apol.
           2.
           from
           whence
           't
           is
           clear
           that
           they
           did
           not
           Sit
           :
           but
           in
           most
           other
           places
           they
           were
           not
           permitted
           to
           sit
           at
           all
           ,
           not
           so
           much
           as
           at
           the
           Lessons
           or
           in
           Sermon-time
           ;
           as
           appears
           plainly
           from
           
           what
           Philostorgius
           (g)
           observes
           of
           Theophilus
           an
           Indian
           Bishop
           ,
           That
           among
           several
           irregularities
           ,
           which
           he
           corrected
           in
           those
           Churches
           ,
           he
           particularly
           Reform'd
           this
           ,
           
             That
             the
             People
             were
             wont
             to
             Sit
             ,
             when
             the
             Lessons
             out
             of
             the
             Gospel
             were
             read
             unto
             them
          
           ;
           and
           Sozomen
           (h)
           notes
           it
           as
           a
           very
           unusual
           thing
           in
           the
           Bishop
           of
           
             Alexandria
             ,
             that
             he
             did
             not
             rise
             up
             when
             the
             Gospels
             were
             read
             .
          
        
         
           Optatus
           Bishop
           of
           Milevis
           (i)
           cites
           a
           passage
           out
           of
           the
           50.
           
           Psalm
           ,
           and
           applies
           it
           home
           to
           Parmenianus
           the
           Donatist
           ,
           after
           this
           manner
           ;
           
             Thou
             sittest
             and
             speakest
             against
             thy
             Brother
             ,
          
           &c.
           in
           which
           place
           God
           reproves
           him
           that
           sits
           and
           defames
           his
           Brother
           :
           and
           therefore
           such
           evil
           Teachers
           as
           you
           ,
           saies
           he
           ,
           are
           more
           particularly
           pointed
           at
           in
           the
           Text
           ,
           
             For
             the
             People
             are
             not
             Licens'd
             to
             sit
             in
             the
             Church
             .
          
           Now
           if
           it
           had
           not
           been
           the
           general
           Custom
           to
           stand
           the
           whole
           time
           of
           Divine
           Service
           ,
           and
           particularly
           at
           the
           Lessons
           and
           Sermons
           ,
           Parmenianus
           might
           easily
           have
           retorted
           this
           Argument
           upon
           Optatus
           ,
           as
           concluding
           nothing
           against
           him
           in
           particular
           ,
           but
           what
           might
           be
           charg'd
           in
           common
           upon
           all
           private
           Christians
           ,
           who
           sate
           in
           the
           Church
           as
           well
           as
           he
           .
        
         
           (k)
           Tertullian
           reproves
           it
           as
           an
           ill
           custom
           ,
           
             that
             some
             were
             wont
             to
             sit
             at
             Prayer
          
           ;
           and
           a
           little
           further
           in
           the
           same
           Chapter
           he
           has
           these
           words
           ;
           
             Add
             thereunto
             the
             Sin
             of
             irreverence
             ,
             which
             the
             very
             Heathen
             ,
             if
             they
             did
             perceive
             well
             and
             understand
             what
             we
             did
             ,
             wou'd
             take
             notice
             of
             .
             For
             if
             it
             be
             irreverent
             to
             sit
             in
             the
             presence
             of
             ,
             and
             to
             confront
             ,
             one
             whom
             you
             have
             a
             high
             respect
             and
             veneration
             for
             ;
             how
             much
             
             more
             irreligious
             is
             this
             gesture
             in
             the
             sight
             of
             the
             living
             God
             ,
             the
             Angel
             of
             Prayer
             yet
             standing
             by
             ?
             Vnless
             we
             think
             fit
             to
             upbraid
             God
             that
             Prayer
             has
             tir'd
             us
             .
             Eusebius
          
           also
           (l)
           commends
           Constantine
           ,
           because
           when
           he
           was
           present
           at
           a
           long
           Panegyric
           concerning
           Christ's
           Sepulchre
           ,
           and
           was
           sollicited
           to
           sit
           down
           ,
           he
           refus'd
           to
           do
           so
           ,
           saying
           ,
           
             it
             was
             unfit
             to
             attend
             upon
             any
             Discourse
             concerning
             God
             with
             ease
             and
             softness
             ,
             and
             that
             it
             was
             very
             consonant
             to
             Piety
             and
             Religion
             ,
             that
             Discourses
             about
             Divine
             things
             shou'd
             be
             heard
             standing
             .
          
        
         
           Thus
           much
           may
           suffice
           for
           satisfaction
           ,
           that
           the
           ancient
           Church
           did
           by
           no
           means
           approve
           of
           Sitting
           ,
           or
           a
           common
           Table-gesture
           ,
           as
           fitting
           to
           be
           us'd
           in
           Divine
           Service
           ,
           except
           at
           the
           Reading
           of
           the
           Lessons
           ,
           and
           hearing
           of
           the
           Sermon
           ;
           which
           too
           was
           only
           practis'd
           in
           some
           places
           ;
           for
           in
           others
           the
           People
           were
           not
           allow'd
           to
           sit
           at
           all
           in
           their
           Religious
           Assemblies
           .
           Which
           Custom
           is
           still
           observ'd
           in
           most
           ,
           if
           not
           all
           the
           Eastern
           Churches
           at
           this
           day
           ,
           wherein
           there
           are
           no
           Seats
           erected
           or
           allow'd
           for
           the
           use
           of
           the
           People
           .
        
         
           Now
           if
           the
           Apostles
           had
           Taught
           and
           Establish'd
           Sitting
           (
           not
           only
           as
           convenient
           ,
           but
           )
           as
           necessary
           to
           be
           us'd
           in
           order
           to
           worthy
           receiving
           the
           
             Lord's
             Supper
          
           ;
           't
           is
           most
           strange
           and
           unaccountable
           ,
           1.
           
           That
           there
           shou'd
           be
           such
           an
           early
           and
           universal
           revolt
           of
           the
           Primitive
           Church
           from
           the
           Doctrine
           and
           Constitutions
           of
           the
           Apostles
           .
           2.
           
           That
           so
           many
           Churches
           in
           distant
           Countries
           ,
           being
           perfectly
           Free
           and
           Independent
           one
           upon
           another
           ,
           shou'd
           unanimously
           conspire
           together
           to
           introduce
           a
           novel-custom
           contrary
           to
           the
           Apostolical
           Practice
           and
           Order
           ;
           
           and
           not
           only
           so
           ,
           but
           that
           ,
           3.
           
           They
           shou'd
           censure
           the
           practice
           and
           injunctions
           of
           inspir'd
           Men
           ,
           as
           indecent
           and
           unfit
           to
           be
           follow'd
           and
           observ'd
           in
           the
           public
           Worship
           of
           God
           ;
           and
           all
           this
           without
           any
           Person
           's
           taking
           notice
           ,
           or
           complaining
           or
           opposing
           ,
           either
           then
           or
           in
           the
           succeeding
           generations
           .
        
         
           As
           for
           Standing
           in
           the
           time
           of
           Divine
           Service
           ,
           both
           at
           Prayers
           and
           at
           the
           Sacrament
           ,
           't
           is
           so
           evident
           that
           the
           ancient
           Church
           did
           use
           it
           ,
           that
           I
           shall
           not
           endeavour
           to
           prove
           it
           :
           and
           as
           for
           Kneeling
           ,
           't
           is
           plain
           the
           Primitive
           Christians
           us'd
           that
           gesture
           also
           .
           For
           ,
           tho'
           on
           Sundays
           and
           the
           Fifty
           daies
           between
           Easter
           and
           Whitsunday
           they
           observ'd
           Standing
           ;
           yet
           at
           other
           times
           they
           us'd
           the
           gesture
           of
           Kneeling
           at
           their
           public
           Devotions
           ,
           as
           appears
           from
           the
           authorities
           cited
           at
           the
           (m)
           bottom
           .
        
         
           Now
           since
           they
           were
           wont
           ,
           in
           the
           first
           Ages
           of
           Christianity
           ,
           to
           receive
           the
           Holy
           Sacrament
           every
           day
           ;
           and
           since
           (n)
           it
           was
           deliver'd
           and
           receiv'd
           with
           a
           Form
           of
           Prayer
           ,
           and
           that
           on
           those
           daies
           when
           they
           constantly
           Pray'd
           Kneeling
           ;
           and
           since
           it
           is
           probable
           ,
           that
           when
           they
           receiv'd
           the
           Sacrament
           ,
           they
           did
           not
           alter
           the
           Praying-posture
           of
           the
           day
           ;
           therefore
           I
           conclude
           ,
           that
           they
           receiv'd
           the
           Sacrament
           Kneeling
           upon
           those
           daies
           ,
           on
           which
           they
           Pray'd
           Kneeling
           .
           For
           ,
           since
           Sitting
           was
           generally
           
           condemn'd
           as
           an
           indecent
           and
           irreverent
           gesture
           by
           the
           Primitive
           Church
           ;
           and
           since
           no
           Man
           in
           his
           Wits
           will
           say
           ,
           that
           Prostration
           ,
           or
           lying
           flat
           upon
           the
           ground
           ,
           was
           ever
           us'd
           in
           the
           act
           of
           receiving
           ,
           or
           ever
           fit
           to
           be
           so
           ;
           therefore
           the
           posture
           of
           receiving
           must
           be
           either
           standing
           or
           kneeling
           .
        
         
           And
           from
           hence
           I
           gather
           ,
           that
           on
           their
           common
           and
           ordinary
           daies
           (
           when
           there
           was
           no
           peculiar
           reason
           to
           invite
           or
           oblige
           them
           to
           Stand
           at
           the
           Sacrament
           )
           in
           all
           likelihood
           they
           us'd
           Kneeling
           ,
           that
           is
           ,
           the
           ordinary
           posture
           .
           They
           us'd
           one
           and
           the
           same
           posture
           (
           
             viz.
             Standing
          
           )
           both
           at
           their
           Prayers
           and
           at
           the
           Sacrament
           on
           the
           Lord's
           day
           ,
           and
           for
           Fifty
           daies
           after
           Easter
           ,
           contrary
           to
           what
           was
           usual
           at
           other
           times
           ;
           and
           why
           then
           shou'd
           any
           Man
           think
           they
           did
           not
           observe
           one
           and
           the
           same
           posture
           at
           all
           other
           times
           ?
           viz.
           that
           as
           at
           such
           times
           they
           did
           constantly
           Kneel
           at
           their
           Prayers
           ,
           so
           they
           did
           also
           constantly
           Kneel
           at
           the
           Sacrament
           ,
           which
           was
           given
           and
           receiv'd
           in
           a
           Prayer
           .
        
         
           From
           the
           strength
           of
           these
           Premises
           I
           may
           promise
           my self
           thus
           much
           success
           ;
           that
           whosoever
           shall
           carefully
           weigh
           and
           peruse
           them
           with
           a
           teachable
           and
           unprejudiced
           mind
           ,
           shall
           find
           himself
           much
           more
           inclin'd
           to
           believe
           the
           Primitive
           Church
           us'd
           at
           some
           times
           to
           Kneel
           (
           as
           we
           do
           )
           at
           the
           Holy
           Communion
           ,
           than
           that
           they
           never
           did
           Kneel
           at
           all
           ,
           or
           that
           such
           a
           posture
           was
           never
           us'd
           or
           heard
           of
           ,
           but
           excluded
           from
           their
           Congregations
           ,
           as
           some
           great
           Advocates
           for
           Sitting
           have
           confidently
           proclaim'd
           it
           to
           the
           World.
           
        
         
           But
           Secondly
           ,
           Suppose
           they
           never
           did
           Kneel
           as
           we
           do
           ,
           yet
           this
           is
           most
           certain
           ,
           that
           they
           receiv'd
           the
           Lord's
           Supper
           in
           an
           adoring
           posture
           ;
           
           which
           is
           the
           same
           thing
           ,
           and
           will
           sufficiently
           justify
           the
           present
           Practice
           of
           our
           Church
           ,
           as
           being
           agreeable
           to
           that
           of
           pure
           Antiquity
           .
           For
           the
           proof
           of
           this
           ,
           numerous
           Testimonies
           both
           of
           Greek
           and
           Latin
           Fathers
           might
           be
           alledg'd
           ;
           but
           I
           will
           content
           my self
           (
           and
           ,
           I
           hope
           ,
           the
           Reader
           too
           )
           with
           a
           few
           of
           each
           sort
           ,
           which
           are
           so
           plain
           and
           express
           ,
           that
           he
           who
           will
           except
           against
           them
           ,
           will
           also
           with
           the
           same
           face
           and
           assurance
           except
           against
           the
           Whiteness
           of
           Snow
           ,
           and
           the
           Light
           of
           the
           Sun
           at
           Noon-day
           .
        
         
           And
           first
           for
           the
           Greek
           Fathers
           ,
           let
           the
           Testimony
           of
           (o)
           St.
           Cyril
           be
           heard
           ,
           than
           which
           nothing
           can
           be
           more
           plain
           and
           express
           to
           our
           purpose
           .
           This
           holy
           Father
           in
           a
           place
           before
           cited
           ,
           gives
           Instructions
           to
           Communicants
           ,
           how
           to
           behave
           themselves
           when
           they
           approach
           the
           Lord's
           Table
           ,
           and
           that
           in
           the
           act
           of
           receiving
           both
           the
           Bread
           and
           the
           Wine
           .
           At
           the
           receiving
           of
           the
           Cup
           he
           advises
           thus
           ;
           Approach
           (
           saies
           he
           )
           
             not
             rudely
             stretching
             forth
             thy
             hands
             ,
             but
             bowing
             thy self
             ,
             and
             in
             a
             posture
             of
             Worship
             and
             Adoration
             ,
             saying
          
           Amen
           .
           To
           the
           same
           purpose
           (p)
           St.
           Chrysostom
           speaks
           in
           his
           Fourteenth
           Homily
           on
           the
           First
           Epistle
           to
           the
           Corinthians
           ,
           where
           he
           provokes
           and
           excites
           the
           Christians
           of
           his
           time
           to
           an
           awful
           and
           reverential
           deportment
           at
           the
           Holy
           Communion
           ,
           by
           the
           Example
           of
           the
           Wise
           Men
           ,
           who
           ador'd
           our
           Saviour
           in
           his
           Infancy
           ,
           after
           this
           manner
           ;
           
             This
             Body
             the
             Wise
             Men
             reverene'd
             even
             when
             it
             lay
             in
             the
             Manger
             ,
             and
             approaching
             thereunto
             worshipp'd
             it
             with
             fear
             and
             great
             trembling
             .
             Let
             us
             therefore
             who
             are
             Citizens
             of
             Heaven
             ,
             imitate
             at
             least
             these
          
           
           Barbarians
           .
           
             But
             thou
             seest
             this
             Body
             ,
             not
             in
             a
             Manger
             ,
             but
             on
             the
             Altar
             ;
             not
             held
             by
             a
             Woman
             ,
             but
             by
             the
             Priest
             ,
          
           &c.
           
           
             Let
             us
             therefore
             stir
             up
             our selves
             ,
             and
             be
             horribly
             afraid
             ,
             and
             manifest
             a
             much
             greater
             Reverence
             than
             those
          
           Barbarians
           ,
           
             lest
             coming
             lightly
             ,
             and
             at
             a
             venture
             ,
             we
             heap
             fire
             on
             our
             Heads
             .
          
           The
           same
           Father
           in
           another
           place
           expresly
           bids
           them
           to
           
             fall
             down
             and
             Communicate
          
           ,
           when
           the
           Table
           is
           made
           ready
           ,
           and
           the
           King
           himself
           there
           :
           and
           in
           order
           to
           beget
           in
           their
           Minds
           great
           and
           awful
           Thoughts
           concerning
           that
           Holy
           and
           Mysterious
           Feast
           ,
           he
           further
           exhorts
           them
           ,
           (p)
           
             That
             when
             they
             saw
             the
             Chancel
             doors
             open
             ,
             then
             they
             shou'd
             suppose
             Heaven
             it self
             was
             unfolded
             from
             above
             ,
             and
             that
             the
             Angels
             descended
             ,
          
           to
           be
           Lookers
           on
           .
           I
           suppose
           he
           means
           ,
           of
           their
           Courage
           and
           Behaviour
           at
           the
           Table
           of
           the
           Lord
           ,
           and
           by
           giving
           their
           attendance
           to
           grace
           that
           Solemnity
           .
           With
           the
           Testimony
           of
           these
           Ancient
           Writers
           Theodoret
           agrees
           ,
           who
           in
           a
           Dialogue
           between
           an
           Orthodox
           Christian
           and
           an
           Heretic
           ,
           brings
           in
           Orthodoxus
           thus
           Discoursing
           of
           the
           Supper
           of
           the
           Lord.
           The
           mysterious
           Symbols
           or
           Signs
           in
           the
           Sacrament
           (
           viz.
           Bread
           and
           Wine
           )
           depart
           not
           from
           their
           proper
           Nature
           ;
           for
           they
           continue
           in
           their
           former
           Essence
           ,
           and
           keep
           their
           former
           Shape
           and
           Form
           ,
           and
           approve
           themselves
           both
           to
           our
           sight
           and
           touch
           to
           be
           as
           they
           were
           before
           :
           (q)
           
             but
             they
             are
             consider'd
             for
             such
             as
             they
             are
             made
             ,
          
           (
           that
           is
           ,
           in
           respect
           to
           their
           Spiritual
           signification
           ,
           and
           that
           Divine
           use
           to
           which
           they
           were
           consecrated
           )
           
             and
             are
             believ'd
             and
             ador'd
             a●
             those
             very
             things
             which
             they
             are
             believ'd
             to
             be
             .
          
           Which
           words
           plainly
           import
           thus
           much
           ,
           that
           
           the
           consecrated
           Elements
           were
           receiv'd
           with
           a
           Gesture
           of
           Adoration
           ;
           and
           at
           the
           same
           time
           assure
           us
           ,
           that
           such
           a
           Behaviour
           at
           the
           Lords
           supper
           was
           not
           founded
           upon
           the
           Doctrine
           of
           Transubstantiation
           .
           For
           there
           is
           not
           a
           more
           manifest
           instance
           in
           all
           the
           Ancients
           against
           that
           absurd
           Doctrine
           ,
           which
           the
           Roman
           Church
           so
           obstinately
           believes
           at
           this
           very
           day
           ,
           than
           what
           Theodoret
           gives
           us
           in
           the
           words
           abovemention'd
           .
           Lastly
           ,
           (
           to
           alledge
           no
           more
           out
           of
           the
           Greek
           Fathers
           )
           that
           Story
           which
           
             Gregory
             Nazianzen
          
           (r)
           relates
           concerning
           Gorgonia
           ,
           will
           much
           confirm
           what
           has
           been
           said
           ,
           viz.
           That
           being
           sick
           ,
           and
           having
           used
           several
           Medicins
           in
           vain
           at
           last
           she
           resolv'd
           upon
           this
           course
           .
           She
           went
           in
           the
           stilness
           of
           the
           Night
           to
           the
           public
           Church
           ,
           and
           having
           with
           her
           some
           of
           the
           consecrated
           Elements
           which
           she
           had
           reserv'd
           at
           home
           ,
           
             she
             fell
             down
             on
             her
             knees
             before
             the
             Altar
             ,
          
           and
           with
           a
           loud
           voice
           pray'd
           to
           him
           whom
           she
           Ador'd
           ,
           and
           in
           conclusion
           was
           healed
           .
           I
           am
           not
           much
           concern'd
           ,
           whether
           the
           Reader
           will
           believe
           or
           censure
           this
           Miracle
           ;
           but
           it
           's
           certain
           ,
           that
           this
           famous
           Father
           has
           Recorded
           it
           and
           commends
           his
           Sister
           for
           the
           way
           she
           took
           for
           her
           Recovery
           .
           This
           is
           home
           to
           my
           purpose
           ;
           and
           clearly
           discovers
           that
           Gorgonia
           did
           Kneel
           ,
           or
           at
           least
           us'd
           a
           Posture
           of
           Adoration
           when
           she
           ate
           the
           Sacramental
           Bread.
           And
           without
           doubt
           in
           Communicating
           she
           observ'd
           the
           same
           Posture
           that
           others
           generally
           did
           in
           public
           :
           She
           did
           that
           in
           her
           sickness
           ,
           which
           all
           others
           us'd
           to
           do
           in
           their
           health
           ,
           when
           they
           came
           to
           the
           Sacrament
           ;
           
             that
             is
          
           ,
           She
           Kneeled
           down
           .
           
           For
           it
           can't
           be
           suppos'd
           ,
           that
           at
           this
           time
           ,
           when
           she
           came
           to
           beg
           so
           great
           a
           Blessing
           of
           Almighty
           God
           in
           the
           public
           Church
           and
           at
           the
           Altar
           ,
           call'd
           by
           the
           Ancients
           
             The
             Place
             of
             Prayer
          
           ,
           she
           wou'd
           be
           guilty
           of
           any
           misbehaviour
           ,
           and
           make
           use
           of
           a
           singular
           Posture
           ,
           different
           from
           what
           was
           generally
           us'd
           by
           Christians
           when
           they
           came
           to
           the
           same
           place
           to
           communicate
           ,
           and
           pray
           over
           the
           great
           Propitiatory
           Sacrifice
           ;
           which
           they
           lookt
           upon
           as
           the
           most
           prevailing
           and
           effectual
           way
           of
           Praying
           ,
           the
           most
           likely
           to
           render
           God
           favourable
           to
           them
           ,
           and
           to
           prevail
           with
           him
           above
           all
           other
           Prayers
           which
           they
           offer'd
           at
           any
           other
           time
           ,
           or
           in
           any
           other
           place
           .
           So
           much
           for
           the
           Authorities
           of
           the
           Greek
           Fathers
           ,
           who
           were
           Men
           eminent
           for
           Learning
           and
           Piety
           in
           their
           Daies
           ,
           and
           great
           Lights
           and
           Ornaments
           in
           the
           Primitive
           Church
           .
           With
           these
           the
           Latin
           Fathers
           fully
           agree
           in
           their
           Judgments
           concerning
           our
           present
           Case
           .
           And
           of
           these
           I
           will
           only
           mention
           two
           (
           tho'
           more
           might
           be
           produc'd
           )
           and
           those
           very
           eminent
           and
           illustrious
           Persons
           ,
           had
           in
           great
           veneration
           by
           the
           then
           present
           Age
           wherein
           they
           flourish'd
           ,
           and
           by
           succeeding
           Generations
           .
           The
           first
           is
           (ſ)
           St.
           Ambrose
           Bishop
           of
           Milan
           ,
           in
           a
           Book
           he
           wrote
           concerning
           the
           Holy
           Ghost
           ,
           where
           enquiring
           after
           the
           meaning
           of
           the
           Pslamist
           ,
           when
           he
           exhorts
           Men
           to
           exalt
           the
           Lord
           ,
           and
           to
           worship
           his
           Footstool
           ,
           he
           gives
           us
           the
           sense
           in
           these
           words
           :
           That
           it
           seems
           to
           belong
           unto
           the
           mystery
           of
           our
           Lord's
           Incarnation
           ;
           and
           then
           goes
           on
           to
           shew
           for
           what
           Reason
           it
           may
           be
           accommodated
           to
           that
           Mystery
           ,
           and
           at
           last
           concludes
           thus
           ;
           
             By
             the
             Footstool
             therefore
             is
             the
             Earth
             to
             be
             
             understood
             ,
             and
             by
             the
             Earth
             the
             body
             of
             Christ
             ,
             which
             at
             this
             day
             too
             we
             adore
             in
             the
             Sacrament
             ,
             and
             which
             the
             Apostles
             worshipp'd
             in
             the
             Lord
             Jesus
             ,
          
           &c.
           St.
           Austin
           (
           Bishop
           of
           Hippo
           )
           Comments
           ,
           on
           the
           very
           same
           words
           and
           to
           the
           same
           purpose
           .
           For
           thus
           he
           resolves
           that
           Question
           ,
           How
           or
           in
           what
           sense
           the
           Earth
           his
           Footstool
           may
           be
           worshipp'd
           without
           impiety
           ?
           
             Because
             he
             took
             earth
             of
             the
             earth
             ,
             for
             flesh
             is
             of
             the
             earth
             ;
             and
             he
             took
             flesh
             of
             the
             flesh
             of
          
           Mary
           ;
           
             and
             because
             he
             convers'd
             here
             in
             the
             flesh
             ,
             and
             gave
             us
             his
             very
             flesh
             to
             eat
             unto
             Salvation
             .
             Now
             there
             is
             none
             who
             eateth
             that
             flesh
             ,
             but
             first
             worshippeth
             .
             We
             have
             found
             then
             how
             this
             Footstool
             may
             be
             ador'd
             ;
             so
             that
             we
             are
             so
             far
             from
             sinning
             by
             adoring
             ,
             that
             we
             really
             sin
             if
             we
             do
             not
             adore
             .
          
           In
           the
           Judgment
           therefore
           of
           these
           Primitive
           Bishops
           ,
           we
           may
           lawfully
           adore
           at
           the
           Mysteries
           ,
           tho'
           not
           the
           Mysteries
           themselves
           ;
           at
           the
           Sacraments
           ,
           tho'
           not
           the
           Sacraments
           themselves
           ;
           the
           Creator
           in
           the
           Creature
           which
           is
           sanctify'd
           ,
           not
           the
           Creature
           it self
           ;
           as
           a
           late
           (t)
           Protestant
           Writer
           of
           great
           Learning
           and
           Quality
           among
           the
           French
           ,
           distinguishes
           upon
           the
           forecited
           words
           of
           Saint
           Ambrose
           .
        
         
           I
           think
           it
           appears
           evident
           from
           these
           few
           Instances
           that
           the
           Primitive
           Christians
           us'd
           a
           posture
           of
           adoration
           at
           the
           Communion
           in
           the
           act
           of
           receiving
           .
           It
           were
           easy
           to
           bring
           a
           cloud
           of
           other
           Witnesses
           ,
           if
           it
           were
           necessary
           so
           to
           do
           ,
           either
           to
           prove
           or
           clear
           the
           Cause
           in
           hand
           :
           but
           since
           there
           is
           no
           need
           to
           clog
           the
           Discourse
           with
           numerous
           References
           and
           Appeals
           to
           Antiquity
           ,
           it
           wou'd
           but
           obscure
           the
           Argument
           ,
           and
           tend
           in
           all
           
           likelihood
           rather
           to
           confound
           and
           distaste
           ,
           than
           convince
           and
           gratify
           the
           Reader
           .
        
         
           By
           what
           has
           been
           already
           alledg'd
           ,
           the
           practice
           of
           our
           Church
           in
           Kneeling
           at
           the
           Sacrament
           is
           sufficiently
           justify'd
           ,
           as
           agreeable
           to
           the
           Customs
           and
           Practice
           of
           pure
           and
           Primitive
           Christianity
           .
           For
           if
           the
           Ancients
           did
           at
           the
           Sacrament
           use
           a
           Posture
           of
           Worship
           and
           Adoration
           ,
           (
           which
           is
           very
           plain
           they
           did
           )
           then
           Kneeling
           is
           not
           repugnant
           to
           the
           practice
           of
           the
           Church
           in
           the
           first
           and
           purest
           Ages
           ;
           no
           ,
           tho'
           we
           shou'd
           suppose
           that
           Kneeling
           was
           never
           practis'd
           among
           them
           :
           which
           will
           be
           plain
           ,
           if
           we
           cast
           our
           Eyes
           a
           little
           upon
           that
           heavy
           Charge
           which
           some
           of
           the
           fiercest
           ,
           but
           less
           prudent
           Adversaries
           of
           Kneeling
           have
           exhibited
           against
           it
           .
           They
           object
           against
           Kneeling
           ,
           as
           being
           an
           adoring
           Gesture
           ;
           for
           they
           affirm
           ,
           (u)
           
             That
             to
             kneel
             in
             the
             act
             of
             Receiving
             ,
             before
             the
             consecrated
             Bread
             and
             Wine
             ,
             is
             formal
             Idolatry
             .
             So
             also
             to
             kneel
             before
             any
             Creature
             as
             a
             memorative
             object
             of
             God
             ,
             tho'
             there
             be
             no
             intention
             of
             giving
             Divine
             Adoration
             to
             that
             Creature
             ,
             is
             Idolatry
             .
          
           Now
           if
           the
           Primitive
           Christians
           may
           be
           suppos'd
           to
           prostrate
           themselves
           before
           the
           Altar
           upon
           their
           first
           approach
           to
           it
           in
           order
           to
           Receive
           ,
           or
           immediately
           after
           they
           had
           Receiv'd
           the
           Bread
           and
           the
           Cup
           from
           the
           Hand
           of
           the
           Minister
           ;
           or
           if
           they
           bow'd
           their
           Heads
           and
           Bodies
           after
           a
           lowly
           manner
           ,
           in
           the
           act
           of
           Receiving
           ;
           or
           if
           they
           receiv'd
           it
           standing
           upright
           ,
           and
           ate
           and
           drank
           at
           the
           Holy
           Table
           with
           their
           Hands
           and
           Eyes
           lifted
           up
           to
           Heaven
           ;
           then
           they
           incurr'd
           the
           Guilt
           of
           Idolatry
           ,
           as
           well
           as
           we
           who
           Kneel
           at
           the
           Lords
           supper
           ,
           in
           the
           Judgment
           of
           those
           
           
             Scotch
             Casuists
          
           ;
           and
           by
           Consequence
           ,
           Kneeling
           at
           the
           Blessed
           Sacrament
           according
           to
           the
           Custom
           of
           our
           Church
           ,
           is
           not
           contrary
           to
           the
           practice
           of
           the
           Christian
           Church
           in
           the
           first
           and
           purest
           Ages
           .
           For
           all
           those
           Postures
           before
           mention'd
           were
           Postures
           of
           Worship
           and
           Adoration
           ,
           and
           us'd
           as
           such
           by
           the
           Primitive
           Christians
           ;
           especially
           standing
           ,
           which
           is
           allow'd
           by
           the
           (w)
           Patrons
           of
           sitting
           ,
           to
           be
           anciently
           and
           generally
           us'd
           in
           time
           of
           Divine
           Worship
           ,
           and
           particularly
           in
           the
           act
           of
           Receiving
           .
        
         
           To
           conclude
           all
           with
           an
           Instance
           in
           their
           own
           Case
           about
           a
           common
           Table-Gesture
           ,
           let
           us
           suppose
           the
           Primitive
           Christians
           in
           some
           places
           did
           receive
           the
           Holy
           Sacrament
           sitting
           ,
           or
           lying
           along
           upon
           Beds
           ,
           according
           to
           the
           ancient
           Custom
           in
           those
           Eastern
           Countries
           ,
           at
           their
           common
           and
           ordinary
           Tables
           ;
           let
           us
           put
           the
           case
           that
           in
           other
           places
           they
           sate
           cross-legg'd
           on
           Carpets
           at
           the
           Sacrament
           ,
           as
           the
           Persians
           and
           Turks
           eat
           at
           this
           day
           ;
           or
           that
           they
           receiv'd
           standing
           in
           other
           places
           ,
           after
           the
           common
           mode
           of
           Feasting
           ;
           which
           we
           will
           suppose
           only
           at
           present
           .
           Cou'd
           any
           Man
           now
           object
           with
           reason
           against
           the
           lawfulness
           of
           sitting
           upright
           at
           the
           Sacrament
           upon
           a
           Form
           or
           Chair
           (
           according
           to
           the
           Custom
           of
           
             England
             ▪
          
           )
           as
           being
           contrary
           to
           the
           Practice
           of
           all
           the
           Ancients
           ,
           who
           never
           sate
           at
           all
           ?
           No
           certainly
           .
           For
           tho'
           they
           differ
           from
           the
           Ancients
           as
           to
           the
           site
           of
           their
           Bodies
           ,
           and
           the
           particular
           manner
           of
           Receiving
           ;
           yet
           they
           all
           consent
           in
           this
           ,
           that
           they
           receive
           in
           a
           common
           Table-Gesture
           .
           They
           all
           observe
           the
           same
           Gesture
           at
           the
           Sacrament
           ,
           that
           they
           constantly
           observ'd
           at
           their
           Civil
           
           Feasts
           and
           ordinary
           Entertainments
           in
           the
           several
           places
           of
           their
           abode
           .
           And
           so
           say
           I
           in
           the
           present
           Case
           ;
           What
           tho'
           the
           Primitive
           Christians
           stood
           upright
           some
           of
           them
           at
           the
           Sacrament
           ,
           and
           others
           bow'd
           their
           Heads
           and
           Bodies
           in
           the
           act
           of
           Receiving
           ,
           and
           none
           of
           them
           ever
           us'd
           Kneeling
           ?
           Yet
           they
           and
           we
           do
           very
           well
           agree
           for
           all
           that
           ,
           because
           we
           all
           receive
           in
           an
           adoring
           or
           worshipping
           Posture
           .
           It
           is
           one
           and
           the
           same
           thing
           variously
           exprest
           ,
           according
           to
           the
           modes
           of
           the
           different
           Countries
           .
        
         
           Fifthly
           ,
           and
           lastly
           ,
           I
           am
           to
           Prove
           ,
           that
           
             Kneeling
             is
             not
             therefore
             unlawful
             ,
             because
             't
             was
             first
             introduced
             by
             Idolaters
             ,
             and
             is
             still
             notoriously
             abus'd
             by
             the
             Papists
             to
             Idolatrous
             ends
             and
             purposes
             .
          
           This
           will
           appear
           ,
           if
           we
           consider
           ,
           1.
           
           That
           it
           can
           never
           be
           prov'd
           ,
           that
           Kneeling
           in
           the
           act
           of
           receiving
           was
           brought
           in
           by
           Idolaters
           ,
           as
           is
           pretended
           .
           2.
           
           That
           't
           is
           not
           sinful
           to
           use
           such
           things
           ,
           as
           are
           or
           have
           been
           notoriously
           abus'd
           to
           Idolatry
           .
        
         
           I.
           Then
           ,
           it
           can
           never
           be
           prov'd
           ,
           that
           Kneeling
           in
           the
           act
           of
           receiving
           was
           brought
           in
           by
           Idolaters
           .
           I
           have
           already
           made
           it
           very
           probable
           ,
           that
           the
           Primitive
           Christians
           receiv'd
           the
           Sacrament
           Kneeling
           ;
           and
           I
           hope
           our
           Dissenters
           will
           not
           charge
           them
           with
           Idolatry
           .
           I
           know
           ,
           that
           they
           pretend
           the
           Kneeling-posture
           was
           brought
           in
           by
           Honorius
           the
           Third
           ;
           but
           that
           which
           he
           brought
           in
           ,
           was
           a
           reverent
           Bow
           to
           the
           Sacrament
           ,
           when
           the
           Priest
           elevates
           the
           Patten
           or
           Chalice
           ,
           or
           when
           the
           Host
           is
           carry'd
           to
           any
           Sick
           Person
           ;
           and
           not
           any
           Kneeling
           in
           the
           act
           of
           receiving
           .
           For
           these
           are
           the
           very
           words
           of
           the
           Decree
           ,
           (x)
           
             That
             the
             Priests
             shou'd
             
             frequently
             instruct
             their
             People
             to
             Bow
             themselves
             reverently
             at
             the
             Elevation
             of
             the
             Host
             ,
             when
             Mass
             was
             celebrated
             ,
             and
             in
             like
             manner
             when
             the
             Priest
             carry'd
             it
             abroad
             to
             the
             Sick.
          
           Nay
           ,
           as
           Bishop
           
             Stilling
             fleet
          
           (y)
           saies
           ,
           
             tho'
             Kneeling
             at
             the
             Elevation
             of
             the
             Host
             be
             strictly
             requir'd
             by
             the
          
           Roman
           
             Church
             ,
             yet
             in
             the
             act
             o●
             receiving
             it
             is
             not
             ;
             as
             manifestly
             appears
             by
             the
             Pope's
             manner
             of
             receiving
             ,
             which
             is
             not
             Kneeling
             ,
             but
             either
             Sitting
             ,
             as
             it
             was
             in
          
           Bonaventure
           
             's
             time
             ;
             or
             after
             the
             fashion
             o●
             Sitting
             ,
             or
             a
             little
             Leaning
             upon
             his
             Throne
             ,
             as
             he
             doth
             at
             this
             day
             .
          
        
         
           If
           any
           shou'd
           ask
           ,
           when
           the
           Gesture
           of
           Kneeling
           came
           in
           ,
           I
           confess
           I
           cannot
           certainly
           tell
           :
           but
           this
           is
           no
           Argument
           against
           ,
           but
           rather
           for
           the
           ancient
           and
           universal
           use
           of
           it
           .
           Novel-customs
           are
           easily
           traced
           to
           their
           Originals
           :
           but
           generally
           we
           cannot
           tell
           from
           whence
           the
           most
           ancient
           usages
           of
           any
           Country
           are
           deriv'd
           .
        
         
           However
           ,
           I
           am
           so
           far
           from
           thinking
           (
           as
           our
           Dissenters
           do
           )
           that
           Kneeling
           owes
           its
           birth
           to
           the
           Doctrine
           of
           Transubstantiation
           ,
           that
           I
           verily
           believe
           that
           the
           Kneeling
           or
           Adoring
           posture
           us'd
           by
           the
           ancient
           Christians
           in
           the
           act
           of
           receiving
           ,
           did
           very
           much
           (
           among
           other
           things
           )
           conduce
           to
           beget
           and
           nurse
           up
           in
           the
           minds
           of
           superstitious
           and
           fanciful
           Men
           ,
           a
           conceit
           ,
           that
           Christ
           was
           really
           and
           corporally
           present
           at
           the
           Sacrament
           ;
           which
           Notion
           ,
           by
           subtil
           and
           inquisitive
           heads
           ,
           was
           in
           a
           little
           time
           improv'd
           and
           explain'd
           after
           this
           manner
           :
           That
           after
           the
           Elements
           of
           Bread
           and
           Wine
           were
           consecrated
           ,
           they
           were
           thereby
           chang'd
           into
           the
           substance
           of
           Christ's
           natural
           Body
           and
           Blood.
           This
           I
           am
           sure
           of
           ,
           that
           the
           Patrons
           
           of
           Transubstantiation
           did
           very
           early
           make
           use
           of
           this
           very
           Argument
           ,
           to
           prove
           that
           they
           taught
           and
           believ'd
           no
           more
           than
           the
           Primitive
           Bishops
           and
           Christians
           did
           .
           For
           what
           else
           cou'd
           they
           intend
           or
           mean
           (
           say
           they
           )
           by
           that
           extraordinary
           Reverence
           and
           Devotion
           ,
           which
           they
           manifested
           when
           they
           receiv'd
           the
           dreadful
           Mysteries
           (
           as
           they
           call'd
           the
           Bread
           and
           Wine
           )
           if
           they
           were
           bare
           and
           empty
           Signs
           only
           ,
           and
           not
           chang'd
           into
           the
           very
           Body
           and
           Blood
           of
           Christ
           ?
           Which
           is
           in
           effect
           the
           very
           Argument
           us'd
           by
           (z)
           Algerus
           ,
           a
           stout
           Champion
           for
           Transubstantiation
           .
           And
           (a)
           Costor
           ,
           another
           Popish
           Writer
           ,
           is
           so
           far
           from
           saying
           ,
           even
           after
           Transubstantiation
           took
           place
           ,
           that
           the
           Pope
           introduced
           it
           ,
           that
           he
           resolves
           it
           into
           an
           ancient
           Custom
           continu'd
           from
           the
           Apostles
           times
           .
           But
           ,
        
         
           II.
           Suppose
           it
           were
           otherwise
           ,
           yet
           't
           is
           not
           sinful
           to
           use
           such
           things
           ,
           as
           are
           or
           have
           been
           notoriously
           abus'd
           to
           Idolatry
           ,
           as
           I
           shall
           shew
           in
           the
           next
           Chapter
           .
           I
           shall
           only
           observe
           at
           present
           ,
           that
           if
           it
           be
           sinful
           to
           kneel
           at
           the
           Sacrament
           ,
           because
           that
           Gesture
           has
           been
           ,
           and
           is
           notoriously
           abus'd
           by
           Papists
           to
           Idolatrous
           ends
           ;
           then
           Sitting
           is
           also
           sinful
           ,
           which
           is
           contended
           for
           with
           so
           much
           Zeal
           .
           For
           the
           Pope
           himself
           fits
           ,
           in
           the
           act
           of
           receiving
           ,
           as
           was
           before
           noted
           ;
           and
           that
           for
           the
           same
           Reason
           (
           saies
           a
           (b)
           Popish
           Author
           )
           which
           our
           Dissenters
           urge
           for
           Sitting
           ,
           viz.
           because
           the
           Apostles
           sate
           at
           the
           first
           Institution
           of
           the
           Sacrament
           .
           And
           every
           Priest
           by
           the
           order
           of
           the
           Mass-Book
           ,
           is
           to
           partake
           standing
           at
           the
           Altar
           ,
           and
           not
           Kneeling
           there
           .
           Nay
           ,
           if
           Kneeling
           be
           unlawful
           ,
           because
           it
           has
           been
           abus'd
           to
           Idolatry
           ;
           then
           we
           must
           never
           
           receive
           the
           Holy
           Sacrament
           .
           For
           we
           must
           receive
           in
           some
           convenient
           posture
           ,
           such
           as
           
             Kneeling
             ,
             Sitting
             ,
             Discumbing
             ,
             Standing
          
           ;
           and
           yet
           every
           one
           of
           these
           ,
           either
           has
           been
           or
           is
           ,
           notoriously
           abus'd
           by
           Heathens
           and
           Papists
           to
           Idolatrous
           ends
           .
        
         
           I
           hope
           ,
           I
           need
           not
           add
           ,
           that
           it
           wou'd
           be
           very
           unjust
           ,
           to
           say
           ,
           that
           our
           Kneeling
           is
           an
           act
           of
           Worship
           to
           the
           outward
           Elements
           ;
           when
           the
           Church
           has
           declar'd
           this
           to
           be
           
             Idolatry
             to
             be
             Abhorr'd
             of
             all
             Faithful
             Christians
             .
          
        
         
           I
           shall
           conclude
           this
           Chapter
           with
           the
           opinions
           of
           the
           Dissenting
           Writers
           .
           Mr.
           Tombes
           has
           undertaken
           to
           shew
           ,
           that
           whatever
           the
           Gesture
           of
           our
           Saviour
           was
           ,
           yet
           we
           are
           not
           obliged
           to
           it
           ,
           Theod.
           p.
           168.
           
           'T
           is
           granted
           by
           Mr.
           Bains
           ,
           Christian
           Lett.
           24.
           and
           Mr.
           Bayly
           ,
           Disswas
           .
           c.
           2
           ,
           6.
           that
           the
           nature
           of
           the
           Ordinance
           do's
           not
           make
           Sitting
           necessary
           ,
           or
           forbid
           Kneeling
           ;
           and
           Mr.
           
             Bains
             ,
             ibid.
          
           grants
           that
           Kneeling
           is
           not
           Idolatrous
           ;
           and
           Mr.
           Cartwright
           ,
           who
           thought
           it
           inconvenient
           ,
           yet
           did
           not
           think
           it
           unlawful
           ,
           Harmon
           .
           on
           Luke
           ,
           22.14
           .
           Lastly
           ,
           Mr.
           Baxter
           ,
           Christian
           Dir.
           part
           2.
           p.
           111.
           quest
           .
           3.
           sect
           .
           40.
           saies
           ,
           
             For
             Kneeling
             ,
             I
             never
             heard
             any
             thing
             yet
             to
             prove
             it
             unlawful
             .
             If
             there
             be
             any
             thing
             ,
             it
             must
             be
             either
             some
             Word
             of
             God
             ,
             or
             the
             nature
             of
             the
             Ordinance
             which
             is
             suppos'd
             to
             be
             contradicted
             .
             But
             ,
          
           1.
           
             there
             is
             no
             Word
             of
             God
             for
             any
             Gesture
             ,
             nor
             against
             any
             .
          
           Christ
           
             's
             Example
             can
             never
             be
             prov'd
             to
             oblige
             us
             more
             in
             this
             ,
             than
             in
             many
             circumstances
             ,
             that
             are
             confess'd
             not
             obligatory
             ;
             as
             that
             he
             deliver'd
             but
             to
             Ministers
             ,
             and
             but
             to
             a
             Family
             ,
             to
             Twelve
             ,
             and
             after
             Supper
             ,
             and
             on
             a
          
           Thursday
           -
           
             night
             ,
             and
             in
             an
             upper-room
             ,
          
           &c.
           
             and
             his
             Gesture
             was
             not
             such
             a
             Sitting
             as
             ours
             .
             And
             ,
          
           2.
           
             for
             the
             nature
             of
             the
             Ordinance
             ,
             it
             is
             mixt
             :
             and
             if
             it
             be
             lawful
             to
             take
             a
             Pardon
             from
             the
             King
             upon
             our
             Knees
             ,
             I
             know
             not
             
             what
             can
             make
             it
             unlawful
             to
             take
             a
             Seal'd
             Pardon
             from
          
           Christ
           
             (
             by
             his
             Embassador
             )
             upon
             our
             Knees
             .
          
        
      
       
         
           CHAP.
           VIII
           .
           The
           Objection
           of
           our
           Symbolizing
           or
           Agreeing
           with
           the
           Church
           of
           Rome
           Answer'd
           .
        
         
           BUT
           ,
           say
           the
           Dissenters
           ,
           there
           is
           so
           great
           an
           agreement
           between
           your
           Church
           and
           the
           Church
           of
           Rome
           ,
           that
           we
           cannot
           think
           communion
           with
           your
           Church
           to
           be
           Lawful
           .
           They
           tell
           us
           ,
           that
           our
           first
           Reformers
           were
           indeed
           excellent
           and
           worthy
           Persons
           for
           the
           times
           they
           liv'd
           in
           ;
           that
           what
           they
           did
           was
           very
           commendable
           ,
           and
           a
           good
           Beginning
           ;
           but
           they
           were
           forced
           to
           comply
           with
           the
           necessities
           of
           the
           Age
           ,
           which
           wou'd
           not
           bear
           a
           compleat
           Reformation
           .
           They
           left
           a
           great
           deal
           of
           Popish
           trash
           in
           the
           Church
           ,
           hoping
           by
           degrees
           to
           reconcile
           the
           Papists
           to
           it
           ,
           or
           at
           least
           ,
           that
           they
           might
           not
           make
           the
           Breach
           too
           wide
           ,
           and
           too
           much
           prejudice
           or
           enstrange
           them
           from
           it
           :
           but
           we
           now
           live
           under
           better
           means
           ,
           have
           greater
           Light
           and
           Knowledge
           ,
           and
           so
           a
           further
           and
           more
           perfect
           amendment
           is
           now
           necessary
           .
        
         
           Now
           I
           cannot
           but
           inwardly
           reverence
           the
           Judgment
           ,
           as
           well
           as
           love
           the
           Temper
           of
           our
           first
           Reformers
           ,
           who
           in
           their
           first
           Separations
           from
           Rome
           ,
           were
           not
           nice
           or
           scrupulous
           beyond
           the
           just
           reasons
           of
           things
           .
           Doubtless
           they
           were
           in
           earnest
           enough
           ,
           as
           to
           all
           true
           Zeal
           against
           the
           Corruptions
           of
           
             that
             Church
          
           ,
           when
           they
           Seal'd
           the
           well-grounded
           offence
           they
           took
           at
           them
           ,
           with
           their
           warmest
           Blood
           ;
           and
           cheerfully
           underwent
           all
           the
           hardships
           that
           the
           Primitive
           Christians
           signaliz'd
           their
           Profession
           
           with
           ,
           rather
           than
           they
           wou'd
           intermix
           with
           Rome
           ,
           in
           any
           usage
           of
           Worship
           or
           Article
           of
           Faith
           ,
           that
           had
           the
           least
           favour
           of
           Idolatry
           ,
           Superstition
           ,
           or
           false
           Religion
           at
           all
           in
           it
           .
           And
           yet
           these
           Holy
           and
           Wise
           Men
           ,
           when
           they
           had
           the
           Power
           and
           Opportunity
           of
           Reforming
           wholly
           in
           their
           hands
           ,
           being
           equally
           jealous
           of
           Enthusiasm
           ,
           as
           they
           were
           of
           Superstition
           ,
           wou'd
           not
           give
           themselves
           up
           to
           those
           
             fantastic
             Antipathies
          
           ,
           as
           to
           abolish
           this
           or
           that
           Ceremony
           ,
           merely
           because
           it
           had
           been
           in
           use
           among
           the
           Papists
           ,
           if
           some
           other
           very
           substantial
           Reason
           did
           not
           plead
           against
           it
           .
           And
           verily
           ,
           had
           they
           not
           alwaies
           us'd
           these
           temperate
           and
           unbyass'd
           methods
           of
           Reformation
           ,
           they
           wou'd
           not
           so
           easily
           have
           justify'd
           themselves
           to
           their
           Adversaries
           ,
           or
           the
           World
           ;
           or
           have
           made
           it
           so
           evident
           (
           as
           by
           their
           Wise
           management
           they
           did
           )
           that
           what
           was
           done
           by
           them
           ,
           was
           from
           the
           mere
           urgencies
           of
           Conscience
           and
           Reason
           ,
           and
           not
           the
           wantonness
           of
           Change
           and
           Innovation
           .
           So
           that
           ,
           where
           any
           mean
           honestly
           (
           as
           I
           doubt
           not
           but
           many
           of
           those
           do
           ,
           that
           Dissent
           from
           us
           )
           they
           ought
           to
           have
           their
           Reason
           very
           well
           awake
           ,
           that
           the
           mere
           charge
           of
           Popery
           upon
           any
           disputed
           point
           ,
           may
           not
           so
           prejudice
           them
           in
           their
           enquiries
           into
           things
           ,
           as
           to
           leave
           no
           room
           for
           mature
           Consideration
           .
        
         
           However
           ,
           that
           I
           may
           fully
           answer
           this
           objection
           ,
           drawn
           from
           our
           agreement
           with
           the
           Church
           of
           Rome
           ,
           I
           shall
           endeavour
           to
           shew
           ,
           1.
           
           That
           
             there
             is
             a
             vast
             distance
             between
             the
             Churches
             of
          
           England
           and
           Rome
           .
           2.
           
           That
           
             a
             Church's
             Symbolizing
             or
             agreeing
             in
             some
             things
             with
             the
             Church
             of
          
           Rome
           ,
           
             is
             no
             warrant
             for
             separation
             from
             the
             Church
             so
             agreeing
             .
          
           3.
           
           That
           
             the
             agreement
             between
             the
             Churches
             of
          
           England
           and
           Rome
           ,
           
             is
             in
             no
             wise
             such
             ,
             as
             will
             make
             
             Communion
             with
             the
             Church
             of
          
           England
           unlawful
           .
        
         
           I.
           Then
           ,
           I
           shall
           shew
           that
           
             there
             is
             a
             vast
             distance
             between
             the
             Churches
             of
          
           England
           and
           Rome
           ;
           as
           appears
           by
           our
           Church's
           having
           renounced
           all
           Communion
           with
           Rome
           ,
           and
           utterly
           cast
           off
           the
           Pope's
           Power
           .
           But
           I
           shall
           descend
           to
           particulars
           ,
           and
           shew
           the
           vast
           distance
           between
           them
           ,
        
         
           
             First
             ,
             In
             all
             those
             Doctrines
             and
             Practices
             ,
             whereby
             the
             Church
             of
          
           Rome
           
             deprives
             her
             Members
             of
             their
             due
             Liberty
             ,
             and
             miserably
             enslaves
             them
             .
          
           For
           ,
           1.
           
           She
           denies
           them
           all
           judgment
           of
           discretion
           in
           matters
           of
           Religion
           ,
           and
           binds
           them
           all
           ,
           under
           pain
           of
           damnation
           ,
           to
           Believe
           her
           infallible
           :
           but
           our
           Church
           permits
           us
           to
           
             prove
             all
             things
          
           ,
           that
           we
           may
           
             hold
             fast
             that
             which
             is
             good
          
           ;
           she
           disclaims
           all
           pretence
           to
           infallibility
           ,
           and
           owns
           her self
           to
           be
           obnoxious
           to
           error
           in
           matters
           of
           Faith.
           2.
           
           The
           Church
           of
           Rome
           imposes
           a
           most
           slavish
           drudgery
           in
           the
           vast
           multitudes
           of
           vain
           and
           childish
           ,
           odd
           and
           uncouth
           Rites
           and
           Ceremonies
           ,
           which
           a
           Man
           wou'd
           wonder
           how
           they
           cou'd
           invent
           .
           The
           like
           may
           be
           said
           of
           their
           cruel
           Penances
           ,
           in
           imposing
           of
           which
           the
           Priests
           are
           arbitrary
           .
           But
           our
           Rites
           are
           exceeding
           
             few
             ,
             plain
             ,
             easy
             ,
             grave
             and
             manly
          
           ;
           founded
           on
           the
           Practice
           of
           the
           Church
           ,
           long
           before
           Popery
           appear'd
           in
           the
           World.
           Our
           Sacraments
           are
           but
           two
           ;
           and
           consequently
           we
           are
           not
           burden'd
           with
           the
           superstitious
           Fopperies
           of
           the
           other
           five
           Popish
           ones
           .
           In
           short
           ,
           our
           Rites
           are
           agreeable
           to
           the
           Rules
           of
           
             doing
             things
             decently
             ,
             and
             in
             order
             ,
          
           and
           
             doing
             all
             things
             to
             Edification
          
           .
           Nor
           do's
           our
           Church
           impose
           them
           (
           like
           the
           Church
           of
           Rome
           )
           as
           necessary
           ,
           and
           as
           parts
           of
           Religion
           ,
           but
           as
           merely
           indifferent
           and
           changeable
           things
           .
           As
           for
           our
           Penances
           ,
           't
           is
           needless
           to
           shew
           that
           they
           are
           not
           cruel
           ,
           like
           those
           
           of
           Rome
           .
           3.
           
           The
           Church
           of
           Rome
           subjects
           her
           Members
           by
           several
           of
           her
           Doctrines
           to
           enslaving
           passions
           .
           For
           instance
           ,
           Purgatory
           subjects
           them
           to
           fear
           ,
           and
           
             auricular
             confession
          
           to
           shame
           ,
           and
           
             the
             dependence
             of
             the
             efficacy
             of
             the
             Sacraments
             upon
             the
             Priest's
             intention
          
           exposes
           them
           to
           great
           anxiety
           .
           But
           our
           Church
           rejects
           the
           Doctrines
           of
           Purgatory
           ,
           and
           the
           
             dependence
             of
             the
             efficacy
             of
             the
             Sacraments
             upon
             the
             Priest's
             intention
          
           ;
           and
           do's
           not
           oblige
           her
           Members
           to
           Confess
           their
           sins
           to
           Men
           ,
           but
           when
           for
           the
           relief
           of
           their
           Consciences
           ,
           or
           making
           satisfaction
           ,
           &c.
           it
           is
           their
           duty
           so
           to
           do
           .
           4.
           
           The
           Church
           of
           Rome
           maintains
           Licentious
           Principles
           and
           Practices
           ,
           which
           our
           Adversaries
           cannot
           charge
           upon
           the
           Church
           of
           England
           .
        
         
           
             Secondly
             ,
             In
             all
             those
             Doctrines
             and
             Practices
             in
             which
             the
             Church
             of
          
           Rome
           
             is
             justly
             charg'd
             with
             plainly
             contradicting
             the
             Scripture
             .
          
           For
           instance
           ,
           our
           Church
           rejects
           and
           utterly
           abhors
           the
           Popish
           Doctrines
           and
           Practices
           of
           
             Image-worship
             ,
             invocation
             of
             Saints
             ,
             Transubstantiation
             ,
             Pardons
             ,
             Indulgences
             ,
             Sacrifice
             of
             the
             Mass
             ,
             denying
             the
             Bible
             to
             the
             Vulgar
             ,
             Prayers
             and
             Sacraments
             in
             an
             unknown
             Tongue
             ,
             robbing
             the
             Laity
             of
             the
             Cup
             in
             the
             Lord's
             Supper
             ,
             prohibiting
             Marriage
             to
             Priests
             ,
             Merit
             ,
             Superogation
             ,
             making
             simple
             Fornication
             a
             mere
             venial
             sin
             ,
             damning
             all
             that
             are
             not
             of
             her
             Communion
             ,
          
           &c.
           
           Nor
           is
           there
           any
           Church
           ,
           that
           more
           severely
           condemns
           all
           instances
           of
           unrighteousness
           and
           immorality
           ,
           than
           the
           Church
           of
           England
           do's
           .
        
         
           
             Thirdly
             ,
             In
             their
             public
             Prayers
             and
             Offices
             .
          
           To
           shew
           this
           in
           all
           particulars
           wou'd
           be
           a
           tedious
           task
           ;
           therefore
           I
           shall
           instance
           only
           in
           the
           office
           of
           Infant-Baptism
           ,
           by
           which
           the
           Reader
           may
           judge
           of
           the
           rest
           .
        
         
         
           Before
           they
           go
           into
           the
           Church
           ,
           after
           many
           preparatory
           prescriptions
           ,
           the
           Priest
           being
           drest
           in
           a
           Surplice
           and
           purple
           Robe
           ,
           calls
           the
           Infant
           ,
           saying
           ,
           
             what
             askest
             thou
          
           ,
           &c.
           the
           Godfather
           answers
           ,
           Faith.
           P.
           
             What
             shalt
             thou
             get
             by
             Faith
          
           ?
           G.
           
             Eternal
             Life
          
           .
           P.
           
             If
             thou
             therefore
          
           ,
           &c.
           
           Then
           the
           Priest
           blows
           three
           gentle
           puffs
           upon
           the
           Infant
           's
           face
           ,
           and
           saies
           ,
           
             Go
             out
             of
             him
             ,
             O
             unclean
             Spirit
             ,
          
           &c.
           
           Then
           Crossing
           the
           Infant
           's
           Forehead
           and
           Breast
           ,
           he
           saith
           ,
           
             Receive
             the
             sign
             of
             the
             Cross
             ,
          
           &c.
           
           Then
           he
           praies
           that
           
             God
             wou'd
             alwaies
          
           ,
           &c.
           
           And
           after
           a
           long
           Prayer
           (
           the
           Priest
           laying
           his
           Hand
           on
           the
           Infant
           's
           Head
           )
           comes
           the
           idle
           and
           profane
           Form
           of
           the
           
             Benediction
             of
             Salt
          
           ;
           viz.
           
             I
             conjure
             thee
             ,
             O
             creature
             of
             Salt
             ,
             in
             the
             Name
             ,
          
           &c.
           with
           many
           Crossings
           .
           Then
           he
           puts
           a
           little
           Salt
           into
           the
           Infant
           's
           mouth
           ,
           saying
           ,
           
             Take
             thou
             the
             Salt
             of
             Wisdom
          
           ;
           (
           and
           adds
           most
           impiously
           )
           
             be
             it
             thy
             Propitiation
             unto
             Eternal
             Life
             .
          
           After
           the
           
             Pax
             tecum
          
           he
           praies
           ,
           
             that
             this
             Infant
          
           ,
           &c.
           
           Then
           the
           Devil
           is
           conjur'd
           again
           ,
           and
           most
           wofully
           be-call'd
           .
           Then
           the
           Priest
           Crosses
           the
           Infant
           's
           Forehead
           ,
           saying
           ,
           
             And
             this
             sign
          
           ,
           &c.
           
           Then
           he
           puts
           his
           Hand
           on
           the
           Infant
           's
           Head
           ,
           and
           puts
           up
           a
           very
           good
           Prayer
           .
        
         
           Then
           he
           puts
           part
           of
           his
           Robe
           upon
           the
           Infant
           ,
           and
           brings
           him
           within
           the
           Church
           ,
           saying
           ,
           
             Enter
             thou
          
           ,
           &c.
           
           Then
           follow
           the
           
             Apostles
             Creed
          
           and
           the
           Paternoster
           .
           Then
           the
           Devil
           is
           conjur'd
           again
           ;
           and
           the
           Priest
           takes
           spittle
           out
           of
           his
           mouth
           ,
           and
           therewith
           touches
           the
           Infant
           's
           Ears
           and
           Nostrils
           ,
           saying
           ,
           &c.
           
           Then
           he
           conjures
           the
           Devil
           again
           ,
           saying
           ,
           
             Be
             packing
             ,
             O
             Devil
          
           ,
           &c.
           
           Then
           he
           asks
           the
           Infant
           ,
           whether
           he
           renounces
           the
           Devil
           ,
           &c.
           
           Then
           dipping
           his
           Thumb
           in
           
             Holy
             Oyl
          
           ,
           and
           anointing
           the
           Infant
           with
           it
           in
           his
           Breast
           and
           betwixt
           his
           shoulders
           ,
           he
           saies
           ,
           
             I
             anoint
             thee
          
           ,
           &c.
           
           
           Then
           he
           puts
           off
           his
           Purple
           Robe
           ,
           and
           puts
           on
           another
           of
           White
           colour
           ,
           and
           having
           ask'd
           four
           more
           questions
           ,
           and
           receiv'd
           the
           answers
           ,
           he
           pours
           water
           thrice
           upon
           the
           Child's
           Head
           ,
           as
           he
           recites
           over
           it
           our
           Saviour's
           Form
           of
           Baptism
           .
           Then
           dipping
           his
           Thumb
           in
           the
           Chrism
           or
           
             Holy
             Ointment
          
           ,
           he
           anoints
           the
           Infant
           upon
           the
           Crown
           of
           his
           Head
           in
           the
           figure
           of
           a
           Cross
           ,
           and
           praies
           ,
           
             O
             God
             Omnipotent
          
           ,
           &c.
           
           Afterwards
           he
           takes
           a
           white
           linnen
           cloth
           ,
           and
           putting
           it
           on
           the
           Child's
           Head
           ,
           saies
           ,
           
             Take
             the
             white
             garment
          
           ,
           &c.
           
           Lastly
           ,
           he
           puts
           into
           the
           Child's
           or
           his
           God-Father's
           Hand
           ,
           a
           lighted
           Candle
           ,
           saying
           ,
           
             Receive
             the
             burning
             Lamp
          
           ,
           &c.
           
           Besides
           those
           things
           which
           are
           in
           the
           
             Common
             Ritual
          
           ,
           there
           are
           divers
           others
           added
           in
           the
           Pastorale
           ,
           which
           I
           shall
           not
           mention
           .
           And
           now
           ,
           if
           any
           Man
           will
           read
           our
           
             Office
             of
             Baptism
          
           ,
           he
           will
           acknowledge
           ,
           that
           no
           two
           things
           can
           be
           more
           unlike
           ,
           than
           these
           two
           Offices
           are
           .
        
         
           Our
           Litany
           indeed
           has
           been
           Condemn'd
           by
           Dissenters
           ,
           as
           savouring
           of
           Popish
           Superstition
           ;
           but
           nothing
           is
           more
           false
           ,
           if
           a
           Man
           compares
           it
           with
           the
           Popish
           one
           ,
           the
           greater
           part
           of
           which
           consists
           in
           invocations
           of
           Saints
           and
           Angels
           .
           But
           the
           Brevity
           I
           am
           confin'd
           to
           in
           this
           Discourse
           ,
           will
           not
           permit
           me
           to
           abide
           any
           longer
           upon
           this
           Argument
           .
        
         
           
             Fourthly
             ,
             In
             the
             Books
             they
             receive
             for
             Canonical
             .
          
           For
           the
           Church
           of
           Rome
           takes
           all
           the
           Apocryphal
           Books
           into
           the
           Canon
           :
           but
           the
           Church
           of
           England
           takes
           only
           those
           ,
           which
           the
           Primitive
           Church
           and
           all
           Protestants
           acknowledge
           .
           'T
           is
           true
           ,
           she
           reads
           some
           part
           of
           the
           Apocryphal
           Books
           for
           instruction
           of
           manners
           :
           but
           she
           do's
           not
           establish
           any
           Doctrine
           by
           them
           .
        
         
         
           Fifthly
           and
           
             Lastly
             ,
             in
             the
             Authority
             on
             which
             they
             found
             their
             whole
             Religion
             .
          
           The
           Church
           of
           Rome
           founds
           the
           Authority
           of
           the
           Scriptures
           upon
           her
           own
           infallibility
           ;
           and
           the
           Authority
           of
           many
           of
           her
           own
           Doctrines
           on
           unwritten
           traditions
           and
           the
           Decrees
           of
           her
           Councils
           ,
           which
           she
           will
           have
           to
           be
           no
           less
           inspir'd
           than
           the
           Prophets
           and
           Apostles
           :
           but
           the
           Church
           of
           England
           builds
           her
           whole
           Religion
           upon
           Scripture
           ,
           which
           is
           her
           rule
           of
           Faith
           and
           Practice
           .
           She
           Reverences
           ancient
           general
           Councils
           :
           but
           do's
           not
           think
           them
           infallible
           .
           And
           as
           for
           that
           Authority
           ,
           which
           our
           Church
           claims
           
             in
             Controversies
             of
             Faith
          
           ,
           by
           requiring
           subscription
           to
           39
           Articles
           ,
           't
           is
           plain
           that
           she
           means
           no
           more
           Authority
           ,
           than
           to
           oblige
           her
           Members
           to
           outward
           submission
           ,
           when
           her
           decisions
           do
           not
           contradict
           any
           essentials
           of
           Faith
           or
           Manners
           ;
           but
           not
           an
           authority
           to
           oblige
           Men
           to
           believe
           them
           infallibly
           true
           ;
           and
           this
           is
           necessary
           for
           the
           Peace
           of
           any
           Church
           .
           'T
           is
           true
           ,
           she
           thinks
           it
           convenient
           ,
           that
           none
           should
           receive
           Orders
           ,
           be
           admitted
           to
           Benefices
           ,
           &c.
           but
           such
           as
           do
           believe
           them
           ,
           not
           all
           as
           Articles
           of
           our
           Faith
           ,
           but
           many
           as
           inferiour
           truths
           ;
           and
           she
           requires
           Subscription
           as
           a
           Test
           of
           this
           belief
           :
           but
           the
           Church
           of
           Rome
           requires
           all
           Persons
           under
           pain
           of
           damnation
           to
           believe
           all
           her
           false
           and
           wicked
           Doctrines
           ,
           as
           much
           as
           the
           most
           undoubted
           Articles
           of
           Faith
           ;
           as
           may
           be
           seen
           in
           the
           Creed
           of
           Pius
           the
           fourth
           .
        
         
           As
           to
           the
           Motives
           which
           our
           Church
           proposes
           for
           our
           belief
           of
           the
           Doctrine
           of
           the
           
             Holy
             Scriptures
          
           ,
           they
           are
           such
           as
           are
           found
           in
           the
           Scriptures
           themselves
           ;
           viz.
           the
           excellency
           of
           them
           ,
           and
           the
           Miracles
           which
           confirm
           them
           :
           and
           as
           to
           the
           truth
           of
           the
           Matters
           of
           fact
           ,
           she
           places
           it
           (
           not
           in
           the
           testimony
           of
           any
           particular
           Church
           ,
           but
           )
           
           in
           the
           
             Vniversal
             Tradition
          
           of
           Jews
           and
           Pagans
           ,
           as
           well
           as
           of
           all
           Christians
           .
        
         
           II.
           I
           am
           to
           shew
           ,
           that
           
             a
             Church's
             symbolizing
             or
             agreeing
             in
             some
             things
             with
             the
             Church
             of
          
           Rome
           ,
           
             is
             no
             warrant
             for
             separation
             from
             the
             Church
             so
             agreeing
             .
          
           The
           Dissenters
           tell
           us
           ,
           that
           those
           things
           which
           are
           indifferent
           in
           their
           own
           nature
           ,
           do
           cease
           to
           be
           indifferent
           and
           become
           sinful
           ,
           if
           they
           have
           been
           us'd
           by
           the
           Church
           of
           Rome
           .
           For
           ,
           say
           they
           ,
           we
           read
           ,
           Lev.
           18.2
           .
           
             After
             the
             doings
             of
             the
             Land
             of
             Egypt
             wherein
             ye
             dwell
             ,
             shall
             ye
             not
             do
             ,
             and
             after
             the
             doings
             of
             the
             Land
             of
             Canaan
             ,
             whither
             I
             bring
             you
             ,
             shall
             ye
             not
             do
             ,
             neither
             shall
             ye
             walk
             in
             their
             Ordinances
             .
          
           Now
           ,
           not
           to
           insist
           on
           the
           vast
           difference
           of
           our
           circumstances
           from
           those
           of
           the
           Israelites
           ,
           I
           answer
           ,
           that
           it
           is
           an
           absurd
           thing
           to
           imagin
           ,
           that
           the
           Israelites
           were
           so
           bound
           up
           by
           God
           ,
           as
           to
           be
           obliged
           to
           be
           unlike
           those
           People
           in
           all
           their
           actions
           .
           The
           things
           forbidden
           from
           verse
           5
           th
           .
           to
           24
           th
           .
           are
           not
           Indifferent
           ,
           but
           
             Incestuous
             Copulations
             and
             acts
             of
             uncleaness
          
           ;
           and
           God
           do's
           expresly
           enough
           restrain
           that
           general
           Prohibition
           to
           those
           particulars
           ,
           in
           saying
           ,
           v.
           24
           
             th
             .
             Defile
             not
             your selves
             in
             any
             part
             of
             these
             things
             ,
             for
             in
             all
             these
             the
             Nations
             are
             defil'd
             ,
             which
             I
             cast
             out
             before
             you
             .
          
           And
           they
           were
           therefore
           forbidden
           under
           the
           notion
           of
           things
           done
           after
           the
           doings
           of
           the
           Egyptians
           and
           the
           Canaanites
           ,
           because
           they
           were
           the
           doings
           of
           those
           People
           ,
           whom
           they
           were
           exceedingly
           prone
           to
           imitate
           ,
           even
           in
           their
           greatest
           immoralities
           .
        
         
           If
           it
           be
           said
           ,
           that
           in
           other
           places
           God
           forbids
           the
           Israelites
           to
           imitate
           the
           Heathens
           in
           things
           of
           an
           indifferent
           nature
           ;
           I
           answer
           ,
           1.
           
           That
           supposing
           this
           were
           so
           ,
           it
           do's
           not
           from
           thence
           follow
           ,
           that
           God
           intended
           to
           forbid
           such
           imitations
           in
           this
           
           place
           ;
           the
           contrary
           being
           so
           manifest
           as
           we
           have
           seen
           .
           But
           ,
           2.
           
           That
           God
           has
           any
           where
           prohibited
           the
           Israelites
           to
           symbolize
           with
           Heathens
           ,
           in
           things
           of
           a
           mere
           indifferent
           and
           innocent
           nature
           ;
           I
           mean
           ,
           that
           he
           has
           made
           it
           unlawful
           for
           them
           to
           observe
           any
           such
           Customs
           of
           the
           Heathens
           ,
           merely
           upon
           the
           account
           of
           their
           being
           
             like
             them
          
           ,
           is
           a
           very
           great
           mistake
           :
           Which
           will
           appear
           by
           considering
           those
           places
           which
           are
           produced
           for
           it
           .
           One
           is
           Deut.
           14.2
           .
           
             You
             shall
             not
             cut
             your selves
             ,
             nor
             make
             any
             baldness
             between
             your
             Eyes
             for
             the
             dead
             .
          
           Now
           ,
           as
           to
           the
           former
           of
           these
           prohibited
           things
           ,
           who
           sees
           not
           ,
           that
           't
           is
           unnatural
           ,
           and
           therefore
           not
           indifferent
           ?
           And
           as
           to
           the
           latter
           ,
           viz.
           the
           disfiguring
           of
           themselves
           by
           cutting
           off
           their
           Eye-brows
           ,
           this
           was
           not
           merely
           indifferent
           neither
           ;
           it
           being
           a
           Custom
           at
           Funerals
           misbecoming
           the
           People
           of
           God
           ;
           and
           which
           wou'd
           make
           them
           look
           as
           if
           they
           
             sorrow'd
             for
             the
             Dead
          
           as
           Men
           without
           Hope
           .
           Another
           place
           is
           Lev.
           19.19
           .
           
             Thou
             shalt
             not
             let
             thy
             Cattel
             gender
             with
             a
             diverse
             Kind
             ;
             thou
             shalt
             not
             sow
             thy
             Ground
             with
             mingled
             Seed
             ;
             nor
             shall
             a
             garment
             of
             linnen
             and
             woollen
             come
             upon
             thee
             .
          
           But
           I
           answer
           ,
           that
           tho'
           these
           things
           are
           indeed
           indifferent
           in
           their
           own
           nature
           ,
           yet
           they
           are
           forbidden
           (
           not
           because
           the
           Heathens
           us'd
           them
           ,
           but
           )
           because
           they
           were
           mystical
           instructions
           in
           moral
           duties
           .
        
         
           If
           it
           be
           objected
           also
           ,
           that
           God
           forbad
           the
           
             Jews
             ,
             Hos
          
           .
           2.16
           ,
           17.
           to
           call
           him
           by
           the
           Name
           of
           Baali
           ,
           which
           was
           a
           very
           good
           Name
           and
           signify'd
           only
           
             My
             Lord
          
           ,
           because
           that
           word
           was
           abus'd
           in
           being
           the
           name
           of
           the
           Idol
           Baal
           ;
           I
           answer
           ,
           that
           God
           did
           not
           forbid
           the
           Name
           Baali
           ,
           because
           an
           Idol
           was
           call'd
           by
           that
           Name
           ;
           for
           he
           is
           call'd
           Baal
           in
           other
           places
           of
           the
           
             Hebrew
             Bible
          
           ,
           
           and
           also
           Jah
           ,
           which
           the
           Heathens
           us'd
           for
           an
           Idol
           :
           but
           because
           the
           word
           Baali
           signifies
           an
           
             unkind
             husband
          
           or
           Lord
           ,
           such
           as
           Baal
           was
           to
           his
           worshippers
           ;
           whereas
           God
           Promises
           he
           wou'd
           be
           call'd
           Ishi
           ,
           that
           is
           ,
           a
           
             tenderly-loving
             husband
          
           ;
           for
           he
           design'd
           to
           be
           kind
           to
           his
           People
           Israel
           .
           I
           shall
           add
           ,
           that
           Baalim
           in
           the
           next
           verse
           signifies
           Idols
           ,
           which
           God
           there
           Promises
           to
           destroy
           .
           But
           ,
           suppose
           that
           God
           forbad
           the
           Jews
           to
           call
           him
           Baal
           for
           the
           future
           ,
           yet
           it
           might
           be
           because
           of
           their
           vehement
           inclination
           to
           the
           worship
           of
           Baal
           ,
           lest
           by
           using
           it
           they
           shou'd
           be
           tempted
           to
           worship
           him
           again
           :
           whereas
           our
           Ceremonies
           were
           us'd
           by
           the
           ancient
           Fathers
           without
           any
           Superstition
           or
           Idolatry
           ,
           and
           we
           are
           not
           in
           danger
           of
           returning
           to
           Popery
           by
           retaining
           them
           .
        
         
           Well
           ;
           but
           they
           say
           ,
           it
           appears
           from
           Scripture-precepts
           and
           examples
           ,
           that
           it
           is
           unlawful
           to
           symbolize
           with
           the
           Church
           of
           Rome
           in
           things
           ,
           that
           have
           been
           
             notoriously
             abus'd
             in
             Idolatrous
             and
             grosly
             Superstitious
             Services
             .
          
           To
           this
           I
           answer
           ,
        
         
           First
           ,
           that
           it
           is
           not
           sinful
           to
           use
           those
           things
           which
           have
           been
           abus'd
           to
           Idolatry
           ,
           as
           I
           shall
           prove
           by
           these
           following
           Arguments
           .
        
         
           1.
           
           No
           abuse
           of
           any
           Gesture
           ,
           tho'
           it
           be
           in
           the
           most
           manifest
           Idolatry
           ,
           doth
           render
           that
           Gesture
           simply
           evil
           ,
           and
           for
           ever
           after
           unlawful
           to
           be
           us'd
           in
           the
           Worship
           of
           God
           upon
           that
           account
           .
           For
           the
           abuse
           of
           a
           thing
           supposes
           the
           lawful
           use
           of
           it
           ;
           and
           if
           any
           thing
           otherwise
           lawful
           becomes
           sinful
           by
           an
           abuse
           of
           it
           ,
           then
           it
           's
           plain
           that
           it
           is
           not
           in
           it's
           own
           nature
           sinful
           ,
           but
           by
           accident
           ,
           and
           with
           respect
           to
           somewhat
           else
           .
           This
           is
           clear
           from
           Scripture
           ;
           for
           if
           Rites
           and
           Ceremonies
           ,
           after
           they
           have
           been
           abus'd
           by
           Idolaters
           ,
           become
           absolutely
           evil
           ,
           and
           unlawful
           to
           be
           us'd
           at
           all
           ;
           then
           the
           Jews
           
           sinn'd
           in
           
             offering
             Sacrifice
          
           ,
           erecting
           Altars
           ,
           burning
           Incense
           to
           the
           God
           of
           Heaven
           ,
           
             bowing
             down
          
           themselves
           before
           him
           ,
           wearing
           a
           
             Linnen
             Garment
          
           in
           the
           time
           of
           Divine
           Worship
           ,
           and
           observing
           other
           Things
           and
           Rites
           which
           the
           Heathens
           observ'd
           in
           the
           worship
           of
           their
           false
           gods
           .
        
         
           If
           the
           Dissenters
           say
           ,
           they
           except
           all
           such
           Rites
           as
           were
           commanded
           or
           approv'd
           of
           by
           God
           ;
           I
           reply
           ,
           that
           such
           an
           exception
           avails
           nothing
           .
           For
           if
           the
           abuse
           of
           a
           thing
           to
           Idolatry
           makes
           it
           absolutely
           sinful
           ,
           and
           unlawful
           to
           be
           us'd
           at
           all
           ,
           then
           it
           's
           impossible
           to
           destroy
           that
           Relation
           ,
           and
           what
           has
           been
           once
           abus'd
           ,
           must
           ever
           remain
           so
           ;
           that
           is
           ,
           an
           infinite
           Power
           can't
           undo
           what
           has
           been
           done
           ,
           and
           clear
           it
           from
           ever
           having
           been
           abus'd
           .
           And
           therefore
           I
           conclude
           from
           the
           Command
           and
           Approbation
           of
           God
           ,
           that
           a
           bare
           conformity
           with
           Idolaters
           in
           using
           those
           Rites
           in
           the
           Worship
           of
           the
           true
           God
           ,
           which
           they
           practise
           in
           the
           worship
           of
           Idols
           ,
           is
           not
           simply
           sinful
           ,
           or
           formal
           Idolatry
           .
           For
           if
           it
           be
           ;
           God
           had
           obliged
           the
           Children
           of
           Israel
           by
           his
           express
           Command
           to
           commit
           sin
           ,
           and
           to
           do
           what
           he
           strictly
           and
           severely
           prohibited
           in
           other
           places
           .
           In
           truth
           ,
           such
           a
           Position
           wou'd
           plainly
           make
           God
           the
           Author
           of
           sin
           .
        
         
           2.
           
           This
           principle
           intrenches
           upon
           
             Christian
             liberty
          
           ,
           if
           St.
           Paul
           himself
           may
           judge
           ,
           who
           tells
           us
           ,
           1
           Cor.
           10.25
           ,
           &c.
           that
           
             to
             the
             pure
             all
             things
             are
             pure
          
           ;
           and
           affirms
           it
           lawful
           to
           eat
           of
           such
           things
           as
           had
           been
           offer'd
           up
           in
           Sacrifice
           to
           Idols
           ,
           and
           
             to
             eat
             whatsoever
             was
             sold
             in
             the
             Shambles
             .
          
           And
           what
           reason
           is
           there
           ,
           why
           a
           Gesture
           shou'd
           be
           more
           defil'd
           by
           Idolaters
           ,
           than
           Meat
           which
           they
           had
           Offer'd
           up
           in
           Sacrifice
           to
           Idols
           ?
           and
           why
           shou'd
           one
           be
           sinful
           and
           Idolatrous
           to
           use
           ,
           and
           not
           the
           other
           ?
           Certainly
           St.
           Paul
           wou'd
           never
           have
           granted
           them
           such
           a
           privilege
           ,
           
           if
           he
           judg'd
           it
           Idolatrous
           to
           use
           what
           Idolaters
           had
           abus'd
           :
           especially
           considering
           that
           he
           in
           the
           same
           Chapter
           exhorts
           them
           earnestly
           to
           
             fly
             from
             Idolatry
          
           .
        
         
           3.
           
           This
           Principle
           subjects
           the
           Minds
           of
           Christians
           to
           infinite
           fears
           ,
           scruples
           and
           perplexities
           :
           whereas
           the
           true
           and
           great
           design
           of
           the
           Gospel
           ,
           is
           to
           breed
           in
           Men
           a
           filial
           cheerful
           frame
           of
           heart
           ,
           the
           
             spirit
             of
             love
             ,
             and
             of
             a
             sound
          
           or
           quiet
           mind
           ;
           to
           give
           us
           a
           free
           ,
           easy
           ,
           comfortable
           access
           to
           God
           as
           to
           our
           Father
           ;
           and
           to
           encourage
           every
           good
           Man
           to
           a
           diligent
           ,
           constant
           ,
           and
           frequent
           attendance
           upon
           his
           Worship
           ,
           by
           the
           delight
           that
           follows
           it
           .
           But
           now
           ,
           if
           nothing
           may
           be
           us'd
           by
           us
           without
           highly
           offending
           God
           ,
           that
           either
           has
           been
           ,
           or
           is
           abus'd
           to
           Idolatry
           ;
           who
           sees
           not
           what
           trouble
           and
           distraction
           will
           arise
           in
           our
           Minds
           hereupon
           ,
           when
           we
           meet
           together
           to
           worship
           God
           ?
           It
           's
           well
           known
           that
           most
           of
           our
           Churches
           were
           erected
           by
           
             Idolatrous
             Papists
          
           ,
           and
           as
           much
           defil'd
           by
           Idolatry
           as
           any
           Gesture
           can
           be
           .
           They
           are
           dedicated
           to
           several
           Saints
           and
           Angels
           ,
           whose
           Images
           were
           once
           set
           up
           and
           ador'd
           .
           Our
           
             Bells
             ,
             Pews
             ,
             Fonts
             ,
             Desks
             ,
             Church-yards
             ,
          
           have
           been
           consecrated
           after
           a
           superstitious
           manner
           .
           Many
           
             Cups
             ,
             Flagons
             ,
             Dishes
             ,
             Communion-Tables
             ,
          
           have
           been
           given
           and
           us'd
           by
           Idolaters
           .
           What
           now
           is
           to
           be
           done
           ?
           Perhaps
           all
           these
           things
           have
           been
           abus'd
           ;
           and
           if
           certain
           information
           cannot
           be
           had
           ,
           we
           can't
           worship
           in
           public
           without
           great
           disquiet
           of
           Mind
           .
        
         
           4.
           
           This
           Principle
           will
           destroy
           all
           public
           Worship
           .
           For
           if
           nothing
           must
           be
           us'd
           which
           has
           been
           ,
           or
           is
           abus'd
           by
           Idolaters
           ;
           it
           will
           be
           in
           the
           power
           of
           Idolaters
           ,
           by
           ingrossing
           all
           the
           outward
           marks
           
           and
           signs
           of
           that
           inward
           veneration
           and
           esteem
           which
           we
           owe
           to
           God
           ,
           to
           smother
           our
           Devotions
           ,
           so
           as
           they
           shall
           never
           appear
           in
           the
           World
           ;
           and
           by
           that
           means
           frustrate
           the
           very
           end
           and
           design
           of
           Religious
           Assemblies
           .
           And
           truly
           this
           work
           is
           already
           ,
           by
           the
           strength
           of
           this
           Principle
           ,
           very
           well
           effected
           .
           For
           kneeling
           at
           Prayers
           ,
           and
           standing
           and
           sitting
           ,
           and
           lifting
           up
           the
           Hands
           and
           Eyes
           to
           Heaven
           ,
           and
           bowing
           of
           the
           Body
           ,
           together
           with
           Prayer
           and
           Praise
           and
           Singing
           ,
           have
           been
           all
           notoriously
           abus'd
           to
           Idolatry
           ,
           and
           are
           so
           to
           this
           day
           .
           If
           the
           Dissenters
           say
           ,
           they
           except
           such
           things
           as
           are
           necessary
           to
           be
           us'd
           in
           the
           Service
           of
           God
           ,
           tho'
           they
           have
           been
           abus'd
           by
           Idolaters
           ;
           I
           reply
           ,
           that
           so
           long
           as
           the
           reasons
           hold
           to
           make
           any
           thing
           sinful
           ,
           so
           long
           it
           is
           so
           .
           If
           the
           use
           or
           abuse
           of
           any
           thing
           by
           Idolaters
           make
           it
           simply
           evil
           ;
           then
           it
           must
           for
           ever
           remain
           so
           ,
           and
           no
           necessity
           whatsoever
           can
           make
           it
           lawful
           .
           So
           that
           this
           Principle
           drives
           us
           into
           such
           streights
           ,
           that
           we
           must
           sin
           one
           way
           or
           other
           .
           For
           either
           we
           must
           not
           worship
           God
           in
           public
           ,
           or
           we
           must
           be
           guilty
           of
           Idolatry
           if
           we
           do
           :
           and
           tho'
           of
           two
           Evils
           or
           Calamities
           the
           least
           is
           to
           be
           chosen
           ,
           yet
           of
           two
           Sins
           neither
           is
           .
           Christian
           Religion
           flows
           from
           infinite
           Wisdom
           ;
           and
           the
           Laws
           of
           God
           do
           not
           cross
           one
           another
           ,
           but
           are
           even
           and
           consistent
           .
           We
           are
           never
           cast
           by
           God
           under
           a
           necessity
           of
           sinning
           ,
           of
           transgressing
           one
           Law
           by
           the
           observance
           of
           another
           :
           but
           thus
           it
           must
           be
           ,
           if
           we
           take
           up
           and
           stick
           to
           this
           Principle
           .
        
         
           5.
           
           The
           Dissenters
           condemn
           themselves
           in
           what
           they
           allow
           and
           practise
           ,
           by
           the
           same
           Rule
           by
           which
           they
           condemn
           kneeling
           at
           the
           Sacrament
           ,
           and
           other
           Rites
           of
           our
           Church
           .
           For
           they
           themselves
           did
           use
           ,
           without
           scruple
           ,
           such
           Places
           and
           
           Things
           and
           Postures
           as
           had
           been
           defil'd
           and
           abus'd
           by
           Idolaters
           .
           They
           were
           wont
           to
           be
           bare-headed
           in
           time
           of
           Divine
           Worship
           ,
           at
           Prayer
           and
           at
           the
           Sacrament
           ;
           and
           so
           do
           Idolatrous
           Papists
           .
           They
           never
           affirm'd
           ,
           that
           it
           was
           sinful
           to
           kneel
           at
           our
           Prayers
           ,
           both
           public
           and
           private
           ;
           yet
           this
           Gesture
           the
           Papists
           use
           in
           their
           Prayers
           to
           the
           
             Virgin
             Mary
          
           ,
           to
           the
           Cross
           ,
           to
           Saints
           and
           Angels
           .
           They
           us'd
           our
           Churches
           ,
           Church-yards
           ,
           and
           Bells
           ,
           and
           never
           thought
           they
           sinn'd
           against
           God
           by
           so
           doing
           ;
           tho'
           they
           knew
           they
           had
           been
           abus'd
           .
           Nay
           ,
           the
           Directory
           (a)
           declares
           ,
           
             That
             such
             places
             are
             not
             subject
             to
             any
             such
             Pollution
             by
             any
             Superstition
             formerly
             us'd
             ,
             and
             now
             laid
             aside
             ,
             as
             may
             render
             them
             unlawful
             and
             inconvenient
             .
          
           Mr.
           Rutherford
           (b)
           saies
           of
           Bells
           grosly
           abus'd
           in
           time
           of
           Popery
           ,
           
             That
             it
             is
             unreasonable
             and
             groundless
             ,
             that
             thereupon
             they
             should
             be
             difus'd
             .
          
           Upon
           which
           the
           Reverend
           Dr.
           Falkner
           has
           this
           judicious
           Remark
           ;
           The
           pretence
           of
           their
           convenient
           usefulness
           wou'd
           be
           no
           better
           excuse
           on
           their
           behalf
           ,
           than
           was
           the
           Plea
           for
           sparing
           the
           best
           of
           the
           Amalekites
           Cattel
           ,
           that
           they
           might
           be
           a
           Sacrifice
           ,
           when
           God
           had
           devoted
           them
           to
           Destruction
           .
           For
           if
           God
           (
           as
           they
           say
           )
           had
           commanded
           ,
           that
           all
           such
           Things
           and
           Rites
           shou'd
           be
           utterly
           abolish'd
           ,
           as
           were
           of
           Man's
           devising
           and
           had
           been
           abus'd
           to
           Idolatry
           ;
           then
           the
           convenient
           usefulness
           of
           such
           Places
           and
           things
           will
           never
           bear
           them
           out
           .
        
         
           6.
           
           If
           this
           Principle
           were
           true
           ,
           it
           wou'd
           go
           nigh
           to
           throw
           a
           scorn
           upon
           all
           or
           most
           of
           the
           Reformations
           that
           have
           been
           made
           from
           the
           
             Church
             of
             
             Rome
          
           ;
           for
           they
           do
           not
           seem
           to
           have
           govern'd
           themselves
           by
           this
           Rule
           .
           Some
           of
           them
           in
           their
           public
           Confessions
           (c)
           declaring
           ,
           that
           they
           might
           lawfully
           retain
           such
           Rites
           and
           Ceremonies
           as
           are
           of
           advantage
           to
           Faith
           ,
           the
           Worship
           of
           God
           ,
           or
           Peace
           and
           Order
           in
           the
           Church
           ,
           
             tho'
             they
             had
             been
             introduced
             by
             any
             Synod
             ,
             or
             Bishop
             ,
             or
             Pope
             ,
             or
             any
             other
             .
          
        
         
           7.
           
           Nay
           ,
           this
           Principle
           wou'd
           render
           Christianity
           impracticable
           ;
           because
           there
           is
           no
           Circumstance
           ,
           no
           Instrument
           ,
           no
           Ministry
           in
           Worship
           ,
           but
           may
           have
           been
           some
           way
           or
           other
           abus'd
           by
           Pagan
           or
           
             Romish
             Idolatries
          
           .
           It
           wou'd
           make
           every
           Garment
           ,
           of
           what
           shape
           ,
           or
           of
           what
           colour
           soever
           ,
           unfit
           for
           use
           in
           our
           Religious
           Service
           ;
           for
           not
           only
           the
           White
           ,
           but
           the
           Red
           ,
           the
           Green
           ,
           and
           the
           Black
           ,
           have
           been
           us'd
           (
           even
           for
           the
           significancy
           of
           their
           respective
           Colours
           )
           by
           the
           Gentile
           or
           Romanist
           ,
           to
           very
           superstitious
           purposes
           in
           Divine
           Worship
           .
        
         
           Secondly
           ,
           There
           is
           no
           express
           Precept
           of
           this
           nature
           ,
           and
           the
           Texts
           alledg'd
           do
           not
           infer
           it
           .
           For
           ,
           1.
           
           Tho'
           some
           Churches
           are
           blam'd
           for
           suffering
           some
           to
           teach
           the
           People
           to
           
             eat
             things
             sacrificed
             to
             Idols
          
           ,
           Rev.
           2.14
           ,
           20.
           yet
           the
           instance
           is
           impertinent
           ,
           because
           that
           was
           no
           better
           than
           Communicating
           in
           Idol-worship
           ,
           as
           the
           Gnostics
           did
           .
           But
           St.
           Paul
           declares
           ,
           1
           Cor.
           8.
           and
           chap.
           10.27
           ,
           28
           ,
           29.
           that
           
             eating
             things
             offer'd
             to
             Idols
             without
             any
             respect
             to
             Idols
             in
             cating
          
           is
           unlawful
           upon
           no
           other
           account
           ,
           but
           that
           of
           Scandal
           .
           2.
           
           St.
           Jude's
           words
           ,
           v.
           23.
           
             hating
             even
             the
             garment
             spotted
             by
             the
             flesh
             ,
          
           teach
           us
           indeed
           to
           be
           as
           cautious
           of
           temptations
           to
           sin
           ,
           as
           of
           the
           Garments
           of
           infected
           
           Persons
           ;
           but
           there
           is
           no
           danger
           ,
           when
           they
           are
           well
           cleans'd
           from
           infection
           .
           3.
           
           Tho'
           the
           Jews
           were
           commanded
           to
           destroy
           Idols
           and
           the
           appurtenances
           of
           them
           ,
           Deut.
           7.25
           ,
           26.
           
           Is
           .
           20.22
           .
           because
           they
           were
           so
           prodigiously
           inclin'd
           to
           Idolatry
           ;
           yet
           surely
           the
           Dissenters
           will
           not
           say
           ,
           we
           must
           destroy
           all
           things
           that
           have
           been
           abus'd
           to
           superstitious
           uses
           ;
           for
           then
           we
           must
           destroy
           our
           Bells
           and
           Fonts
           and
           Churches
           .
           Therefore
           ,
           as
           Mr.
           Calvin
           ,
           upon
           the
           Second
           Commandment
           ,
           saies
           ,
           
             We
             do
             not
             in
             the
             least
             scruple
             ,
             whether
             we
             may
             lawfully
             use
             those
             Temples
             ,
             Fonts
             and
             other
             Materials
             ,
             which
             have
             been
             heretofore
             abus'd
             to
             Idolatrous
             and
             Superstitious
             uses
             .
             I
             acknowledge
             indeed
             ,
             that
             we
             ought
             to
             remove
             such
             things
             as
             seem
             to
             nourish
             Idolatry
             ;
             upon
             supposition
             ,
             that
             we
             our selves
             in
             opposing
             too
             evidently
             things
             in
             their
             own
             nature
             indifferent
             ,
             be
             not
             too
             superstitious
             .
             It
             is
             equally
             superstitious
             to
             condemn
             things
             indifferent
             as
             unholy
             ,
             and
             to
             command
             them
             as
             if
             they
             were
             holy
             .
          
        
         
           As
           for
           the
           example
           of
           Hezekiah's
           breaking
           in
           pieces
           the
           Brazen
           Serpent
           ,
           because
           the
           Children
           of
           Israel
           burnt
           Incense
           to
           it
           ,
           2
           Kings
           18.4
           .
           it
           will
           not
           prove
           ,
           that
           whatsoever
           has
           been
           notoriously
           defil'd
           in
           Idolatrous
           or
           grosly
           Superstitious
           Services
           ,
           ought
           to
           be
           abolish'd
           ;
           and
           much
           less
           ,
           that
           the
           not
           abolishing
           some
           such
           things
           ,
           is
           a
           good
           ground
           for
           separation
           from
           the
           Church
           that
           neglects
           so
           to
           do
           .
           For
           ,
        
         
           1.
           
           The
           Brazen
           Serpent
           was
           not
           only
           defil'd
           ,
           but
           an
           
             Idol
             it self
          
           ,
           and
           that
           at
           the
           very
           time
           when
           it
           was
           destroy'd
           .
           Nay
           ,
           it
           was
           worshipp'd
           by
           the
           generality
           of
           the
           People
           ;
           
             to
             those
             daies
             the
             Children
             of
             Israel
             did
             burn
             Incense
             unto
             it
          
           ;
           and
           there
           was
           little
           hope
           of
           their
           being
           reclaim'd
           ,
           while
           the
           Idol
           stood
           ;
           and
           moreover
           ,
           the
           use
           of
           it
           was
           ceas'd
           
           for
           which
           it
           was
           first
           erected
           .
           Now
           without
           doubt
           Governours
           ought
           to
           take
           away
           those
           indifferent
           things
           which
           have
           been
           abus'd
           ,
           when
           the
           People
           are
           inclin'd
           to
           abuse
           them
           again
           ;
           at
           least
           ,
           if
           such
           abuse
           cannot
           probably
           be
           prevented
           by
           any
           other
           means
           :
           but
           then
           I
           deny
           that
           our
           Rites
           have
           been
           or
           are
           any
           temptation
           to
           Idolatry
           ,
           or
           to
           the
           embracing
           of
           Popery
           .
        
         
           Had
           Hezekiah
           suffer'd
           the
           Brazen
           Serpent
           still
           to
           stand
           ,
           no
           doubt
           private
           Persons
           (
           who
           have
           no
           Authority
           to
           make
           public
           Reformations
           )
           might
           lawfully
           have
           made
           use
           of
           it
           ,
           to
           put
           them
           in
           mind
           of
           ,
           and
           affect
           them
           with
           the
           wonderful
           mercy
           of
           God
           ,
           express'd
           by
           it
           to
           their
           Forefathers
           ;
           notwithstanding
           that
           many
           had
           formerly
           made
           an
           Idol
           of
           it
           ,
           and
           did
           so
           at
           that
           very
           time
           .
           And
           much
           more
           might
           they
           have
           lawfully
           continu'd
           in
           the
           Communion
           of
           the
           Church
           ,
           so
           long
           as
           there
           was
           no
           constraint
           laid
           upon
           them
           to
           join
           with
           them
           in
           their
           Idolatry
           ;
           nor
           do
           we
           read
           of
           any
           that
           separated
           from
           the
           Church
           ,
           while
           the
           Brazen
           Serpent
           was
           permitted
           to
           stand
           ,
           as
           wofully
           abus'd
           as
           it
           was
           by
           the
           generality
           .
        
         
           2.
           
           If
           Example
           were
           a
           good
           way
           of
           Arguing
           ,
           we
           find
           by
           Hezekiah's
           practice
           in
           other
           things
           ,
           he
           did
           not
           think
           it
           an
           indispensable
           Duty
           ,
           to
           abolish
           every
           thing
           that
           had
           been
           made
           use
           of
           to
           Idolatry
           ;
           if
           it
           did
           not
           prove
           an
           immediate
           snare
           at
           that
           time
           .
           For
           as
           to
           the
           Temples
           ,
           which
           Solomon
           had
           erected
           for
           no
           other
           end
           but
           the
           Worship
           of
           
             false
             Gods
          
           ,
           1
           Kings
           11.7
           .
           Hezekiah
           did
           not
           make
           it
           his
           business
           to
           destroy
           them
           ,
           as
           being
           in
           his
           time
           forlorn
           and
           neglected
           things
           ,
           of
           which
           no
           bad
           use
           was
           then
           made
           .
           Altho'
           indeed
           King
           Josiah
           afterwards
           (
           probably
           upon
           the
           increase
           of
           Idolatry
           ,
           and
           renew'd
           use
           of
           those
           places
           )
           
           found
           it
           expedient
           to
           lay
           them
           wholly
           waste
           ,
           2
           Kings
           23.13
           .
           
             Let
             not
             any
          
           ,
           says
           (d)
           
             Calvin
             ,
             think
             me
             so
             austere
             or
             bound
             up
             ,
             as
             to
             forbid
             a
             Christian
             without
             any
             exception
             ,
             to
             accommodate
             himself
             to
             the
          
           Papists
           
             in
             any
             Ceremony
             or
             Observance
             ;
             for
             it
             is
             not
             my
             purpose
             to
             condemn
             any
             thing
             ,
             but
             what
             is
             clearly
             evil
             and
             openly
             vicious
             .
          
        
         
           III.
           I
           proceed
           now
           in
           the
           last
           place
           to
           shew
           ,
           that
           
             the
             Agreement
             between
             the
             Churches
             of
          
           England
           and
           Rome
           
             is
             in
             no
             wise
             such
             ,
             as
             will
             make
             Communion
             with
             the
             Church
             of
          
           England
           unlawful
           .
           This
           I
           shall
           evince
           in
           the
           chief
           particulars
           ,
           which
           our
           Dissenters
           take
           offence
           at
           .
        
         
           First
           Then
           ,
           Episcopacy
           is
           so
           far
           from
           being
           an
           unlawful
           symbolizing
           with
           the
           Church
           of
           Rome
           ,
           that
           it
           is
           an
           Apostolical
           Institution
           ;
           and
           shall
           we
           allow
           the
           Pope
           so
           much
           power
           ,
           as
           to
           make
           that
           unlawful
           by
           his
           use
           ,
           which
           the
           Apostles
           and
           their
           Disciples
           have
           recommended
           to
           us
           by
           theirs
           ?
           Nay
           ,
           (e)
           
             Beza
             ,
             P.
             du
             Moulin
          
           ,
           and
           Calvin
           grant
           ,
           that
           this
           was
           the
           Goverment
           of
           all
           Churches
           in
           the
           World
           ,
           from
           the
           Apostles
           times
           for
           about
           1500
           years
           together
           .
           Nor
           do
           I
           know
           how
           the
           Dissenters
           will
           defend
           the
           Observation
           of
           the
           Lord's
           Day
           ,
           while
           they
           contend
           that
           Episcopacy
           cannot
           be
           concluded
           from
           the
           uninterrupted
           tradition
           of
           the
           Church
           from
           the
           Apostles
           times
           :
           or
           how
           those
           that
           separate
           upon
           the
           account
           of
           Episcopacy
           ,
           can
           defend
           the
           lawfulness
           of
           Communicating
           with
           any
           Christian
           Church
           for
           about
           1500
           years
           together
           .
           I
           shall
           add
           no
           more
           upon
           this
           point
           ;
           only
           I
           refer
           my
           Reader
           to
           Chillingworth's
           Institution
           of
           Episcopacy
           ,
           
           and
           Stillingfleet's
           Unreasonableness
           of
           separation
           ,
           p.
           244
           ,
           &c.
           
        
         
           Secondly
           ,
           Our
           symbolizing
           with
           the
           Church
           of
           Rome
           in
           having
           set
           Forms
           of
           Prayer
           ,
           is
           so
           far
           from
           being
           culpable
           ,
           that
           't
           is
           highly
           commendable
           .
           For
           herein
           we
           symbolize
           with
           the
           Primitive
           Church
           ;
           nor
           is
           any
           thing
           more
           expedient
           for
           the
           public
           Service
           of
           God
           ,
           as
           I
           have
           already
           shewn
           in
           the
           Third
           Chapter
           .
           Now
           if
           the
           Papists
           ,
           nay
           if
           the
           Heathens
           us'd
           set
           Forms
           ,
           because
           it
           was
           the
           fittest
           way
           for
           the
           Service
           of
           God
           ;
           must
           we
           be
           forbidden
           to
           use
           them
           ?
           Because
           they
           did
           well
           ,
           are
           we
           therefore
           to
           do
           worse
           ?
        
         
           Thirdly
           ,
           Our
           Liturgy
           in
           particular
           do's
           not
           so
           much
           symbolize
           with
           the
           Roman
           Service
           ,
           as
           to
           cause
           a
           separation
           .
           For
           tho'
           some
           Collects
           are
           taken
           out
           of
           the
           Mass-Book
           ;
           yet
           that
           is
           not
           enough
           to
           make
           them
           unlawful
           .
           For
           then
           the
           Lord's
           Prayer
           ,
           the
           Psalms
           ,
           and
           a
           great
           part
           of
           the
           Scripture
           besides
           ,
           and
           the
           Creeds
           also
           must
           never
           be
           us'd
           .
        
         
           I
           know
           it
           has
           been
           said
           ,
           that
           the
           Scriptures
           being
           of
           necessary
           use
           must
           be
           retain'd
           by
           us
           ,
           tho'
           the
           Church
           of
           Rome
           retains
           them
           :
           but
           that
           there
           is
           not
           the
           same
           Reason
           for
           Forms
           ,
           which
           are
           not
           necessary
           ;
           and
           that
           in
           those
           we
           ought
           to
           go
           as
           far
           from
           that
           Church
           as
           we
           can
           .
           But
           what
           reason
           is
           there
           for
           this
           ?
           For
           the
           danger
           that
           may
           happen
           to
           us
           in
           coming
           too
           near
           them
           ,
           lies
           in
           things
           wherein
           they
           do
           ill
           ,
           and
           not
           in
           things
           wherein
           they
           do
           well
           .
           No
           Man
           can
           shew
           a
           good
           reason
           why
           those
           Passages
           in
           the
           Common-Prayer-Book
           ,
           which
           are
           to
           be
           found
           in
           the
           Mass-Book
           ,
           but
           which
           were
           us'd
           also
           by
           the
           Church
           before
           Romanism
           had
           corrupted
           it
           ,
           are
           not
           as
           much
           to
           be
           valu'd
           ,
           because
           they
           were
           once
           us'd
           by
           good
           Christians
           ;
           as
           to
           be
           run
           down
           ,
           because
           they
           have
           been
           
           since
           us'd
           by
           Superstitious
           and
           Idolatrous
           Men.
           If
           any
           Man
           wou'd
           set
           himself
           to
           expose
           the
           Mass-Book
           ,
           he
           wou'd
           ,
           I
           suppose
           ,
           lay
           hold
           upon
           nothing
           but
           the
           Corruptions
           that
           are
           in
           it
           ,
           and
           things
           that
           are
           obnoxious
           to
           just
           reproof
           ;
           not
           on
           things
           that
           are
           justifiable
           ,
           and
           may
           easily
           be
           defended
           .
           And
           the
           Reason
           of
           this
           is
           plain
           ,
           because
           the
           Mass-Book
           is
           to
           blame
           for
           those
           parts
           of
           it
           only
           ,
           but
           not
           for
           these
           .
        
         
           Lastly
           ,
           Our
           symbolizing
           with
           the
           Church
           of
           Rome
           in
           the
           use
           of
           Ceremonies
           will
           not
           justify
           a
           separation
           .
           For
           ours
           are
           scarce
           the
           hundredth
           part
           of
           hers
           :
           nor
           are
           ours
           impos'd
           as
           necessary
           .
           If
           it
           be
           said
           ,
           that
           Christ
           severely
           condemn'd
           the
           
             Jewish
             Traditions
          
           ;
           I
           answer
           that
           he
           condemn'd
           only
           those
           by
           which
           they
           
             made
             the
             commandments
             of
             God
             of
             none
             effect
             ,
          
           and
           in
           which
           they
           placed
           
             special
             holiness
          
           .
        
         
           But
           to
           descend
           to
           particulars
           ;
           1.
           
           The
           Surplice
           in
           the
           Church
           of
           Rome
           is
           solemnly
           hallow'd
           ,
           &c.
           but
           we
           use
           it
           only
           for
           Distinction
           and
           Uniformity
           ,
           and
           place
           no
           more
           holiness
           in
           it
           ,
           than
           in
           the
           hoods
           which
           denote
           Degrees
           .
           Besides
           ,
           in
           the
           Primitive
           Church
           Ministers
           did
           officiate
           in
           White
           Garments
           ;
           and
           Beza
           and
           Calvin
           were
           (f)
           against
           contending
           about
           the
           Surplice
           ;
           and
           ,
           
             I
             pray
             ,
             why
             is
             a
          
           Minister
           
             's
             Linnen
             Garment
             more
          
           Popish
           ,
           
             than
             a
             Lawyer
             's
             Gown
             or
             a
             Judge's
             Robes
             ?
          
           Our
           famous
           Hooker
           (g)
           saies
           ,
           
             To
             solemn
             actions
             of
             Royalty
             and
             Justice
             ,
             there
             sutable
             Ornaments
             are
             a
             beauty
             ;
             are
             they
             only
             in
             Religion
             a
             stain
             ?
          
           2.
           
           The
           
             Cross
             in
             Baptism
          
           is
           not
           us'd
           by
           us
           ,
           as
           't
           is
           by
           the
           Church
           of
           Rome
           .
           She
           enjoins
           numberless
           Crossings
           in
           the
           Administration
           
           of
           that
           Sacrament
           ;
           but
           we
           retain
           it
           in
           Conformity
           to
           the
           ancient
           practice
           ,
           and
           have
           abolish'd
           all
           Superstitious
           abuses
           of
           it
           .
           3.
           
           
             Kneeling
             at
             the
             Sacrament
          
           is
           requir'd
           by
           us
           ,
           only
           as
           a
           reverent
           Gesture
           ;
           and
           the
           abuses
           of
           this
           kneeling
           in
           the
           Church
           of
           Rome
           are
           perfectly
           remov'd
           .
           The
           Papists
           indeed
           kneel
           to
           their
           Host
           ,
           as
           to
           their
           God
           :
           but
           we
           do
           nothing
           like
           them
           ;
           for
           we
           kneel
           not
           to
           the
           Bread
           and
           Wine
           ,
           but
           at
           our
           Receiving
           of
           them
           .
           Now
           what
           they
           do
           on
           no
           reason
           ,
           why
           may
           not
           we
           do
           on
           the
           best
           ?
           especially
           when
           our
           Church
           declares
           ,
           that
           Adoration
           of
           the
           of
           the
           Elements
           is
           
             Idolatry
             to
             be
             abhorr'd
             of
             all
             faithful
             Christians
             .
          
           As
           we
           are
           not
           to
           disuse
           the
           Holy
           Sacrament
           ,
           because
           the
           Papists
           have
           made
           it
           an
           Idol
           :
           so
           we
           may
           continue
           our
           Reverence
           ,
           tho'
           they
           have
           paid
           it
           Adoration
           .
           4.
           
           The
           
             Ring
             in
             Marriage
          
           is
           most
           notoriously
           abus'd
           in
           the
           Church
           of
           Rome
           ,
           as
           may
           be
           seen
           in
           their
           Office
           :
           but
           we
           practise
           no
           Superstition
           about
           it
           ,
           and
           use
           it
           (
           not
           as
           a
           Sacramental
           sign
           ,
           but
           )
           as
           a
           token
           of
           the
           Marriage
           Vow
           .
           Lastly
           ,
           The
           Feasts
           and
           Fasts
           of
           our
           Church
           cannot
           be
           justly
           accounted
           Popish
           .
           For
           the
           time
           of
           Assembling
           is
           a
           Circumstance
           of
           our
           Worship
           that
           cannot
           be
           left
           to
           particular
           choice
           ,
           but
           must
           be
           determin'd
           in
           Common
           ;
           and
           what
           is
           to
           be
           done
           at
           that
           time
           ,
           must
           be
           determin'd
           too
           in
           an
           Ordinary
           orderly
           Assembly
           :
           so
           that
           it
           must
           be
           left
           to
           the
           discretion
           of
           the
           Governours
           ,
           when
           we
           are
           to
           keep
           a
           Festival
           ,
           and
           when
           a
           Fast
           .
           As
           to
           the
           Keeping
           of
           the
           Lord's-Day
           ,
           our
           Church
           was
           not
           at
           Liberty
           ;
           unless
           she
           wou'd
           have
           rashly
           departed
           from
           Apostolical
           observation
           ,
           and
           the
           continu'd
           practice
           of
           all
           Ages
           and
           Places
           since
           the
           beginning
           of
           Christianity
           .
           As
           for
           the
           Keeping
           of
           Easter
           ,
           she
           was
           under
           the
           like
           Obligation
           ;
           
           the
           Annual
           Feast
           of
           the
           Resurrection
           ,
           the
           Great
           Lord's-Day
           ,
           being
           known
           to
           have
           been
           the
           Chief
           ,
           and
           the
           Cause
           of
           all
           the
           Weekly
           .
           And
           as
           to
           the
           Fast
           of
           Good
           Friday
           ,
           it
           was
           nigh
           as
           early
           as
           the
           Feast
           of
           the
           Resurrection
           .
           They
           lamented
           their
           Sins
           our
           Saviour
           died
           for
           on
           the
           Friday
           before
           ,
           as
           constantly
           as
           they
           Commemorated
           His
           Rising
           again
           for
           our
           Salvation
           the
           Sunday
           after
           .
           And
           in
           Order
           to
           the
           keeping
           of
           those
           two
           Great
           Daies
           with
           more
           Devotion
           ,
           there
           was
           likewise
           in
           the
           Church
           some
           time
           before-hand
           set
           apart
           ,
           for
           better
           Recollection
           and
           greater
           Preparation
           ;
           the
           number
           of
           Daies
           was
           in
           some
           places
           more
           ,
           in
           some
           less
           .
           That
           of
           Forty
           ,
           had
           obtain'd
           in
           the
           Western
           Country
           ;
           and
           therefore
           was
           still
           kept
           :
           and
           wou'd
           to
           God
           it
           were
           as
           Religiously
           observ'd
           ,
           as
           it
           was
           Piously
           appointed
           .
           Whitsunday
           too
           ,
           the
           Day
           on
           which
           the
           Holy
           Ghost
           descended
           ,
           was
           observ'd
           alwaies
           and
           Universally
           by
           the
           Ancient
           Church
           .
           Only
           the
           Nativity
           of
           our
           Saviour
           was
           of
           latter
           remembrance
           ,
           but
           yet
           before
           Popery
           came
           in
           .
           'T
           was
           first
           observ'd
           in
           the
           Western
           Church
           ;
           and
           afterwards
           taken
           up
           by
           the
           Eastern
           ,
           in
           St.
           Chrysostom's
           time
           ,
           as
           it
           stands
           recommended
           by
           him
           to
           the
           People
           of
           Antioch
           .
           Other
           times
           besides
           these
           ,
           have
           been
           appointed
           for
           our
           Religious
           Assemblies
           ;
           in
           which
           ,
           besides
           the
           general
           Worship
           of
           God
           ,
           the
           Examples
           of
           his
           Saints
           and
           Martyrs
           are
           gratefully
           remembred
           and
           piously
           propos'd
           .
           Those
           Daies
           are
           call'd
           commonly
           by
           the
           Name
           of
           the
           Person
           then
           particularly
           Commemorated
           :
           Not
           that
           the
           Worship
           is
           to
           the
           Saint
           ,
           or
           that
           the
           Day
           is
           imploy'd
           in
           his
           Honour
           ;
           but
           because
           on
           the
           occasion
           of
           his
           Memory
           or
           Martyrdom
           we
           come
           together
           ,
           as
           to
           pay
           our
           other
           Duties
           to
           our
           God
           ,
           so
           to
           thank
           him
           
           for
           the
           Graces
           of
           his
           Servant
           ,
           and
           to
           be
           Edify'd
           and
           Instructed
           by
           the
           Example
           .
           It
           is
           true
           ,
           the
           Church
           heretofore
           ,
           when
           God
           had
           been
           bountiful
           to
           them
           in
           the
           Number
           of
           his
           Saints
           ,
           increas'd
           in
           some
           proportion
           the
           Daies
           of
           his
           Worship
           ;
           and
           it
           is
           to
           be
           Confess'd
           that
           Popery
           had
           both
           acknowledg'd
           Saints
           to
           God
           ,
           which
           he
           might
           not
           own
           ,
           and
           gave
           the
           true
           Saints
           an
           Honour
           which
           they
           must
           disclaim
           :
           but
           with
           us
           the
           number
           of
           those
           Daies
           is
           not
           greater
           than
           what
           the
           Affairs
           of
           the
           World
           may
           well
           comply
           with
           ;
           and
           as
           the
           number
           of
           the
           Apostles
           is
           not
           large
           ,
           so
           their
           Sanctity
           sure
           is
           unquestionable
           ;
           and
           then
           on
           those
           Daies
           we
           neither
           Beseech
           by
           their
           Merits
           ,
           nor
           recommend
           our selves
           to
           their
           Intercession
           .
           You
           see
           then
           how
           unreasonable
           the
           Objection
           of
           Popery
           is
           here
           too
           :
           But
           see
           to
           what
           absurdity
           it
           go's
           on
           .
           First
           ,
           it
           is
           suppos'd
           Popery
           to
           keep
           a
           Day
           in
           the
           Memory
           of
           an
           Apostle
           ;
           and
           then
           it
           is
           thought
           as
           Popish
           ,
           to
           call
           him
           a
           Saint
           .
           A
           Great
           Person
           at
           Geneva
           ,
           it
           seems
           ,
           presum'd
           it
           somewhat
           Popish
           to
           observe
           Sunday
           it self
           ;
           and
           consider'd
           about
           changing
           the
           Day
           .
           Nay
           some
           are
           so
           perversely
           Superstitious
           on
           the
           other
           hand
           ,
           as
           that
           That
           day
           ,
           on
           which
           all
           the
           Christian
           World
           Remembers
           our
           Saviour's
           
             Bitter
             Passion
          
           ,
           has
           seem'd
           to
           them
           the
           fitter
           for
           a
           Feast
           ;
           and
           the
           time
           Universally
           now
           set
           apart
           for
           the
           Joyful
           Memory
           of
           his
           Blessed
           Nativity
           ,
           the
           more
           proper
           for
           a
           Fast
           .
           This
           indeed
           is
           not
           like
           the
           Papists
           :
           No
           ,
           it
           is
           like
           a
           Jew
           or
           a
           Heathen
           .
        
         
           To
           conclude
           ,
           by
           Popery
           nothing
           can
           be
           meant
           ,
           but
           the
           corruptions
           and
           usurpations
           of
           the
           Church
           of
           Rome
           .
           For
           the
           Faith
           of
           that
           Church
           was
           once
           as
           fair
           spoken
           of
           as
           it's
           Errors
           are
           now
           ;
           and
           had
           she
           continu'd
           in
           that
           purity
           ,
           we
           ought
           to
           have
           
           been
           of
           her
           Communion
           :
           and
           now
           we
           are
           to
           depart
           from
           her
           no
           otherwise
           ,
           than
           she
           shall
           be
           found
           to
           have
           departed
           from
           her self
           ,
           and
           to
           have
           corrupted
           that
           Doctrine
           which
           was
           once
           deliver'd
           unto
           the
           Saints
           .
           As
           we
           must
           not
           receive
           the
           Evil
           for
           the
           sake
           of
           the
           Good
           ,
           so
           we
           must
           not
           reject
           the
           Good
           for
           the
           sake
           of
           the
           Evil.
           We
           have
           not
           one
           Doctrine
           or
           Ceremony
           that
           is
           
             purely
             Popish
          
           :
           but
           we
           must
           part
           with
           the
           best
           things
           in
           our
           Religion
           ,
           if
           all
           those
           things
           are
           sinful
           ,
           which
           the
           Papists
           abuse
           .
           And
           as
           for
           the
           Papists
           themselves
           ,
           we
           do
           not
           in
           the
           least
           countenance
           them
           in
           those
           things
           wherein
           they
           are
           wrong
           ,
           by
           agreeing
           with
           them
           in
           those
           things
           wherein
           they
           are
           right
           .
        
      
       
         
           CHAP.
           IX
           .
           The
           Objection
           of
           Mixt-Communion
           Answer'd
           .
        
         
           SOme
           think
           that
           the
           Church
           is
           to
           consist
           of
           none
           but
           real
           Saints
           ;
           and
           therefore
           finding
           many
           corrupt
           Members
           in
           the
           Church
           of
           England
           ,
           they
           separate
           from
           her
           Communion
           ,
           and
           set
           up
           Churches
           of
           their
           own
           ,
           Consisting
           ,
           in
           their
           judgment
           ,
           of
           none
           but
           truly
           sanctify'd
           Persons
           .
           The
           Ground
           of
           this
           dangerous
           mistake
           is
           their
           false
           Notion
           of
           that
           holiness
           ,
           which
           the
           Scripture
           applies
           to
           God's
           Church
           .
        
         
           Holiness
           in
           Scripture
           is
           twofold
           .
           1.
           
           
             Inherent
             Holiness
          
           ,
           and
           that
           can
           be
           in
           none
           properly
           but
           God
           ,
           Angels
           and
           Men.
           In
           God
           Originally
           ,
           as
           he
           is
           that
           Being
           ,
           in
           whom
           all
           Excellencies
           do
           possess
           infinite
           Perfection
           ;
           and
           hence
           he
           is
           call'd
           
             the
             Holy
             
             One
             of
             Israel
             .
          
           In
           Angels
           and
           Men
           by
           way
           of
           Participation
           .
           2.
           
           
             Relative
             Holiness
          
           founded
           in
           a
           Separation
           of
           any
           thing
           from
           common
           uses
           ,
           and
           an
           Appropriating
           it
           to
           the
           Service
           of
           God.
           Thus
           the
           Sabbath
           is
           holy
           ,
           and
           Judea
           and
           Jerusalem
           are
           holy
           ;
           and
           thus
           the
           Church
           is
           holy
           ,
           that
           is
           ,
           a
           Society
           separated
           from
           the
           World
           to
           serve
           God
           after
           a
           peculiar
           manner
           .
           Thus
           the
           Israelites
           ,
           even
           when
           very
           much
           corrupted
           ,
           were
           call'd
           God's
           
             holy
             People
             ;
             Deut.
          
           7.6
           .
           and
           the
           Apostles
           call
           the
           Churches
           by
           the
           name
           of
           Saints
           ,
           tho'
           there
           were
           strange
           immoralities
           amongst
           them
           ,
           because
           they
           were
           separated
           to
           God
           and
           in
           Covenant
           with
           him
           .
        
         
           Well
           ;
           but
           did
           not
           Christ
           die
           ,
           
             that
             the
             Church
             shou'd
             be
             holy
             and
             without
             blemish
             ,
             Eph.
          
           5.27
           .
           that
           is
           ,
           really
           holy
           ?
           Yes
           .
           But
           then
           by
           Church
           we
           must
           understand
           not
           the
           whole
           Universal
           Church
           ,
           but
           either
           that
           part
           of
           it
           which
           is
           really
           holy
           in
           this
           World
           ,
           or
           that
           Church
           which
           shall
           be
           hereafter
           ,
           when
           the
           corrupt
           Members
           shall
           be
           utterly
           cut
           off
           .
           Neither
           is
           this
           to
           make
           two
           Churches
           ,
           but
           only
           to
           assign
           two
           different
           states
           of
           the
           same
           Church
           .
        
         
           This
           being
           premis'd
           ,
           I
           shall
           prove
           these
           three
           Propositions
           ;
           1.
           
           
             That
             an
             external
             profession
             of
             the
             Christan
             Faith
             is
             enough
             to
             qualify
             a
             person
             to
             be
             admitted
             a
             Member
             of
             Christ's
             Church
             .
          
        
         
           2.
           
           
             That
             every
             such
             Member
             has
             a
             right
             to
             all
             the
             external
             privileges
             of
             the
             Church
             ,
             till
             by
             the
             just
             censure
             of
             the
             Church
             he
             be
             excluded
             from
             those
             privileges
             .
          
        
         
           3.
           
           
             That
             some
             corrupt
             Members
             remaining
             in
             the
             Church
             is
             no
             just
             cause
             of
             separation
             from
             her
             .
          
        
         
           First
           then
           ,
           
             an
             external
             Profession
             of
             the
             Christian
             Faith
          
           (
           made
           either
           by
           himself
           or
           by
           his
           Sureties
           )
           
             is
             enough
             to
             qualify
             a
             Person
             to
             be
             admitted
             a
             Member
             of
             Christ's
             Church
             .
          
           For
           ,
           1.
           
           This
           is
           the
           qualification
           
           prescrib'd
           by
           our
           Lord
           ,
           
             Go
             ,
             teach
             all
             Nations
          
           ,
           that
           is
           ,
           make
           Disciples
           of
           all
           Nations
           ,
           
             Baptizing
             them
          
           ,
           &c.
           
           Matth.
           28.19
           .
           Now
           the
           Pastors
           of
           the
           Church
           cannot
           know
           the
           sincerity
           of
           Mens
           hearts
           ,
           but
           their
           Profession
           of
           Christianity
           entitles
           them
           to
           baptism
           .
           By
           this
           Rule
           the
           Apostles
           acted
           whilst
           Christ
           was
           upon
           Earth
           ,
           and
           Baptiz'd
           more
           than
           were
           sincere
           ;
           for
           of
           so
           many
           Persons
           that
           were
           Baptiz'd
           ,
           not
           above
           120
           continu'd
           with
           Christ
           to
           the
           last
           .
           2.
           
           By
           the
           same
           Rule
           they
           acted
           afterwards
           ;
           for
           St.
           Peter
           Baptiz'd
           about
           3000
           in
           one
           day
           upon
           their
           professing
           the
           Word
           ,
           Acts
           2.41
           .
           tho'
           all
           wou'd
           not
           probably
           prove
           sincere
           ;
           and
           two
           of
           them
           ,
           Ananias
           and
           Sapphira
           ,
           were
           gross
           Hypocrites
           .
           St.
           Philip
           ,
           Acts
           8.12
           .
           Baptiz'd
           
             both
             Men
             and
             Women
          
           at
           Samaria
           ,
           and
           and
           amongst
           them
           was
           
             Simon
             Magus
          
           ;
           whom
           the
           holy
           Deacon
           might
           justly
           suspect
           for
           his
           former
           practices
           ,
           and
           whose
           Hypocrisie
           appear'd
           afterwards
           .
           Such
           other
           Members
           of
           the
           Church
           were
           
             Demas
             ,
             Hymeneus
          
           and
           Alexander
           ,
           whose
           bare
           Profession
           Entitled
           them
           to
           that
           privilege
           .
           3.
           
           Christ
           foretels
           (a)
           that
           his
           Church
           shou'd
           consist
           of
           Good
           and
           Bad
           ,
           by
           comparing
           it
           to
           a
           Field
           of
           Wheat
           and
           Tares
           ,
           a
           Net
           of
           all
           sorts
           of
           Fishes
           ,
           a
           Flour
           of
           Corn
           and
           Chaff
           ,
           &c.
           St.
           Paul
           saies
           ,
           (b)
           
             they
             are
             not
             all
          
           Israel
           ,
           
             that
             are
             of
          
           Israel
           ;
           and
           Christ
           saies
           ,
           that
           
             many
             are
             call'd
             ,
             but
             few
             chosen
             .
          
           4.
           
           The
           many
           corrupt
           members
           (c)
           of
           the
           Churches
           of
           
             Corinth
             ,
             Galatia
          
           ,
           and
           the
           seven
           Churches
           in
           Asia
           ,
           prove
           the
           same
           .
           For
           if
           the
           Apostles
           themselves
           admitted
           mere
           formal
           Professors
           ,
           we
           may
           conclude
           ,
           that
           they
           thought
           it
           God's
           Will
           ,
           that
           it
           
           shou'd
           be
           so
           .
           5.
           
           No
           other
           Rule
           in
           admitting
           Persons
           into
           the
           Church
           is
           practicable
           ;
           since
           the
           Officers
           of
           Christ
           cannot
           make
           a
           certain
           judgment
           of
           men
           ,
           because
           they
           themselves
           have
           short
           and
           fallible
           understandings
           .
        
         
           Secondly
           therefore
           ,
           
             every
             such
             member
             has
             a
             right
             to
             all
             the
             External
             privileges
             of
             the
             Church
             ,
             till
             by
             the
             just
             censure
             of
             the
             Church
             he
             be
             excluded
             from
             those
             privileges
             .
          
           By
           External
           privileges
           I
           mean
           only
           a
           Communion
           with
           the
           Church
           in
           the
           Word
           and
           Ordinances
           ;
           for
           the
           pardon
           of
           sin
           and
           comforts
           of
           the
           Holy
           Ghost
           ,
           &c.
           are
           Internal
           privileges
           ,
           which
           belong
           to
           none
           but
           the
           truly
           Good
           ,
           who
           
             are
             born
             not
             of
             water
             only
             ,
             but
             of
             the
             Spirit
             .
          
           Now
           when
           a
           Man
           by
           gross
           and
           notorious
           wickedness
           has
           forfeited
           the
           Internal
           privileges
           of
           the
           Church
           ,
           he
           ought
           by
           the
           censures
           of
           the
           Church
           to
           be
           excluded
           from
           the
           External
           privileges
           also
           :
           but
           till
           the
           sentence
           of
           the
           Church
           is
           past
           upon
           him
           ,
           we
           must
           not
           forsake
           the
           Church
           ourselves
           to
           avoid
           Communion
           with
           him
           ;
           because
           ,
           till
           then
           ,
           his
           right
           to
           them
           remains
           inviolable
           ,
           and
           that
           for
           several
           reasons
           .
        
         
           1.
           
           Because
           the
           Baptismal
           Covenant
           gives
           Men
           a
           right
           to
           God's
           Promises
           ,
           as
           far
           as
           they
           perform
           the
           conditions
           .
           If
           a
           bare
           federal
           holiness
           gives
           Men
           a
           relation
           to
           God
           ,
           then
           it
           gives
           them
           a
           title
           to
           the
           blessings
           that
           belong
           to
           that
           relation
           .
           Not
           that
           unworthy
           Men
           shall
           receive
           the
           special
           reward
           of
           the
           truly
           Good
           ;
           but
           they
           are
           to
           be
           allow'd
           the
           liberty
           to
           partake
           of
           those
           External
           blessings
           ,
           which
           he
           in
           common
           bestows
           upon
           the
           whole
           family
           .
        
         
           2.
           
           Church-Membership
           necessarily
           implies
           Church-Communion
           ,
           or
           else
           it
           signifies
           nothing
           .
           For
           to
           what
           purpose
           is
           a
           Man
           a
           Member
           of
           
           a
           Society
           ,
           if
           he
           cannot
           enjoy
           the
           privileges
           of
           it
           ?
        
         
           3.
           
           All
           the
           Jews
           were
           commanded
           to
           join
           in
           the
           public
           Worship
           ,
           tho'
           I
           doubt
           many
           of
           them
           were
           wicked
           Livers
           ;
           and
           therefore
           mere
           Circumcision
           was
           enough
           to
           put
           a
           Man
           into
           a
           capacity
           of
           Communicating
           with
           the
           Jewish
           Church
           in
           it's
           most
           Solemn
           and
           Sacred
           Ordinances
           .
        
         
           4.
           
           It
           appears
           ,
           that
           St.
           Paul
           makes
           the
           Number
           of
           those
           that
           receiv'd
           the
           Lord's
           Supper
           to
           be
           as
           great
           ,
           as
           that
           of
           those
           that
           were
           Baptiz'd
           .
           For
           they
           were
           all
           
             made
             to
             drink
             into
             one
             Spirit
             ,
          
           1
           Cor.
           12.13
           .
           that
           is
           ,
           in
           the
           Cup
           of
           the
           blessed
           Sacrament
           ,
           and
           
             all
             are
             partakers
             of
             one
             Bread
             ,
          
           10.17
           .
           and
           we
           read
           that
           they
           ,
           all
           the
           3000
           ,
           Ananias
           and
           Sapphira
           being
           of
           the
           number
           ,
           
             continu'd
             in
             the
             Apostles
             Doctrine
             ,
             and
             in
             breaking
             of
             Bread
             and
             in
             Prayer
             ,
             Acts
          
           2.42
           .
        
         
           5.
           
           Church-Membership
           is
           in
           order
           to
           the
           Edification
           and
           Salvation
           of
           Mens
           Souls
           ;
           and
           this
           cannot
           be
           attain'd
           without
           being
           admitted
           to
           all
           the
           Acts
           and
           Offices
           of
           Church-Communion
           .
           For
           it
           is
           of
           mighty
           advantage
           to
           us
           to
           hear
           God's
           Word
           duely
           Preach'd
           ,
           to
           have
           our
           prayers
           join'd
           with
           those
           of
           other
           Christians
           ,
           and
           our
           grace
           strengthen'd
           in
           the
           Holy
           Communion
           ;
           and
           these
           things
           cannot
           be
           had
           ,
           but
           in
           Church-Communion
           .
           Nay
           ,
           our
           improvement
           in
           holiness
           is
           more
           to
           be
           ascrib'd
           to
           the
           operations
           of
           the
           Spirit
           ,
           than
           to
           the
           External
           Administrations
           ;
           and
           therefore
           ,
           (d)
           since
           God
           Promises
           his
           Spirit
           to
           Believers
           only
           as
           they
           are
           Members
           of
           of
           his
           Church
           ,
           and
           no
           otherwise
           than
           by
           the
           use
           and
           Ministry
           of
           his
           Word
           and
           Sacraments
           ;
           
           since
           his
           ordinary
           method
           of
           saving
           Men
           is
           by
           adding
           them
           to
           the
           Church
           ;
           since
           Chri●●
           suffer'd
           for
           us
           as
           incorporated
           into
           a
           Church
           ,
           and
           the
           operations
           of
           the
           Spirit
           are
           confin'd
           to
           the
           Church
           ;
           we
           see
           the
           necessity
           of
           holding
           actual
           communion
           with
           the
           Church
           in
           order
           to
           sanctification
           and
           sa●vation
           .
        
         
           But
           it
           may
           ●e
           said
           ,
           that
           those
           who
           have
           only
           the
           Form
           and
           not
           the
           power
           of
           Godliness
           ,
           
             are
             guilty
             of
             the
             Body
             and
             Blood
             of
             Christ
             ,
             and
             eat
             and
             drink
             their
             own
             damnation
             ,
          
           when
           they
           receive
           the
           Sacrament
           ,
           1
           Cor.
           11.27
           ,
           29.
           and
           such
           men
           cannot
           have
           a
           right
           to
           that
           ,
           in
           doing
           which
           they
           sin
           so
           heinous●y
           .
           Now
           to
           this
           I
           answer
           ,
           1.
           that
           in
           a
           strict
           sense
           the
           very
           best
           men
           are
           unworthy
           receivers
           ;
           but
           ,
           2.
           those
           Members
           ,
           that
           we
           have
           asserted
           to
           have
           a
           right
           to
           the
           External
           privileges
           of
           Christ's
           Church
           ,
           are
           not
           guilty
           of
           that
           unworthiness
           which
           the
           Apostle
           speaks
           of
           .
           For
           we
           do
           not
           plead
           for
           the
           right
           of
           such
           open
           and
           scandalous
           sinners
           ,
           whom
           St.
           Paul
           charges
           with
           Schism
           and
           Divisions
           ,
           pride
           and
           contempt
           of
           their
           Brethren
           ,
           sensuality
           and
           drunkenness
           .
           Such
           swine
           as
           these
           ought
           not
           indeed
           to
           come
           to
           the
           Holy
           Table
           of
           our
           Lord
           ,
           because
           they
           have
           forfeited
           their
           right
           to
           it
           ,
           and
           ought
           by
           the
           censures
           of
           the
           Church
           to
           be
           excluded
           .
        
         
           If
           it
           be
           said
           ,
           that
           those
           receivers
           ,
           who
           are
           destitute
           of
           saving
           grace
           ,
           tho'
           they
           are
           free
           from
           scandalous
           sins
           ,
           are
           yet
           in
           an
           unconve●ted
           condition
           ;
           and
           that
           this
           Sacrament
           is
           not
           a
           converting
           ,
           but
           confirming
           Ordinance
           ;
           I
           answer
           ,
           that
           taking
           conversion
           for
           turning
           Men
           to
           the
           profession
           of
           Christianity
           ,
           '
           t●s
           true
           that
           none
           but
           converted
           or
           Baptiz'd
           Persons
           must
           receive
           the
           Sacrament
           :
           but
           if
           we
           take
           conversion
           for
           turning
           those
           who
           are
           
           already
           Baptiz'd
           ,
           to
           a
           serious
           practice
           of
           holiness
           ,
           then
           this
           is
           a
           converting
           ordinance
           .
           For
           what
           more
           powerful
           motives
           to
           holiness
           can
           be
           found
           ,
           than
           what
           the
           Sacrament
           represents
           to
           us
           ;
           wherein
           the
           great
           love
           of
           God
           in
           Christ
           ,
           and
           our
           Saviour's
           sufferings
           ,
           and
           God's
           hatred
           of
           sin
           ,
           and
           the
           dismal
           consequences
           of
           it
           are
           so
           lively
           set
           forth
           ?
        
         
           Thirdly
           I
           proceed
           to
           shew
           ,
           that
           
             some
             corrupt
             Members
             remaining
             in
             the
             Church
             is
             no
             just
             cause
             of
             Separation
             from
             her
             .
          
           And
           ,
        
         
           1.
           
           From
           the
           Example
           of
           the
           Jews
           .
           What
           sins
           cou'd
           be
           greater
           than
           those
           of
           Eli's
           Sons
           ,
           who
           arriv'd
           to
           such
           impudence
           in
           sinning
           ,
           that
           
             they
             lay
             with
             the
             Women
             before
             the
             door
             of
             the
             Tabernacle
             ?
          
           Yet
           did
           not
           Elkanah
           and
           Hannah
           refrain
           to
           come
           up
           to
           Shilo
           ,
           and
           to
           join
           with
           them
           in
           public
           worship
           .
           Nay
           ,
           they
           are
           said
           to
           transgress
           who
           refus'd
           to
           come
           ,
           tho'
           they
           refus'd
           out
           of
           abhorrence
           of
           the
           Wickedness
           of
           those
           Men
           ,
           1
           Sam.
           2.17
           ,
           24.
           
           In
           Ahab's
           time
           ,
           when
           almost
           all
           Israel
           were
           Idolaters
           ,
           and
           
             halted
             betwixt
             God
             and
             Baal
          
           ;
           yet
           then
           did
           the
           Prophet
           Elijah
           Summon
           all
           Israel
           to
           appear
           on
           Mount
           Carmel
           ,
           and
           hold
           a
           Religious
           Communion
           with
           them
           in
           Preaching
           and
           Praying
           ,
           and
           offering
           a
           miraculous
           Sacrifice
           .
           Neither
           did
           the
           Seven
           Thousand
           that
           had
           kept
           themselves
           upright
           ,
           and
           not
           bow'd
           their
           Knee
           to
           Baal
           ,
           absent
           themselves
           because
           of
           the
           Idolatry
           of
           the
           rest
           ;
           but
           they
           all
           came
           and
           join'd
           in
           that
           public
           Worship
           perform'd
           by
           the
           Prophet
           ,
           1
           Kings
           18.39
           .
           and
           19.18
           .
           In
           the
           
             Old
             Testament
          
           ,
           when
           both
           Prince
           and
           Priests
           and
           People
           were
           very
           much
           deprav'd
           and
           debauch'd
           in
           their
           Manners
           ,
           we
           do
           not
           find
           that
           the
           Prophets
           at
           any
           time
           
             exhorted
             the
             faithful
             and
             sincere
             to
             separate
          
           ;
           or
           that
           they
           themselves
           
           set
           up
           any
           separate
           Meetings
           ,
           but
           continu'd
           in
           Communion
           with
           the
           Church
           ,
           Preaching
           to
           them
           and
           exhorting
           them
           to
           Repentance
           .
        
         
           2.
           
           From
           the
           Example
           of
           Christians
           .
           Many
           Members
           of
           the
           Churches
           of
           Corinth
           and
           Galatia
           ,
           and
           the
           7
           Churches
           in
           Asia
           ,
           were
           grown
           very
           scandalous
           ;
           yet
           we
           do
           not
           read
           that
           good
           Men
           Separated
           from
           the
           Church
           ,
           or
           that
           the
           Apostles
           commanded
           them
           so
           to
           do
           .
        
         
           3.
           
           From
           our
           Saviour's
           own
           Example
           ,
           who
           did
           not
           separate
           from
           the
           Jewish
           Church
           ,
           tho'
           the
           Scribes
           and
           Pharisees
           ,
           who
           rul'd
           in
           Ecclesiastical
           Matters
           at
           that
           time
           ,
           had
           
             perverted
             the
             Law
             ,
             corrupted
             the
             Worship
             of
             God
             ,
             were
             blind
             guides
             and
             hypocrites
             ,
             devoured
             widows
             houses
             ,
             and
             had
             only
             a
             form
             of
             Godliness
             ,
          
           Matth.
           15.6
           ,
           7
           ,
           8.
           
           How
           careful
           was
           he
           ,
           both
           by
           his
           Example
           and
           Precept
           ,
           to
           forbid
           and
           discountenance
           a
           separation
           upon
           that
           account
           ?
           
             They
             sit
             in
          
           Moses
           
             's
             Seat
          
           ,
           saies
           he
           ;
           
             all
             therefore
             whatsoever
             they
             bid
             you
             observe
             ,
             that
             observe
             and
             do
             ,
          
           Matth.
           23.2
           ,
           3.
           
        
         
           4.
           
           From
           the
           Apostle's
           express
           command
           to
           hold
           Communion
           with
           the
           Church
           of
           Corinth
           ,
           notwithstanding
           the
           many
           and
           great
           immoralities
           that
           were
           amongst
           the
           Members
           of
           it
           .
           (e)
           
             There
             were
             Schisms
             and
             Contentions
             amongst
             them
             ,
             strife
             and
             envyings
             ,
             fornication
             and
             incest
             ,
             eating
             at
             the
             Idols
             Table
             ,
             and
             coming
             not
             so
             soberly
             as
             became
             them
             to
             the
             Table
             of
             our
             Lord
          
           ;
           yet
           do's
           the
           Apostle
           not
           only
           not
           command
           them
           to
           separate
           ,
           but
           approve
           their
           meeting
           together
           ,
           and
           exhort
           them
           to
           continue
           it
           .
        
         
           But
           (f)
           
             let
             a
             Man
             examine
             himself
             ,
             and
             so
             let
             him
             eat
             of
             that
             Bread
             ,
             and
             drink
             of
             that
             Cup.
          
           In
           
           these
           words
           the
           Apostle
           plainly
           solves
           the
           Case
           I
           am
           discoursing
           on
           ,
           and
           shews
           what
           private
           Christians
           ,
           in
           whose
           power
           it
           is
           not
           judicially
           to
           correct
           Vice
           ,
           are
           to
           do
           ,
           when
           they
           see
           so
           many
           vicious
           Members
           intruding
           to
           the
           blessed
           Sacrament
           ;
           viz.
           not
           to
           abstain
           from
           it
           ,
           but
           by
           preparation
           and
           examination
           of
           themselves
           to
           take
           care
           that
           they
           be
           not
           of
           their
           number
           .
           If
           to
           separate
           had
           been
           the
           way
           ,
           the
           Apostle
           wou'd
           then
           have
           manag'd
           his
           Discourse
           after
           this
           manner
           ;
           There
           are
           many
           Schisms
           and
           strises
           in
           the
           Church
           ,
           there
           is
           an
           incestuous
           Person
           not
           cast
           out
           ,
           many
           proud
           contemners
           of
           their
           Brethren
           ,
           Men
           of
           strange
           Opinions
           ,
           of
           untam'd
           Appetites
           ,
           and
           unbridl'd
           Passions
           ,
           and
           therefore
           I
           advise
           you
           not
           to
           come
           amongst
           them
           ,
           nor
           to
           partake
           of
           the
           Holy
           Sacrament
           with
           them
           ,
           lest
           you
           be
           infected
           with
           their
           Sores
           ,
           and
           partake
           of
           their
           Judgments
           .
           But
           by
           advising
           Men
           to
           examine
           themselves
           ,
           and
           then
           to
           come
           ,
           he
           plainly
           intimates
           ,
           that
           't
           was
           their
           Duty
           to
           continue
           in
           the
           Communion
           of
           the
           Church
           notwithstanding
           these
           ;
           as
           if
           he
           had
           said
           ,
           I
           do
           not
           mention
           the
           foul
           Enormities
           of
           some
           that
           come
           to
           this
           holy
           Table
           ,
           to
           discourage
           you
           from
           coming
           ,
           lest
           you
           shou'd
           be
           polluted
           by
           their
           sins
           :
           but
           to
           excite
           you
           to
           a
           due
           care
           and
           examination
           of
           your selves
           ,
           that
           you
           be
           not
           polluted
           by
           any
           sinful
           Acts
           and
           Compliances
           of
           your
           own
           ;
           and
           then
           there
           's
           no
           danger
           of
           being
           defil'd
           by
           theirs
           .
        
         
           5.
           
           From
           the
           Nature
           of
           Church-Communion
           .
           I
           have
           already
           prov'd
           in
           the
           First
           Chapter
           ,
           that
           every
           act
           of
           Church-Communion
           is
           an
           act
           of
           Communion
           with
           the
           whole
           Christian
           Church
           ,
           and
           and
           all
           the
           Members
           of
           it
           ,
           whether
           present
           or
           absent
           :
           and
           therefore
           those
           ,
           who
           separate
           from
           a
           
           National
           Church
           for
           the
           sake
           of
           corrupt
           Professours
           ,
           are
           Schismatics
           in
           doing
           so
           ;
           and
           all
           their
           Prayers
           and
           Sacraments
           are
           not
           acts
           of
           Communion
           ,
           but
           a
           Schismatical
           Combination
           .
           Because
           ,
           tho'
           they
           cou'd
           form
           a
           Society
           as
           pure
           and
           holy
           as
           they
           desire
           ,
           yet
           they
           confine
           their
           Communion
           to
           their
           own
           select
           company
           ,
           and
           exclude
           the
           whole
           body
           of
           Christians
           ,
           all
           the
           World
           over
           ,
           out
           of
           it
           .
           Their
           Communion
           is
           no
           larger
           ,
           than
           their
           gather'd
           Church
           ;
           for
           if
           it
           be
           ,
           then
           they
           must
           still
           Communicate
           with
           those
           Churches
           ,
           which
           have
           corrupt
           Members
           ,
           as
           all
           visible
           Churches
           on
           earth
           have
           .
        
         
           'T
           is
           true
           ,
           good
           Men
           must
           frequently
           exhort
           and
           advise
           corrupt
           and
           scandalous
           Members
           ;
           they
           must
           reprove
           them
           with
           prudence
           ,
           affection
           and
           calmness
           ;
           they
           must
           bewail
           their
           sins
           and
           pray
           to
           God
           for
           their
           Reformation
           ;
           they
           must
           as
           much
           ,
           and
           as
           conveniently
           as
           may
           be
           ,
           avoid
           their
           company
           ,
           especially
           all
           familiarity
           with
           them
           ;
           and
           if
           repeated
           admonitions
           ,
           either
           private
           or
           before
           one
           or
           two
           more
           ,
           will
           not
           do
           ;
           then
           they
           must
           tell
           the
           Church
           ,
           that
           by
           it
           's
           more
           public
           reproofs
           the
           scandalous
           Members
           may
           be
           reclaim'd
           ,
           or
           by
           it's
           just
           censures
           cut
           off
           from
           the
           Communion
           .
           These
           things
           the
           
             Holy
             Scriptures
          
           command
           us
           to
           do
           ,
           and
           the
           Primitive
           Christians
           practis'd
           accordingly
           .
           But
           if
           after
           all
           the
           endeavours
           of
           private
           Christians
           ,
           some
           scandalous
           Members
           ,
           thro'
           the
           defect
           of
           discipline
           ,
           shou'd
           remain
           in
           the
           Church
           ;
           they
           cannot
           injure
           those
           Persons
           that
           are
           no
           way
           accessary
           to
           their
           sin
           .
           For
           no
           sin
           pollutes
           a
           Man
           ,
           but
           that
           which
           is
           chosen
           by
           him
           .
           Noah
           and
           Lot
           were
           good
           ,
           even
           amongst
           the
           wicked
           ;
           nor
           did
           Judas
           defile
           our
           Saviour
           and
           his
           Apostles
           at
           the
           passover
           .
           The
           good
           and
           bad
           Communicate
           
           together
           (
           not
           in
           sin
           ,
           but
           )
           in
           their
           common
           duty
           .
           To
           Communicate
           in
           a
           sin
           ,
           is
           sin
           :
           but
           to
           Communicate
           with
           a
           sinner
           ,
           in
           that
           which
           is
           not
           sinful
           ,
           cannot
           be
           a
           sin
           .
        
         
           'T
           is
           true
           ,
           the
           Apostle
           saies
           ,
           1
           Cor.
           5.6
           .
           
             A
             little
             leaven
             leaveneth
             the
             whole
             lump
          
           ;
           but
           this
           is
           a
           Proverbial
           speech
           ,
           and
           shews
           only
           that
           sin
           ,
           like
           leaven
           ,
           is
           of
           a
           very
           spreading
           nature
           .
           The
           People
           are
           as
           a
           lump
           ,
           and
           a
           wicked
           Person
           is
           as
           leaven
           amongst
           them
           :
           but
           ,
           tho'
           the
           leaven
           is
           apt
           to
           convey
           it self
           thro'
           the
           whole
           lump
           ,
           yet
           only
           those
           parts
           are
           actually
           leaven'd
           with
           it
           ,
           that
           take
           the
           leaven
           ;
           and
           so
           ,
           tho'
           the
           sinner
           by
           his
           bad
           example
           is
           apt
           to
           infect
           others
           ,
           yet
           those
           only
           are
           actually
           infected
           ,
           who
           Communicate
           with
           him
           in
           sin
           .
           
             Beware
             of
             the
             leaven
             of
             the
             Pharisees
             ,
          
           saies
           our
           Saviour
           ;
           he
           do's
           not
           advise
           his
           Disciples
           to
           leave
           their
           Assemblies
           ,
           but
           to
           beware
           that
           they
           take
           no
           leaven
           of
           them
           .
           The
           incestuous
           Person
           was
           not
           cast
           out
           of
           the
           Church
           of
           Corinth
           ;
           and
           yet
           the
           Apostle
           saies
           ,
           at
           least
           of
           some
           of
           them
           ,
           
             ye
             are
             unleavened
          
           ,
           1
           Cor.
           5.7
           .
           And
           why
           may
           not
           the
           joint
           Prayers
           of
           the
           Church
           ,
           and
           the
           examples
           of
           good
           Men
           ,
           be
           as
           sovereign
           an
           antidote
           against
           the
           infection
           ;
           as
           the
           bare
           company
           of
           wicked
           Men
           is
           of
           power
           to
           convey
           it
           ?
           Especially
           considering
           that
           the
           sins
           of
           the
           wicked
           shall
           never
           be
           imputed
           to
           the
           righteous
           :
           but
           the
           Prayers
           of
           the
           righteous
           have
           obtain'd
           pardon
           for
           the
           wicked
           .
        
         
           If
           it
           be
           said
           ,
           that
           the
           pollutions
           of
           sin
           were
           typify'd
           by
           the
           legal
           uncleanesses
           ,
           and
           that
           every
           thing
           that
           the
           unclean
           Person
           touch'd
           ,
           was
           made
           unclean
           ;
           I
           answer
           ,
           that
           those
           legal
           pollutions
           did
           not
           defile
           the
           whole
           Communion
           ,
           but
           only
           those
           whom
           the
           unclean
           Person
           touch'd
           .
           For
           ,
           1.
           
           There
           was
           no
           Sacrifice
           appointed
           for
           any
           such
           pollution
           ,
           
           as
           came
           upon
           all
           for
           the
           sin
           of
           some
           few
           .
           2.
           
           Tho'
           the
           Prophets
           reprov'd
           the
           Priests
           for
           not
           separating
           
             the
             clean
             from
             the
             unclean
             ,
             Ezek.
          
           22.26
           .
           yet
           they
           never
           taught
           ,
           that
           the
           whole
           Communion
           was
           polluted
           ,
           because
           the
           unclean
           came
           into
           the
           Congregation
           thro'
           the
           neglect
           of
           the
           Priests
           duty
           .
           As
           those
           that
           touch'd
           the
           unclean
           Person
           ,
           were
           unclean
           :
           so
           those
           that
           have
           Fellowship
           with
           the
           wicked
           in
           their
           sins
           ,
           are
           polluted
           .
           3.
           
           When
           't
           is
           said
           ,
           that
           the
           unclean
           Person
           ,
           that
           did
           not
           purify
           himself
           ,
           
             defil'd
             the
             Tabernacle
             and
             polluted
             the
             sanctuary
          
           ;
           the
           meaning
           is
           ,
           that
           he
           did
           so
           to
           himself
           ,
           but
           not
           to
           others
           ;
           so
           does
           a
           wicked
           Man
           the
           Ordinances
           of
           God
           ,
           in
           respect
           of
           himself
           ,
           but
           not
           of
           others
           .
           The
           Prayers
           of
           the
           wicked
           ,
           tho'
           join'd
           with
           those
           of
           the
           Church
           ,
           are
           an
           abomination
           unto
           God
           ;
           whilst
           at
           the
           same
           time
           the
           Prayers
           of
           good
           Men
           go
           up
           as
           a
           sweet-smelling
           Savour
           ,
           and
           are
           accepted
           by
           him
           .
           The
           Person
           that
           comes
           unworthily
           to
           the
           Sacrament
           of
           the
           Lord's
           Supper
           ,
           eats
           and
           drinks
           Judgment
           to
           himself
           :
           but
           that
           hinders
           not
           ,
           but
           that
           those
           who
           at
           the
           same
           time
           come
           better
           prepar'd
           ,
           may
           do
           it
           to
           their
           own
           Eternal
           Comfort
           and
           Salvation
           .
           
             To
             the
             pure
             all
             things
             are
             pure
             :
             but
             to
             them
             that
             are
             defil'd
             and
             unbelieving
             ,
             is
             nothing
             pure
             ;
             but
             even
             their
             Mind
             and
             Conscience
             is
             defil'd
             ,
             Tit.
          
           1.15
           .
        
         
           I
           grant
           indeed
           ,
           that
           the
           Apostle
           saies
           ,
           2
           Cor.
           6.17
           .
           
             Wherefore
             come
             out
             from
             among
             them
             ,
             and
             be
             ye
             separate
             ,
             saith
             the
             Lord
             ,
             and
             touch
             not
             the
             unclean
             thing
             :
          
           but
           this
           makes
           nothing
           against
           my
           Assertion
           ,
           if
           we
           consider
           ,
           1.
           the
           occasion
           of
           this
           Exhortation
           .
           For
           the
           Christian
           Corinthians
           liv'd
           in
           the
           midst
           of
           Heathens
           ,
           by
           whom
           they
           were
           often
           invited
           to
           their
           Idol-Feasts
           ,
           at
           which
           some
           of
           them
           did
           not
           scruple
           to
           eat
           things
           Sacrificed
           to
           Idols
           :
           but
           the
           
           Apostle
           persuades
           them
           not
           to
           go
           ,
           not
           only
           upon
           the
           account
           of
           scandal
           to
           their
           weak
           Brethren
           ,
           whose
           ignorance
           might
           suffer
           them
           to
           be
           drawn
           by
           their
           Example
           to
           go
           and
           eat
           at
           them
           ,
           even
           in
           honour
           to
           the
           Idol
           ;
           but
           also
           ,
           because
           't
           was
           plain
           Idolatry
           so
           to
           do
           .
           For
           as
           we
           receive
           the
           Lord's
           Supper
           in
           honour
           of
           Christ
           :
           so
           they
           must
           be
           thought
           to
           eat
           in
           honour
           to
           the
           Idol
           ;
           because
           the
           Sacrifice
           was
           offer'd
           to
           the
           Idol
           .
           But
           blessed
           be
           God
           ,
           we
           live
           in
           a
           Christian
           Country
           ,
           wherein
           there
           are
           no
           Idol-Feasts
           at
           all
           .
           2.
           
           That
           the
           Persons
           ,
           from
           whom
           they
           were
           to
           separate
           ,
           were
           no
           better
           than
           Vnbelievers
           and
           Idolaters
           .
           But
           now
           ,
           because
           Christians
           by
           the
           Apostle's
           command
           were
           to
           separate
           from
           the
           Assemblies
           of
           Heathen
           Idolaters
           ,
           do's
           it
           therefore
           follow
           that
           they
           must
           separate
           from
           the
           Assemblies
           of
           Christians
           ,
           because
           some
           ,
           who
           while
           they
           profess
           Christ
           ,
           do
           not
           live
           like
           Christians
           ,
           are
           present
           at
           them
           ?
           Is
           there
           no
           difference
           between
           a
           Pagan
           or
           an
           Infidel
           ,
           that
           denies
           Christ
           and
           worships
           Devils
           ;
           and
           an
           immoral
           Christian
           ,
           who
           outwardly
           owns
           Christ
           and
           worships
           the
           true
           God
           ?
           3.
           
           That
           the
           unclean
           thing
           they
           were
           not
           to
           touch
           ,
           was
           the
           abominable
           practices
           us'd
           by
           the
           Heathens
           in
           the
           Worship
           of
           their
           Gods.
           But
           now
           ,
           because
           Christians
           are
           not
           to
           Communicate
           with
           Heathens
           in
           their
           filthy
           Mysteries
           ,
           nor
           to
           partake
           with
           any
           sort
           of
           wicked
           Men
           in
           any
           Action
           that
           's
           Immoral
           ;
           do's
           it
           therefore
           follow
           ,
           that
           they
           must
           not
           do
           their
           Duty
           ,
           because
           sometimes
           it
           cannot
           be
           done
           but
           in
           their
           Company
           ?
           Must
           they
           abstain
           from
           the
           public
           Worship
           of
           God
           and
           the
           Lord's
           Table
           ,
           to
           which
           they
           are
           commanded
           ;
           because
           Evil
           Men
           ,
           who
           ,
           till
           they
           repent
           ,
           have
           nothing
           to
           do
           there
           ,
           rudely
           intrude
           themselves
           ?
        
         
         
           As
           for
           St.
           John's
           words
           ,
           Revel
           .
           18.4
           .
           
             Come
             out
             of
             her
             ,
             my
             People
             ,
             that
             ye
             be
             not
             partakers
             of
             her
             sins
             ,
             and
             that
             ye
             receive
             not
             of
             her
             plagues
          
           ;
           they
           are
           a
           command
           to
           all
           Christians
           to
           forsake
           the
           Communion
           of
           Idolaters
           ;
           and
           according
           to
           most
           Interpreters
           ,
           those
           in
           particular
           of
           the
           Church
           of
           Rome
           :
           but
           the
           Text
           do's
           not
           afford
           the
           Dissenters
           the
           least
           Plea
           to
           separate
           from
           us
           ,
           who
           are
           Reform'd
           from
           Popery
           ,
           and
           retain
           nothing
           of
           it
           ,
           but
           what
           it
           retains
           of
           the
           Gospel
           and
           the
           Primitive
           Church
           .
        
         
           I
           have
           nothing
           now
           to
           add
           ,
           but
           that
           the
           eminent
           Dissenters
           do
           utterly
           (g)
           disclaim
           this
           Plea
           of
           Mixt-Communion
           .
           Mr.
           Vines
           saies
           it
           is
           Donastical
           ;
           and
           others
           ,
           as
           Mr.
           Brinsly
           ,
           and
           Mr.
           Jenkin
           ,
           that
           
             it
             's
             the
             common
             Plea
             or
             Pretence
             ,
             which
             for
             the
             most
             part
             hath
             been
             taken
             up
             by
             all
             Schismatics
             ,
             in
             defence
             of
             their
             Separation
             from
             the
             Church
          
           ;
           and
           therefore
           that
           it
           is
           necessary
           
             the
             People
             should
             be
             untaught
             it
             ,
          
           as
           Mr.
           Baxter
           advises
           .
           And
           as
           they
           do
           disclaim
           it
           ,
           so
           they
           declare
           that
           those
           who
           separate
           upon
           this
           account
           ,
           
             do
             it
             very
             unjustly
          
           ;
           that
           
             the
             Scandals
             of
             Professors
             are
             ground
             of
             mourning
             ,
             but
             not
             of
             Separation
          
           ;
           that
           
             there
             may
             be
             a
             sufficient
             cause
             to
             cast
             out
             obstinate
             sinners
             ,
             and
             yet
             not
             sufficient
             cause
             for
             one
             to
             leave
             the
             Church
             ,
             tho'
             such
             be
             not
             cast
             out
          
           ;
           that
           
             the
             suffering
             of
             profane
             and
             scandalous
             Livers
             to
             continue
             in
             the
             Church
             ,
             and
             partake
             in
             the
             Sacrament
             ,
             is
             doubtless
             a
             great
             sin
             ;
             yet
             the
             Godly
             are
             not
             presently
             to
             separate
             from
             it
             .
             There
             is
             ,
          
           saies
           Mr.
           
             Burroughs
             ,
             an
             errour
             on
             both
             sides
             ;
             either
             those
             
             that
             think
             it
             concerns
             them
             not
             at
             all
             with
             whom
             they
             come
             to
             the
             Sacrament
             ,
             or
             those
             that
             if
             they
             do
             what
             they
             can
             to
             keep
             the
             Scandalous
             away
             ,
             and
             yet
             they
             shou'd
             be
             suffer'd
             to
             come
             ,
             think
             that
             they
             themselves
             may
             not
             come
             to
             partake
             of
             it
             .
          
           This
           both
           the
           Presbyterians
           and
           Independents
           agree
           in
           ,
           and
           endeavour
           (h)
           to
           prove
           by
           several
           Arguments
           .
        
         
           Nay
           ,
           they
           answer
           an
           Objection
           drawn
           from
           ,
           1
           Cor.
           5.11
           .
           
             If
             any
             Man
             that
             is
             called
             a
             Brother
             ,
             be
             a
             Fornicator
             ,
          
           &c.
           
             with
             such
             an
             one
             no
             not
             to
             eat
          
           ;
           and
           tell
           us
           ,
           First
           ,
           That
           if
           it
           be
           meant
           of
           excluding
           such
           an
           one
           from
           Church-Communion
           ,
           it
           must
           be
           done
           by
           the
           Church
           ,
           and
           not
           by
           a
           private
           Person
           .
           
             But
             you
             are
             not
             commanded
             to
             separate
             from
             the
             Church
             ,
             if
             they
             exclude
             him
             not
             .
          
           So
           Mr.
           Baxter
           ,
           &c.
           Secondly
           ,
           That
           it
           concerns
           not
           Religious
           ,
           but
           Civil
           Communion
           ;
           and
           that
           not
           all
           Civil
           Society
           or
           Commerce
           ,
           but
           Familiar
           also
           .
           For
           which
           they
           produce
           several
           Reasons
           ;
           1.
           
           They
           argue
           from
           the
           Notion
           of
           
             eating
             Bread
             ,
             which
             is
             a
             Token
             of
             Love
             and
             Friendship
             in
             the
             phrase
             of
             Scripture
             ;
             not
             to
             partake
             of
             ,
             or
             to
             be
             shut
             from
             the
             Table
             ,
             is
             a
             sign
             of
             Familiarity
             broken
             off
             .
          
           So
           Mr.
           Ball
           ,
           &c.
           2.
           
           
             The
             eating
             which
             is
             here
             forbidden
             ,
             is
             allow'd
             to
             be
             with
             the
             Heathen
             :
             but
             it
             's
             the
             civil
             eating
             which
             is
             only
             allow'd
             to
             
             be
             with
             an
             Heathen
             ;
             therefore
             it
             's
             the
             civil
             eating
             which
             is
             forbidden
             to
             be
             with
             a
             Brother
             .
          
           So
           Mr.
           Jenkin
           ,
           &c.
           (i)
           And
           as
           for
           other
           Objections
           ,
           Mr.
           Baxter's
           answer
           is
           sufficient
           ;
           
             If
             you
             mark
             all
             the
             Texts
             in
             the
             Gospel
             ,
             you
             shall
             find
             that
             all
             the
             Separation
             which
             is
             commanded
             in
             such
             cases
             (
             besides
             our
             Separation
             from
             the
             Infidel
             and
             Idolatrous
             World
             ,
             or
             Antichristian
             and
             Heretical
             Confederacies
             ,
             and
             No-Churches
             )
             is
             but
             one
             of
             these
             two
             sorts
          
           ;
           1.
           
           
             Either
             that
             the
             Church
             cast
             out
             the
             impenitent
             by
             the
             Power
             of
             the
             Keys
             ;
             or
             ,
          
           2.
           
           
             That
             private
             Men
             avoid
             all
             private
             Familiarity
             with
             them
             ;
             but
             that
             the
             private
             Members
             shou'd
             separate
             from
             the
             Church
             ,
             because
             such
             Persons
             are
             not
             cast
             out
             of
             it
             ,
             shew
             me
             one
             Text
             to
             prove
             it
             if
             you
             can
             .
          
        
         
           To
           conclude
           ,
           this
           objection
           of
           Mixt-Communion
           proves
           nothing
           but
           a
           supercilious
           Arrogance
           ,
           and
           a
           great
           want
           of
           Charity
           in
           those
           that
           make
           it
           .
           What
           care
           they
           may
           take
           in
           their
           new
           way
           of
           Discipline
           ,
           I
           cannot
           tell
           :
           but
           our
           Church
           has
           given
           the
           Minister
           a
           power
           of
           rejecting
           scandalous
           Sinners
           ,
           (k)
           and
           this
           is
           as
           much
           as
           can
           be
           done
           ;
           for
           the
           close
           Hypocrite
           will
           escape
           the
           narrowest
           search
           .
           Every
           Man
           is
           charg'd
           to
           
             examine
             himself
          
           ,
           and
           not
           
           another
           ;
           and
           't
           wou'd
           be
           well
           ,
           if
           all
           wou'd
           do
           so
           .
           For
           he
           that
           enquires
           seriously
           into
           his
           own
           sins
           ,
           will
           find
           great
           cause
           to
           be
           humble
           and
           penitent
           :
           but
           he
           that
           is
           curious
           to
           pry
           into
           the
           miscarriages
           of
           others
           ,
           will
           be
           apt
           to
           be
           vain
           ,
           proud
           ,
           self-conceited
           ,
           and
           censorious
           ;
           which
           will
           make
           him
           as
           unfit
           for
           the
           Table
           of
           the
           Lord
           ,
           as
           any
           of
           those
           Faults
           which
           he
           so
           scornfully
           condemns
           in
           his
           Neighbours
           ,
           that
           he
           esteems
           himself
           and
           the
           Ordinances
           of
           God
           polluted
           by
           their
           Company
           .
        
      
       
         
           CHAP.
           X.
           The
           Pretences
           of
           Purer
           Ordinances
           ,
           and
           Better
           Edification
           among
           the
           Dissenters
           ,
           Answer'd
           .
        
         
           WELL
           ;
           but
           tho'
           our
           Communion
           be
           not
           sinful
           ,
           yet
           they
           can
           find
           Purer
           Ordinances
           and
           Better
           Edification
           amongst
           the
           Dissenters
           ;
           and
           therefore
           they
           may
           lawfully
           separate
           from
           the
           Church
           of
           England
           .
        
         
           But
           First
           ,
           what
           Purer
           Ordinances
           wou'd
           Men
           have
           than
           those
           of
           our
           Saviour's
           own
           Institution
           ,
           without
           any
           corrupt
           and
           sinful
           mixtures
           to
           spoil
           their
           Vertue
           and
           Efficacy
           ?
           The
           Purity
           of
           Divine
           Administrations
           must
           consist
           in
           their
           agreement
           with
           the
           Institution
           ,
           that
           there
           is
           not
           any
           such
           defect
           or
           addition
           as
           alters
           their
           nature
           and
           destroys
           their
           Vertue
           :
           but
           he
           who
           thinks
           that
           the
           Sacraments
           lose
           their
           Efficacy
           ,
           unless
           they
           be
           administred
           in
           that
           way
           which
           he
           likes
           best
           ,
           is
           guilty
           of
           gross
           Superstition
           ;
           and
           attributes
           the
           Vertue
           of
           Sacraments
           to
           the
           manner
           of
           their
           administration
           ,
           not
           to
           their
           Divine
           Institution
           .
        
         
         
           Secondly
           ,
           the
           pretence
           of
           better
           Edification
           will
           by
           no
           means
           justify
           separation
           .
           For
           this
           Edification
           must
           be
           understood
           ,
           either
           of
           the
           whole
           Church
           ,
           or
           of
           particular
           Christians
           .
           Now
           Edification
           is
           building
           up
           ,
           and
           is
           apply'd
           to
           the
           whole
           Church
           ,
           consider'd
           as
           God's
           House
           and
           Temple
           .
           This
           is
           the
           true
           Scripture
           Notion
           of
           it
           ,
           as
           appears
           by
           many
           Texts
           ,
           1
           Cor.
           3.9
           ,
           10.
           and
           8.1
           .
           and
           14.5
           ,
           12.
           
           Eph.
           2.21
           .
           and
           4.12
           ,
           13
           ,
           15
           ,
           16.
           
           Matth.
           21.42
           .
           Acts
           4.11
           .
           2
           Cor.
           10.8
           ,
           12
           ,
           19.
           and
           13.10
           .
           Now
           it
           's
           an
           odd
           way
           of
           building
           up
           the
           Temple
           of
           God
           by
           dividing
           and
           separating
           the
           parts
           of
           it
           from
           each
           other
           .
           As
           for
           the
           Edification
           of
           particular
           Persons
           ,
           which
           is
           also
           spoken
           of
           in
           Scripture
           ,
           1
           Thess
           .
           5.11
           .
           it
           is
           therefore
           call'd
           Edification
           ,
           because
           it
           is
           an
           improvement
           of
           a
           Man's
           Spiritual
           Condition
           ;
           and
           it
           is
           wrought
           in
           the
           Unity
           of
           the
           Church
           ,
           and
           makes
           particular
           Christians
           one
           Spiritual
           House
           and
           Temple
           ,
           by
           a
           firm
           close
           Union
           and
           Communion
           of
           all
           the
           parts
           of
           the
           Church
           ;
           so
           that
           every
           Christian
           is
           Edify'd
           ,
           as
           he
           grows
           up
           in
           all
           Christian
           Graces
           and
           Vertues
           in
           the
           Unity
           of
           the
           Church
           .
           And
           indeed
           ,
           if
           our
           Growth
           in
           Grace
           be
           more
           owing
           to
           the
           assistance
           of
           God's
           Spirit
           ,
           than
           to
           the
           external
           administrations
           ,
           as
           St.
           Paul
           tells
           us
           ,
           1
           Cor.
           3.6
           ,
           7.
           and
           if
           the
           Spirit
           confines
           his
           influences
           to
           the
           Unity
           of
           the
           Church
           ,
           there
           being
           but
           
             one
             Body
             and
             one
             Spirit
             ,
             Eph.
          
           4.4
           .
           then
           it
           do's
           not
           seem
           a
           very
           likely
           way
           for
           Edification
           ,
           to
           cut
           our selves
           off
           from
           the
           Unity
           of
           Christ's
           Body
           .
           St.
           Jude
           ,
           v.
           19.
           seems
           to
           tell
           us
           ,
           that
           true
           Edification
           was
           a
           stranger
           to
           those
           who
           separated
           from
           the
           common
           building
           :
           but
           
             those
             who
             kept
             to
             the
             Communion
             of
             the
             Church
             ,
             built
             up
             themselves
             in
             their
             most
             Holy
             Faith
             ,
             and
             Pray'd
             in
             the
             Holy
             Ghost
          
           ;
           and
           a
           Man
           may
           with
           greater
           assurance
           expect
           the
           Blessing
           of
           God
           ,
           if
           he
           
           continue
           in
           the
           Church
           ,
           than
           if
           he
           separate
           .
        
         
           But
           I
           shall
           examine
           this
           pretence
           at
           large
           ;
           and
           shew
           ,
           that
           it
           is
           unlawful
           for
           any
           particular
           Christian
           to
           separate
           from
           the
           Church
           of
           England
           ,
           because
           he
           thinks
           he
           can
           Edify
           better
           amongst
           the
           Dissenters
           .
           This
           I
           shall
           prove
           by
           Four
           Arguments
           .
        
         
           1.
           
           Because
           better
           Edification
           cannot
           be
           had
           in
           separate
           Meetings
           ,
           than
           in
           our
           Churches
           ;
           as
           will
           appear
           ,
           if
           we
           consider
           ,
           First
           ,
           how
           fit
           our
           constitution
           is
           to
           Edify
           Mens
           Souls
           ;
           Secondly
           ,
           that
           this
           constitution
           is
           well
           manag'd
           for
           Edification
           .
        
         
           First
           then
           ,
           That
           our
           constitution
           is
           fit
           to
           Edify
           Souls
           ,
           will
           appear
           ,
           if
           we
           consider
           Four
           things
           .
           1.
           
           Our
           Creeds
           contain
           all
           Fundamental
           Articles
           of
           Faith
           ,
           that
           are
           necessary
           to
           Salvation
           ;
           but
           we
           have
           no
           nice
           and
           obscure
           matters
           in
           them
           .
           We
           believe
           all
           that
           the
           early
           Christians
           in
           the
           first
           
             Three
             Hundred
          
           years
           thought
           needful
           ;
           that
           is
           ,
           all
           that
           Christ
           and
           his
           Apostles
           taught
           :
           and
           this
           Faith
           will
           sufficiently
           and
           effectually
           Edify
           the
           Souls
           of
           Men.
           2.
           
           The
           necessity
           the
           Church
           laies
           upon
           a
           good
           Life
           and
           Works
           .
           The
           Articles
           of
           her
           Creed
           ,
           when
           firmly
           believ'd
           ,
           do
           plainly
           tend
           to
           make
           Men
           good
           .
           She
           declares
           ,
           that
           without
           preparatory
           Vertues
           the
           most
           zealous
           devotion
           is
           not
           pleasing
           to
           God
           ;
           and
           that
           it
           is
           but
           show
           ,
           unless
           obedience
           follow
           .
           Such
           a
           Faith
           she
           laies
           down
           as
           Fundamental
           to
           Salvation
           ,
           as
           produces
           excellent
           Vertues
           ;
           and
           determines
           ,
           that
           
             without
             Faith
             and
             Good
             Works
             no
             Man
             shall
             see
             God.
          
           Her
           Festivals
           commemorate
           the
           Vertues
           and
           recommend
           the
           Examples
           of
           Excellent
           Men.
           Her
           Ceremonies
           are
           decent
           ;
           her
           Prayers
           are
           for
           Holiness
           ;
           her
           Discipline
           is
           to
           force
           ,
           and
           her
           Homilies
           to
           persuade
           Men
           to
           that
           Piety
           ,
           which
           her
           whole
           constitution
           aims
           at
           .
           She
           tells
           Sinners
           plainly
           ,
           that
           unless
           they
           repent
           ,
           
           they
           must
           perish
           ;
           and
           saies
           that
           plain
           Vertues
           are
           the
           Ornament
           and
           Soul
           of
           our
           Faith.
           And
           certainly
           the
           Civil
           Interest
           of
           a
           Nation
           is
           Edify'd
           by
           such
           a
           Church
           ,
           as
           teaches
           Men
           to
           perform
           the
           duties
           of
           their
           several
           relations
           so
           exactly
           .
           3.
           
           She
           is
           fitly
           constituted
           to
           excite
           true
           Devotion
           ;
           because
           she
           gives
           us
           true
           Notions
           of
           God
           and
           our selves
           ,
           by
           describing
           his
           attributes
           and
           our
           wants
           .
           Her
           Prayers
           are
           grave
           and
           of
           a
           due
           length
           ;
           and
           she
           has
           proper
           Prayers
           for
           most
           particular
           occasions
           .
           She
           has
           Offices
           to
           quicken
           our
           affections
           and
           confirm
           our
           obedience
           .
           The
           Offices
           of
           the
           Lord's
           Supper
           ,
           Baptism
           and
           Burial
           ,
           are
           extremely
           good
           in
           their
           kind
           .
           Bring
           but
           an
           honest
           mind
           and
           good
           affections
           to
           all
           these
           parts
           of
           Devotion
           ,
           and
           they
           will
           make
           the
           Church
           a
           Choire
           of
           Angels
           .
           4.
           
           Her
           Order
           and
           Discipline
           are
           such
           ,
           that
           she
           makes
           Religion
           neither
           slovenly
           ,
           nor
           too
           gay
           .
           Wise
           and
           good
           Men
           have
           judg'd
           all
           her
           Ceremonies
           to
           be
           decent
           and
           useful
           ;
           and
           they
           are
           of
           great
           Antiquity
           ,
           and
           fit
           to
           make
           our
           Services
           comely
           .
           And
           truly
           ,
           whilst
           we
           have
           Bodies
           ,
           these
           outward
           helps
           are
           very
           convenient
           ,
           if
           not
           necessary
           .
           Her
           Goverment
           is
           so
           well
           temper'd
           ,
           that
           her
           Members
           may
           not
           be
           dissolute
           ,
           nor
           her
           Rulers
           insolent
           .
           And
           if
           all
           Vices
           are
           not
           chastiz'd
           ,
           the
           reason
           is
           ,
           because
           unnecessary
           divisions
           have
           stopp'd
           her
           Discipline
           upon
           offenders
           .
           Her
           Goverment
           is
           Apostolical
           ,
           Primitive
           and
           Universal
           .
           None
           of
           her
           parts
           or
           Offices
           give
           just
           cause
           for
           any
           to
           revolt
           from
           her
           ;
           but
           considering
           all
           things
           ,
           she
           is
           the
           best
           constituted
           Church
           in
           the
           World.
           If
           therefore
           (a)
           Edification
           be
           
             going
             on
             to
             perfection
          
           ,
           or
           
           
             growing
             in
             grace
          
           ;
           if
           it
           is
           doing
           good
           to
           the
           Souls
           of
           Men
           ;
           if
           it
           be
           to
           make
           plain
           the
           great
           things
           in
           Religion
           to
           the
           understandings
           of
           Men
           ;
           then
           it
           is
           to
           be
           found
           in
           this
           Church
           .
        
         
           Secondly
           ,
           that
           our
           Constitution
           is
           well
           manag'd
           for
           Edification
           ,
           will
           appear
           if
           we
           consider
           ,
           1.
           
           That
           Pastors
           are
           not
           left
           to
           their
           Liberty
           ,
           but
           strictly
           commanded
           under
           great
           temporal
           Penalties
           to
           direct
           their
           Flocks
           ,
           to
           preserve
           Faith
           and
           a
           good
           Conscience
           with
           substantial
           Devotion
           ,
           which
           will
           to
           the
           purpose
           Edify
           Mens
           Souls
           ,
           and
           effectually
           save
           them
           .
           2.
           
           That
           these
           commands
           are
           obey'd
           by
           our
           Pastors
           .
           For
           this
           we
           appeal
           to
           good
           and
           wise
           Men
           in
           our
           Communion
           ,
           who
           have
           honesty
           and
           judgment
           enough
           to
           confess
           that
           they
           have
           found
           it
           true
           ;
           and
           to
           say
           that
           they
           are
           prejudiced
           ,
           and
           want
           sincerity
           and
           knowledge
           to
           pass
           a
           judgment
           ,
           is
           uncharitable
           .
           Our
           Protestant
           Neighbours
           have
           commended
           our
           Goverment
           ,
           condemn'd
           the
           Separation
           ,
           Magnify'd
           our
           Pastors
           ,
           and
           wish'd
           they
           were
           under
           such
           a
           Discipline
           ,
           and
           Translated
           many
           of
           our
           Mens
           Works
           to
           Edify
           their
           People
           .
           Dissenters
           themselves
           own
           our
           Sermons
           to
           be
           really
           good
           .
           And
           tho'
           some
           few
           may
           not
           be
           able
           to
           answer
           the
           true
           design
           of
           Preaching
           ,
           yet
           in
           general
           Men
           may
           Edify
           very
           well
           among
           us
           .
           Nor
           has
           there
           been
           for
           these
           many
           hundred
           years
           a
           Clergy
           so
           Learned
           ,
           Pious
           ,
           Prudent
           and
           Industrious
           to
           Edify
           Mens
           Souls
           ,
           as
           now
           is
           in
           the
           English
           Church
           .
        
         
           II.
           Because
           those
           who
           make
           this
           pretence
           ,
           do
           commonly
           mistake
           better
           Edification
           .
           And
           surely
           ▪
           to
           desert
           the
           plain
           and
           great
           duty
           of
           Church-Communion
           for
           disputable
           or
           mistaken
           Edification
           ,
           is
           to
           be
           guilty
           of
           the
           sin
           of
           Schism
           .
           Now
           the
           mistakes
           of
           these
           Men
           are
           principally
           three
           .
        
         
         
           1.
           
           In
           taking
           nice
           notions
           for
           Edifying
           truths
           .
           He
           that
           discourses
           about
           Angels
           ,
           separated
           Souls
           ,
           the
           situation
           of
           Paradise
           and
           Hell
           ,
           &c.
           shall
           be
           thought
           a
           sounder
           Divine
           ,
           than
           he
           that
           teaches
           the
           way
           of
           Salvation
           plainly
           ,
           by
           Faith
           and
           a
           good
           Conversation
           .
           Such
           things
           pass
           with
           too
           many
           for
           saving
           truths
           ;
           and
           many
           ignorant
           and
           corrupt
           Men
           ,
           that
           espouse
           Parties
           and
           Interests
           ,
           readily
           embrace
           them
           .
           The
           Apostle
           speakes
           of
           some
           that
           have
           
             itching
             ears
          
           ,
           2
           Tim.
           4.3
           .
           If
           the
           food
           ,
           tho'
           wholsom
           and
           good
           ,
           be
           not
           to
           their
           fancy
           ,
           they
           complain
           of
           starving
           .
           Bring
           but
           an
           honest
           ,
           sincere
           and
           teachable
           mind
           ,
           and
           you
           may
           Edify
           in
           a
           worse
           Church
           than
           ours
           ;
           but
           otherwise
           the
           best
           Doctrine
           will
           be
           insipid
           to
           you
           .
           Place
           Edification
           in
           the
           substantial
           things
           of
           Religion
           ,
           in
           a
           right
           Faith
           and
           a
           holy
           Conversation
           ,
           which
           our
           Church
           presses
           upon
           us
           under
           the
           penalty
           of
           eternal
           damnation
           ;
           for
           these
           things
           alone
           do
           truly
           Edify
           the
           souls
           of
           Men
           ,
           and
           to
           these
           all
           Religion
           tends
           .
           The
           Kingdom
           of
           Christ
           consists
           
             in
             righteousness
             and
             peace
             and
             joy
             in
             the
             Holy-Ghost
             ,
          
           Rom.
           14.17
           .
           Now
           such
           a
           Religion
           as
           this
           being
           so
           strongly
           enjoin'd
           and
           zealously
           taught
           in
           our
           Church
           ,
           we
           need
           not
           complain
           for
           want
           of
           Edification
           ;
           and
           the
           desire
           of
           other
           nourishment
           is
           
             spiritual
             pride
          
           and
           
             wantonness
             .
             Wherefore
             desire
             the
             sincere
             milk
             of
             the
             Word
          
           (
           the
           food
           of
           your
           understanding
           ,
           and
           not
           of
           your
           fancy
           )
           
             that
             you
             may
             grow
             thereby
          
           .
           For
           if
           you
           had
           but
           such
           an
           
             increase
             of
             grace
          
           ,
           as
           
             to
             hear
             meekly
             God's
             Word
             and
             to
             receive
             it
             with
             pure
             affection
             ,
          
           you
           cou'd
           not
           easily
           fail
           
             to
             bring
             forth
             the
             fruits
             of
             the
             Spirit
             .
          
           Therefore
           't
           is
           dangerous
           and
           sinful
           to
           give
           Men
           a
           Liberty
           to
           run
           from
           any
           establish'd
           Church
           for
           better
           Edificaton
           ,
           which
           is
           so
           often
           and
           easily
           
           mistaken
           .
           And
           may
           we
           not
           add
           ,
           that
           when
           a
           quarrel
           arises
           from
           an
           unjust
           denial
           of
           the
           Minister's
           Dues
           ,
           then
           he
           is
           call'd
           dull
           ,
           and
           a
           better
           must
           be
           sought
           elsewhere
           .
           Thus
           one
           fault
           helps
           out
           another
           ,
           and
           defamation
           must
           excuse
           the
           Schism
           .
        
         
           2.
           
           In
           taking
           the
           Opinions
           of
           parties
           for
           essential
           truths
           .
           This
           those
           Men
           do
           ,
           that
           are
           wedded
           to
           a
           Party
           ;
           and
           if
           we
           do
           not
           explain
           all
           things
           in
           their
           way
           ,
           they
           cry
           ,
           we
           destroy
           the
           Gospel
           truths
           ,
           and
           that
           instead
           of
           being
           Edify'd
           they
           are
           weaken'd
           in
           their
           faith
           .
           The
           early
           and
           best
           Christians
           thought
           it
           sufficient
           to
           know
           
             Jesus
             and
             the
             Resurrection
          
           in
           their
           full
           extent
           ;
           and
           it
           were
           well
           if
           Men
           were
           satisfy'd
           with
           this
           old
           way
           ;
           otherwise
           they
           break
           the
           Peace
           of
           the
           Church
           and
           Obedience
           to
           Governours
           ,
           which
           are
           the
           great
           things
           of
           Religion
           ,
           upon
           the
           score
           of
           better
           Edification
           .
        
         
           3.
           
           In
           taking
           sudden
           heats
           and
           warmth
           ,
           arising
           from
           melting
           tones
           and
           other
           arts
           ,
           for
           Edification
           ;
           whereas
           a
           bright
           or
           a
           lowring
           day
           ,
           or
           a
           Dose
           of
           Physic
           can
           do
           the
           same
           things
           ;
           and
           they
           have
           often
           happen'd
           in
           the
           worst
           of
           Men.
           According
           as
           these
           Heats
           and
           Bodily
           Passions
           are
           Stirr'd
           ,
           so
           in
           some
           Mens
           Opinion
           the
           Ministry
           is
           Edifying
           or
           Unprofitable
           .
           But
           sound
           and
           solid
           Reasoning
           is
           the
           true
           way
           to
           Edification
           ;
           whereas
           the
           Silly
           and
           Weak
           ,
           who
           are
           most
           subject
           to
           these
           Heats
           and
           Colds
           ,
           are
           Inconstant
           ,
           and
           turn
           round
           in
           all
           Religions
           .
           Such
           Persons
           being
           all
           sail
           ,
           are
           the
           more
           easily
           tost
           about
           with
           every
           wind
           of
           Doctrine
           .
        
         
           III.
           Because
           the
           pretence
           of
           better
           Edification
           will
           cause
           endless
           divisions
           in
           the
           Church
           .
           For
           since
           every
           Man
           must
           judge
           ,
           and
           the
           Governour
           
           must
           not
           restrain
           him
           ,
           therefore
           People
           may
           run
           from
           Teacher
           to
           Teacher
           to
           find
           out
           Better
           Edification
           ,
           
             Ever
             learning
             and
             never
             coming
             to
             the
             knowledge
             of
             the
             truth
             ,
          
           2
           Tim.
           3.7
           .
           And
           when
           once
           they
           have
           torn
           the
           Unity
           of
           the
           Church
           in
           pieces
           ,
           then
           envy
           ,
           detraction
           ,
           strife
           ,
           murmurings
           ,
           fierceness
           ,
           and
           numberless
           other
           mischiefs
           will
           come
           in
           ;
           and
           that
           which
           divided
           them
           from
           the
           Church
           ,
           will
           crumble
           them
           into
           Endless
           Parties
           ,
           to
           the
           joy
           of
           our
           Enemies
           .
           But
           all
           this
           wou'd
           be
           avoided
           ,
           if
           Men
           were
           sensible
           of
           the
           heinous
           nature
           of
           Schism
           ,
           which
           the
           Apostles
           and
           all
           the
           ancient
           Christians
           have
           painted
           forth
           in
           the
           blackest
           colours
           .
        
         
           IV.
           Because
           this
           is
           a
           discouragement
           to
           an
           honest
           and
           truly
           Christian
           Ministry
           .
           For
           if
           the
           Flock
           run
           from
           a
           Pastor
           ,
           that
           instructs
           them
           rightly
           ,
           upon
           pretence
           of
           better
           Edification
           ;
           will
           it
           not
           cool
           his
           zeal
           ,
           check
           his
           labours
           ,
           and
           affront
           his
           Person
           and
           Office
           ?
           And
           this
           may
           be
           done
           to
           the
           best
           Pastors
           ,
           as
           well
           as
           to
           others
           ;
           and
           the
           most
           judicious
           Dissenters
           have
           complain'd
           of
           it
           :
           tho'
           upon
           this
           principle
           it
           cannot
           be
           remedy'd
           ,
           because
           the
           people
           must
           judge
           for
           themselves
           .
           And
           ought
           the
           Ministers
           to
           be
           scorn'd
           and
           discountenanc'd
           and
           have
           their
           Ministry
           rendred
           useless
           ,
           for
           the
           fancies
           ,
           peevishness
           and
           humour
           of
           the
           People
           ?
           If
           it
           be
           said
           ,
           that
           the
           Pastor
           is
           idle
           or
           unsound
           in
           Doctrine
           ;
           I
           answer
           ,
           that
           our
           Governours
           ,
           upon
           a
           just
           and
           modest
           complaint
           will
           quicken
           the
           lazy
           and
           negligent
           ,
           and
           correct
           the
           Heretical
           Pastor
           ,
           and
           restore
           the
           Flock
           to
           true
           Edification
           .
        
         
           I
           may
           add
           ,
           that
           the
           eminent
           Dissenters
           do
           declare
           ,
           that
           the
           pretence
           of
           
             Better
             Edification
          
           is
           not
           a
           sufficient
           excuse
           for
           Separation
           ,
           as
           those
           who
           have
           leisure
           may
           find
           in
           these
           Books
           of
           
           theirs
           which
           I
           have
           quoted
           (b)
           at
           the
           bottom
           .
        
         
           But
           after
           all
           that
           has
           been
           said
           ,
           I
           know
           some
           Persons
           will
           object
           ,
           that
           our
           Ministers
           are
           unedifying
           Preachers
           ,
           for
           they
           cannot
           profit
           by
           their
           Sermons
           .
           Therefore
           I
           shall
           endeavour
           to
           give
           these
           Men
           full
           satisfaction
           ;
           and
           I
           doubt
           not
           to
           demonstrate
           ,
           that
           they
           may
           profit
           by
           our
           Sermons
           ,
           if
           it
           be
           not
           their
           own
           fault
           .
        
         
           We
           are
           all
           agreed
           ,
           that
           the
           Scriptures
           contain
           all
           things
           necessary
           to
           Salvation
           ;
           and
           therefore
           when
           they
           are
           rightly
           open'd
           and
           duly
           apply'd
           in
           a
           Sermon
           ,
           so
           that
           the
           hearers
           improve
           in
           Christian
           Knowledge
           ,
           or
           in
           Faith
           ,
           or
           in
           well-doing
           ,
           then
           they
           profit
           by
           that
           Sermon
           .
           Now
           if
           any
           Man
           do
           not
           improve
           in
           these
           by
           the
           help
           of
           our
           Sermons
           ,
           the
           fault
           must
           be
           ,
           either
           in
           the
           Matter
           of
           the
           Sermon
           ,
           or
           in
           the
           manner
           of
           it
           .
        
         
           And
           as
           for
           the
           former
           of
           these
           ,
           I
           can
           scarce
           think
           ,
           that
           any
           Dissenter
           will
           except
           against
           our
           Sermons
           upon
           that
           account
           ;
           they
           being
           taken
           out
           of
           the
           Scriptures
           ,
           which
           were
           never
           better
           open'd
           and
           apply'd
           ,
           than
           in
           our
           Sermons
           .
           I
           am
           sure
           ,
           all
           heavenly
           truths
           are
           faithfully
           declar'd
           in
           them
           .
           Matters
           of
           Controversy
           are
           rarely
           handled
           in
           our
           Pulpits
           ;
           for
           the
           drift
           of
           our
           Preachers
           is
           to
           make
           
           the
           People
           good
           .
           They
           resolve
           Cases
           of
           Conscience
           ,
           and
           press
           the
           motives
           to
           believe
           ,
           and
           the
           arguments
           to
           convince
           Men
           of
           their
           duty
           .
           They
           condemn
           all
           Vices
           ,
           recommend
           all
           Vertues
           ,
           and
           apply
           the
           Promises
           and
           Threatnings
           of
           the
           Gospel
           .
           And
           if
           Men
           cannot
           profit
           where
           such
           things
           are
           constantly
           well
           managed
           ;
           I
           am
           sure
           the
           fault
           do's
           not
           lie
           in
           the
           Matter
           of
           the
           Sermons
           ,
           but
           somewhere
           else
           .
        
         
           If
           some
           say
           ,
           that
           the
           Matter
           is
           good
           ,
           but
           the
           manner
           is
           such
           ,
           that
           they
           cannot
           reap
           the
           like
           benefit
           by
           them
           ,
           as
           by
           the
           Non-Conformists
           Preaching
           ;
           I
           answer
           ,
           that
           the
           fault
           must
           then
           lie
           ,
           either
           in
           the
           Composition
           or
           the
           
             Delivery
             .
             First
          
           ,
           as
           to
           the
           Composition
           ,
           I
           am
           confident
           ,
           that
           never
           did
           Men
           more
           endeavour
           after
           clear
           method
           and
           plain
           Language
           ,
           than
           our
           Preachers
           now
           do
           .
           If
           it
           be
           objected
           ,
           that
           they
           do
           not
           keep
           the
           old
           method
           of
           
             Doctrine
             ,
             Reason
          
           and
           Vse
           ;
           I
           answer
           ,
           that
           they
           alwaies
           chuse
           it
           ,
           when
           it
           is
           natural
           :
           but
           the
           ancient
           Doctors
           never
           observ'd
           any
           constant
           Rule
           ;
           and
           yet
           the
           People
           profited
           much
           more
           ,
           than
           they
           do
           now
           .
           Secondly
           ,
           as
           to
           the
           Delivery
           ,
           if
           it
           be
           objected
           that
           our
           Preachers
           are
           not
           vehement
           enough
           ;
           I
           answer
           ,
           that
           they
           are
           ,
           when
           the
           Matter
           requires
           it
           ;
           but
           vehemence
           loses
           it's
           effect
           ,
           if
           it
           be
           spent
           upon
           all
           things
           alike
           .
           Vehemence
           do's
           not
           consist
           in
           the
           strength
           of
           voice
           ,
           nor
           yet
           in
           that
           heat
           of
           temper
           ,
           which
           makes
           some
           Men
           speak
           earnestly
           ,
           when
           they
           are
           not
           so
           deeply
           affected
           ,
           as
           some
           of
           cooler
           tempers
           are
           .
           Sedate
           Men
           may
           instruct
           and
           move
           by
           the
           help
           of
           serious
           consideration
           ;
           and
           those
           affections
           that
           are
           rais'd
           without
           it
           ,
           are
           little
           worth
           .
           But
           neither
           all
           your
           Men
           ,
           nor
           all
           ours
           ,
           have
           the
           same
           voice
           or
           the
           same
           temper
           ;
           and
           therefore
           this
           can
           be
           no
           more
           hindrance
           
           to
           Edification
           among
           us
           ,
           than
           among
           you
           .
           If
           
             reading
             of
             Sermons
          
           be
           objected
           ,
           I
           answer
           ,
           that
           some
           of
           our
           Preachers
           use
           no
           notes
           in
           the
           Pulpit
           ,
           others
           read
           but
           little
           ;
           and
           if
           a
           Man
           will
           but
           turn
           his
           head
           another
           way
           ,
           and
           not
           look
           upon
           the
           Preacher
           ,
           a
           Sermon
           that
           is
           read
           altogether
           ,
           will
           sound
           as
           well
           ,
           as
           if
           it
           were
           pronounced
           without
           book
           .
           If
           reading
           make
           a
           thing
           unprofitable
           ;
           the
           Bible
           ,
           when
           't
           is
           read
           ,
           must
           be
           unprofitable
           ,
           and
           it
           must
           be
           got
           without
           book
           to
           make
           it
           Edifying
           .
           Besides
           ,
           some
           famous
           Preachers
           of
           your
           own
           read
           every
           word
           ;
           and
           therefore
           you
           may
           profit
           by
           ours
           as
           well
           as
           by
           them
           .
        
         
           But
           I
           fear
           ,
           that
           when
           Men
           complain
           they
           cannot
           profit
           by
           our
           Sermons
           ,
           they
           mean
           nothing
           ,
           but
           that
           our
           Preachers
           do
           not
           move
           their
           affections
           ,
           as
           the
           Non-Conformists
           do
           .
           To
           this
           I
           cou'd
           say
           much
           ,
           but
           it
           will
           be
           sufficient
           to
           mention
           only
           three
           things
           .
           1.
           
           Your
           Men
           and
           ours
           have
           several
           Talents
           ,
           some
           for
           informing
           the
           judgment
           ,
           others
           for
           moving
           the
           affections
           ,
           and
           others
           for
           both
           .
           All
           your
           Men
           do
           not
           move
           you
           alike
           ;
           and
           yet
           you
           make
           such
           account
           of
           all
           ,
           that
           you
           think
           it
           a
           very
           disorderly
           thing
           for
           People
           to
           run
           from
           their
           own
           to
           another
           Minister
           (
           tho'
           of
           the
           same
           way
           )
           merely
           to
           have
           the
           affections
           more
           mov'd
           .
           Because
           ,
           2.
           
           It
           is
           far
           from
           profiting
           by
           Sermons
           ,
           to
           be
           tickl'd
           for
           a
           while
           and
           never
           to
           grow
           the
           better
           for
           them
           .
           3.
           
           The
           chief
           thing
           is
           this
           ,
           that
           affections
           rais'd
           merely
           by
           the
           earnestness
           of
           the
           Preacher
           ,
           are
           nothing
           comparable
           to
           those
           ,
           which
           we
           raise
           by
           consideration
           and
           reflection
           upon
           what
           we
           have
           heard
           .
           And
           these
           affections
           our
           Sermons
           will
           certainly
           raise
           ,
           if
           you
           will
           take
           a
           little
           pains
           with
           your selves
           ,
           and
           lay
           them
           close
           to
           your
           Consciences
           .
        
         
         
           Now
           since
           our
           Sermons
           cannot
           be
           blam'd
           ;
           I
           pray
           ,
           consider
           where
           the
           fault
           must
           lie
           ,
           if
           you
           cannot
           profit
           by
           them
           .
           I
           beseech
           you
           ,
           in
           the
           fear
           of
           God
           ,
           by
           whose
           Word
           we
           must
           one
           day
           be
           all
           judg'd
           ,
           to
           consider
           impartially
           ,
           and
           ask
           your
           Consciences
           such
           Questions
           as
           these
           .
           1.
           
           Had
           you
           not
           some
           prejudice
           against
           the
           Minister
           you
           came
           to
           hear
           ,
           either
           for
           his
           Conformity
           ,
           or
           his
           strictness
           in
           it
           ,
           and
           the
           like
           ?
           If
           you
           had
           ;
           such
           prejudices
           bar
           the
           heart
           so
           strongly
           against
           the
           most
           excellent
           instructions
           ,
           that
           a
           Man
           will
           not
           profit
           by
           them
           .
           2.
           
           Did
           you
           not
           come
           to
           Church
           but
           once
           or
           twice
           ,
           and
           then
           conclude
           too
           hastily
           ,
           that
           there
           was
           no
           good
           to
           be
           gotten
           there
           ?
           and
           were
           you
           not
           willing
           to
           have
           this
           excuse
           for
           absenting
           your self
           wholly
           from
           it
           ?
           Had
           you
           attended
           much
           ,
           perhaps
           you
           had
           never
           left
           it
           .
           Try
           again
           for
           some
           time
           ;
           and
           when
           you
           are
           acquainted
           with
           your
           Minister's
           method
           and
           stile
           and
           way
           of
           reasoning
           ,
           his
           Sermons
           may
           be
           clear
           ,
           easy
           and
           awakening
           to
           you
           .
           The
           Scriptures
           themselves
           are
           obscure
           to
           the
           best
           of
           us
           ,
           till
           we
           are
           acquainted
           with
           them
           ;
           and
           if
           they
           had
           been
           treated
           ,
           as
           our
           Sermons
           are
           ,
           (
           I
           mean
           ,
           rejected
           because
           they
           are
           not
           presently
           understood
           )
           they
           had
           been
           thrown
           away
           long
           since
           as
           unprofitable
           .
           3.
           
           Did
           you
           not
           leave
           the
           Church
           ,
           because
           ,
           when
           you
           came
           ,
           the
           Minister
           happen'd
           to
           Treat
           of
           a
           Subject
           cross
           to
           your
           opinion
           ?
           Hasty
           persons
           fling
           away
           from
           those
           that
           contradict
           them
           ;
           but
           had
           you
           had
           patience
           ,
           you
           might
           have
           been
           profited
           and
           convinced
           by
           such
           Discourses
           .
           4.
           
           Was
           not
           the
           Minister
           ,
           when
           you
           chanc'd
           to
           go
           to
           Church
           ,
           treating
           of
           some
           distastful
           Subject
           ,
           which
           you
           love
           not
           to
           hear
           of
           ?
           Was
           it
           not
           Schism
           ,
           or
           
             Disobedience
             to
          
           Governours
           ?
           It
           is
           certain
           
             there
             are
          
           such
           
           sins
           ,
           which
           are
           very
           dangerous
           ,
           and
           he
           ought
           to
           Treat
           of
           them
           some
           time
           or
           other
           ;
           and
           if
           he
           Preach
           of
           Vnity
           and
           Obedience
           ,
           may
           not
           you
           profit
           by
           it
           ?
        
         
           I
           doubt
           you
           have
           heard
           some
           of
           your
           own
           Ministers
           speak
           harder
           words
           of
           Conformity
           and
           Conformists
           ,
           than
           you
           wou'd
           have
           had
           them
           ,
           and
           you
           fancy
           you
           can
           profit
           even
           by
           those
           Sermons
           ;
           why
           then
           shou'd
           you
           leave
           our
           Ministers
           ,
           because
           they
           press
           some
           duties
           more
           strictly
           than
           you
           like
           ?
           Do
           not
           many
           of
           your
           own
           way
           complain
           of
           their
           unprofitableness
           under
           your
           own
           Ministers
           ,
           which
           arises
           perhaps
           from
           a
           natural
           dulness
           ?
           and
           will
           not
           prejudice
           ,
           passion
           ,
           and
           disaffection
           to
           the
           way
           of
           worship
           ,
           or
           to
           any
           Christian
           Doctrine
           ,
           hinder
           profiting
           much
           more
           than
           natural
           indisposition
           ?
           So
           that
           if
           you
           complain
           of
           deadness
           and
           unprofitableness
           under
           our
           Ministry
           ,
           it
           is
           no
           more
           than
           many
           do
           under
           your
           own
           .
           You
           shou'd
           not
           rashly
           conclude
           our
           Ministry
           to
           be
           Unedifying
           ,
           but
           rather
           suspect
           your selves
           to
           be
           guilty
           .
        
         
           Those
           also
           who
           fancy
           ,
           that
           tho'
           they
           can
           profit
           something
           by
           our
           Ministry
           ,
           yet
           they
           can
           profit
           more
           by
           others
           ,
           ought
           to
           consider
           the
           same
           things
           ,
           and
           ask
           their
           own
           consciences
           the
           same
           questions
           .
           Do's
           not
           this
           conceit
           arise
           from
           the
           foremention'd
           causes
           ?
           Are
           you
           not
           more
           earnestly
           press'd
           in
           our
           Congregations
           to
           be
           throughly
           good
           ,
           than
           in
           those
           where
           you
           think
           you
           profit
           more
           ?
           This
           I
           must
           say
           ,
           that
           if
           you
           do
           not
           grow
           more
           holy
           in
           all
           respects
           ,
           you
           do
           but
           deceive
           your selves
           with
           an
           opinion
           of
           profiting
           more
           by
           the
           Non-Conforming
           Ministry
           than
           by
           ours
           .
           If
           you
           wou'd
           attend
           at
           our
           Churches
           ,
           you
           need
           not
           go
           any
           whither
           else
           for
           true
           Edification
           .
           There
           is
           
           no
           end
           of
           seeking
           better
           entertainment
           of
           the
           fancy
           ;
           and
           the
           old
           Non-Conformists
           thought
           this
           a
           dangerous
           principle
           ,
           that
           
             Men
             must
             go
             where
             they
             can
             profit
             most
             .
          
           And
           because
           the
           opinion
           of
           a
           famous
           Man
           of
           your
           own
           may
           prevail
           with
           you
           more
           than
           ours
           ,
           I
           'le
           tell
           you
           what
           Mr.
           Hildersham
           saies
           of
           
             Mens
             leaving
             their
             own
             Pastors
             to
             hear
             others
             ,
          
           Lect.
           58.
           upon
           John
           4.
           
        
         
           First
           he
           saies
           ,
           
             It
             is
             the
             ordinance
             of
             God
             that
             every
             Pastor
             shou'd
             have
             his
             own
             Flock
             to
             attend
             ,
          
           and
           
             every
             one
             of
             God's
             People
             shou'd
             have
             a
             Pastor
             of
             his
             own
             to
             depend
             upon
             .
          
           Now
           
             they
             who
             dwell
             next
             together
             ,
             shou'd
             be
             of
             the
             same
             Congregation
             .
          
           And
           
             if
             thy
             own
             Pastor
             be
             a
             Man
             whose
             gift
             is
             approv'd
             by
             God's
             Church
             ,
             and
             one
             who
             is
             conscionable
             in
             his
             place
             ,
             and
             of
             unblamable
             life
             ;
             tho'
             his
             gifts
             be
             far
             inferiour
             to
             some
             others
             ,
             yet
             take
             heed
             thou
             leave
             him
             not
             at
             any
             time
             with
             contempt
             of
             his
             Ministry
             ,
             saying
             ,
             I
             cannot
             profit
             by
             him
             .
          
           For
           
             a
             Man
             may
             be
             a
             true
             Minister
             ,
             tho'
             his
             gifts
             be
             far
             inferiour
             to
             many
             others
             .
          
           And
           
             you
             are
             bound
             to
             Love
             him
             and
             Reverence
             him
             ,
             and
             thank
             God
             for
             him
             .
          
           And
           
             doubtless
             thou
             mayest
             profit
             by
             him
             ,
             if
             the
             fault
             be
             not
             in
             thy self
             .
          
           Nay
           ,
           
             there
             is
             never
             a
             Minister
             ,
             that
             is
             of
             the
             most
             excellent
             gifts
             (
             if
             he
             have
             a
             godly
             heart
             ,
             )
             but
             he
             can
             truly
             say
             ,
             he
             never
             heard
             any
             faithful
             Minister
             in
             his
             life
             ,
             that
             was
             so
             mean
             ,
             but
             he
             cou'd
             discern
             some
             gift
             in
             him
             ,
             that
             was
             wanting
             in
             himself
             ,
             and
             cou'd
             profit
             by
             him
             .
             The
             fruit
             and
             profit
             that
             is
             to
             be
             receiv'd
             from
             the
             Ministry
             ,
             depends
             not
             only
             ,
             nor
             chiefly
             ,
             upon
             the
             gifts
             of
             the
             Man
             that
             Preacheth
             ,
             but
             upon
             the
             blessing
             that
             God
             is
             pleas'd
             to
             give
             unto
             his
             own
             ordinance
             .
             And
             God
             doth
             oft
             give
             a
             greater
             blessing
             to
             weaker
             ,
             than
             to
             stronger
             means
             .
          
           And
           
             consider
             ,
             the
             fault
             may
             be
             rather
             in
             thy self
             than
             in
             thy
             Teacher
             ,
             that
             thou
             canst
             
             not
             profit
             .
             And
             indeed
             how
             is
             it
             possible
             thou
             shoud'st
             profit
             by
             his
             Ministry
             ,
             if
             thou
             come
             with
             prejudice
             ,
             without
             any
             Reverence
             ,
             and
             delight
             unto
             it
             ?
             Some
             follow
             another
             pastor
             because
             of
             his
             human
             gifts
             ,
             some
             only
             for
             varieties
             sake
             ;
             some
             because
             they
             shew
             more
             Zeal
             in
             their
             voice
             and
             gesture
             ,
             and
             phrase
             of
             speech
             ,
             and
             manner
             of
             delivery
             ;
             tho'
             (
             haply
             )
             the
             Doctrine
             it self
             be
             nothing
             so
             wholsom
             ,
             as
             the
             Doctrine
             of
             their
             own
             Pastor
             is
             .
          
           But
           
             he
             only
             makes
             right
             use
             of
             the
             benefit
             of
             hearing
             such
             as
             have
             more
             excellent
             gifts
             than
             his
             own
             Pastor
             ,
             as
             learns
             thereby
             to
             like
             his
             own
             Pastor
             the
             better
             ,
             and
             to
             profit
             more
             by
             him
             ;
             As
             they
             use
             Physic
             well
             ,
             whose
             appetite
             is
             amended
             ,
             and
             who
             are
             by
             it
             made
             able
             to
             relish
             and
             like
             their
             ordinary
             food
             the
             better
             .
          
           These
           are
           his
           words
           who
           was
           of
           such
           note
           heretofore
           among
           Non-Conformists
           ;
           and
           
             how
             come
             you
             to
             differ
             so
             much
             from
             the
             best
             of
             your
             own
             way
             in
             former
             daies
             ?
          
           The
           same
           Authour
           speaking
           of
           the
           partial
           estimation
           of
           Ministers
           ,
           saies
           ,
           
             this
             factious
             disposition
             in
             the
             hearers
             of
             God's
             Word
             hath
             in
             all
             Ages
             been
             the
             cause
             of
             much
             confusion
             in
             the
             Church
             of
             God
             ,
             and
             greatly
             hindred
             the
             fruit
             of
             the
             Gospel
             of
             Christ
             ,
             and
             made
             them
             uncapable
             of
             profit
             by
             the
             word
             .
          
           Lect.
           66.
           
        
         
           O
           that
           you
           wou'd
           ponder
           such
           profitable
           instructions
           !
           which
           were
           said
           on
           purpose
           to
           check
           that
           ,
           which
           is
           since
           grown
           the
           prevailing
           humour
           .
           Yes
           ,
           will
           some
           say
           ,
           we
           might
           be
           persuaded
           to
           hear
           your
           Preachers
           constantly
           ,
           but
           you
           can
           never
           justify
           the
           compelling
           us
           to
           it
           .
           But
           ,
           saies
           Mr.
           Hildersham
           ,
           Lect.
           52.
           
             it
             is
             certain
             ,
             that
             where
             there
             is
             a
             good
             Ministry
             establish'd
             ,
             the
             Magistrate
             may
             and
             ought
             to
             compell
             all
             his
             Subjects
             to
             come
             and
             hear
             ;
             notwithstanding
             all
             pretence
             of
             their
             Conscience
             to
             the
             contrary
             .
          
        
         
         
           In
           short
           ,
           a
           Sermon
           is
           then
           profitable
           ,
           when
           it
           strengthens
           faith
           and
           promotes
           holiness
           ;
           but
           the
           best
           Sermon
           in
           the
           world
           ,
           tho'
           indited
           by
           the
           Spirit
           of
           God
           ,
           will
           not
           profit
           ,
           unless
           Men
           will
           attend
           without
           prejudice
           ,
           passion
           ,
           partiality
           ,
           conceit
           and
           spiritual
           pride
           ;
           and
           unless
           they
           will
           impartially
           consider
           those
           things
           ,
           which
           are
           contrary
           to
           their
           present
           sence
           ;
           for
           want
           of
           which
           ,
           multitudes
           did
           not
           profit
           by
           our
           Saviour's
           Sermons
           ,
           but
           were
           rather
           more
           exasperated
           by
           them
           .
           Consider
           ,
           I
           beseech
           you
           ,
           whether
           this
           be
           not
           your
           case
           ;
           and
           submit
           unto
           what
           shall
           appear
           to
           be
           reason
           ,
           after
           you
           have
           weigh'd
           the
           matter
           impartially
           .
           This
           I
           hope
           will
           bring
           you
           to
           Church
           ;
           where
           if
           you
           do
           not
           presently
           find
           such
           profit
           ,
           as
           is
           promis'd
           ,
           you
           may
           conclude
           in
           Mr.
           Hildersham's
           words
           ;
           
             First
             ,
             either
             you
             have
             not
             sought
             it
             aright
             ,
             not
             with
             earnestness
             ,
             or
             not
             with
             a
             good
             heart
             :
             Or
             Secondly
             ,
             if
             you
             have
             ,
             and
             do
             not
             find
             it
             at
             first
             ;
             yet
             you
             shall
             hereafter
             ,
             if
             you
             seek
             it
             here
             with
             an
             honest
             heart
             .
          
        
         
           You
           wou'd
           profit
           more
           by
           Sermons
           ,
           if
           you
           wou'd
           observe
           some
           Rules
           deliver'd
           by
           the
           same
           Authour
           ,
           Lect.
           26.
           which
           now
           ,
           alas
           !
           are
           generally
           neglected
           .
           One
           is
           ,
           that
           
             at
             your
             coming
             into
             the
             Congregation
             ,
             and
             during
             the
             whole
             time
             of
             your
             abode
             there
             ,
             you
             wou'd
             behave
             your selves
             reverently
             .
          
           For
           an
           awful
           sence
           of
           God's
           presence
           wou'd
           be
           an
           excellent
           preparation
           to
           receive
           benefit
           by
           his
           Service
           .
           Another
           Rule
           is
           ,
           That
           
             we
             must
             all
             come
             to
             the
             beginning
             of
             God's
             public
             Worship
             ,
             and
             tarry
             till
             all
             be
             done
             .
             Yea
             ,
             it
             is
             the
             duty
             of
             God's
             People
             ,
          
           saith
           he
           ,
           
             to
             be
             in
             God's
             House
             before
             the
             beginning
             ;
             for
             it
             becomes
             them
             to
             wait
             for
             the
             Minister
             of
             God
             ,
             and
             not
             to
             let
             him
             wait
             for
             them
             .
          
           For
           he
           shews
           ,
           that
           Men
           may
           profit
           by
           all
           parts
           of
           the
           Service
           ;
           
           for
           (
           saies
           he
           )
           
             as
             he
             that
             is
             away
             from
             any
             part
             of
             the
             Sermon
             ,
             shall
             profit
             the
             less
             by
             that
             which
             he
             doth
             hear
             :
             so
             he
             '
             that
             is
             away
             from
             any
             part
             of
             the
             Divine
             Service
             ,
             gets
             the
             less
             good
             by
             that
             at
             which
             he
             is
             present
             .
          
           Nay
           ,
           he
           saies
           ,
           Lect.
           28.
           
             tho'
             we
             cou'd
             receive
             no
             profit
             by
             the
             exercises
             us'd
             in
             our
             Assemblies
             ,
             yet
             we
             must
             be
             present
             at
             them
             all
             ,
             to
             do
             our
             homage
             unto
             God
             ;
             and
             shew
             the
             Reverent
             Respect
             we
             have
             to
             his
             Ordinances
             .
          
           A
           Third
           Rule
           is
           ,
           that
           
             we
             ought
             to
             join
             with
             the
             Congregation
             in
             all
             the
             parts
             of
             God's
             Worship
             .
             For
             it
             is
             comely
             ,
             that
             all
             things
             in
             God's
             Service
             shou'd
             be
             done
             in
             good
             order
             ,
             as
             if
             the
             whole
             Congregation
             were
             but
             one
             Man.
          
           And
           in
           several
           places
           he
           reproves
           with
           a
           great
           deal
           of
           zeal
           ,
           Men's
           great
           carelesness
           in
           this
           .
           A
           Fourth
           Rule
           is
           ,
           
             that
             we
             ought
             to
             teach
             our
             Children
             and
             Servants
             to
             shew
             Reverence
             to
             the
             Sanctuary
             and
             public
             Worship
             of
             God.
          
           For
           God
           hates
           profaness
           even
           in
           Children
           ;
           and
           contempt
           done
           by
           any
           may
           bring
           God's
           Curse
           upon
           all
           .
           
             And
             certainly
          
           ,
           saies
           he
           ,
           
             among
             other
             causes
             of
             the
             Plague
             ,
             and
             other
             Judgments
             of
             God
             upon
             the
             Land
             ,
             this
             is
             not
             the
             least
             ,
             that
             God's
             public
             Worship
             is
             perform'd
             among
             us
             with
             so
             little
             Reverence
             and
             Devotion
             as
             it
             is
             .
          
        
         
           But
           I
           will
           transcribe
           no
           more
           ;
           only
           I
           shall
           earnestly
           desire
           two
           things
           .
           First
           ,
           that
           you
           wou'd
           consider
           seriously
           ,
           how
           you
           wou'd
           have
           lik'd
           what
           I
           have
           transcrib'd
           from
           Mr.
           Hildersham
           ,
           if
           one
           of
           our
           Men
           had
           Preach'd
           it
           ;
           especially
           if
           he
           added
           ,
           that
           
             for
             the
             Reverence
             of
             God's
             public
             Worship
             ,
             care
             shou'd
             be
             taken
             ,
             that
             the
             place
             where
             the
             Congregation
             Assembleth
             ,
             may
             be
             decent
             and
             comely
          
           ;
           and
           that
           't
           is
           a
           foul
           sin
           and
           contempt
           of
           God's
           house
           ,
           to
           be
           careless
           about
           the
           Neatness
           of
           it
           .
           If
           you
           wou'd
           have
           thought
           it
           unprofitable
           ;
           then
           consider
           ,
           why
           such
           things
           as
           please
           out
           of
           one
           Man's
           mouth
           ,
           shou'd
           
           displease
           out
           of
           another's
           .
           Is
           it
           not
           manifest
           ,
           that
           partiality
           makes
           you
           not
           profit
           by
           our
           Sermons
           ?
           Or
           if
           you
           cou'd
           not
           like
           such
           Discourses
           ,
           either
           from
           Non-Conformists
           ,
           or
           our
           Ministers
           ;
           then
           are
           you
           not
           mistaken
           about
           
             profiting
             by
             Sermons
          
           ,
           when
           you
           think
           those
           discourses
           unprofitable
           ,
           which
           sober
           Men
           of
           all
           sides
           have
           thought
           necessary
           ?
           For
           Mr.
           Hildersham
           saies
           ,
           
             Prophaness
             and
             Atheism
             hath
             made
             us
             too
             void
             of
             all
             care
             in
             beautifying
             the
             house
             of
             God.
             
          
        
         
           Secondly
           ,
           If
           you
           think
           such
           a
           Sermon
           profitable
           ,
           consider
           whether
           you
           have
           learnt
           so
           much
           out
           of
           Scripture
           ,
           as
           to
           study
           and
           observe
           those
           Rules
           .
           Do
           you
           ,
           for
           instance
           ,
           pay
           Reverence
           to
           God's
           house
           ,
           and
           come
           at
           the
           beginning
           of
           Service
           ,
           and
           stand
           up
           and
           kneel
           with
           the
           Congregation
           ,
           &
           c
           ?
           If
           you
           do
           not
           ,
           then
           the
           fault
           is
           not
           in
           our
           Sermons
           ,
           that
           you
           do
           not
           profit
           ;
           for
           you
           do
           not
           profit
           by
           the
           Scriptures
           themselves
           ,
           which
           plainly
           teach
           these
           things
           .
        
         
           To
           conclude
           ,
           if
           we
           have
           all
           things
           necessary
           to
           the
           building
           us
           up
           in
           our
           most
           Holy
           Faith
           ,
           in
           the
           Communion
           of
           the
           Church
           ;
           it
           will
           be
           but
           a
           poor
           excuse
           for
           our
           Dividing
           from
           it
           ,
           that
           we
           hoped
           to
           be
           better
           Edify'd
           :
           when
           we
           had
           no
           encouragement
           at
           all
           to
           hope
           it
           ,
           as
           long
           as
           we
           continu'd
           in
           the
           state
           of
           Separation
           upon
           this
           Pretence
           .
           For
           it
           is
           the
           Blessing
           of
           God
           alone
           ,
           and
           not
           any
           Man's
           Skill
           in
           dispensing
           them
           ,
           that
           can
           make
           the
           word
           and
           ordinances
           any
           way
           beneficial
           to
           us
           .
           With
           the
           help
           of
           his
           grace
           ,
           those
           means
           of
           Instruction
           which
           we
           undervalue
           most
           ,
           may
           be
           profitable
           to
           our
           Salvation
           .
           Without
           it
           our
           Ears
           may
           be
           tickled
           ,
           and
           our
           Fancies
           pleasantly
           entertain'd
           for
           the
           time
           ;
           but
           we
           cannot
           be
           truly
           Edify'd
           by
           the
           most
           fluent
           and
           popular
           Tongue
           ,
           or
           the
           most
           melting
           and
           pathetical
           Expressions
           in
           the
           World.
           
        
      
       
         
         
           CHAP.
           XI
           .
           The
           pretence
           of
           it's
           being
           against
           one's
           Conscience
           to
           join
           with
           the
           Church
           of
           England
           ,
           Answer'd
           .
        
         
           HAving
           Answer'd
           the
           most
           considerable
           Objections
           against
           our
           Communion
           ,
           I
           am
           now
           to
           deal
           with
           such
           Persons
           as
           separate
           from
           us
           ,
           tho'
           they
           have
           nothing
           to
           object
           against
           us
           ;
           such
           as
           pretend
           that
           they
           are
           not
           satisfy'd
           in
           our
           way
           ,
           that
           't
           is
           against
           their
           Conscience
           to
           join
           with
           us
           ,
           or
           that
           they
           doubt
           of
           the
           lawfulness
           of
           our
           Communion
           ,
           or
           at
           least
           they
           scruple
           it
           .
           But
           I
           shall
           shew
           ,
           that
           these
           excuses
           are
           utterly
           insignificant
           ;
           and
           that
           they
           cannot
           escape
           the
           wrath
           of
           God
           ,
           who
           commit
           a
           sin
           ,
           and
           think
           to
           cover
           it
           by
           pretending
           Conscience
           for
           it
           .
        
         
           But
           before
           I
           enter
           upon
           these
           Matters
           ,
           I
           shall
           lay
           down
           the
           Principles
           I
           mean
           to
           proceed
           upon
           ,
           by
           treating
           distinctly
           on
           these
           Five
           Heads
           .
           1.
           
           Of
           the
           
             Nature
             of
             Conscience
          
           .
           2.
           
           Of
           the
           
             Rule
             of
             Conscience
          
           .
           3.
           
           Of
           the
           
             Power
             of
             Human
             Laws
             to
             oblige
             the
             Conscience
             .
          
           And
           particularly
           ,
           4.
           
           
             In
             the
             instances
             of
             Church-Communion
          
           .
           5.
           
           Of
           the
           
             Authority
             of
             Conscience
          
           ;
           or
           
             how
             far
             a
             Man
             is
             obliged
             to
             be
             guided
             by
             it
             in
             his
             actions
             .
          
        
         
           I.
           Then
           ,
           to
           find
           out
           the
           
             Nature
             of
             Conscience
          
           ,
           let
           us
           consider
           what
           every
           Man
           doth
           really
           mean
           by
           that
           word
           ,
           when
           he
           has
           occasion
           to
           use
           it
           .
           Now
           as
           to
           this
           ,
           I
           observe
           ,
           First
           ,
           that
           a
           Man
           never
           speaks
           of
           his
           Conscience
           ,
           but
           with
           respect
           to
           his
           own
           actions
           .
           We
           do
           not
           ,
           for
           instance
           ,
           make
           it
           a
           point
           of
           Conscience
           ,
           whether
           a
           thing
           be
           true
           
           or
           false
           ,
           or
           whether
           an
           accident
           be
           prosperous
           or
           unfortunate
           ,
           or
           whether
           another
           Man
           has
           done
           well
           or
           ill
           .
           These
           things
           indeed
           may
           please
           or
           trouble
           us
           ;
           but
           our
           Conscience
           is
           affected
           only
           with
           that
           ,
           which
           is
           willingly
           done
           or
           left
           undone
           by
           us
           ,
           or
           which
           we
           may
           do
           ,
           or
           may
           forbear
           .
           Secondly
           ,
           We
           never
           use
           the
           Word
           Conscience
           about
           our
           actions
           ,
           but
           only
           so
           far
           as
           those
           actions
           are
           to
           be
           directed
           by
           some
           Law
           or
           Rule
           ;
           with
           which
           if
           they
           agree
           ,
           they
           are
           good
           ,
           and
           if
           they
           disagree
           ,
           they
           are
           
             evil
             .
             Thirdly
          
           ,
           Our
           actions
           ,
           as
           we
           concern
           our
           Conscience
           in
           them
           ,
           are
           either
           
             already
             done
          
           ,
           or
           
             not
             already
             done
          
           .
           But
           whether
           they
           are
           done
           or
           
             not
             done
          
           ,
           whether
           past
           or
           future
           ,
           they
           are
           either
           
             commanded
             by
             God
          
           ,
           and
           so
           they
           are
           Duties
           ;
           or
           
             forbidden
             by
             God
          
           ,
           and
           so
           they
           are
           Sins
           ;
           or
           
             neither
             commanded
             nor
             forbidden
          
           ,
           and
           so
           they
           are
           
             indifferent
             actions
          
           .
           Our
           actions
           ,
           I
           say
           ,
           do
           not
           touch
           our
           Conscience
           ,
           but
           as
           they
           fall
           under
           these
           considerations
           ;
           and
           in
           all
           these
           respects
           we
           mean
           the
           same
           thing
           by
           Conscience
           .
           For
           ,
        
         
           First
           ,
           If
           the
           action
           be
           
             not
             already
             done
          
           ,
           we
           think
           it
           either
           
             commanded
             by
             God
          
           ,
           and
           say
           ,
           we
           are
           
             bound
             in
             Conscience
          
           ,
           or
           
             think
             it
             our
             duty
          
           to
           do
           it
           ;
           or
           
             forbidden
             by
             God
          
           ,
           and
           say
           ,
           it
           is
           
             against
             our
             Conscience
          
           ,
           or
           we
           
             think
             it
             a
             sin
          
           to
           do
           it
           ;
           or
           else
           we
           think
           it
           is
           indifferent
           ,
           and
           say
           ,
           we
           may
           do
           it
           with
           a
           
             safe
             Conscience
          
           ,
           that
           is
           ,
           we
           believe
           the
           action
           may
           be
           done
           
             without
             transgressing
             any
             Law
             of
             God.
          
           This
           is
           undeniably
           every
           Man's
           meaning
           ,
           when
           he
           talks
           of
           Conscience
           as
           to
           actions
           ,
           that
           are
           not
           yet
           done
           .
           Secondly
           ,
           If
           we
           speak
           of
           our
           actions
           ,
           that
           are
           done
           and
           past
           ,
           saying
           ,
           
             my
             Conscience
             bears
             me
             witness
          
           ,
           or
           
             I
             am
             satisfy'd
          
           or
           
             troubled
             in
             Conscience
          
           for
           doing
           ,
           what
           I
           have
           done
           ;
           we
           mean
           nothing
           more
           than
           this
           ,
           that
           reflecting
           upon
           
           our
           own
           actions
           ,
           we
           find
           ,
           that
           we
           have
           either
           
             done
             ,
             as
             we
             are
             convinc'd
             we
             ought
             to
             do
             ,
          
           and
           this
           is
           a
           satisfaction
           to
           us
           ;
           or
           
             not
             done
             ,
             as
             we
             ought
             to
             do
             ,
          
           and
           the
           remembrance
           of
           this
           troubles
           us
           .
           But
           in
           all
           these
           Cases
           we
           mean
           the
           same
           thing
           by
           Conscience
           ,
           to
           wit
           ,
           
             our
             Judgment
             and
             Persuasion
             concerning
             what
             we
             ought
             to
             do
             ,
             or
             ought
             not
             to
             do
             .
          
           Only
           in
           the
           first
           sort
           ,
           Conscience
           is
           consider'd
           as
           the
           guide
           of
           actions
           to
           be
           done
           ;
           and
           in
           the
           second
           sort
           ,
           as
           the
           witness
           of
           those
           that
           are
           already
           done
           :
           but
           in
           both
           sorts
           Conscience
           is
           the
           same
           thing
           ,
           to
           wit
           ,
           the
           Judgment
           of
           a
           Man's
           mind
           concerning
           the
           Morality
           of
           his
           Actions
           .
        
         
           This
           is
           the
           true
           Notion
           of
           Conscience
           in
           general
           ;
           but
           if
           we
           put
           Epithets
           to
           it
           ,
           and
           talk
           of
           a
           good
           or
           evil
           Conscience
           ,
           a
           tender
           Conscience
           ,
           or
           the
           like
           ,
           then
           it
           includes
           more
           than
           I
           am
           now
           concern'd
           to
           give
           an
           account
           of
           .
        
         
           II.
           I
           proceed
           to
           the
           
             Rule
             of
             Conscience
          
           .
           It
           appears
           by
           what
           I
           have
           said
           ,
           that
           Conscience
           must
           alwaies
           have
           a
           Rule
           to
           follow
           .
           For
           ,
           since
           Conscience
           is
           a
           Man's
           judgment
           about
           actions
           
             as
             good
          
           ,
           or
           bad
           ,
           or
           indifferent
           ;
           it
           is
           certain
           ,
           a
           Man
           must
           have
           some
           measure
           ,
           by
           applying
           which
           ,
           he
           may
           judge
           of
           what
           sort
           the
           action
           is
           .
           This
           Measure
           is
           the
           
             Rule
             of
             Conscience
          
           ,
           and
           Conscience
           is
           no
           farther
           safe
           ,
           than
           as
           it
           follows
           that
           Rule
           .
           Now
           this
           Measure
           or
           
             Rule
             of
             Conscience
          
           can
           be
           nothing
           else
           but
           the
           
             Law
             of
             God
          
           ;
           because
           nothing
           can
           be
           a
           Duty
           ,
           or
           Sin
           ,
           but
           what
           is
           commanded
           or
           forbidden
           by
           God's
           Law
           ;
           and
           that
           thing
           only
           is
           indifferent
           ,
           which
           his
           Law
           neither
           commands
           nor
           forbids
           .
        
         
           Now
           by
           the
           Law
           of
           God
           ,
           which
           is
           the
           
             Rule
             of
             Conscience
          
           ,
           I
           mean
           
             God's
             Will
          
           for
           the
           Goverment
           of
           Men's
           actions
           ;
           whether
           declar'd
           by
           Nature
           ,
           or
           Revelation
           .
           By
           the
           Law
           of
           Nature
           I
           mean
           those
           
           Principles
           of
           Good
           and
           Evil
           ,
           just
           and
           unjust
           ,
           which
           God
           has
           written
           in
           our
           minds
           ,
           and
           which
           every
           Man
           is
           naturally
           convinced
           of
           .
           Some
           things
           are
           eternally
           Good
           ,
           as
           
             to
             Worship
             God
          
           ,
           &c.
           and
           we
           know
           them
           to
           be
           our
           Duty
           ;
           others
           are
           eternally
           Evil
           ,
           and
           we
           know
           them
           to
           be
           Sins
           ,
           by
           the
           light
           of
           Reason
           ;
           and
           the
           Apostle
           saies
           ,
           the
           Gentiles
           had
           this
           Law
           
             written
             in
             their
             hearts
          
           .
           But
           Christians
           have
           the
           Law
           of
           Revelation
           too
           contain'd
           in
           the
           Scriptures
           ;
           by
           which
           God
           do's
           not
           make
           void
           the
           Law
           of
           Nature
           ,
           but
           declare
           it's
           Precepts
           more
           certainly
           and
           accurately
           ,
           with
           greater
           strength
           ,
           and
           greater
           rewards
           and
           punishments
           ,
           than
           before
           .
           By
           this
           also
           he
           has
           perfected
           the
           Law
           of
           Nature
           ,
           and
           obliged
           us
           to
           higher
           instances
           of
           Vertue
           ,
           and
           added
           some
           positive
           Laws
           ;
           as
           for
           instance
           ,
           to
           believe
           in
           Christ
           ,
           to
           pray
           to
           God
           in
           Christ's
           Name
           ,
           to
           be
           Baptiz'd
           and
           partake
           of
           the
           Lord's
           Supper
           .
        
         
           Thus
           then
           the
           Natural
           and
           Reveal'd
           Law
           of
           God
           is
           the
           great
           
             Rule
             of
             Conscience
          
           .
           Only
           we
           must
           remember
           ,
           that
           by
           the
           Law
           of
           Nature
           is
           to
           be
           understood
           ,
           not
           only
           the
           chief
           and
           general
           heads
           of
           it
           ,
           but
           also
           the
           necessary
           deductions
           from
           these
           heads
           ;
           and
           by
           the
           Reveal'd
           Law
           is
           to
           be
           understood
           ,
           not
           only
           express
           Commands
           and
           Prohibitions
           ,
           but
           also
           the
           necessary
           consequences
           of
           those
           commands
           and
           prohibitions
           .
           So
           that
           whatever
           is
           by
           
             direct
             inference
          
           or
           
             parity
             of
             reason
          
           commanded
           or
           forbidden
           ,
           is
           a
           Duty
           or
           a
           Sin
           ;
           tho'
           it
           be
           not
           commanded
           or
           forbidden
           in
           the
           Letter
           of
           the
           Law.
           And
           if
           it
           be
           neither
           commanded
           nor
           forbidden
           by
           the
           Letter
           of
           the
           Law
           ,
           nor
           yet
           by
           inference
           or
           parity
           of
           reason
           ;
           the
           thing
           is
           indifferent
           ,
           and
           we
           may
           do
           it
           ,
           or
           let
           it
           alone
           ,
           with
           a
           safe
           Conscience
           .
        
         
         
           III.
           In
           the
           third
           place
           I
           must
           consider
           
             the
             power
             of
             Human
             Laws
             to
             oblige
             the
             Conscience
          
           ;
           for
           in
           a
           secondary
           sence
           they
           are
           a
           part
           of
           the
           Rule
           of
           Conscience
           ,
           by
           vertue
           of
           ,
           and
           in
           subordination
           to
           the
           Laws
           of
           God.
           This
           I
           shall
           explain
           in
           four
           propositions
           .
        
         
           First
           ,
           It
           is
           most
           certain
           ,
           that
           God's
           Law
           Commands
           us
           to
           obey
           the
           Laws
           of
           Men.
           For
           all
           Society
           is
           founded
           in
           this
           Principal
           
             Law
             of
             Nature
          
           ,
           that
           we
           must
           obey
           our
           Governours
           in
           all
           honest
           and
           just
           things
           .
           Otherwise
           no
           State
           ,
           City
           or
           Family
           can
           subsist
           happily
           .
           And
           't
           is
           most
           evident
           ,
           that
           God
           Commands
           us
           in
           Scripture
           to
           
             Obey
             them
             ,
             that
             have
             the
             Rule
             over
             us
             ,
          
           and
           to
           
             be
             Subject
             not
             only
             for
             Wrath
             ,
             but
             also
             for
             Conscience
             sake
             .
          
           So
           that
           a
           Man
           is
           bound
           in
           duty
           to
           obey
           Human
           Laws
           ,
           and
           consequently
           they
           are
           a
           part
           of
           the
           
             Rule
             of
             Conscience
          
           .
        
         
           Secondly
           ,
           Human
           Laws
           do
           not
           bind
           the
           Conscience
           by
           any
           Vertue
           in
           themselves
           ,
           but
           merely
           by
           Vertue
           of
           God's
           Law
           ,
           who
           has
           commanded
           us
           both
           by
           Nature
           and
           Scripture
           ,
           to
           obey
           our
           Superiours
           .
           Conscience
           is
           
             our
             judgment
             of
             our
             actions
             according
             to
             God's
             Law
             ,
          
           and
           has
           no
           Superiour
           but
           God
           alone
           :
           but
           yet
           we
           are
           bound
           in
           Conscience
           to
           obey
           Men
           ,
           because
           therein
           we
           obey
           God.
           
        
         
           Thirdly
           ,
           Human
           Laws
           do
           no
           farther
           bind
           the
           Conscience
           ,
           than
           as
           they
           are
           agreeable
           to
           the
           Laws
           of
           God
           ;
           so
           that
           when
           Men
           command
           any
           thing
           sinful
           ,
           we
           must
           not
           obey
           .
           For
           God
           has
           not
           given
           any
           Man
           power
           to
           alter
           his
           Laws
           ,
           or
           impose
           any
           thing
           inconsistent
           with
           them
           .
        
         
           Fourthly
           ,
           Tho'
           Human
           Laws
           ,
           generally
           speaking
           ,
           bind
           the
           Conscience
           ;
           yet
           I
           do
           not
           say
           ,
           that
           every
           Human
           Law
           (
           tho'
           consistent
           with
           God's
           Law
           )
           
           do's
           at
           all
           times
           and
           in
           all
           cases
           ,
           oblige
           every
           Man's
           Conscience
           to
           active
           obedience
           to
           it
           ,
           so
           as
           that
           he
           sins
           against
           God
           ,
           if
           he
           transgress
           it
           .
           For
           then
           who
           could
           be
           innocent
           ?
           But
           First
           ,
           where
           the
           Public
           or
           some
           private
           Person
           shall
           suffer
           damage
           or
           inconvenience
           by
           our
           not
           observing
           the
           Law
           ;
           or
           Secondly
           ,
           where
           the
           Manner
           of
           our
           not
           obeying
           it
           argues
           contempt
           of
           Authority
           ,
           or
           sets
           an
           ill
           example
           ,
           there
           the
           transgression
           of
           a
           Human
           Law
           is
           sinful
           ;
           and
           not
           in
           other
           cases
           .
           So
           that
           there
           are
           many
           cases
           ,
           in
           which
           a
           Man
           may
           transgress
           a
           purely
           Human
           Law
           ,
           and
           yet
           not
           be
           a
           sinner
           before
           God
           ;
           provided
           ,
           I
           say
           ,
           there
           be
           no
           contempt
           of
           Authority
           ,
           or
           ill
           example
           in
           it
           ;
           for
           either
           of
           these
           makes
           it
           a
           sin
           .
           For
           this
           I
           insist
           upon
           ,
           that
           God's
           Law
           and
           the
           public
           good
           require
           ,
           that
           Authority
           be
           held
           sacred
           ;
           and
           therefore
           when
           Governours
           insist
           upon
           a
           thing
           ,
           tho'
           it
           be
           trifling
           or
           inconvenient
           ,
           yet
           we
           must
           not
           even
           seem
           to
           contest
           the
           matter
           with
           them
           ,
           provided
           it
           be
           not
           sinful
           .
           For
           to
           affront
           their
           Authority
           ,
           or
           to
           encourage
           others
           by
           our
           example
           to
           do
           it
           ,
           is
           a
           greater
           evil
           to
           the
           public
           ,
           than
           our
           obedience
           to
           an
           inconvenient
           Law
           can
           easily
           be
           .
        
         
           IV.
           I
           shall
           now
           consider
           
             the
             power
             of
             Human
             Laws
             to
             oblige
             the
             Conscience
             in
             the
             instance
             of
             Church-Communion
             .
          
           And
           here
           I
           affirm
           ,
           That
           
             every
             Man
             is
             bound
             in
             Conscience
             to
             join
             with
             the
             Church
             establish'd
             by
             Law
             in
             the
             place
             where
             he
             lives
             ,
             so
             long
             as
             that
             Church
             is
             a
             true
             sound
             part
             of
             the
             Catholic
             Church
             ,
             and
             nothing
             sinful
             is
             requir'd
             as
             a
             condition
             of
             Communion
             with
             it
             .
          
           For
           I
           have
           already
           shewn
           ,
           that
           Men
           are
           bound
           to
           obey
           Human
           Laws
           ,
           that
           are
           not
           contrary
           to
           the
           Laws
           of
           God
           ;
           and
           therefore
           they
           must
           obey
           in
           Church-Matters
           ;
           unless
           it
           can
           be
           shew'd
           ,
           that
           God
           has
           forbidden
           
           Men
           to
           make
           Laws
           about
           Religion
           ;
           which
           can
           never
           be
           done
           .
        
         
           But
           farther
           ,
           I
           earnestly
           desire
           it
           may
           be
           well
           consider'd
           by
           Dissenters
           ,
           that
           we
           are
           all
           really
           bound
           by
           the
           Laws
           of
           
             Jesus
             Christ
          
           and
           the
           Nature
           of
           his
           Religion
           ,
           to
           preserve
           as
           much
           as
           in
           us
           lies
           ,
           the
           Unity
           of
           the
           Church
           ,
           which
           consists
           not
           only
           in
           professing
           the
           same
           faith
           ,
           but
           joining
           together
           in
           the
           same
           worship
           .
           And
           therefore
           whoever
           breaks
           this
           Unity
           ,
           doth
           really
           transgress
           the
           Laws
           of
           
             Jesus
             Christ
          
           ,
           and
           is
           guilty
           of
           Schism
           ,
           which
           is
           so
           much
           caution'd
           against
           ,
           and
           so
           highly
           condemn'd
           in
           Scripture
           .
        
         
           Those
           therefore
           ,
           who
           think
           they
           are
           no
           more
           bound
           to
           
             come
             to
             Church
          
           ,
           than
           to
           obey
           any
           common
           Act
           of
           Parliament
           ,
           are
           greatly
           mistaken
           ;
           because
           they
           break
           not
           only
           the
           Law
           of
           Man
           ,
           but
           the
           Law
           of
           God.
           For
           tho'
           all
           the
           circumstances
           of
           Worship
           are
           
             Human
             Institutions
          
           ,
           yet
           the
           Public
           Worship
           it self
           ,
           under
           Public
           Lawful
           Governours
           ,
           is
           of
           Divine
           appointment
           ;
           and
           no
           Man
           can
           renounce
           it
           without
           sinning
           against
           Christ
           as
           well
           as
           
             Human
             Laws
          
           .
        
         
           A
           
             Divine
             Law
          
           cloath'd
           with
           circumstances
           of
           Man's
           appointment
           ,
           creates
           another
           kind
           of
           obligation
           ,
           than
           a
           Law
           ,
           that
           commands
           a
           thing
           perfectly
           indifferent
           .
           In
           the
           former
           case
           we
           must
           obey
           ,
           because
           't
           is
           God's
           own
           Law
           ;
           in
           the
           other
           we
           only
           obey
           Man
           ,
           because
           God
           has
           obliged
           us
           in
           general
           to
           obey
           our
           Superiours
           .
        
         
           God
           commands
           every
           Subject
           
             to
             pay
             tribute
             to
             whom
             tribute
             is
             due
             :
          
           but
           Human
           Authority
           determines
           ,
           out
           of
           what
           goods
           ,
           and
           in
           what
           proportion
           he
           must
           pay
           .
           Now
           ,
           because
           Human
           Authority
           interposes
           ,
           if
           a
           Man
           can
           by
           fraud
           detain
           the
           King
           's
           right
           ,
           do's
           he
           incur
           no
           other
           guilt
           ,
           than
           breaking
           
           an
           Act
           of
           Parliament
           ,
           and
           being
           liable
           to
           penalties
           ,
           if
           he
           be
           detected
           ?
           Yes
           certainly
           ;
           for
           Tribute
           being
           injoin'd
           by
           God's
           Law
           ,
           the
           Man
           is
           unjust
           ,
           and
           breaks
           God's
           Law
           ;
           and
           his
           willingness
           to
           suffer
           the
           penalties
           do's
           not
           lessen
           his
           guilt
           .
           The
           Case
           is
           the
           same
           as
           to
           Church-Vnity
           ;
           for
           tho'
           Human
           Laws
           prescribe
           particular
           circumstances
           and
           Forms
           of
           Worship
           :
           yet
           God's
           Laws
           oblige
           us
           to
           keep
           the
           Unity
           of
           the
           Church
           ,
           as
           much
           as
           to
           pay
           the
           King
           his
           due
           .
           And
           that
           Man
           ,
           that
           paies
           his
           just
           debts
           by
           such
           a
           method
           ,
           as
           the
           Law
           of
           the
           Land
           declares
           to
           be
           unjust
           ,
           may
           as
           well
           acquit
           himself
           from
           knavery
           before
           God
           ;
           as
           that
           Man
           ,
           that
           chuses
           a
           way
           of
           public
           worship
           in
           opposition
           to
           the
           Church-Laws
           ,
           can
           acquit
           himself
           of
           Schism
           before
           God.
           Nay
           ,
           separation
           from
           the
           Church
           is
           so
           much
           against
           the
           Law
           of
           God
           ,
           that
           shou'd
           Human
           Laws
           grant
           a
           Toleration
           ,
           and
           call
           no
           Man
           to
           an
           account
           for
           separation
           from
           the
           establish'd
           Church
           ;
           yet
           such
           a
           separation
           wou'd
           still
           be
           a
           Schism
           ,
           and
           a
           Sin
           against
           God.
           For
           no
           Human
           Law
           can
           make
           that
           Lawful
           ,
           which
           God's
           Law
           has
           forbidden
           .
        
         
           V.
           It
           remains
           ,
           that
           I
           speak
           of
           the
           
             Authority
             of
             Conscience
          
           ,
           or
           
             how
             far
             a
             Man
             is
             obliged
             to
             be
             guided
             by
             his
             Conscience
             in
             his
             actions
          
           ;
           that
           is
           ,
           how
           far
           we
           are
           obliged
           to
           act
           or
           not
           act
           ,
           when
           we
           are
           convinc'd
           in
           our
           judgment
           ,
           that
           the
           action
           is
           commanded
           or
           forbidden
           by
           God.
           Now
           our
           judgment
           concerning
           what
           God
           has
           commanded
           ,
           or
           forbidden
           ,
           or
           left
           indifferent
           ,
           is
           either
           right
           or
           wrong
           .
           If
           right
           ,
           we
           are
           said
           to
           have
           a
           
             right
             Conscience
          
           ;
           if
           wrong
           ,
           we
           have
           an
           
             erroneous
             Conscience
          
           .
           There
           is
           also
           a
           
             doubting
             Conscience
          
           ,
           when
           we
           know
           not
           well
           how
           to
           make
           any
           judgment
           at
           all
           ;
           but
           of
           this
           I
           shall
           Treat
           in
           another
           place
           .
        
         
         
           Now
           if
           our
           Conscience
           or
           judgment
           be
           right
           ,
           that
           is
           ,
           according
           to
           God's
           Law
           ,
           without
           doubt
           we
           are
           forever
           bound
           to
           act
           according
           to
           it
           ;
           nor
           can
           we
           sin
           in
           doing
           so
           ,
           whatever
           the
           consequence
           be
           .
           But
           the
           great
           question
           is
           ,
           what
           we
           must
           do
           ,
           when
           our
           Conscience
           is
           erroneous
           and
           mistaken
           ;
           and
           to
           answer
           this
           ,
           I
           lay
           down
           three
           Rules
           ,
           which
           I
           think
           ,
           may
           give
           any
           Man
           satisfaction
           .
        
         
           First
           ,
           
             Where
             a
             Man
             is
             mistaken
             in
             his
             judgment
             ,
             even
             in
             that
             case
             it
             is
             alwaies
             a
             sin
             to
             act
             against
             it
             .
          
           Tho'
           we
           take
           a
           sin
           for
           a
           duty
           ,
           or
           a
           duty
           for
           a
           sin
           :
           yet
           so
           long
           as
           we
           are
           thus
           persuaded
           ,
           it
           will
           be
           a
           great
           crime
           to
           act
           against
           this
           persuasion
           .
           Because
           by
           so
           doing
           we
           act
           against
           the
           best
           light
           we
           have
           at
           present
           ;
           and
           therefore
           our
           will
           is
           as
           wicked
           ,
           as
           if
           it
           acted
           against
           a
           true
           light
           .
           Nothing
           but
           Conscience
           can
           guide
           our
           actions
           ;
           and
           tho'
           an
           
             eroneous
             Conscience
          
           is
           a
           very
           bad
           and
           unsafe
           guide
           ;
           yet
           still
           't
           is
           the
           only
           guide
           we
           have
           :
           and
           if
           we
           may
           lawfully
           refuse
           to
           be
           guided
           by
           it
           in
           one
           instance
           ,
           we
           may
           with
           as
           much
           reason
           reject
           it's
           guidance
           in
           all
           .
           What
           is
           a
           wilful
           sin
           ,
           or
           a
           sin
           against
           knowledge
           ,
           but
           acting
           otherwise
           ,
           than
           we
           were
           convinc'd
           to
           be
           our
           duty
           ?
           Is
           not
           that
           Man
           thought
           sincere
           ,
           that
           acts
           as
           he
           believes
           ;
           and
           that
           Man
           an
           hypocrite
           ,
           that
           acts
           otherwise
           ,
           whether
           his
           judgment
           be
           true
           or
           false
           ?
           He
           ,
           who
           being
           under
           a
           mistake
           ,
           acts
           contrary
           to
           his
           judgment
           ,
           wou'd
           certainly
           upon
           the
           same
           temptation
           act
           contrary
           to
           it
           ,
           were
           his
           judgment
           never
           so
           well
           inform'd
           .
           And
           therefore
           his
           Will
           being
           as
           bad
           in
           the
           one
           case
           as
           in
           the
           other
           ,
           he
           is
           equally
           a
           sinner
           as
           to
           the
           Wilfulness
           of
           the
           Crime
           ,
           tho'
           indeed
           in
           other
           respects
           there
           will
           be
           a
           
             great
             difference
          
           in
           the
           cases
           .
           Shou'd
           a
           Jew
           turn
           Christian
           ,
           or
           a
           Papist
           turn
           Protestant
           ,
           while
           yet
           they
           believe
           
           their
           former
           Religions
           to
           be
           true
           ,
           we
           shou'd
           all
           believe
           them
           to
           be
           great
           Villains
           and
           Hypocrites
           ;
           because
           they
           did
           it
           upon
           base
           principles
           ,
           and
           in
           contradiction
           to
           their
           judgments
           .
           Nay
           we
           shou'd
           all
           think
           more
           favourably
           of
           a
           Protestant
           ,
           that
           being
           seduced
           by
           a
           cunning
           Papist
           ,
           did
           really
           out
           of
           Conscience
           go
           over
           to
           the
           Romanists
           ,
           than
           of
           such
           Persons
           .
           All
           this
           put
           together
           shews
           ,
           that
           no
           Man
           can
           in
           any
           case
           act
           against
           his
           judgment
           ,
           but
           he
           is
           guilty
           of
           sin
           in
           so
           doing
           .
        
         
           Secondly
           ,
           
             The
             mistake
             of
             a
             Man's
             judgment
             may
             be
             of
             such
             a
             nature
             ,
             that
             as
             it
             will
             be
             a
             sin
             to
             act
             against
             his
             judgment
             ,
             so
             it
             will
             likewise
             be
             a
             sin
             to
             act
             according
             to
             it
             .
          
           For
           that
           action
           is
           good
           and
           a
           duty
           ,
           which
           God
           has
           commanded
           ,
           and
           that
           is
           a
           sin
           which
           he
           has
           forbidden
           .
           'T
           is
           not
           our
           Opinion
           ,
           but
           his
           Law
           ,
           that
           makes
           things
           good
           or
           evil
           .
           And
           therefore
           we
           shall
           be
           forever
           obliged
           to
           do
           some
           actions
           and
           forbear
           others
           ,
           whatever
           our
           judgment
           be
           ;
           because
           we
           cannot
           alter
           the
           Nature
           of
           things
           .
           For
           if
           the
           Moral
           goodness
           or
           badness
           of
           actions
           were
           to
           be
           measur'd
           by
           Mens
           opinions
           ;
           then
           duty
           and
           sin
           wou'd
           be
           the
           most
           uncertain
           things
           in
           the
           world
           ,
           and
           what
           is
           good
           or
           evil
           to
           day
           ,
           wou'd
           be
           the
           contrary
           to
           morrow
           ,
           as
           any
           Man's
           opinion
           alters
           .
           But
           such
           consequences
           are
           intolerable
           ;
           and
           therefore
           ,
           tho'
           a
           Man
           do's
           follow
           his
           judgment
           ,
           yet
           he
           may
           be
           guilty
           of
           sin
           (
           and
           be
           damn'd
           for
           it
           too
           )
           if
           his
           judgment
           lead
           him
           to
           act
           against
           the
           Law
           of
           God.
           
        
         
           But
           it
           must
           be
           observ'd
           ,
           that
           I
           do
           not
           say
           ,
           that
           every
           action
           according
           to
           a
           mistaken
           judgment
           is
           sinful
           ;
           but
           that
           a
           Man's
           mistake
           may
           be
           such
           ,
           that
           it
           will
           be
           a
           sin
           to
           act
           either
           against
           it
           ,
           or
           according
           to
           it
           .
           For
           a
           Man
           may
           often
           mistake
           ,
           and
           yet
           not
           sin
           ;
           provided
           his
           mistakes
           do
           not
           lead
           
           him
           to
           a
           breach
           of
           God's
           Law.
           For
           First
           ,
           if
           a
           Man
           believe
           a
           thing
           to
           be
           commanded
           by
           God
           ,
           which
           is
           neither
           commanded
           nor
           forbidden
           ;
           as
           if
           he
           think
           himself
           obliged
           to
           Pray
           seven
           or
           
             three
             times
             a
             day
          
           ;
           he
           is
           certainly
           mistaken
           ,
           because
           God
           has
           bound
           him
           up
           to
           neither
           .
           And
           therefore
           ,
           since
           God
           has
           not
           commanded
           the
           contrary
           ,
           he
           may
           safely
           act
           according
           to
           his
           mistake
           ;
           nay
           ,
           so
           long
           as
           his
           mistake
           continues
           ,
           he
           is
           bound
           to
           do
           so
           .
           Secondly
           ,
           If
           a
           Man
           believe
           a
           thing
           to
           be
           forbidden
           by
           God
           ,
           which
           is
           neither
           commanded
           nor
           forbidden
           ;
           as
           if
           he
           think
           that
           God
           has
           forbidden
           him
           to
           play
           at
           Cards
           ;
           in
           this
           case
           he
           may
           follow
           his
           false
           opinion
           without
           sin
           ;
           nay
           he
           is
           bound
           to
           follow
           it
           .
           Because
           ,
           since
           God
           has
           not
           forbidden
           it
           ,
           't
           is
           no
           sin
           to
           follow
           his
           mistaken
           Conscience
           ;
           but
           it
           is
           a
           sin
           to
           act
           against
           it
           .
           But
           then
           in
           other
           cases
           ,
           when
           a
           Man
           thinks
           that
           to
           be
           sinful
           or
           indifferent
           ,
           which
           God
           commands
           ;
           or
           that
           to
           be
           Lawful
           or
           a
           Duty
           ,
           which
           God
           forbids
           ;
           here
           the
           mistake
           is
           dangerous
           ,
           and
           it
           is
           a
           sin
           to
           act
           against
           his
           judgment
           ,
           or
           according
           to
           it
           .
        
         
           Thirdly
           therefore
           ,
           for
           the
           untying
           this
           great
           difficulty
           ,
           I
           say
           ,
           
             That
             the
             great
             thing
             to
             be
             attended
             to
             in
             this
             case
             of
             a
             Man's
             following
             a
             Mistaken
             Judgment
             ,
             is
             the
             faultiness
             or
             innocence
             of
             the
             mistake
             upon
             which
             he
             acts
             ;
             for
             according
             as
             this
             is
             ,
             so
             will
             his
             guilt
             in
             acting
             according
             to
             it
             ,
             be
             either
             greater
             or
             less
             ,
             or
             none
             at
             all
             .
          
           If
           the
           mistake
           be
           such
           ,
           as
           an
           honest
           minded
           Man
           might
           make
           ;
           if
           he
           did
           his
           best
           to
           understand
           his
           duty
           ,
           and
           wanted
           means
           to
           know
           it
           better
           ;
           then
           we
           think
           him
           innocent
           ,
           and
           not
           properly
           guilty
           of
           any
           sin
           ,
           tho'
           the
           action
           is
           contrary
           to
           God's
           Law.
           For
           no
           Man
           is
           obliged
           to
           do
           more
           ,
           than
           what
           is
           in
           his
           power
           to
           do
           ;
           and
           whatever
           a
           Man
           is
           not
           obliged
           to
           do
           ,
           it
           is
           no
           
           sin
           in
           him
           ,
           if
           he
           do
           it
           not
           .
           Since
           he
           cou'd
           not
           understand
           better
           ,
           his
           mistake
           and
           acting
           according
           to
           his
           mistake
           are
           not
           sinful
           .
        
         
           The
           only
           point
           is
           this
           ;
           whether
           the
           Man
           be
           to
           be
           blam'd
           for
           his
           
             erroneous
             Conscience
          
           ,
           or
           no.
           If
           the
           errour
           be
           not
           his
           own
           fault
           ,
           he
           doth
           not
           sin
           in
           acting
           according
           to
           it
           :
           but
           if
           he
           had
           power
           and
           opportunities
           of
           informing
           his
           Conscience
           better
           ,
           and
           yet
           neglected
           so
           to
           do
           ,
           tho'
           it
           was
           his
           duty
           ;
           then
           the
           Man
           sins
           ,
           while
           he
           acts
           contrary
           to
           God's
           Law
           under
           the
           mistake
           ;
           and
           his
           sin
           is
           greater
           or
           less
           in
           proportion
           to
           his
           negligence
           .
           Thus
           you
           see
           ,
           that
           God
           enables
           all
           Men
           to
           do
           their
           duty
           ;
           and
           that
           none
           lie
           under
           a
           necessity
           of
           sinning
           ,
           but
           those
           who
           wilfully
           embracing
           false
           Principles
           ,
           fall
           into
           sin
           ,
           whether
           they
           act
           according
           to
           their
           Conscience
           ,
           or
           against
           it
           .
        
         
           Having
           now
           done
           with
           the
           Five
           Principles
           of
           my
           Discourse
           ,
           I
           proceed
           to
           my
           first
           intended
           business
           ;
           that
           is
           ,
           to
           speak
           to
           the
           Case
           of
           those
           that
           
             separate
             from
             the
             Communion
             of
             the
          
           Church
           of
           England
           
             upon
             this
             pretence
             ,
             That
             it
             is
             against
             their
             Conscience
             to
             join
             with
             us
             in
             it
             .
          
           And
           that
           I
           may
           clear
           this
           point
           ,
           I
           shall
           do
           two
           things
           ;
           First
           ,
           I
           shall
           
             separate
             those
             who
             can
             plead
             Conscience
             for
             their
          
           Non-Conformity
           ,
           
             from
             those
             that
             cannot
          
           ;
           for
           a
           great
           many
           that
           pretend
           Conscience
           ,
           refuse
           Communion
           with
           us
           upon
           another
           Principle
           .
           Secondly
           ,
           I
           shall
           enquire
           ,
           
             how
             far
             this
             Plea
             of
             Conscience
             ,
             when
             truly
             made
             ,
             will
             justify
             any
          
           Dissenter
           ,
           
             that
             continues
             in
             separation
             from
             the
             Church
             .
          
        
         
           First
           then
           ,
           that
           I
           may
           Distinguish
           the
           true
           Pretenders
           to
           Conscience
           from
           the
           false
           ones
           ,
           I
           shall
           lay
           down
           this
           proposition
           ,
           that
           
             no
             Man
             can
             justly
             plead
          
           Conscience
           
             for
             his
             separation
             from
             the
          
           Church
           of
           England
           ,
           
             or
             say
             ,
             that
             it
             is
             against
             his
             Conscience
             
             to
             join
             in
             Communion
             with
             it
             ,
             unless
             he
             is
             persuaded
             ,
             that
             he
             cannot
             Communicate
             with
             us
             without
             sinning
             against
             God
             in
             so
             doing
             .
          
           For
           God's
           Law
           is
           the
           only
           Rule
           to
           judge
           ,
           whether
           an
           action
           be
           a
           Duty
           or
           a
           Sin
           ,
           or
           indifferent
           ;
           and
           Conscience
           is
           nothing
           else
           ,
           but
           a
           Man's
           judgment
           of
           an
           action
           ,
           whether
           it
           be
           a
           Duty
           ,
           or
           a
           Sin
           ,
           or
           indifferent
           by
           that
           Rule
           .
           So
           that
           a
           Man
           cannot
           be
           
             bound
             in
             Conscience
          
           to
           do
           or
           forbear
           any
           action
           ,
           unless
           he
           is
           persuaded
           ,
           that
           God's
           Law
           has
           commanded
           or
           forbidden
           it
           ;
           and
           therefore
           no
           Man
           can
           justly
           plead
           Conscience
           for
           Non-Conformity
           ,
           unless
           he
           is
           persuaded
           ,
           that
           God's
           Law
           has
           forbidden
           him
           to
           join
           with
           us
           .
        
         
           If
           it
           be
           said
           ,
           that
           a
           Man
           ,
           who
           do's
           not
           think
           our
           Communion
           directly
           sinful
           ,
           may
           notwithstanding
           think
           it
           his
           duty
           to
           join
           constantly
           with
           others
           ,
           for
           his
           greater
           Edification
           ,
           or
           the
           like
           cause
           ;
           I
           answer
           ,
           that
           my
           proposition
           still
           holds
           ,
           because
           he
           thinks
           ,
           that
           he
           is
           bound
           by
           God's
           Law
           to
           join
           with
           others
           ,
           which
           Law
           he
           must
           not
           break
           by
           leaving
           them
           to
           join
           with
           us
           .
           Again
           ,
           If
           it
           be
           said
           ,
           that
           a
           Man
           ,
           who
           do's
           not
           think
           our
           Communion
           unlawful
           ,
           but
           only
           doubts
           of
           the
           lawfulness
           of
           it
           ,
           may
           justly
           plead
           Conscience
           for
           Non-Conformity
           ,
           so
           long
           as
           his
           doubts
           remain
           ;
           I
           answer
           ,
           that
           if
           he
           thinks
           it
           a
           sin
           to
           do
           any
           thing
           with
           a
           doubting
           Conscience
           ,
           then
           he
           thinks
           ,
           that
           our
           Communion
           is
           forbidden
           by
           God
           ,
           so
           long
           as
           his
           doubts
           remain
           :
           but
           if
           he
           do's
           not
           think
           it
           a
           sin
           to
           act
           with
           a
           doubting
           Conscience
           ,
           then
           it
           cannot
           go
           against
           his
           Conscience
           to
           join
           with
           us
           .
           So
           that
           my
           proposition
           remains
           true
           ,
           that
           none
           can
           justly
           plead
           Conscience
           for
           Non-Conformity
           ,
           but
           those
           who
           think
           ,
           that
           they
           cannot
           join
           with
           us
           without
           sin
           .
        
         
         
           Now
           since
           this
           proposition
           is
           so
           certainly
           true
           ,
           how
           many
           Men's
           pretences
           to
           Conscience
           for
           their
           separating
           from
           us
           ,
           are
           hereby
           cut
           off
           ?
           For
           First
           ,
           those
           that
           separate
           ,
           either
           because
           they
           have
           been
           disobliged
           by
           some
           Church-Man
           ,
           or
           to
           please
           a
           Relation
           ,
           or
           increase
           their
           Fortunes
           ,
           or
           procure
           or
           regain
           a
           Reputation
           ,
           or
           for
           any
           other
           worldly
           consideration
           ,
           cannot
           plead
           Conscience
           for
           separation
           .
           Nor
           Secondly
           ,
           can
           those
           Lay-People
           ,
           who
           are
           resolv'd
           to
           hear
           their
           beloved
           Teachers
           in
           Conventicles
           ,
           since
           they
           cannot
           hear
           them
           in
           our
           Churches
           ,
           and
           who
           wou'd
           join
           with
           us
           ,
           if
           we
           wou'd
           suffer
           those
           Godly
           Men
           to
           Preach
           ;
           nor
           Thirdly
           ,
           those
           who
           dislike
           Forms
           of
           Prayer
           ,
           Ceremonies
           ,
           &c.
           thinking
           them
           not
           convenient
           ,
           tho'
           they
           do
           not
           judge
           them
           to
           be
           sinful
           ;
           nor
           Fourthly
           ,
           those
           who
           separate
           upon
           the
           account
           of
           Edification
           ,
           or
           acquaintance
           with
           Persons
           of
           another
           persuasion
           ;
           or
           because
           many
           Godly
           Persons
           condemn
           our
           way
           ;
           all
           these
           ,
           I
           say
           ,
           cannot
           justly
           plead
           Conscience
           for
           their
           separation
           .
           Because
           neither
           fancy
           ,
           nor
           example
           can
           be
           the
           Rule
           of
           any
           Man's
           Conscience
           ,
           but
           only
           the
           Law
           of
           God
           :
           and
           therefore
           such
           Persons
           cannot
           justly
           plead
           Conscience
           ,
           because
           they
           do
           not
           think
           our
           Communion
           to
           be
           forbidden
           by
           God's
           Law.
           Nor
           Fifthly
           ,
           can
           those
           plead
           Conscience
           for
           their
           separation
           ,
           who
           think
           that
           our
           Governours
           have
           encroach'd
           too
           much
           upon
           
             Christian
             Liberty
          
           ,
           and
           laid
           too
           much
           stress
           upon
           
             indifferent
             things
          
           ;
           for
           suppose
           the
           Governour
           's
           be
           faulty
           in
           it
           ,
           yet
           the
           Conscience
           of
           the
           Subject
           is
           not
           concern'd
           ,
           so
           long
           as
           the
           things
           commanded
           do
           not
           interfere
           with
           any
           Law
           of
           God.
           Nor
           Sixthly
           ,
           can
           those
           justly
           plead
           Conscience
           for
           their
           separation
           ,
           who
           can
           join
           with
           us
           sometimes
           both
           in
           Prayer
           and
           the
           Lord's
           Supper
           ;
           for
           if
           our
           Communion
           
           be
           sinful
           ,
           with
           what
           Conscience
           do
           they
           dare
           to
           join
           in
           it
           at
           all
           ?
           and
           if
           it
           be
           lawful
           once
           ,
           it
           is
           a
           duty
           alwaies
           .
        
         
           But
           leaving
           these
           false
           pretenders
           ,
           I
           proceed
           to
           the
           case
           of
           those
           ,
           that
           can
           justly
           plead
           Conscience
           for
           their
           separation
           ,
           or
           who
           think
           it
           a
           sin
           to
           join
           with
           us
           ;
           for
           I
           shall
           consider
           the
           case
           of
           those
           that
           plead
           a
           
             doubting
             Conscience
          
           afterwards
           ,
           in
           a
           particular
           discourse
           .
        
         
           Secondly
           therefore
           ,
           I
           shall
           inquire
           
             how
             far
             this
             Plea
             of
             Conscience
             ,
             when
             truly
             made
             ,
             will
             justify
             any
          
           Dissenter
           ,
           
             that
             continues
             in
             separation
             from
             the
             Church
             .
          
           For
           there
           are
           many
           ,
           that
           say
           ,
           they
           wou'd
           join
           with
           us
           with
           all
           their
           hearts
           ,
           but
           they
           are
           really
           persuaded
           ,
           they
           cannot
           do
           it
           without
           sin
           .
           For
           they
           think
           ,
           that
           it
           is
           against
           the
           command
           of
           Christ
           to
           use
           Forms
           of
           Prayer
           ,
           the
           Cross
           in
           Baptism
           ,
           kneeling
           at
           the
           Sacrament
           ,
           and
           the
           like
           .
           And
           surely
           ,
           say
           they
           ,
           you
           wou'd
           not
           have
           us
           join
           in
           these
           practices
           ,
           which
           we
           verily
           believe
           to
           be
           sins
           .
           They
           are
           so
           well
           satisfy'd
           in
           their
           separation
           upon
           these
           accounts
           ,
           that
           they
           think
           themselves
           safe
           ,
           and
           that
           they
           are
           able
           to
           justify
           themselves
           to
           God
           and
           all
           the
           world
           .
        
         
           Now
           in
           answer
           to
           this
           ,
           I
           grant
           ,
           that
           if
           the
           things
           they
           except
           against
           ,
           be
           really
           forbidden
           by
           God
           ,
           then
           they
           are
           not
           to
           be
           blam'd
           ;
           for
           then
           separation
           from
           us
           is
           not
           a
           sin
           ,
           but
           a
           duty
           .
           Nay
           ,
           supposing
           that
           they
           think
           that
           to
           be
           forbidden
           ,
           which
           is
           not
           really
           forbidden
           ;
           yet
           so
           long
           as
           they
           think
           so
           ,
           they
           cannot
           act
           against
           their
           mistaken
           Conscience
           without
           sin
           .
           But
           then
           the
           point
           we
           stand
           upon
           is
           this
           ,
           that
           
             our
             Governours
             do
             require
             nothing
             that
             is
             forbidden
             by
             God
          
           ;
           and
           therefore
           their
           thinking
           our
           Communion
           unlawful
           will
           not
           acquit
           them
           from
           being
           guilty
           of
           sin
           before
           God.
           
        
         
         
           I
           am
           not
           now
           to
           answer
           the
           particular
           objections
           against
           our
           establishments
           .
           This
           has
           been
           sufficiently
           done
           already
           in
           the
           several
           foregoing
           Chapters
           .
           The
           Point
           I
           am
           concern'd
           in
           ,
           is
           this
           ,
           whether
           a
           Man
           's
           thinking
           our
           Communion
           to
           be
           unlawful
           ,
           when
           indeed
           it
           is
           not
           unlawful
           ,
           will
           justify
           his
           separation
           from
           it
           :
           and
           I
           answer
           ,
           that
           a
           Man's
           false
           persuasion
           will
           not
           justify
           his
           breaking
           of
           God's
           Law.
           So
           that
           if
           God's
           Law
           do's
           command
           me
           to
           hold
           Communion
           with
           the
           Church
           where
           I
           have
           no
           just
           cause
           to
           break
           it
           ,
           my
           false
           persuasion
           will
           not
           acquit
           me
           from
           sin
           before
           God
           ,
           if
           I
           separate
           from
           it
           without
           just
           cause
           .
        
         
           Tho'
           the
           truth
           of
           this
           appears
           from
           what
           I
           have
           said
           before
           ,
           yet
           I
           shall
           further
           confirm
           it
           by
           asking
           this
           question
           .
           When
           St.
           Paul
           thought
           himself
           bound
           in
           duty
           to
           persecute
           Christians
           ,
           was
           his
           persecution
           sinful
           ,
           or
           no
           ?
           Yes
           surely
           ;
           for
           he
           call's
           himself
           
             the
             greatest
             of
             sinners
          
           for
           that
           very
           reason
           .
           And
           therefore
           a
           Man's
           thinking
           a
           thing
           to
           be
           a
           duty
           or
           lawful
           ,
           will
           not
           acquit
           him
           before
           God
           for
           doing
           that
           thing
           ,
           if
           it
           be
           against
           God's
           Law.
           So
           that
           it
           infinitely
           concerns
           all
           Dissenters
           to
           consider
           well
           ,
           before
           they
           separate
           .
           For
           Schism
           is
           a
           crying
           sin
           ,
           and
           as
           vehemently
           spoken
           against
           by
           Christ
           ,
           and
           his
           Apostles
           ,
           and
           the
           Fathers
           ,
           as
           any
           sin
           whatever
           .
           Let
           Dissenters
           look
           to
           it
           ,
           that
           they
           be
           not
           guilty
           of
           it
           ;
           for
           their
           false
           persuasion
           ,
           that
           our
           Communion
           is
           unlawful
           ,
           will
           not
           make
           their
           separation
           to
           be
           no
           Schism
           .
        
         
           This
           matter
           will
           appear
           a
           little
           more
           evident
           ,
           if
           we
           put
           the
           case
           in
           another
           instance
           ,
           wherein
           we
           are
           not
           so
           nearly
           concern'd
           .
           Suppose
           a
           Papist
           ,
           that
           heartily
           believes
           Popery
           to
           be
           the
           only
           true
           Religion
           ,
           
           do's
           in
           obedience
           to
           it
           worship
           Images
           and
           the
           Host
           .
           This
           person
           wou'd
           certainly
           abhor
           these
           practices
           ,
           did
           he
           think
           them
           to
           be
           Idolatrous
           ;
           but
           he
           believes
           them
           to
           be
           necessary
           duties
           .
           And
           yet
           we
           do
           all
           charge
           such
           Papists
           with
           Idolatry
           ,
           tho'
           they
           disclaim
           it
           ,
           and
           profess
           they
           do
           no
           more
           than
           their
           duty
           ,
           when
           they
           give
           divine
           worship
           to
           such
           objects
           .
           And
           we
           charge
           them
           rightly
           in
           this
           ;
           for
           if
           it
           be
           really
           Idolatry
           by
           God's
           word
           to
           do
           so
           ;
           then
           it
           will
           be
           Idolatry
           in
           any
           Man
           to
           do
           so
           ,
           let
           his
           opinion
           be
           what
           it
           will.
           For
           a
           Man
           's
           false
           opinion
           doth
           not
           alter
           the
           nature
           of
           things
           .
           Now
           the
           case
           is
           the
           same
           in
           the
           matter
           before
           us
           ;
           for
           causeless
           separation
           is
           as
           properly
           Schism
           ,
           as
           worshipping
           a
           Creature
           is
           Idolatry
           :
           and
           he
           is
           as
           much
           a
           Schismatic
           ,
           who
           thinks
           it
           his
           duty
           to
           separate
           ,
           as
           he
           is
           an
           Idolater
           ,
           who
           thinks
           it
           his
           duty
           to
           worship
           a
           Creature
           .
           A
           Man's
           mistake
           ,
           according
           to
           the
           greater
           or
           less
           culpability
           of
           it
           ,
           will
           more
           or
           less
           excuse
           him
           before
           God
           in
           both
           instances
           :
           but
           it
           cannot
           change
           the
           nature
           either
           of
           Schism
           or
           Idolatry
           .
        
         
           But
           it
           will
           be
           said
           ;
           What
           shall
           a
           Man
           do
           ?
           He
           cannot
           Conform
           with
           a
           safe
           Conscience
           ;
           and
           yet
           he
           sins
           ,
           if
           he
           do
           not
           .
           I
           answer
           ,
           he
           is
           to
           take
           all
           imaginable
           care
           to
           rectify
           his
           mistakes
           ,
           and
           then
           he
           may
           do
           his
           duty
           without
           sinning
           against
           his
           Conscience
           .
           Now
           the
           only
           way
           of
           doing
           this
           ,
           is
           by
           laying
           aside
           Pride
           ,
           Passion
           ,
           Interest
           and
           all
           other
           Carnal
           prepossessions
           ,
           and
           endeavouring
           seriously
           and
           impartially
           to
           understand
           his
           duty
           ;
           considering
           without
           prejudice
           ,
           what
           can
           be
           said
           on
           both
           sides
           ,
           advising
           with
           the
           wisest
           Men
           ,
           and
           above
           all
           things
           seriously
           endeavouring
           to
           understand
           the
           Nature
           and
           spirit
           of
           the
           
             Christian
             Religion
          
           ,
           practising
           all
           undoubted
           duties
           ,
           and
           begging
           
           God's
           Assistance
           for
           the
           Matters
           in
           question
           .
        
         
           Well
           ,
           but
           supposing
           a
           Man
           has
           done
           all
           this
           ,
           and
           after
           all
           his
           endeavours
           is
           persuaded
           that
           he
           cannot
           join
           with
           us
           without
           sin
           ;
           what
           shall
           this
           Man
           do
           ?
           This
           is
           the
           great
           difficulty
           ,
           and
           I
           have
           two
           things
           to
           say
           to
           it
           .
        
         
           First
           ,
           We
           do
           heartily
           wish
           ,
           that
           this
           was
           the
           Case
           of
           our
           Dissenters
           ;
           for
           then
           I
           am
           persuaded
           ,
           our
           scandalous
           divisions
           wou'd
           presently
           be
           at
           an
           end
           .
           But
           alas
           !
           we
           fear
           they
           have
           not
           done
           their
           duty
           in
           this
           Matter
           ;
           that
           they
           have
           not
           heartily
           endeavour'd
           to
           satisfy
           themselves
           .
           If
           they
           had
           ;
           surely
           they
           shou'd
           ,
           before
           they
           pronounc'd
           Conformity
           to
           be
           unlawful
           ,
           be
           able
           to
           produce
           some
           one
           plain
           Text
           to
           prove
           it
           so
           .
           For
           the
           Texts
           they
           produce
           are
           such
           ,
           as
           had
           they
           in
           the
           least
           examin'd
           them
           ,
           cou'd
           scarce
           have
           been
           wrested
           to
           such
           a
           sence
           .
           Nay
           ,
           the
           generality
           of
           Dissenters
           do
           not
           seem
           to
           have
           much
           consulted
           their
           own
           Teachers
           in
           this
           affair
           .
           If
           they
           had
           ,
           they
           wou'd
           think
           better
           of
           our
           way
           than
           they
           do
           .
           For
           the
           most
           eminent
           of
           their
           own
           Ministers
           are
           ready
           to
           declare
           ,
           that
           tho'
           some
           things
           may
           be
           inconvenient
           ,
           yet
           a
           Lay-Person
           may
           lawfully
           join
           with
           us
           in
           all
           things
           ;
           nay
           ,
           they
           themselves
           are
           ready
           upon
           occasion
           to
           join
           in
           all
           the
           instances
           of
           Lay-Communion
           .
           In
           short
           ,
           most
           of
           our
           Dissenters
           have
           taken
           up
           their
           opinions
           hand
           over
           head
           ,
           and
           scarce
           think
           it
           possible
           for
           them
           to
           be
           in
           the
           wrong
           .
        
         
           Shew
           us
           a
           Man
           ,
           that
           has
           no
           end
           to
           serve
           by
           Religion
           ,
           but
           only
           to
           go
           to
           heaven
           ,
           and
           in
           the
           choice
           of
           his
           way
           is
           only
           concern'd
           that
           it
           be
           the
           way
           that
           leads
           him
           thither
           ;
           that
           is
           wonderfully
           sollicitous
           about
           his
           duty
           ,
           and
           will
           refuse
           no
           pains
           to
           understand
           it
           ;
           that
           in
           the
           midst
           of
           Church-divisions
           is
           modest
           ,
           humble
           and
           docible
           ,
           and
           believes
           
           that
           he
           and
           his
           friends
           may
           be
           mistaken
           ;
           that
           thinks
           his
           Governours
           may
           be
           wiser
           than
           himself
           ,
           and
           that
           every
           opinion
           ,
           that
           he
           has
           inconsiderately
           taken
           up
           ,
           ought
           not
           to
           be
           maintain'd
           against
           Authority
           ;
           a
           Man
           ,
           that
           where
           his
           duty
           to
           God
           seems
           to
           thwart
           his
           duty
           to
           Man
           ,
           endeavours
           to
           be
           truly
           inform'd
           ;
           and
           to
           that
           end
           begs
           God's
           assistance
           ,
           and
           uses
           the
           best
           helps
           and
           guides
           he
           can
           ,
           hears
           and
           reads
           the
           arguments
           on
           both
           sides
           ,
           and
           is
           byassed
           neither
           way
           ;
           I
           say
           ,
           shew
           us
           such
           a
           Man
           ,
           and
           we
           readily
           grant
           ,
           he
           has
           done
           his
           best
           to
           satisfy
           himself
           .
           But
           then
           we
           must
           add
           ,
           that
           we
           believe
           ,
           such
           a
           Man
           will
           soon
           think
           it
           ,
           not
           only
           lawful
           ,
           but
           his
           Duty
           also
           to
           Conform
           .
        
         
           Secondly
           ,
           If
           a
           Man
           has
           really
           done
           his
           best
           to
           satisfy
           his
           Conscience
           ,
           and
           yet
           thinks
           it
           a
           sin
           to
           Conform
           ;
           tho'
           his
           separation
           be
           materially
           a
           Schism
           ,
           yet
           he
           is
           not
           formally
           guilty
           of
           it
           .
           For
           all
           those
           that
           commit
           Schism
           ,
           are
           not
           equally
           guilty
           of
           it
           ,
           Those
           that
           separate
           to
           serve
           a
           turn
           ,
           are
           horribly
           and
           inexcusably
           guilty
           of
           Schism
           ;
           and
           those
           that
           separate
           thro'
           such
           mistakes
           ,
           as
           they
           might
           have
           avoided
           if
           they
           had
           been
           careful
           ,
           are
           very
           blameable
           ,
           and
           are
           bound
           ,
           as
           they
           love
           their
           souls
           ,
           to
           take
           more
           care
           of
           informing
           their
           Consciences
           ,
           that
           so
           they
           may
           leave
           their
           sin
           :
           but
           when
           God
           ,
           who
           
             searches
             the
             hearts
          
           ,
           knows
           that
           a
           Man
           did
           his
           best
           ,
           and
           had
           not
           means
           or
           opportunities
           of
           understanding
           better
           ;
           then
           tho'
           the
           Man
           commit
           Schism
           ,
           yet
           he
           is
           innocent
           of
           it
           .
           And
           God
           ,
           who
           judgeth
           of
           Men
           by
           their
           inward
           sincerity
           ,
           will
           impute
           it
           to
           his
           ignorance
           ,
           and
           forgive
           it
           at
           the
           last
           day
           ;
           especially
           if
           this
           innocently
           mistaken
           Man
           be
           careful
           in
           the
           following
           points
           .
        
         
           First
           ,
           that
           he
           be
           not
           obstinate
           ,
           but
           ready
           to
           receive
           
           Conviction
           .
           Secondly
           ,
           That
           he
           separate
           no
           more
           ,
           than
           he
           needs
           must
           ;
           but
           comply
           in
           all
           those
           instances
           ,
           where
           he
           is
           satisfy'd
           he
           may
           do
           it
           with
           a
           safe
           Conscience
           .
           Thirdly
           ,
           That
           where
           he
           cannot
           comply
           ,
           he
           patiently
           submit
           to
           the
           penalty
           of
           the
           Law
           ;
           neither
           exclaiming
           at
           his
           Governours
           or
           the
           Magistrates
           ,
           nor
           using
           illegal
           means
           to
           get
           more
           liberty
           ,
           but
           living
           as
           a
           quiet
           and
           peaceable
           Subject
           .
           Fourthly
           ,
           That
           he
           do
           not
           censure
           those
           of
           another
           persuasion
           ,
           but
           shew
           himself
           a
           good
           Neighbour
           and
           friendly
           to
           them
           .
           Whoe're
           observes
           these
           things
           ,
           tho'
           he
           dissent
           from
           us
           ,
           I
           shall
           be
           loth
           to
           censure
           him
           as
           an
           
             ill
             Man
             ,
             ill
             Subject
          
           ,
           or
           
             ill
             Christian
          
           .
        
         
           But
           then
           all
           that
           I
           have
           said
           ,
           do's
           no
           more
           justify
           or
           lessen
           the
           sin
           of
           Schism
           ,
           than
           the
           sin
           of
           Idolatry
           ;
           for
           the
           case
           is
           the
           same
           in
           both
           ,
           whether
           the
           Man
           be
           a
           deluded
           Dissenter
           ,
           or
           a
           deluded
           Papist
           .
           And
           therefore
           ,
           notwithstanding
           all
           that
           may
           be
           said
           concerning
           the
           innocence
           or
           excusableness
           of
           some
           Mens
           mistakes
           about
           these
           matters
           ;
           yet
           nevertheless
           ,
           it
           infinitely
           concerns
           every
           Person
           ,
           to
           have
           a
           care
           how
           he
           be
           engaged
           either
           in
           the
           one
           or
           the
           other
           .
        
         
           To
           conclude
           ;
           I
           have
           shewn
           how
           absolutely
           necessary
           'tis
           ,
           that
           every
           Man
           shou'd
           endeavour
           to
           inform
           himself
           aright
           ,
           before
           he
           disobey
           his
           Governours
           or
           separate
           from
           the
           Church
           ;
           and
           that
           tho'
           something
           in
           our
           worship
           be
           really
           against
           his
           Conscience
           ,
           yet
           separation
           may
           be
           a
           great
           sin
           ,
           if
           a
           Man
           shou'd
           prove
           to
           be
           mistaken
           in
           his
           Notions
           .
           And
           therefore
           every
           Dissenter
           ought
           presently
           to
           set
           about
           the
           true
           informing
           of
           his
           judgment
           ,
           for
           fear
           he
           live
           in
           a
           grievous
           sin
           .
        
         
           Let
           him
           not
           satisfy
           himself
           with
           frivolous
           pretences
           .
           For
           tho'
           we
           agree
           in
           the
           rule
           of
           faith
           and
           
           manners
           ;
           yet
           Schism
           is
           a
           dreadful
           sin
           ,
           and
           a
           Man
           may
           be
           damn'd
           for
           that
           as
           certainly
           ,
           as
           for
           heresy
           or
           drunkenness
           .
           Sure
           I
           am
           ,
           the
           ancient
           Fathers
           thought
           so
           .
           What
           if
           the
           points
           of
           Conformity
           be
           matters
           of
           dispute
           ?
           Who
           made
           them
           so
           ?
           The
           Church
           of
           England
           wou'd
           have
           been
           well
           pleas'd
           ,
           if
           these
           Controversies
           had
           never
           been
           .
           We
           think
           a
           Man
           may
           be
           a
           very
           good
           Christian
           and
           go
           to
           heaven
           ,
           that
           is
           not
           able
           to
           defend
           our
           Ceremonies
           ,
           &c.
           but
           he
           that
           separates
           upon
           the
           account
           of
           them
           ,
           is
           bound
           at
           the
           peril
           of
           his
           own
           Salvation
           ,
           to
           use
           the
           best
           means
           he
           can
           ,
           to
           be
           satisfy'd
           about
           them
           .
        
         
           To
           those
           that
           pretend
           ,
           that
           these
           are
           subtil
           points
           above
           their
           capacity
           ,
           I
           answer
           ,
           that
           since
           they
           have
           understanding
           enough
           to
           find
           fault
           and
           separate
           ,
           they
           ought
           to
           have
           honesty
           enough
           to
           seek
           satisfaction
           ;
           which
           is
           all
           that
           we
           desire
           of
           them
           :
           otherwise
           they
           will
           never
           be
           able
           to
           answer
           to
           God
           or
           Man
           for
           the
           Mischiefs
           of
           Separation
           .
        
         
           We
           are
           bound
           ,
           especially
           in
           this
           case
           ,
           to
           
             prove
             all
             things
             ,
             and
             hold
             fast
             that
             which
             is
             good
             .
          
           For
           no
           Man
           can
           disobey
           his
           Superiours
           without
           sin
           ,
           unless
           after
           he
           has
           us'd
           his
           best
           endeavours
           ,
           he
           finds
           their
           commands
           inconsistent
           with
           his
           duty
           to
           God.
           For
           a
           Man
           to
           disobey
           till
           he
           has
           done
           this
           ,
           is
           an
           unwarrantable
           thing
           ;
           and
           in
           the
           Case
           I
           now
           speak
           of
           ,
           it
           is
           no
           less
           than
           the
           sin
           of
           
             Formal
             Criminal
             Schism
          
           .
        
      
       
         
         
           CHAP.
           XII
           .
           The
           pretence
           of
           a
           Doubting
           Conscience
           Answer'd
           .
        
         
           I
           Come
           now
           to
           the
           Case
           of
           those
           ,
           who
           separate
           ,
           because
           they
           doubt
           ,
           whether
           they
           may
           lawfully
           Communicate
           with
           us
           or
           no
           ;
           and
           who
           fear
           they
           shou'd
           sin
           in
           doing
           any
           thing
           with
           a
           
             doubting
             Conscience
          
           .
           To
           this
           I
           might
           answer
           from
           the
           former
           Chapter
           ;
           that
           if
           Communion
           with
           our
           Church
           be
           a
           Duty
           ,
           no
           Man's
           doubts
           concerning
           the
           lawfulness
           of
           it
           ,
           will
           justify
           his
           separation
           from
           it
           .
           For
           if
           a
           Man's
           
             setled
             Persuasion
          
           ,
           that
           an
           action
           is
           unlawful
           ,
           will
           not
           justify
           his
           omission
           of
           it
           ,
           supposing
           that
           God
           commands
           it
           ;
           much
           less
           will
           his
           bare
           doubt
           excuse
           him
           .
        
         
           But
           because
           this
           answer
           seems
           rather
           to
           cut
           the
           knot
           ,
           than
           to
           unty
           it
           ,
           I
           shall
           particularly
           examine
           this
           Plea
           of
           a
           
             doubting
             Conscience
          
           ,
           by
           giving
           an
           account
           ,
           First
           ,
           Of
           the
           nature
           of
           a
           
             doubting
             Conscience
             .
             Secondly
          
           ,
           Of
           the
           Rule
           of
           it
           .
           Thirdly
           ,
           Of
           the
           
             Power
             that
             Human
             Laws
             have
             over
             it
             .
             Fourthly
             ,
          
           Of
           its
           
             Authority
             ,
             i.
             e.
          
           whether
           at
           all
           ,
           or
           how
           far
           a
           Man
           is
           obliged
           by
           it
           .
        
         
           I.
           In
           speaking
           of
           the
           Nature
           of
           a
           
             doubting
             Conscience
          
           I
           shall
           Treat
           ,
           1.
           
           Of
           doubting
           in
           General
           .
           2.
           
           Of
           such
           doubts
           as
           affect
           the
           Conscience
           .
           3.
           
           Of
           the
           difference
           between
           the
           doubting
           and
           the
           
             scrupulous
             Conscience
          
           .
        
         
           First
           Then
           ,
           A
           Man
           is
           said
           to
           doubt
           ,
           when
           he
           cannot
           determin
           ,
           whether
           the
           thing
           he
           is
           considering
           ,
           be
           so
           ,
           or
           be
           not
           so
           ;
           he
           thinks
           the
           question
           probable
           on
           both
           sides
           ,
           but
           cannot
           fix
           upon
           either
           .
           
           So
           that
           his
           mind
           is
           like
           a
           ballance
           ,
           when
           by
           reason
           of
           equal
           weight
           in
           both
           Scales
           ,
           neither
           Scale
           comes
           to
           the
           bottom
           .
           'T
           is
           true
           ,
           a
           Man
           may
           lean
           more
           to
           one
           side
           of
           the
           question
           ,
           than
           the
           other
           ;
           and
           yet
           be
           doubtful
           still
           ;
           just
           as
           one
           Scale
           may
           have
           more
           Weight
           than
           the
           other
           ,
           while
           yet
           that
           Weight
           is
           not
           able
           to
           carry
           it
           perfectly
           down
           :
           but
           when
           there
           is
           so
           much
           more
           evidence
           on
           one
           side
           ,
           that
           the
           mind
           can
           determin
           it self
           ,
           then
           the
           Man
           doubts
           no
           longer
           ,
           but
           is
           said
           to
           be
           Persuaded
           ;
           as
           the
           Ballance
           is
           said
           to
           be
           fixt
           ,
           when
           there
           is
           Weight
           enough
           to
           carry
           it
           down
           on
           either
           side
           .
           'T
           is
           true
           ,
           a
           Man
           has
           not
           alwaies
           the
           same
           degree
           of
           Persuasion
           .
           Sometimes
           the
           evidence
           is
           so
           strong
           ,
           that
           he
           intirely
           assents
           without
           the
           least
           doubtfulness
           .
           This
           is
           Assurance
           or
           
             full
             Persuasion
          
           .
           At
           other
           times
           the
           evidence
           may
           gain
           an
           Assent
           ,
           but
           not
           such
           as
           excludes
           all
           doubts
           of
           the
           contrary
           .
           This
           kind
           of
           Assent
           is
           call'd
           Opinion
           or
           
             probable
             Persuasion
          
           .
           So
           a
           greater
           or
           less
           Weight
           carries
           down
           the
           Scale
           with
           greater
           or
           less
           force
           and
           briskness
           .
           But
           still
           ,
           in
           both
           these
           Cases
           ,
           the
           Mind
           is
           determin'd
           ,
           the
           Ballance
           is
           turn'd
           ,
           and
           the
           doubt
           is
           ended
           ;
           tho'
           perhaps
           the
           Man
           is
           not
           perfectly
           free
           from
           all
           scruple
           about
           that
           thing
           .
        
         
           Secondly
           then
           ,
           I
           shall
           Treat
           of
           such
           doubts
           as
           affect
           the
           Conscience
           .
           A
           Man
           may
           doubt
           of
           any
           thing
           ,
           which
           he
           has
           to
           consider
           ,
           but
           every
           doubt
           do's
           not
           affect
           the
           Conscience
           .
           As
           a
           Man's
           Conscience
           is
           affected
           with
           nothing
           but
           his
           own
           actions
           ,
           so
           his
           doubts
           do
           not
           affect
           his
           Conscience
           any
           farther
           ,
           than
           they
           concern
           his
           own
           actions
           .
           And
           as
           his
           Conscience
           is
           not
           affected
           with
           his
           own
           actions
           any
           otherwise
           ,
           than
           as
           they
           are
           commanded
           or
           forbidden
           by
           God's
           Laws
           ;
           so
           his
           doubts
           concerning
           them
           affect
           his
           Conscience
           no
           otherwise
           ,
           
           than
           as
           God's
           Law
           may
           be
           transgressed
           in
           them
           .
           So
           that
           ,
           where
           a
           Man
           apprehends
           no
           danger
           of
           transgressing
           God's
           Law
           ,
           his
           doubts
           about
           an
           action
           do
           not
           concern
           his
           Conscience
           .
        
         
           Thirdly
           ,
           From
           what
           has
           been
           said
           't
           is
           easie
           to
           perceive
           the
           difference
           between
           the
           doubting
           and
           the
           
             Scrupulous
             Conscience
          
           .
           Every
           body
           knows
           ,
           that
           when
           we
           speak
           of
           a
           
             Resolved
             Conscience
          
           ,
           we
           mean
           ,
           that
           the
           Man
           is
           satisfy'd
           ,
           whether
           the
           action
           be
           a
           Duty
           or
           a
           Sin
           ,
           or
           indifferent
           .
           Now
           
             the
             Scrupulous
             Conscience
             is
             a
             Conscience
             in
             some
             measure
             Resolved
             ,
             but
             yet
             accompanied
             with
             a
             fear
             of
             acting
             according
             to
             that
             resolution
             .
          
           The
           Person
           is
           convinced
           ,
           that
           the
           thing
           is
           fit
           to
           be
           done
           ,
           and
           has
           nothing
           considerable
           to
           object
           ,
           nor
           any
           new
           reasons
           to
           unsettle
           him
           ;
           but
           yet
           when
           he
           comes
           to
           act
           ,
           he
           is
           troubled
           with
           unaccountable
           fears
           .
           But
           the
           
             doubting
             Conscience
          
           is
           quite
           different
           ,
           and
           is
           nothing
           else
           but
           
             the
             suspense
             of
             a
             Man's
             judgment
             in
             a
             question
             about
             the
             Duty
             or
             the
             Sin
             of
             an
             Action
             ,
             occasion'd
             by
             the
             equal
             (
             or
             near
             equal
             )
             probabilities
             on
             both
             sides
             .
          
           The
           resolv'd
           Conscience
           acts
           chearfully
           ;
           the
           scrupulous
           Conscience
           acts
           fearfully
           :
           but
           the
           doubtful
           Conscience
           is
           not
           satisfy'd
           at
           all
           ,
           because
           of
           the
           equal
           appearances
           of
           reason
           on
           both
           sides
           .
           The
           Man
           that
           has
           either
           a
           resolv'd
           or
           a
           scrupulous
           Conscience
           ,
           passes
           a
           judgment
           on
           the
           thing
           :
           but
           a
           doubting
           Conscience
           passes
           no
           judgment
           at
           all
           ;
           for
           then
           it
           wou'd
           no
           longer
           be
           a
           doubting
           Conscience
           .
        
         
           After
           all
           it
           must
           be
           acknowledg'd
           ,
           that
           truly
           and
           strictly
           speaking
           ,
           a
           doubting
           Conscience
           is
           no
           Conscience
           at
           all
           .
           For
           Conscience
           ,
           as
           we
           have
           often
           said
           ,
           
             is
             a
             Man's
             mind
             making
             a
             judgment
             about
             the
             morality
             of
             his
             actions
             :
          
           but
           a
           doubting
           Conscience
           wavers
           ,
           and
           is
           
             a
             Man's
             mind
             making
             no
             judgment
          
           ;
           and
           therefore
           it
           is
           not
           properly
           a
           Conscience
           .
           And
           we
           may
           
           as
           well
           say
           
             an
             unresolv'd
             resolution
          
           ,
           as
           
             a
             Doubting
             Conscience
          
           .
           However
           ,
           to
           comply
           with
           Custom
           ,
           I
           follow
           the
           Common
           way
           of
           speaking
           .
        
         
           II.
           I
           proceed
           now
           to
           the
           Rule
           of
           a
           
             doubting
             Conscience
          
           ;
           in
           speaking
           of
           which
           I
           shall
           shew
           ,
           First
           ,
           what
           kind
           of
           Rule
           Conscience
           needs
           in
           a
           doubtful
           case
           .
           Secondly
           ,
           what
           that
           Rule
           is
           .
        
         
           First
           then
           ,
           by
           the
           Rule
           of
           a
           doubting
           Conscience
           I
           mean
           ,
           not
           a
           Rule
           by
           which
           a
           Man
           may
           resolve
           all
           doubts
           concerning
           every
           point
           ,
           so
           as
           to
           doubt
           no
           longer
           about
           it
           ;
           but
           a
           Rule
           ,
           by
           which
           he
           may
           determine
           in
           every
           doubtful
           case
           ,
           so
           as
           to
           act
           with
           a
           safe
           Conscience
           ,
           whether
           he
           can
           get
           rid
           of
           his
           doubts
           or
           not
           .
           A
           Rule
           ,
           that
           determines
           ,
           not
           whether
           a
           thing
           in
           general
           be
           lawful
           ,
           or
           no
           ;
           but
           what
           I
           am
           to
           do
           ,
           where
           I
           doubt
           of
           the
           Lawfulness
           of
           the
           thing
           .
           For
           instance
           ,
           the
           Rule
           of
           a
           doubting
           Conscience
           is
           not
           to
           determine
           ,
           whether
           is
           be
           Lawful
           to
           play
           at
           Cards
           ;
           but
           what
           I
           must
           do
           ,
           if
           I
           doubt
           of
           the
           Lawfulness
           of
           playing
           at
           Cards
           .
        
         
           Before
           a
           Man
           acts
           ,
           he
           ought
           to
           be
           satisfy'd
           ,
           that
           that
           side
           of
           the
           action
           ,
           he
           determines
           himself
           to
           ,
           is
           ,
           all
           things
           consider'd
           ,
           the
           more
           fit
           and
           reasonable
           to
           be
           chosen
           :
           but
           it
           is
           absurd
           to
           say
           ,
           that
           no
           Man
           must
           act
           ,
           till
           he
           is
           able
           to
           unty
           all
           the
           difficulties
           ,
           and
           resolve
           all
           the
           doubts
           ,
           that
           may
           have
           been
           started
           about
           the
           Action
           .
           For
           this
           in
           many
           cases
           is
           utterly
           impossible
           ;
           the
           Person
           may
           not
           have
           sufficient
           time
           or
           means
           for
           the
           doing
           it
           .
           And
           in
           such
           a
           case
           ,
           a
           man
           cannot
           possibly
           do
           better
           ,
           than
           to
           get
           satisfy'd
           by
           reason
           and
           advice
           ,
           what
           is
           fittest
           for
           him
           to
           do
           in
           the
           present
           circumstances
           ,
           and
           to
           proceed
           accordingly
           .
           And
           this
           is
           certainly
           the
           the
           usual
           way
           of
           proceeding
           among
           the
           most
           conscientious
           men
           .
           Thus
           have
           I
           shewn
           what
           kind
           
           of
           Rule
           Conscience
           needs
           in
           a
           doubtful
           case
           .
        
         
           Secondly
           therefore
           ,
           I
           shall
           shew
           what
           that
           Rule
           is
           ,
           first
           by
           giving
           an
           account
           of
           the
           general
           Rule
           it self
           ;
           and
           then
           secondly
           ,
           by
           applying
           it
           to
           the
           several
           Heads
           of
           doubtful
           cases
           .
        
         
           1.
           
           First
           then
           ,
           since
           a
           Man
           never
           doubts
           but
           upon
           equal
           appearances
           of
           Reason
           on
           both
           sides
           ,
           it
           is
           plain
           ,
           that
           nothing
           ought
           to
           turn
           the
           Ballance
           ,
           but
           greater
           weight
           of
           Reason
           ;
           and
           therefore
           the
           Rule
           of
           a
           doubting
           Conscience
           is
           ,
           
             That
             in
             all
             doubtful
             cases
             ,
             that
             side
             which
             ,
             all
             things
             consider'd
             ,
             doth
             appear
             more
             reasonable
             ,
             is
             to
             be
             chosen
             .
          
        
         
           Some
           indeed
           say
           ,
           that
           
             in
             doubtful
             cases
             the
             safer
             side
             is
             to
             be
             chosen
             :
          
           but
           I
           do
           purposely
           avoid
           the
           expressing
           it
           so
           ,
           because
           the
           Rule
           is
           true
           or
           false
           ,
           according
           as
           the
           word
           
             safer
             side
          
           is
           expounded
           .
        
         
           For
           First
           ,
           if
           by
           
             safer
             side
          
           we
           mean
           that
           side
           which
           is
           more
           free
           from
           danger
           of
           sinning
           ,
           I
           think
           the
           Rule
           will
           prove
           rather
           a
           Snare
           ,
           than
           a
           Guide
           to
           a
           Man's
           mind
           .
           For
           if
           this
           Rule
           be
           true
           ,
           most
           Persons
           do
           transgress
           it
           every
           day
           ;
           nay
           the
           best
           of
           men
           do
           frequently
           expose
           themselves
           to
           such
           dangers
           of
           sinning
           ,
           as
           they
           might
           have
           avoided
           ;
           and
           this
           without
           any
           reproach
           from
           their
           own
           Conscience
           ,
           or
           any
           censure
           from
           other
           men
           .
           He
           that
           avoids
           all
           entertainments
           ,
           is
           certainly
           more
           free
           from
           the
           danger
           of
           intemperance
           ,
           than
           others
           are
           ;
           and
           yet
           when
           occasion
           serves
           ,
           no
           Man
           makes
           any
           great
           scruple
           of
           going
           to
           them
           .
           We
           are
           not
           commanded
           to
           avoid
           all
           possible
           danger
           of
           sinning
           ;
           but
           only
           to
           avoid
           all
           sin
           ,
           when
           we
           are
           in
           danger
           .
           For
           otherwise
           ,
           he
           that
           wou'd
           be
           Religious
           ,
           must
           forsake
           all
           worldly
           business
           ,
           and
           retire
           to
           a
           Cloyster
           .
        
         
           But
           to
           come
           more
           strictly
           to
           the
           point
           ;
           there
           are
           many
           cases
           ,
           in
           which
           the
           most
           honest
           Person
           do's
           not
           think
           he
           is
           obliged
           to
           determine
           himself
           
           to
           that
           side
           of
           the
           action
           ,
           on
           which
           he
           apprehends
           there
           is
           least
           danger
           of
           sinning
           .
           For
           First
           ,
           greater
           probability
           will
           often
           turn
           the
           Ballance
           against
           the
           greater
           safety
           .
           Thus
           if
           a
           Man
           scruple
           eating
           Blood
           ,
           and
           afterwards
           by
           discoursing
           with
           a
           Learned
           Person
           be
           satisfy'd
           ,
           that
           it
           is
           far
           more
           probable
           that
           he
           may
           Lawfully
           eat
           it
           ,
           than
           that
           he
           is
           forbidden
           to
           eat
           it
           ;
           I
           believe
           most
           men
           will
           think
           ,
           that
           he
           may
           eat
           it
           with
           a
           quiet
           Conscience
           .
           And
           yet
           it
           is
           certainly
           more
           safe
           not
           to
           eat
           it
           ;
           because
           many
           do
           question
           whether
           it
           be
           Lawful
           to
           do
           so
           ,
           but
           all
           men
           grant
           it
           may
           be
           Lawfully
           forborn
           .
           Secondly
           ,
           greater
           
             temporal
             advantages
          
           will
           have
           weight
           enough
           with
           a
           very
           honest
           Man
           to
           over-ballance
           the
           greater
           safety
           .
           Thus
           if
           after
           the
           strictest
           inquiry
           a
           Man
           be
           not
           satisfy'd
           ,
           that
           he
           owes
           a
           sum
           of
           Money
           ,
           which
           another
           demands
           confidently
           and
           with
           great
           appearances
           of
           Reason
           ;
           there
           are
           equal
           probabilities
           on
           both
           sides
           .
           If
           he
           pay
           the
           Money
           ,
           perhaps
           his
           circumstances
           are
           such
           ,
           that
           he
           wrongs
           his
           Wife
           and
           Children
           ;
           and
           if
           he
           refuse
           to
           pay
           it
           ,
           perhaps
           he
           detains
           another
           Man's
           right
           from
           him
           .
           In
           this
           case
           ,
           since
           it
           is
           as
           probable
           that
           the
           demand
           is
           unjust
           ,
           as
           that
           it
           is
           just
           ;
           I
           believe
           most
           men
           will
           say
           ,
           that
           he
           ought
           not
           to
           prejudice
           himself
           and
           his
           family
           ,
           till
           it
           be
           either
           by
           Law
           adjudg'd
           ,
           or
           he
           have
           more
           convincing
           proofs
           ,
           that
           he
           ought
           to
           pay
           it
           .
           It
           appears
           therefore
           ,
           that
           any
           Man
           (
           who
           is
           wise
           as
           well
           as
           good
           )
           may
           in
           many
           cases
           wave
           the
           safer
           for
           the
           more
           Prudent
           side
           ;
           and
           consequently
           it
           is
           not
           alwaies
           a
           Rule
           to
           a
           doubting
           Conscience
           to
           chuse
           the
           safer
           side
           ,
           or
           the
           side
           which
           is
           more
           free
           from
           danger
           of
           sinning
           .
        
         
           But
           Secondly
           ,
           if
           by
           
             safer
             side
          
           we
           mean
           that
           which
           is
           
             freest
             from
             all
             dangers
             and
             inconveniences
             of
             all
             kinds
             whatsoever
             ,
          
           and
           do's
           best
           serve
           all
           the
           Spiritual
           
           and
           Temporal
           interests
           that
           a
           wise
           and
           good
           Man
           can
           propose
           ;
           I
           freely
           grant
           ,
           that
           it
           is
           the
           only
           Rule
           to
           a
           doubting
           Conscience
           to
           follow
           the
           
             safer
             side
          
           .
           For
           then
           the
           
             safer
             side
          
           is
           the
           
             more
             reasonable
             side
          
           ,
           which
           ,
           as
           I
           said
           before
           ,
           
             is
             in
             all
             doubtful
             cases
             to
             be
             chosen
             .
          
        
         
           2.
           
           Having
           given
           an
           account
           of
           the
           general
           Rule
           of
           a
           doubting
           Conscience
           ,
           I
           come
           now
           in
           the
           Second
           place
           to
           make
           application
           of
           it
           to
           the
           several
           Heads
           of
           doubtful
           cases
           .
           Now
           all
           doubts
           of
           Conscience
           are
           either
           single
           or
           double
           .
           It
           is
           a
           single
           doubt
           ,
           when
           a
           Man
           doubts
           on
           one
           side
           ,
           but
           is
           satisfy'd
           on
           the
           other
           .
           For
           instance
           ,
           he
           doubts
           ,
           whether
           it
           be
           Lawful
           to
           do
           the
           action
           ,
           but
           is
           satisfy'd
           he
           may
           Lawfully
           omit
           it
           ;
           or
           he
           doubts
           whether
           he
           may
           Lawfully
           omit
           it
           ,
           but
           is
           satisfy'd
           he
           may
           Lawfully
           do
           it
           .
           It
           is
           a
           double
           doubt
           ,
           when
           a
           Man
           doubts
           on
           both
           sides
           ;
           when
           he
           is
           at
           a
           loss
           what
           to
           do
           ,
           because
           he
           fears
           he
           may
           sin
           ,
           whether
           he
           do's
           the
           action
           or
           do's
           it
           not
           .
        
         
           First
           ,
           as
           to
           the
           case
           of
           a
           single
           doubt
           ,
           we
           may
           thus
           apply
           the
           
             General
             Rule
          
           .
           When
           a
           Man
           doubts
           only
           on
           one
           side
           ,
           it
           is
           more
           reasonable
           ,
           if
           all
           other
           Considerations
           be
           equal
           ,
           to
           chuse
           that
           side
           which
           he
           hath
           no
           doubt
           of
           .
           In
           such
           a
           case
           
             we
             must
             not
             do
             what
             we
             doubt
             of
          
           ;
           for
           it
           is
           unreasonable
           to
           run
           the
           risque
           of
           sinning
           ,
           when
           a
           Man
           can
           without
           any
           inconveniency
           avoid
           it
           .
           If
           a
           Man
           doubt
           ,
           whether
           it
           be
           Lawful
           for
           a
           Christian
           
             to
             go
             to
             Law
          
           ,
           and
           cannot
           positively
           determine
           with
           himself
           ,
           whether
           it
           be
           Lawful
           or
           Vnlawful
           so
           to
           do
           ;
           in
           this
           and
           all
           other
           such-like
           cases
           the
           Rule
           is
           plain
           ,
           that
           while
           he
           doubts
           ,
           it
           is
           more
           reasonable
           to
           forbear
           ;
           because
           he
           runs
           a
           hazard
           in
           venturing
           upon
           what
           he
           doubts
           of
           ,
           but
           he
           runs
           no
           hazard
           in
           forbearing
           .
           But
           then
           if
           there
           be
           other
           Considerations
           to
           over-ballance
           
           this
           Consideration
           of
           uncertainty
           ;
           it
           will
           be
           more
           reasonable
           to
           chuse
           that
           side
           ,
           which
           I
           did
           before
           doubt
           of
           .
           Nay
           it
           is
           our
           Duty
           so
           to
           do
           ;
           for
           if
           I
           doubt
           ,
           I
           do
           by
           doubting
           own
           ,
           that
           I
           cannot
           tell
           whether
           the
           action
           be
           Lawful
           or
           Vnlawful
           ;
           and
           surely
           then
           the
           weight
           of
           pressing
           Considerations
           ought
           to
           turn
           the
           Ballance
           ;
           otherwise
           I
           cannot
           answer
           to
           my self
           or
           the
           World
           ,
           for
           the
           consequences
           that
           may
           ensue
           .
           Thus
           if
           I
           am
           Guardian
           to
           an
           Orphan
           ,
           whose
           Estate
           is
           so
           entangled
           ,
           that
           a
           Law-suit
           is
           necessary
           for
           the
           clearing
           it
           ;
           I
           am
           obliged
           ,
           notwithstanding
           my
           doubt
           ,
           to
           secure
           his
           Right
           by
           going
           to
           Law.
           To
           conclude
           ;
           it
           is
           not
           only
           Lawful
           ,
           but
           Advisable
           ,
           to
           do
           that
           which
           we
           doubt
           of
           ,
           if
           a
           great
           good
           may
           be
           compass'd
           ,
           or
           a
           great
           evil
           may
           be
           avoided
           by
           the
           doing
           of
           it
           .
        
         
           Secondly
           ,
           in
           the
           case
           of
           a
           double
           doubt
           ,
           when
           a
           Man
           fears
           he
           may
           sin
           ,
           whether
           he
           do
           the
           action
           or
           do's
           it
           not
           ,
           it
           is
           in
           vain
           to
           say
           ,
           he
           must
           get
           his
           doubt
           remov'd
           ;
           for
           perhaps
           that
           may
           be
           impossible
           thro'
           want
           of
           time
           or
           good
           Counsel
           .
           He
           is
           therefore
           to
           follow
           the
           same
           Rule
           as
           in
           other
           doubtful
           Cases
           ;
           that
           is
           to
           say
           ,
           
             he
             is
             to
             act
             as
             reasonably
             as
             he
             can
          
           :
           and
           if
           he
           do
           this
           ,
           I
           am
           sure
           he
           incurs
           no
           blame
           .
           But
           because
           the
           application
           of
           this
           
             General
             Rule
          
           is
           various
           ,
           according
           to
           many
           circumstances
           that
           may
           happen
           ,
           therefore
           I
           shall
           comprise
           all
           the
           varieties
           in
           these
           Four
           following
           Propositions
           .
        
         
           1.
           
           If
           the
           sin
           we
           are
           afraid
           of
           ,
           appear
           equal
           on
           both
           sides
           ,
           we
           must
           do
           that
           ,
           which
           we
           doubt
           the
           least
           of
           ;
           that
           is
           ,
           we
           must
           do
           that
           which
           appears
           
             more
             probable
          
           to
           be
           free
           from
           the
           danger
           of
           sin
           .
           2.
           
           If
           we
           think
           there
           is
           equal
           danger
           on
           both
           sides
           ,
           we
           must
           do
           that
           which
           appears
           to
           be
           the
           less
           sin
           .
           3.
           
           If
           we
           think
           the
           one
           side
           more
           probable
           ,
           and
           
           the
           other
           less
           sinful
           ;
           we
           must
           act
           according
           to
           the
           degree
           of
           the
           probability
           ,
           or
           the
           sin
           .
           If
           there
           be
           much
           more
           probability
           on
           the
           one
           side
           than
           on
           the
           other
           ,
           and
           but
           small
           difference
           between
           the
           sins
           ;
           then
           we
           must
           act
           that
           which
           is
           more
           probable
           .
           But
           then
           ,
           if
           the
           consequences
           on
           one
           side
           ,
           if
           a
           Man
           shou'd
           happen
           to
           be
           mistaken
           ,
           be
           so
           terrible
           ,
           that
           they
           over-ballance
           all
           the
           probabilities
           on
           the
           other
           side
           ;
           a
           wise
           Man
           will
           act
           that
           ,
           which
           sets
           him
           free
           from
           these
           consequences
           .
           Thus
           if
           a
           Man
           be
           try'd
           for
           his
           Life
           ,
           and
           the
           Evidence
           against
           him
           be
           not
           so
           full
           as
           to
           create
           a
           persuasion
           in
           the
           Jury
           that
           he
           is
           Guilty
           ;
           in
           this
           case
           ,
           they
           shou'd
           rather
           acquit
           him
           ,
           notwithstanding
           some
           probabilities
           of
           his
           Guilt
           ,
           than
           run
           the
           hazard
           of
           doing
           Murder
           by
           condemning
           the
           innocent
           .
           4.
           
           If
           a
           Man
           doubts
           equally
           on
           both
           sides
           ,
           and
           the
           sin
           appear
           equal
           on
           both
           sides
           ;
           then
           his
           own
           ease
           ,
           or
           advantage
           ,
           or
           reputation
           ,
           or
           any
           other
           prudential
           inducements
           must
           determine
           him
           to
           do
           the
           action
           he
           doubts
           about
           ,
           or
           to
           let
           it
           alone
           .
           When
           all
           is
           said
           ,
           every
           Man
           in
           doubtful
           cases
           is
           left
           to
           his
           own
           discretion
           ;
           and
           if
           he
           acts
           according
           to
           the
           best
           Reason
           he
           has
           ,
           he
           is
           not
           culpable
           ,
           tho'
           he
           be
           mistaken
           in
           his
           measures
           .
        
         
           But
           to
           render
           these
           Rules
           about
           a
           double
           doubt
           more
           intelligible
           and
           more
           useful
           ,
           I
           shall
           give
           the
           Reader
           an
           instance
           of
           a
           Case
           ,
           in
           which
           they
           are
           all
           apply'd
           .
           The
           case
           is
           this
           ,
        
         
           
             Here
             is
             a
             Man
             ,
             that
             thinks
             it
             his
             Duty
             to
             receive
             the
             Sacrament
             constantly
             ,
             or
             at
             least
             frequently
             ;
             but
             on
             the
             other
             side
             ,
             tho'
             no
             grievous
             sin
             lies
             upon
             his
             Conscience
             unrepented
             of
             ,
             yet
             by
             reason
             of
             his
             mistakes
             about
             the
             Nature
             and
             Ends
             of
             the
             
               Lord's
               Supper
            
             ,
             and
             the
             dispositions
             that
             fit
             a
             Man
             for
             it
             ,
             he
             is
             under
             great
             fears
             of
             his
             being
             unqualify'd
             for
             it
             .
             
             Now
             the
             question
             is
             ,
             what
             this
             Man
             ,
             who
             after
             all
             his
             endeavours
             cannot
             get
             over
             these
             difficulties
             ,
             ought
             to
             do
             .
             For
             if
             he
             do
             not
             come
             to
             the
             Sacrament
             ,
             he
             doubts
             he
             sins
             on
             that
             account
             ;
             if
             he
             do
             come
             ,
             he
             doubts
             he
             approaches
             unworthily
             ,
             and
             so
             sins
             upon
             that
             account
             .
             Shall
             he
             receive
             the
             Sacrament
             doubting
             as
             he
             do's
             ?
             or
             shall
             he
             
               forbear
               it
            
             doubting
             as
             he
             do's
             ?
          
           
             Now
             a
             Man
             cannot
             resolve
             this
             question
             ,
             but
             by
             applying
             the
             foregoing
             Rules
             after
             this
             manner
             .
          
           
             First
             ,
             since
             the
             Man
             doubteth
             ,
             that
             he
             sins
             ,
             whether
             he
             come
             to
             the
             Sacrament
             or
             forbear
             ;
             it
             must
             be
             consider'd
             ,
             which
             side
             appears
             most
             likely
             to
             free
             him
             from
             sin
             .
             Now
             I
             am
             confident
             ,
             he
             will
             think
             it
             more
             reasonable
             to
             come
             meanly
             prepar'd
             than
             customarily
             to
             abstain
             ;
             because
             he
             is
             much
             more
             certain
             ,
             that
             't
             is
             his
             duty
             to
             frequent
             it
             ,
             than
             that
             he
             is
             unprepar'd
             for
             it
             .
             Indeed
             were
             he
             a
             debauch'd
             person
             ,
             or
             had
             he
             been
             lately
             guilty
             of
             some
             notorious
             Sin
             ,
             and
             came
             to
             the
             Lord's
             Table
             with
             that
             sin
             unrepented
             of
             ;
             he
             had
             reason
             to
             dread
             unworthy
             receiving
             ,
             as
             much
             as
             abstaining
             :
             but
             since
             the
             case
             is
             quite
             otherwise
             ,
             since
             he
             is
             mistaken
             while
             he
             thinks
             himself
             unworthy
             ;
             certainly
             he
             runs
             a
             greater
             danger
             by
             absenting
             himself
             ,
             than
             by
             coming
             with
             his
             doubts
             about
             him
             .
             Because
             his
             doubts
             of
             his
             unworthiness
             ,
             being
             only
             surmises
             ,
             cannot
             possibly
             be
             so
             well
             grounded
             ,
             as
             his
             doubts
             ,
             that
             he
             sins
             by
             habitually
             abstaining
             ,
             which
             is
             expresly
             forbidden
             by
             God's
             Law.
             
          
           
             Secondly
             ,
             Tho'
             it
             can
             hardly
             be
             suppos'd
             in
             our
             case
             ,
             yet
             let
             us
             suppose
             ,
             that
             the
             Man
             has
             as
             much
             reason
             to
             believe
             ,
             that
             he
             is
             an
             
               unworthy
               receiver
            
             ,
             if
             he
             receive
             at
             all
             ;
             as
             he
             has
             to
             believe
             ,
             that
             it
             is
             a
             sin
             in
             him
             if
             he
             do
             not
             receive
             ;
             the
             question
             then
             is
             ,
             which
             is
             the
             least
             sin
             ,
             to
             
               receive
               unworthily
            
             out
             of
             a
             sence
             
             of
             duty
             ,
             or
             
               not
               to
               receive
               at
               all
            
             .
             For
             the
             least
             sin
             is
             to
             be
             chosen
             ,
             when
             he
             cannot
             avoid
             both
             .
             For
             my
             part
             I
             think
             ,
             that
             a
             Man
             ,
             who
             obeys
             one
             known
             Law
             of
             God
             for
             Conscience
             sake
             ,
             when
             he
             cannot
             do
             it
             without
             breaking
             another
             law
             in
             the
             manner
             of
             performance
             ;
             I
             say
             ,
             I
             think
             that
             that
             man
             ,
             tho'
             he
             is
             not
             innocent
             ,
             yet
             is
             
               far
               less
            
             guilty
             ,
             than
             he
             who
             omits
             a
             known
             duty
             ,
             and
             so
             breaks
             a
             known
             Law
             of
             God
             for
             Conscience
             sake
             .
             Suppose
             two
             Men
             ,
             who
             know
             themselves
             to
             be
             unfit
             so
             much
             as
             to
             say
             their
             Prayers
             ;
             one
             of
             these
             Men
             doth
             upon
             this
             account
             forbear
             all
             Prayers
             ;
             the
             other
             dares
             not
             to
             forbear
             his
             usual
             offices
             ,
             tho'
             he
             believes
             he
             performs
             them
             sinfully
             .
             Now
             I
             dare
             say
             ,
             that
             all
             Men
             will
             think
             him
             the
             better
             Man
             ,
             who
             says
             his
             Prayers
             ;
             tho'
             both
             of
             them
             be
             very
             faulty
             .
             Because
             whatever
             a
             Man's
             indisposition
             be
             ,
             he
             is
             oblig'd
             to
             do
             his
             duty
             as
             well
             as
             he
             can
             ;
             and
             it
             is
             better
             to
             perform
             a
             duty
             after
             an
             ill
             manner
             ,
             than
             wholly
             to
             omit
             it
             .
             Since
             therefore
             the
             greater
             sin
             is
             to
             be
             avoided
             ,
             when
             a
             Man
             is
             under
             a
             necessity
             of
             committing
             one
             ;
             it
             's
             more
             reasonable
             that
             a
             Man
             shou'd
             come
             to
             the
             Sacrament
             ,
             doubting
             of
             his
             unworthiness
             ,
             than
             that
             he
             shou'd
             habitually
             abstain
             from
             it
             .
          
           
             If
             it
             be
             said
             ,
             that
             
               he
               that
               eateth
               and
               drinketh
               unworthily
               ,
               eateth
               and
               drinketh
               damnation
               to
               himself
            
             ;
             1
             Cor.
             11.29
             .
             and
             that
             there
             cannot
             be
             a
             greater
             sin
             ,
             than
             that
             which
             will
             actually
             damn
             a
             Man
             :
             I
             answer
             ,
             that
             let
             the
             sin
             of
             receiving
             unworthily
             be
             as
             damnable
             ,
             as
             we
             can
             reasonably
             suppose
             it
             ;
             yet
             the
             sin
             of
             totally
             withdrawing
             from
             it
             ,
             is
             much
             greater
             and
             more
             damnable
             .
             So
             that
             if
             he
             who
             partakes
             unworthily
             ,
             doth
             
               eat
               and
               drink
               damnation
               to
               himself
            
             ;
             he
             that
             partakes
             not
             at
             all
             ,
             is
             so
             
             far
             from
             mending
             the
             matter
             ,
             that
             he
             doth
             much
             increase
             that
             damnation
             .
             And
             certainly
             ,
             did
             Men
             seriously
             consider
             what
             a
             sin
             it
             is
             to
             live
             without
             the
             Sacrament
             ,
             and
             what
             dreadful
             consequences
             they
             bring
             upon
             themselves
             hereby
             ,
             they
             wou'd
             not
             look
             upon
             it
             as
             so
             slight
             a
             matter
             to
             neglect
             it
             :
             but
             what
             apprehensions
             soever
             they
             had
             of
             the
             sin
             and
             danger
             of
             receiving
             unworthily
             ,
             they
             wou'd
             think
             it
             more
             sinful
             and
             more
             dangerous
             not
             to
             receive
             at
             all
             .
          
           
             Thirdly
             ,
             Suppose
             the
             Man
             takes
             all
             opportunities
             of
             receiving
             the
             Sacrament
             ,
             tho'
             perhaps
             he
             is
             not
             often
             very
             well
             satisfy'd
             about
             his
             preparation
             :
             but
             since
             his
             last
             receiving
             he
             finds
             he
             has
             liv'd
             more
             loosly
             than
             he
             was
             wont
             ,
             or
             he
             has
             been
             very
             lately
             guilty
             of
             some
             grievous
             sin
             ;
             so
             that
             he
             thinks
             himself
             unfit
             to
             receive
             at
             his
             next
             usual
             time
             .
             Upon
             this
             he
             is
             in
             a
             great
             perplexity
             ;
             for
             he
             thinks
             he
             has
             more
             reason
             to
             believe
             he
             sins
             ,
             if
             he
             receives
             in
             these
             circumstances
             ,
             than
             if
             he
             forbears
             ;
             because
             he
             is
             more
             certain
             that
             God
             forbids
             him
             to
             receive
             unworthily
             ,
             than
             he
             is
             certain
             ,
             that
             God
             commands
             him
             to
             receive
             upon
             every
             opportunity
             .
             But
             then
             if
             he
             be
             really
             bound
             to
             receive
             upon
             every
             opportunity
             ,
             he
             is
             sensible
             in
             that
             case
             ,
             it
             is
             a
             greater
             sin
             to
             neglect
             this
             duty
             ,
             than
             to
             perform
             it
             unworthily
             ,
             so
             long
             still
             as
             he
             performs
             it
             out
             of
             Conscience
             .
             On
             one
             side
             he
             runs
             a
             greater
             danger
             of
             sinning
             ;
             on
             the
             other
             ,
             if
             he
             be
             mistaken
             ,
             he
             sins
             in
             a
             greater
             degree
             .
             What
             now
             is
             the
             Man
             to
             do
             in
             this
             case
             .
          
           
             I
             answer
             ;
             First
             ,
             It
             is
             very
             reasonable
             that
             he
             shou'd
             forbear
             receiving
             ,
             once
             or
             twice
             ,
             for
             his
             exercise
             of
             repentance
             and
             better
             preparation
             against
             another
             opportunity
             .
             Because
             ,
             since
             we
             have
             no
             reason
             
             to
             think
             that
             God
             has
             commanded
             us
             to
             receive
             so
             many
             times
             a
             year
             ,
             any
             more
             than
             that
             we
             shou'd
             pray
             so
             many
             times
             a
             day
             ;
             we
             are
             not
             oblig'd
             by
             an
             express
             Law
             to
             receive
             upon
             every
             opportunity
             :
             but
             there
             is
             an
             express
             law
             against
             receiving
             unworthily
             ,
             and
             therefore
             there
             is
             greater
             danger
             in
             doing
             so
             .
             So
             that
             the
             consideration
             of
             the
             certain
             danger
             ought
             to
             over
             ballance
             that
             of
             the
             greater
             sin
             ;
             and
             the
             Man
             ought
             rather
             to
             defer
             his
             receiving
             ,
             than
             to
             receive
             in
             his
             present
             circumstances
             .
             But
             Secondly
             ,
             a
             Man
             must
             not
             habitually
             absent
             himself
             upon
             the
             the
             account
             of
             unworthiness
             .
             For
             I
             have
             shewn
             ,
             that
             there
             is
             more
             danger
             of
             sinning
             by
             not
             receiving
             at
             all
             ,
             than
             by
             receiving
             unworthily
             ;
             and
             there
             is
             a
             much
             greater
             sin
             in
             wholly
             withdrawing
             ,
             than
             in
             coming
             with
             never
             so
             great
             fears
             of
             being
             unfit
             .
             And
             therefore
             he
             must
             receive
             frequently
             ,
             tho'
             he
             be
             in
             danger
             of
             doing
             it
             unworthily
             ;
             rather
             than
             not
             receive
             at
             all
             .
          
           
             Fourthly
             ,
             if
             the
             Person
             think
             ,
             that
             the
             danger
             of
             sinning
             and
             the
             sin
             it self
             are
             equal
             ,
             whether
             he
             receive
             or
             no
             ;
             then
             he
             is
             to
             consider
             the
             inducements
             of
             Prudence
             and
             Interest
             ,
             and
             they
             are
             to
             turn
             the
             ballance
             .
             And
             it
             is
             plain
             ,
             that
             it
             is
             better
             to
             receive
             than
             to
             forbear
             ,
             upon
             those
             accounts
             .
             For
             besides
             the
             temporal
             advantages
             of
             receiving
             ,
             he
             reaps
             this
             Spiritual
             profit
             by
             it
             ,
             viz.
             that
             he
             takes
             the
             best
             method
             of
             growing
             more
             worthy
             ,
             and
             curing
             his
             doubts
             ;
             whereas
             by
             absenting
             himself
             his
             doubts
             increase
             ,
             and
             he
             is
             in
             great
             danger
             of
             losing
             that
             sense
             of
             Religion
             ,
             which
             he
             now
             has
             .
          
        
         
           Thus
           have
           I
           shewn
           how
           to
           apply
           all
           the
           Rules
           concerning
           a
           
             double
             doubt
          
           ;
           and
           if
           I
           have
           dwelt
           too
           long
           upon
           this
           subject
           ,
           I
           hope
           the
           
           frequency
           and
           importance
           of
           the
           case
           will
           excuse
           me
           .
        
         
           III.
           Having
           setled
           the
           Notion
           and
           Rule
           of
           a
           Doubting
           Conscience
           ,
           I
           come
           now
           in
           the
           Third
           place
           to
           speak
           of
           
             the
             power
             of
             human
             Laws
             over
             a
             Doubting
             Conscience
             .
          
           And
           my
           assertion
           is
           ,
           that
           wherever
           lawful
           Authority
           has
           commanded
           an
           action
           ,
           that
           command
           is
           (
           generally
           speaking
           )
           a
           sufficient
           warrant
           for
           a
           Man
           to
           do
           that
           action
           ,
           tho'
           he
           doubts
           whether
           in
           it self
           it
           be
           lawful
           or
           no.
           That
           I
           may
           speak
           clearly
           to
           this
           point
           ,
           I
           shall
           ,
           1.
           premise
           some
           things
           .
           2.
           shew
           the
           grounds
           of
           my
           assertion
           .
           3.
           answer
           the
           Objections
           brought
           against
           it
           .
        
         
           1.
           
           I
           premise
           Five
           things
           .
           First
           ,
           That
           no
           Authority
           upon
           earth
           can
           oblige
           Men
           to
           do
           what
           God
           forbids
           ,
           or
           to
           forbear
           what
           God
           commands
           .
           Secondly
           ,
           If
           a
           Man
           thinks
           that
           thing
           ,
           which
           his
           Governours
           oblige
           him
           to
           ,
           is
           sinful
           ;
           tho'
           he
           be
           mistaken
           ,
           he
           cannot
           obey
           them
           without
           sinning
           .
           But
           then
           ,
           if
           he
           be
           mistaken
           ,
           he
           also
           sins
           in
           disobeying
           ;
           if
           he
           be
           mistaken
           thro'
           his
           own
           fault
           .
           Thirdly
           ,
           If
           a
           Man
           doubt
           ,
           whether
           the
           action
           injoin'd
           by
           Authority
           be
           sinful
           or
           no
           ;
           yet
           if
           he
           think
           it
           unlawful
           to
           act
           against
           his
           private
           doubt
           ,
           he
           cannot
           do
           that
           action
           without
           sin
           .
           But
           then
           if
           this
           Notion
           of
           his
           be
           false
           (
           as
           I
           shall
           shew
           it
           is
           )
           he
           sins
           also
           in
           disobeying
           ,
           if
           he
           be
           mistaken
           thro'
           his
           own
           fault
           .
           Fourthly
           ,
           If
           a
           Man
           has
           been
           so
           extremely
           careless
           in
           learning
           his
           duty
           ,
           that
           he
           doubts
           of
           the
           plainest
           matter
           ;
           in
           such
           a
           case
           a
           Man
           is
           highly
           accountable
           for
           doing
           that
           which
           contradicts
           the
           Law
           of
           God
           ,
           tho'
           he
           did
           it
           purely
           in
           obedience
           to
           that
           Authority
           which
           God
           has
           set
           over
           him
           ,
           and
           purely
           in
           compliance
           with
           this
           true
           principle
           ,
           that
           
             in
             doubtful
             cases
             we
             
             must
             be
             guided
             by
             our
             Superiours
             .
          
           For
           certainly
           ,
           if
           a
           sinful
           thing
           be
           commanded
           ,
           not
           only
           he
           that
           commands
           ,
           but
           he
           that
           obeys
           also
           ,
           must
           answer
           for
           it
           ,
           whether
           he
           do
           it
           doubtingly
           ,
           or
           with
           a
           persuasion
           of
           it's
           lawfulness
           .
           Only
           we
           must
           remember
           ,
           First
           ,
           that
           this
           is
           true
           only
           in
           such
           cases
           where
           the
           Man
           might
           have
           known
           his
           duty
           ,
           had
           he
           not
           been
           careless
           ;
           for
           if
           a
           Man
           be
           ignorant
           or
           doubtful
           ,
           because
           he
           wanted
           means
           or
           opportunities
           of
           informing
           himself
           ,
           he
           is
           not
           guilty
           of
           sin
           before
           God
           ,
           tho'
           he
           break
           God's
           Law.
           Secondly
           ,
           that
           when
           this
           case
           happens
           ,
           the
           sin
           doth
           not
           lie
           in
           obeying
           his
           Superiours
           
             with
             a
             doubting
             conscience
          
           ;
           but
           in
           his
           doing
           that
           ,
           which
           he
           wou'd
           have
           known
           to
           be
           sinful
           ,
           if
           he
           had
           been
           so
           careful
           as
           he
           shou'd
           have
           been
           .
           For
           
             obeying
             his
             Superiours
          
           ,
           whether
           with
           a
           doubt
           or
           without
           one
           ,
           is
           no
           part
           of
           the
           sin
           .
           Fifthly
           I
           premise
           ,
           that
           whatever
           the
           power
           of
           Superiours
           be
           for
           the
           over-ruling
           a
           private
           doubt
           ;
           it
           must
           not
           destroy
           the
           truth
           ,
           or
           take
           away
           the
           use
           of
           the
           foregoing
           
             Rules
             in
             the
             Case
             of
             a
             double
             Doubt
             .
          
           Because
           the
           case
           of
           obeying
           Superiours
           ,
           when
           we
           doubt
           of
           the
           Lawfulness
           of
           their
           commands
           ,
           is
           a
           double
           Doubt
           as
           properly
           as
           any
           other
           :
           and
           therefore
           ,
           if
           it
           be
           two
           to
           one
           more
           probable
           ,
           that
           the
           command
           is
           unlawful
           ,
           than
           that
           it
           is
           lawful
           ,
           we
           must
           not
           obey
           it
           by
           the
           first
           Rule
           .
           But
           then
           ,
           tho'
           the
           
             Authority
             of
             Superiours
          
           alone
           will
           not
           turn
           the
           Ballance
           ;
           yet
           there
           are
           usually
           such
           considerations
           of
           the
           
             greater
             sin
          
           and
           more
           dreadful
           consequences
           of
           disobeying
           ,
           as
           will
           outweigh
           all
           the
           probabilities
           on
           the
           other
           side
           ,
           and
           make
           it
           more
           reasonable
           to
           obey
           .
           However
           ,
           if
           the
           command
           be
           lawful
           ,
           a
           man's
           false
           opinion
           that
           it
           is
           sinfiul
           ,
           will
           not
           excuse
           him
           ;
           unless
           his
           mistake
           be
           such
           as
           he
           cou'd
           not
           rectify
           .
        
         
         
           These
           things
           being
           premis'd
           ,
           the
           plain
           question
           is
           this
           ;
           whether
           in
           the
           case
           of
           a
           pure
           doubt
           about
           the
           lawfulness
           or
           unlawfulness
           of
           an
           action
           ,
           where
           the
           probabilities
           are
           on
           both
           sides
           pretty
           equal
           ,
           and
           where
           likewise
           the
           Man
           concern'd
           has
           done
           all
           that
           he
           was
           obliged
           to
           do
           for
           the
           satisfying
           himself
           ;
           whether
           ,
           I
           say
           ,
           in
           this
           case
           the
           command
           of
           a
           lawful
           superiour
           do's
           not
           oblige
           the
           Man
           to
           do
           that
           of
           which
           he
           doubteth
           .
           I
           affirm
           ,
           
             it
             do's
             oblige
             him
             so
             to
             do
          
           ;
           and
           therefore
           ,
        
         
           2.
           
           I
           shall
           shew
           the
           grounds
           of
           my
           assertion
           .
           And
           First
           ,
           Modesty
           obliges
           us
           to
           pay
           as
           much
           deference
           to
           the
           judgment
           of
           our
           Superiours
           ,
           as
           this
           comes
           to
           .
           If
           a
           doubt
           shou'd
           arise
           about
           the
           lawfulness
           of
           any
           civil
           practice
           ,
           we
           shou'd
           without
           any
           great
           difficulty
           be
           determin'd
           by
           the
           judgment
           of
           a
           few
           Learned
           ,
           Prudent
           and
           honest
           Persons
           ,
           whom
           we
           think
           better
           able
           to
           judge
           of
           the
           case
           than
           our selves
           ;
           and
           do's
           it
           not
           argue
           much
           self-conceit
           and
           great
           contempt
           of
           our
           Superiours
           ,
           to
           refuse
           the
           same
           respect
           to
           their
           judgment
           ,
           whose
           business
           it
           is
           to
           consult
           and
           command
           for
           the
           best
           ?
        
         
           Secondly
           ,
           Bishop
           Sanderson
           and
           other
           Casuists
           agree
           ,
           that
           
             in
             all
             disputed
             cases
             ,
             he
             that
             is
             in
             possession
             of
             the
             thing
             contended
             for
             ,
             has
             the
             advantage
             of
             the
             other
             ,
             that
             contends
             with
             him
             ,
             supposing
             all
             other
             things
             be
             equal
             .
          
           Thus
           ,
           if
           I
           am
           in
           possession
           of
           an
           Estate
           which
           another
           Claims
           ,
           I
           cannot
           justly
           be
           dispossessed
           ,
           till
           the
           other
           Man's
           Title
           appears
           to
           be
           better
           than
           mine
           .
           Now
           in
           our
           Case
           the
           Superiour
           asserteth
           his
           right
           and
           commandeth
           ;
           the
           Subject
           questioneth
           his
           right
           ,
           because
           he
           doubts
           whether
           the
           command
           be
           not
           sinful
           :
           but
           since
           the
           superiour
           is
           in
           possession
           of
           the
           Authority
           to
           command
           ,
           the
           Subject
           must
           by
           no
           means
           
           by
           his
           disobedience
           dispossess
           him
           of
           that
           Authority
           ,
           till
           he
           is
           convinced
           ,
           that
           he
           has
           greater
           reason
           to
           disobey
           ,
           than
           to
           obey
           .
           But
           this
           is
           impossible
           ,
           because
           the
           reasons
           are
           suppos'd
           equal
           on
           both
           sides
           .
        
         
           Thirdly
           ,
           Since
           in
           all
           doubtful
           Cases
           it
           is
           a
           common
           rule
           ,
           that
           the
           safer
           side
           is
           to
           be
           chosen
           ,
           't
           is
           certain
           ,
           that
           't
           is
           safer
           to
           obey
           than
           to
           disobey
           in
           a
           doubtful
           case
           .
           For
           there
           is
           a
           plain
           Law
           of
           God
           that
           commands
           us
           to
           obey
           Superiours
           in
           all
           lawful
           things
           ;
           and
           if
           the
           command
           be
           unlawful
           ,
           the
           only
           hazard
           we
           run
           ,
           is
           of
           transgressing
           some
           Law
           of
           God
           ,
           which
           we
           did
           not
           know
           ,
           and
           which
           perhaps
           we
           were
           not
           bound
           ,
           or
           had
           not
           means
           to
           know
           :
           but
           in
           a
           doubtful
           case
           it
           is
           very
           uncertain
           ,
           whether
           the
           Law
           of
           God
           forbid
           the
           thing
           or
           no
           ;
           and
           if
           the
           command
           be
           lawful
           ,
           then
           we
           run
           the
           hazard
           of
           transgressing
           a
           plain
           Law
           which
           we
           cannot
           but
           know
           ,
           and
           which
           is
           of
           the
           greatest
           importance
           to
           Mankind
           .
        
         
           Fourthly
           ,
           Since
           in
           all
           cases
           
             we
             must
             do
             as
             we
             would
             have
             others
             do
             to
             us
             ,
          
           let
           us
           consider
           whether
           we
           should
           not
           think
           it
           unreasonable
           for
           our
           own
           inferiours
           to
           contradict
           our
           Rules
           upon
           pretence
           of
           doubting
           about
           their
           being
           lawful
           .
           If
           a
           Parent
           should
           command
           his
           Son
           to
           sit
           uncover'd
           before
           him
           ,
           or
           a
           Master
           command
           his
           Servant
           to
           dress
           a
           Dinner
           on
           the
           Lord's-Day
           ,
           and
           either
           of
           them
           should
           refuse
           to
           do
           so
           ,
           because
           he
           is
           not
           satisfy'd
           that
           the
           thing
           is
           lawful
           ;
           would
           not
           a
           Parent
           or
           a
           Master
           say
           ,
           
             I
             am
             to
             judge
             what
             is
             fit
             for
             you
             to
             do
             ,
             and
             you
             must
             not
             think
             by
             your
             foolish
             doubts
             and
             scruples
             to
             controul
             my
             commands
             ?
          
           I
           dare
           say
           ,
           most
           Men
           will
           think
           this
           a
           very
           just
           reply
           .
           And
           if
           so
           ,
           then
           our
           Superiour
           also
           is
           to
           be
           obey'd
           in
           purely
           doubtful
           cases
           ,
           notwithstanding
           
           our
           doubt
           .
           And
           if
           we
           think
           otherwise
           ,
           it
           is
           because
           our
           own
           Liberty
           and
           Interest
           are
           concern'd
           ,
           and
           we
           are
           prejudiced
           in
           favour
           of
           our selves
           .
        
         
           Fifthly
           ,
           If
           Superiours
           may
           not
           determine
           in
           merely
           doubtful
           cases
           ,
           their
           authority
           signifies
           nothing
           ,
           nor
           can
           it
           secure
           the
           public
           happiness
           .
           For
           there
           is
           no
           indifferent
           thing
           ,
           but
           some
           Person
           or
           other
           will
           doubt
           whether
           it
           be
           lawful
           ;
           and
           if
           such
           a
           doubt
           be
           a
           just
           reason
           to
           deny
           obedience
           ,
           what
           will
           be
           the
           consequence
           of
           such
           a
           principle
           ,
           but
           perpetual
           confusions
           ?
           For
           instance
           ,
           if
           a
           Prince
           make
           War
           ,
           and
           every
           ignorant
           and
           unexperienced
           Subject
           may
           lawfully
           withdraw
           his
           assistance
           ,
           in
           case
           he
           doubts
           whether
           that
           War
           be
           lawful
           or
           no
           ;
           what
           a
           sad
           case
           wou'd
           that
           Kingdom
           be
           in
           ?
           But
           these
           consequences
           are
           intolerable
           ;
           and
           therefore
           the
           principle
           from
           whence
           they
           flow
           ,
           must
           needs
           be
           thought
           intolerable
           also
           .
        
         
           3.
           
           Having
           thus
           prov'd
           my
           assertion
           ,
           I
           come
           now
           to
           answer
           the
           arguments
           that
           are
           brought
           on
           the
           other
           side
           .
        
         
           First
           then
           they
           say
           ,
           if
           the
           Superiour
           must
           determine
           in
           every
           doubtful
           case
           ,
           the
           inferiour
           must
           often
           commit
           most
           grievous
           sins
           .
           As
           for
           instance
           ;
           if
           a
           Man
           doubt
           whether
           Jehovah
           or
           Baal
           be
           the
           true
           God
           ,
           and
           the
           Ruler
           command
           that
           Baal
           shou'd
           be
           worshipp'd
           ,
           the
           Man
           must
           renounce
           the
           true
           God.
           But
           this
           is
           no
           argument
           against
           us
           ;
           for
           I
           have
           already
           said
           ,
           that
           neither
           doubtfulness
           nor
           ignorance
           will
           excuse
           an
           action
           that
           is
           plainly
           sinful
           ,
           tho'
           it
           be
           done
           in
           obedience
           to
           Authority
           ;
           and
           I
           only
           assert
           ,
           that
           the
           Superiour
           is
           to
           over-rule
           ,
           when
           we
           doubt
           equally
           ,
           whether
           an
           action
           be
           lawful
           or
           no
           ,
           and
           have
           done
           our
           best
           to
           satisfy
           our selves
           .
        
         
         
           Nay
           ,
           this
           argument
           concludes
           as
           strongly
           against
           them
           ,
           as
           against
           us
           .
           For
           if
           a
           Man
           doubt
           ,
           whether
           Jehovah
           or
           Baal
           be
           the
           true
           God
           ,
           and
           the
           Ruler
           command
           that
           Jehovah
           only
           should
           be
           worshipp'd
           ;
           what
           advice
           wou'd
           they
           give
           the
           doubting
           Man
           ?
           If
           they
           say
           ,
           he
           must
           obey
           the
           Ruler
           ,
           they
           give
           up
           the
           cause
           ;
           and
           if
           he
           must
           not
           obey
           the
           Ruler
           ,
           he
           must
           worship
           Baal
           ,
           and
           so
           be
           guilty
           of
           Idolatry
           .
        
         
           Secondly
           They
           say
           ,
           that
           God
           has
           commanded
           us
           to
           obey
           our
           Superiours
           ,
           not
           in
           all
           things
           ,
           but
           in
           those
           things
           only
           ,
           which
           are
           not
           contrary
           to
           his
           Law.
           So
           that
           when
           we
           are
           uncertain
           ,
           whether
           the
           command
           be
           lawful
           ,
           we
           are
           also
           uncertain
           ,
           whether
           we
           are
           bound
           to
           obey
           ;
           and
           therefore
           it
           is
           no
           more
           our
           duty
           to
           obey
           ,
           than
           to
           disobey
           .
           But
           I
           answer
           ,
           that
           I
           have
           already
           given
           many
           weighty
           reasons
           ,
           why
           we
           should
           rather
           obey
           than
           disobey
           ,
           when
           we
           equally
           doubt
           whether
           the
           command
           be
           lawful
           or
           no.
           
        
         
           But
           Thirdly
           ,
           the
           principal
           argument
           is
           drawn
           from
           St.
           Paul's
           words
           ,
           
             He
             that
             doubteth
             is
             damn'd
             ,
             if
             he
             eat
             ,
             because
             he
             eateth
             not
             of
             faith
             ;
             for
             whatsoever
             is
             not
             of
             faith
             ,
             is
             sin
          
           ;
           Rom.
           14.23
           .
           From
           whence
           they
           argue
           ,
           that
           if
           it
           was
           a
           sin
           to
           eat
           any
           food
           ,
           tho'
           in
           it self
           lawful
           to
           be
           eaten
           ,
           so
           long
           as
           they
           doubted
           whether
           it
           was
           lawful
           or
           no
           ;
           then
           by
           parity
           of
           reason
           it
           must
           be
           a
           sin
           to
           do
           any
           other
           action
           ,
           so
           long
           as
           we
           doubt
           of
           the
           lawfulness
           of
           it
           ;
           and
           if
           so
           ,
           the
           Ruler's
           command
           will
           not
           make
           it
           lawful
           to
           do
           it
           .
           This
           is
           the
           great
           argument
           ,
           and
           I
           shall
           give
           it
           a
           full
           answer
           ;
           only
           I
           think
           it
           needful
           to
           premise
           a
           general
           account
           of
           the
           Text
           it self
           ,
           before
           I
           take
           of
           the
           objection
           that
           is
           drawn
           from
           it
           .
        
         
           Now
           St.
           Paul
           discourses
           in
           this
           Chapter
           of
           the
           
           case
           of
           those
           Jewish
           Christians
           ,
           who
           were
           persuaded
           ,
           or
           at
           least
           thought
           it
           most
           probable
           ,
           that
           they
           were
           bound
           to
           keep
           Moses's
           Laws
           concerning
           the
           
             observation
             of
             daies
          
           and
           
             difference
             of
             meats
          
           ;
           whereas
           other
           Christians
           ,
           who
           were
           better
           instructed
           ,
           made
           no
           scruple
           of
           eating
           any
           kind
           of
           food
           ,
           tho'
           forbidden
           by
           the
           Law
           of
           Moses
           .
           If
           it
           be
           said
           ,
           that
           the
           
             second
             verse
          
           intimates
           their
           total
           abstinence
           from
           flesh
           ,
           and
           eating
           only
           herbs
           ,
           which
           Moses's
           Law
           did
           not
           oblige
           them
           to
           ;
           I
           answer
           (
           with
           some
           Fathers
           )
           that
           they
           thinking
           the
           Law
           still
           in
           force
           ,
           chose
           to
           eat
           only
           herbs
           ,
           that
           their
           way
           of
           living
           might
           pass
           rather
           for
           a
           Religious
           abstinence
           ,
           than
           a
           
             legal
             observance
          
           ;
           and
           so
           the
           other
           Christians
           might
           not
           reproach
           them
           for
           keeping
           the
           Law.
           
        
         
           As
           for
           the
           word
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           which
           we
           translate
           
             he
             that
             doubteth
          
           ,
           it
           do's
           as
           properly
           signify
           
             he
             that
             maketh
             a
             difference
          
           ;
           and
           it
           is
           so
           us'd
           both
           in
           Scripture
           and
           other
           Writers
           .
           And
           therefore
           the
           Text
           is
           thus
           to
           be
           rendred
           ,
           
             he
             that
             maketh
             a
             difference
          
           (
           between
           meats
           )
           
             is
             damn'd
             or
             condemn'd
             if
             he
             eat
          
           (
           any
           thing
           which
           he
           judgeth
           to
           be
           unclean
           )
           
             because
             he
             eateth
             not
             of
             faith
             .
          
           This
           rendring
           is
           put
           in
           the
           Margin
           of
           our
           Bibles
           ,
           and
           is
           approv'd
           by
           most
           Latin
           Expositors
           .
           The
           word
           faith
           also
           in
           this
           and
           the
           foregoing
           verse
           ,
           do's
           not
           signify
           ,
           in
           the
           large
           sence
           ,
           a
           belief
           of
           the
           Christian
           Religion
           ,
           but
           only
           a
           Man's
           assent
           to
           the
           lawfulness
           of
           any
           particular
           action
           ,
           that
           he
           takes
           in
           hand
           .
           So
           that
           to
           
             have
             faith
          
           about
           an
           action
           ,
           is
           to
           be
           persuaded
           that
           it
           is
           lawful
           ;
           and
           to
           do
           an
           action
           
             not
             of
             faith
          
           ,
           is
           to
           do
           that
           which
           we
           have
           reason
           to
           think
           is
           unlawful
           .
           And
           whereas
           St.
           Paul
           saith
           ,
           
             he
             is
             damn'd
          
           if
           he
           eat
           ,
           we
           must
           observe
           that
           he
           do's
           not
           mean
           damnation
           in
           hell
           ,
           but
           the
           condemnation
           of
           his
           
           own
           Conscience
           ;
           so
           that
           the
           sense
           is
           this
           ,
           
             He
             that
             maketh
             a
             difference
             between
             meats
             ,
             and
             yet
             eateth
             ,
             is
             condemn'd
             for
             it
             in
             his
             own
             Conscience
             ;
             because
             he
             do's
             that
             which
             he
             apprehends
             to
             be
             sinful
             .
          
        
         
           That
           Man
           will
           soon
           be
           satisfy'd
           of
           the
           truth
           of
           this
           interpretation
           ,
           who
           considers
           that
           St.
           Paul
           had
           been
           persuading
           the
           stronger
           Christians
           ,
           who
           thought
           it
           lawful
           to
           eat
           any
           sort
           of
           food
           ,
           not
           to
           give
           scandal
           to
           the
           weak
           Christians
           ,
           who
           thought
           otherwise
           .
           And
           he
           thus
           concludes
           his
           advice
           ;
           
             Hast
             thou
             faith
          
           ,
           art
           thou
           satisfy'd
           that
           it
           is
           lawful
           to
           eat
           any
           sort
           of
           food
           ?
           
             have
             it
             to
             thy self
             before
             God
             ,
          
           enjoy
           thy
           persuasion
           ;
           but
           do
           not
           upon
           every
           occasion
           make
           use
           of
           it
           ,
           least
           thy
           weak
           Brother
           be
           embolden'd
           by
           thy
           example
           to
           do
           that
           ,
           which
           he
           thinks
           to
           be
           unlawful
           .
           'T
           is
           true
           ,
           
             happy
             is
             he
             that
             condemneth
             not
             himself
             in
             that
             which
             he
             alloweth
             ,
          
           happy
           is
           he
           that
           do's
           not
           do
           what
           he
           thinks
           to
           be
           unlawful
           ;
           
             but
             he
             that
             doubteth
          
           ,
           that
           maketh
           a
           difference
           between
           meats
           ,
           
             is
             damn'd
             or
             condemn'd
          
           in
           his
           Conscience
           ,
           
             if
             he
             eat
          
           what
           he
           thinks
           it
           is
           not
           lawful
           to
           eat
           ,
           
             because
             he
             eateth
             not
             of
             faith
             ,
          
           and
           is
           not
           satisfy'd
           that
           it
           is
           lawful
           to
           eat
           it
           ;
           
             and
             whatsoever
             is
             not
             of
             faith
             ,
          
           whatsoever
           a
           Man
           thinks
           unlawful
           ,
           
             is
             sin
          
           to
           him
           that
           thinks
           it
           so
           .
        
         
           Having
           thus
           given
           an
           account
           of
           the
           Text
           it self
           ,
           I
           am
           now
           to
           consider
           the
           objection
           ,
           which
           is
           drawn
           from
           it
           ,
           and
           which
           ,
           as
           I
           have
           already
           said
           ,
           is
           this
           ;
           If
           it
           was
           a
           sin
           to
           eat
           any
           food
           ,
           tho'
           in
           it self
           lawful
           ,
           so
           long
           as
           a
           Man
           doubted
           ,
           whether
           it
           was
           lawful
           or
           no
           ;
           then
           by
           parity
           of
           reason
           it
           must
           be
           a
           sin
           to
           do
           any
           other
           action
           ,
           so
           long
           as
           we
           doubt
           of
           the
           lawfulness
           of
           it
           .
           But
           I
           answer
           ,
           that
           this
           Text
           is
           nothing
           to
           the
           purpose
           ;
           for
           St.
           Paul
           here
           speaks
           not
           of
           a
           
             Doubting
             Conscience
          
           ,
           but
           
           of
           a
           
             Resolv'd
             Conscience
          
           only
           .
           For
           the
           Persons
           he
           speaks
           of
           ,
           were
           not
           wavering
           in
           their
           minds
           ;
           but
           were
           persuaded
           that
           those
           meats
           were
           unclean
           ,
           because
           they
           thought
           the
           Law
           of
           Moses
           still
           in
           force
           .
           This
           is
           clear
           from
           the
           2
           ,
           5
           ,
           and
           14
           verses
           of
           this
           
             Chapter
             ;
             I
             know
          
           (
           saith
           St.
           
             Paul
             )
             and
             am
             persuaded
             ,
             '
             that
             there
             is
             nothing
             unclean
             of
             it self
             :
             but
             to
             him
             that
             esteemeth
             any
             thing
             to
             be
             unclean
             ,
             to
             him
             it
             is
             unclean
             .
          
        
         
           If
           it
           be
           said
           ,
           that
           the
           word
           doubteth
           is
           us'd
           ,
           and
           that
           to
           doubt
           of
           the
           unlawfulness
           of
           an
           action
           ,
           is
           quite
           another
           thing
           ,
           than
           to
           be
           persuaded
           of
           it
           ;
           I
           answer
           ,
           that
           the
           word
           may
           as
           properly
           be
           rendred
           ,
           
             he
             that
             maketh
             a
             difference
          
           between
           meats
           ,
           as
           
             he
             that
             doubteth
          
           .
           But
           tho'
           the
           word
           doubteth
           be
           retain'd
           ,
           yet
           it
           is
           undeniably
           plain
           that
           St.
           Paul
           speaks
           of
           a
           doubt
           strengthen'd
           with
           so
           many
           probabilities
           ,
           that
           it
           wanted
           but
           very
           little
           of
           a
           persuasion
           ;
           or
           rather
           it
           was
           a
           persuasion
           with
           some
           mixture
           of
           doubtfulness
           .
           If
           the
           Man
           was
           not
           fully
           persuaded
           that
           it
           was
           a
           sin
           to
           eat
           ,
           yet
           he
           thought
           it
           much
           more
           probable
           that
           it
           was
           a
           sin
           ,
           than
           that
           it
           was
           not
           .
           For
           he
           cou'd
           not
           be
           condemn'd
           of
           his
           own
           Conscience
           for
           eating
           ,
           if
           he
           did
           not
           think
           his
           eating
           to
           be
           unlawful
           ,
           and
           were
           not
           in
           some
           degree
           persuaded
           of
           it
           .
        
         
           Well
           ,
           but
           the
           Apostle
           says
           ,
           v.
           5.
           
           
             One
             man
             esteemeth
             one
             day
             above
             another
             ,
             another
             man
             esteemeth
             every
             day
             alike
             :
             let
             every
             man
             be
             fully
             persuaded
             in
             his
             own
             mind
             .
          
           From
           whence
           't
           is
           plain
           ,
           that
           a
           Man
           must
           be
           persuaded
           that
           the
           action
           is
           lawful
           ,
           else
           he
           doth
           not
           act
           with
           a
           safe
           Conscience
           .
           And
           is
           not
           that
           the
           very
           same
           thing
           that
           is
           here
           said
           ,
           
             He
             that
             doubteth
             is
             condemn'd
             if
             he
             eat
             ,
             because
             he
             eateth
             not
             of
             faith
             ,
          
           or
           with
           a
           full
           persuasion
           ?
           The
           Apostle
           therefore
           by
           the
           former
           Text
           
           directs
           us
           to
           interpret
           this
           latter
           in
           the
           proper
           sence
           of
           doubting
           .
        
         
           But
           I
           answer
           ,
           that
           St.
           Paul
           did
           not
           oblige
           them
           to
           get
           
             full
             persuasions
          
           in
           their
           several
           waies
           ,
           for
           there
           was
           too
           much
           of
           that
           already
           amongst
           them
           ;
           and
           't
           was
           nothing
           to
           his
           purpose
           to
           tell
           them
           ,
           that
           if
           they
           acted
           without
           a
           full
           persuasion
           of
           the
           lawfulness
           of
           the
           action
           ,
           they
           sinn'd
           against
           Conscience
           :
           but
           his
           design
           was
           to
           persuade
           them
           ,
           quietly
           to
           permit
           each
           other
           to
           enjoy
           their
           several
           persuasions
           in
           those
           little
           matters
           without
           censuring
           one
           another
           .
           So
           that
           the
           words
           must
           be
           rendred
           ,
           
             Let
             every
             one
             be
             fill'd
             with
             his
             own
             mind
             ,
          
           or
           
             satisfy'd
             with
             his
             own
             persuasion
          
           .
           This
           indeed
           differs
           from
           our
           English
           Translation
           :
           but
           Grotius
           and
           the
           
             Vulgar
             Latin
          
           ,
           as
           well
           as
           St.
           Chrysostom
           and
           Theodoret
           do
           thus
           interpret
           it
           ;
           and
           moreover
           the
           matter
           requires
           it
           .
           For
           otherwise
           the
           precept
           is
           neither
           reasonable
           nor
           possible
           ;
           since
           if
           there
           appears
           reason
           of
           doubting
           ,
           it
           is
           in
           vain
           to
           command
           a
           man
           not
           to
           doubt
           .
           Nay
           it
           is
           then
           as
           much
           his
           duty
           to
           doubt
           ,
           as
           in
           other
           cases
           to
           believe
           .
           Thus
           then
           it
           appears
           that
           these
           words
           (
           
             he
             that
             doubteth
             is
             damn'd
             if
             he
             eat
          
           )
           do
           not
           overthrow
           my
           assertion
           .
        
         
           But
           ,
           tho'
           this
           is
           a
           true
           and
           substantial
           answer
           to
           the
           argument
           ,
           yet
           I
           shall
           give
           another
           ,
           which
           unties
           the
           difficulty
           upon
           the
           Dissenters
           own
           Principles
           .
           Supposing
           therefore
           (
           what
           is
           utterly
           false
           )
           that
           St.
           Paul
           speaks
           of
           a
           really
           doubting
           Person
           ,
           and
           not
           of
           one
           that
           is
           persuaded
           ;
           and
           that
           the
           Man
           did
           sin
           in
           eating
           those
           meats
           ,
           of
           the
           lawfulness
           of
           which
           he
           doubted
           :
           yet
           it
           do's
           not
           follow
           ,
           that
           a
           Man
           sins
           in
           obeying
           Authority
           ,
           where
           he
           doubts
           of
           the
           lawfulness
           of
           the
           command
           .
           For
           there
           is
           a
           vast
           disparity
           in
           the
           Cases
           ;
           since
           the
           
           Man
           St.
           Paul
           speaks
           of
           ,
           was
           at
           Liberty
           to
           forbear
           eating
           ,
           and
           sinn'd
           in
           chusing
           to
           run
           a
           needless
           hazard
           of
           transgressing
           God's
           Law
           ;
           but
           when
           the
           Superiour
           commands
           ,
           a
           Man
           is
           not
           at
           Liberty
           .
           In
           the
           former
           case
           the
           Man
           might
           forbear
           without
           any
           danger
           ,
           but
           in
           the
           latter
           case
           there
           is
           greater
           danger
           in
           forbearing
           than
           in
           acting
           ;
           and
           therefore
           he
           is
           Bound
           to
           act
           in
           the
           latter
           case
           ,
           tho'
           it
           might
           be
           sin
           to
           act
           in
           the
           former
           .
        
         
           But
           further
           ,
           the
           reason
           ,
           why
           he
           that
           
             eateth
             doubtingly
          
           ,
           sins
           in
           so
           doing
           ,
           is
           this
           ,
           
             because
             he
             eateth
             not
             of
             faith
          
           ;
           and
           therefore
           St.
           Paul
           do's
           not
           say
           ,
           it
           is
           alwaies
           sinful
           to
           act
           in
           a
           doubtful
           case
           ;
           because
           there
           are
           some
           doubtful
           cases
           ,
           wherein
           a
           Man
           may
           act
           with
           faith
           ,
           notwithstanding
           his
           doubt
           .
           For
           he
           that
           is
           satisfy'd
           that
           he
           acts
           according
           to
           his
           duty
           in
           the
           present
           circumstances
           ,
           do's
           act
           with
           faith
           ;
           and
           therefore
           when
           a
           Man
           is
           satisfy'd
           that
           it
           is
           more
           reasonable
           ,
           all
           things
           consider'd
           ,
           to
           do
           an
           action
           than
           to
           forbear
           it
           ,
           and
           that
           it
           wou'd
           be
           sinful
           in
           his
           circumstances
           to
           act
           otherwise
           ;
           that
           Man
           do's
           not
           sin
           in
           acting
           ,
           tho'
           he
           act
           with
           some
           kind
           of
           doubt
           ;
           because
           he
           acts
           in
           faith
           ,
           being
           satisfy'd
           that
           he
           acts
           according
           to
           his
           duty
           in
           his
           present
           circumstances
           .
           Thus
           then
           't
           is
           plain
           ,
           that
           to
           obey
           authority
           in
           a
           
             purely
             doubtful
          
           case
           is
           not
           sinful
           ;
           because
           a
           Man
           may
           soon
           be
           satisfy'd
           ,
           that
           it
           is
           not
           only
           more
           reasonable
           ,
           but
           his
           duty
           so
           to
           do
           .
        
         
           If
           it
           be
           said
           ,
           that
           a
           Man
           cannot
           have
           faith
           ,
           that
           is
           ,
           be
           satisfy'd
           about
           an
           action
           ,
           and
           yet
           doubt
           of
           it
           at
           the
           same
           time
           ;
           I
           answer
           ,
           that
           the
           case
           often
           happens
           .
           A
           Man
           has
           often
           very
           great
           doubts
           about
           the
           lawfulness
           of
           an
           action
           in
           general
           ,
           and
           yet
           may
           be
           satisfy'd
           ,
           that
           considering
           the
           circumstances
           he
           is
           in
           ,
           it
           may
           be
           lawfully
           done
           .
           All
           doubting
           
           is
           not
           contrary
           to
           faith
           .
           It
           is
           sufficient
           if
           the
           doubts
           be
           over-ballanc'd
           .
           Tho'
           a
           Man's
           doubts
           be
           hard
           and
           troublesome
           ,
           yet
           if
           he
           is
           persuaded
           ,
           that
           all
           things
           consider'd
           ,
           it
           is
           more
           advisable
           to
           do
           the
           action
           ,
           than
           to
           forbear
           it
           ;
           he
           has
           faith
           enough
           to
           act
           with
           a
           safe
           Conscience
           .
           Because
           he
           acts
           according
           to
           his
           best
           judgment
           ,
           and
           more
           than
           this
           a
           Man
           cannot
           do
           .
        
         
           IV.
           I
           am
           now
           to
           speak
           in
           the
           Fourth
           and
           last
           place
           of
           the
           authority
           of
           a
           
             doubting
             Conscience
          
           ,
           and
           to
           inquire
           ,
           whether
           at
           all
           ,
           or
           how
           far
           a
           Man
           is
           obliged
           by
           it
           .
           I
           say
           therefore
           in
           general
           ,
           that
           a
           
             doubting
             Conscience
          
           do's
           not
           oblige
           at
           all
           .
           For
           a
           
             doubting
             Conscience
          
           is
           the
           
             suspence
             of
             a
             Man's
             judgment
          
           about
           a
           particular
           action
           ;
           he
           doubts
           whether
           he
           be
           bound
           to
           do
           it
           or
           forbear
           it
           .
           Now
           to
           suppose
           that
           a
           Man
           thinks
           himself
           
             bound
             in
             Conscience
          
           ,
           while
           he
           is
           disputing
           whether
           he
           is
           bound
           or
           no
           ,
           is
           to
           suppose
           a
           contradiction
           .
           A
           Man
           cannot
           be
           
             bound
             in
             Conscience
          
           to
           do
           or
           forbear
           any
           action
           ,
           but
           as
           he
           thinks
           that
           God's
           Law
           has
           commanded
           or
           forbidden
           it
           ;
           and
           therefore
           he
           that
           is
           doubtful
           ,
           whether
           it
           be
           commanded
           or
           forbidden
           ,
           cannot
           be
           
             obliged
             in
             Conscience
          
           either
           way
           .
           There
           is
           no
           particular
           Law
           of
           God
           ,
           which
           determines
           our
           actions
           one
           way
           or
           other
           in
           the
           case
           of
           a
           doubt
           ;
           and
           the
           general
           Laws
           ,
           whether
           natural
           or
           reveal'd
           ,
           can
           oblige
           us
           to
           no
           more
           ,
           than
           to
           endeavour
           to
           understand
           our
           duty
           as
           well
           as
           we
           can
           ;
           and
           when
           we
           are
           at
           a
           loss
           ,
           to
           act
           as
           reasonably
           as
           we
           can
           .
           He
           that
           do's
           thus
           ,
           acts
           with
           a
           
             safe
             Conscience
          
           ,
           tho'
           he
           act
           doubtfully
           .
        
         
           Having
           thus
           largely
           discuss'd
           the
           case
           of
           a
           
             doubting
             Conscience
          
           ,
           I
           think
           it
           will
           not
           be
           amiss
           to
           apply
           what
           has
           been
           said
           to
           the
           Case
           of
           our
           present
           Dissenters
           .
           There
           are
           several
           Persons
           ,
           that
           are
           unsatisfy'd
           
           about
           the
           lawfulness
           of
           our
           Communion
           ;
           some
           upon
           the
           account
           of
           Ceremonies
           ,
           others
           of
           other
           things
           .
           None
           of
           them
           can
           say
           ,
           that
           these
           things
           are
           unlawful
           ;
           for
           that
           is
           the
           case
           of
           a
           
             resolv'd
             Conscience
          
           ,
           with
           which
           we
           have
           nothing
           here
           to
           do
           :
           but
           they
           are
           uncertain
           ,
           whether
           they
           be
           lawful
           or
           no
           ;
           and
           so
           long
           as
           they
           thus
           doubt
           ,
           they
           dare
           not
           join
           in
           our
           worship
           ,
           fearing
           they
           shou'd
           sin
           against
           God
           in
           so
           doing
           .
           Of
           these
           Persons
           some
           have
           a
           single
           doubt
           ,
           that
           is
           ,
           they
           doubt
           whether
           they
           may
           lawfully
           join
           with
           us
           ,
           but
           they
           are
           satisfy'd
           they
           may
           lawfully
           separate
           from
           us
           :
           others
           have
           a
           double
           doubt
           ,
           that
           is
           ,
           they
           doubt
           whether
           they
           may
           lawfully
           join
           with
           us
           ,
           and
           they
           doubt
           whether
           they
           may
           lawfully
           separate
           from
           us
           .
        
         
           As
           to
           the
           First
           of
           these
           sorts
           ,
           tho'
           in
           a
           single
           doubt
           it
           is
           more
           safe
           to
           chuse
           that
           side
           on
           which
           a
           Man
           has
           no
           doubt
           ,
           than
           that
           on
           which
           he
           doubts
           ;
           yet
           this
           Rule
           holds
           only
           in
           such
           cases
           ,
           where
           a
           Man
           may
           forbear
           the
           action
           without
           danger
           of
           sinning
           ,
           tho'
           he
           cannot
           do
           it
           without
           danger
           of
           sinning
           .
           But
           in
           our
           case
           't
           is
           evident
           ,
           that
           as
           there
           may
           be
           sinning
           in
           Conforming
           ,
           so
           there
           is
           certainly
           danger
           of
           sinning
           in
           
             not
             Conforming
          
           .
           Nor
           is
           it
           more
           safe
           to
           separate
           in
           case
           of
           a
           single
           doubt
           ,
           than
           of
           a
           double
           one
           .
           For
           the
           Man
           who
           is
           satisfy'd
           in
           his
           mind
           ,
           that
           he
           may
           lawfully
           cut
           himself
           off
           from
           the
           Communion
           of
           the
           Church
           ,
           and
           live
           in
           constant
           disobedience
           to
           his
           Superiours
           (
           which
           things
           are
           directly
           contrary
           to
           God's
           Laws
           )
           must
           needs
           be
           grosly
           and
           criminally
           ignorant
           of
           his
           duty
           ;
           and
           therefore
           his
           being
           satisfy'd
           about
           such
           sins
           will
           not
           excuse
           him
           ;
           because
           he
           was
           able
           ,
           and
           it
           was
           his
           duty
           to
           know
           better
           .
        
         
         
           Nay
           further
           ,
           tho'
           God
           had
           left
           it
           indifferent
           ,
           whether
           we
           keep
           the
           Unity
           of
           the
           Church
           and
           obey
           our
           Superiours
           or
           no
           ;
           tho'
           the
           case
           were
           really
           that
           of
           a
           single
           doubt
           ;
           tho'
           there
           was
           no
           danger
           in
           forbearing
           these
           things
           ,
           but
           the
           only
           danger
           was
           in
           doing
           them
           ;
           yet
           I
           say
           ,
           it
           is
           more
           reasonable
           to
           Conform
           than
           to
           Separate
           notwithstanding
           .
           For
           tho'
           in
           a
           single
           doubt
           a
           Man
           is
           to
           chuse
           that
           side
           on
           which
           he
           has
           no
           doubt
           ,
           rather
           than
           that
           on
           which
           he
           doubts
           ;
           yet
           this
           Rule
           (
           as
           I
           said
           before
           )
           do's
           not
           hold
           ,
           unless
           all
           other
           considerations
           be
           equal
           .
           And
           therefore
           if
           a
           great
           good
           may
           be
           obtain'd
           ,
           or
           a
           great
           evil
           avoided
           by
           acting
           on
           the
           doubtful
           side
           ,
           that
           consideration
           ought
           to
           turn
           the
           Ballance
           ,
           and
           over-rule
           the
           doubt
           ;
           as
           I
           shew'd
           in
           the
           Case
           of
           going
           to
           Law.
           And
           certainly
           ,
           if
           weighty
           considerations
           ought
           to
           over-ballance
           a
           single
           doubt
           in
           any
           case
           ;
           then
           the
           considerations
           of
           the
           Peace
           of
           the
           Kingdom
           ,
           the
           Security
           of
           Religion
           ,
           and
           those
           many
           Public
           and
           
             Private
             Mischiefs
          
           that
           attend
           Separation
           ,
           ought
           to
           prevail
           in
           this
           of
           ours
           ,
           and
           oblige
           Men
           to
           Conform
           .
           And
           I
           wish
           this
           were
           well
           consider'd
           by
           our
           
             doubting
             Dissenters
          
           .
        
         
           As
           to
           the
           Second
           sort
           ,
           who
           doubt
           both
           of
           the
           lawfulness
           of
           Conforming
           ,
           and
           also
           of
           the
           lawfulness
           of
           separating
           from
           us
           ;
           I
           say
           First
           ,
           if
           the
           probabilities
           appear
           pretty
           equal
           on
           both
           sides
           ,
           then
           it
           is
           their
           duty
           to
           obey
           Authority
           as
           I
           prov'd
           in
           the
           Third
           general
           Head
           of
           this
           Discourse
           .
           Secondly
           ,
           if
           they
           think
           it
           more
           probable
           that
           they
           ought
           not
           to
           Conform
           ,
           than
           that
           they
           ought
           ;
           then
           ,
           tho'
           the
           Authority
           of
           Superiours
           alone
           have
           not
           weight
           enough
           to
           turn
           the
           Ballance
           ,
           yet
           the
           consideration
           of
           the
           great
           sin
           and
           the
           more
           dreadful
           consequences
           of
           separation
           are
           sufficient
           ,
           and
           
           ought
           to
           oblige
           them
           to
           Conform
           ,
           as
           appears
           from
           the
           Third
           prop.
           about
           a
           double
           doubt
           ,
           p.
           256
           ,
           257.
           
        
         
           Now
           let
           any
           indifferent
           Man
           judge
           between
           us
           and
           our
           Dissenters
           .
           'T
           is
           plain
           ,
           that
           the
           things
           they
           doubt
           of
           ,
           are
           not
           directly
           forbidden
           by
           God.
           And
           if
           they
           are
           forbidden
           by
           consequences
           ,
           those
           consequences
           are
           so
           obscure
           ,
           that
           tho'
           such
           usages
           have
           ever
           been
           in
           the
           Christian
           Church
           ,
           yet
           they
           were
           never
           condemn'd
           as
           sinful
           till
           our
           daies
           .
           And
           even
           now
           these
           consequences
           are
           not
           discover'd
           by
           our
           superiours
           ;
           no
           ,
           not
           by
           as
           great
           and
           good
           Divines
           of
           all
           persuasions
           ,
           as
           any
           in
           the
           World.
           Nay
           the
           far
           greater
           number
           ,
           and
           those
           as
           Pious
           and
           Able
           as
           any
           ,
           do
           plainly
           own
           our
           injunctions
           to
           be
           innocent
           at
           least
           ,
           if
           not
           Apostolical
           .
           So
           that
           if
           they
           are
           all
           mistaken
           ,
           it
           can
           at
           most
           be
           but
           a
           sin
           of
           ignorance
           in
           an
           ordinary
           person
           ,
           where
           so
           many
           of
           the
           best
           guides
           are
           mistaken
           ,
           if
           he
           shou'd
           transgress
           .
           But
           now
           on
           the
           other
           hand
           ,
           if
           our
           Governours
           be
           in
           the
           right
           ,
           and
           our
           Communion
           lawful
           ;
           then
           how
           great
           a
           sin
           are
           they
           guilty
           of
           ,
           in
           breaking
           the
           Laws
           of
           Church-Vnity
           ,
           which
           are
           as
           plain
           as
           any
           in
           the
           Bible
           ;
           and
           that
           in
           such
           instances
           ,
           where
           the
           whole
           Catholic
           Church
           of
           Old
           ,
           and
           the
           greatest
           and
           best
           part
           of
           the
           present
           Church
           ,
           are
           of
           a
           different
           persuasion
           from
           them
           ?
           The
           consequences
           also
           of
           their
           separation
           are
           most
           dreadful
           ;
           for
           by
           it
           they
           deprive
           themselves
           of
           the
           ordinary
           means
           of
           Salvation
           ,
           and
           keep
           up
           those
           discords
           and
           animosities
           in
           the
           Church
           ,
           which
           have
           torn
           the
           bowels
           of
           it
           ,
           and
           caused
           Atheism
           and
           Prophaness
           to
           overspread
           it
           ;
           they
           affront
           their
           Governours
           ,
           give
           scandal
           to
           all
           peaceable
           persons
           ,
           and
           offer
           a
           very
           fair
           pretence
           to
           factious
           Men
           to
           practise
           against
           the
           best
           of
           Goverments
           .
           So
           they
           take
           the
           Most
           effectual
           
           course
           to
           ruin
           the
           best
           Church
           in
           the
           World
           ,
           and
           with
           it
           the
           reform'd
           Religion
           in
           this
           Kingdom
           .
           And
           now
           let
           any
           Man
           judge
           ,
           whether
           any
           doubt
           about
           the
           lawfulness
           of
           our
           Communion
           ,
           and
           all
           the
           probabilities
           of
           the
           doubt
           ,
           have
           weight
           enough
           to
           Ballance
           against
           such
           a
           sin
           and
           such
           consequences
           .
           Certainly
           an
           unconcern'd
           Person
           will
           pronounce
           ,
           that
           in
           such
           a
           case
           a
           Man
           is
           bound
           to
           Conform
           ,
           rather
           than
           to
           Separate
           ;
           and
           that
           is
           all
           I
           contend
           for
           .
        
      
       
         
           CHAP.
           XIII
           .
           The
           pretence
           of
           a
           Scrupulous
           Conscience
           Answer'd
           .
        
         
           I
           Proceed
           now
           to
           the
           pretence
           of
           a
           
             Scrupulous
             Conscience
          
           ;
           in
           Treating
           of
           which
           I
           shall
           ,
           1.
           
           
             Shew
             what
             I
             mean
             by
             it
             .
          
           2.
           
           
             Observe
             some
             few
             things
             concerning
             it
             .
          
           3.
           
           
             Offer
             some
             plain
             Rules
             and
             Means
             ,
             by
             which
             we
             may
             best
             get
             rid
             of
             it
             .
          
        
         
           First
           then
           ,
           Conscience
           is
           a
           Man's
           judgment
           concerning
           the
           Goodness
           or
           Evil
           or
           his
           Actions
           ;
           and
           a
           
             Scrupulous
             Conscience
          
           is
           a
           Scrupulous
           judgment
           concerning
           things
           in
           their
           own
           nature
           indifferent
           ;
           and
           consists
           either
           ,
           1.
           in
           strictly
           tying
           up
           our selves
           to
           some
           things
           ,
           which
           God
           has
           no
           where
           commanded
           ;
           as
           the
           Pharisees
           made
           great
           Conscience
           of
           washing
           before
           meat
           ,
           &c.
           and
           observ'd
           such
           usages
           as
           Religiously
           ,
           as
           the
           most
           indisputable
           commands
           of
           God
           :
           or
           ,
           2.
           in
           a
           conscientious
           abstaining
           from
           some
           things
           ,
           which
           are
           no
           waies
           unlawful
           ;
           doubting
           and
           fearing
           where
           no
           fear
           is
           ;
           thinking
           that
           God
           is
           as
           much
           offended
           by
           our
           
           eating
           some
           kind
           of
           Meats
           ,
           or
           wearing
           some
           Garments
           ,
           as
           by
           Adultery
           or
           Murder
           ;
           and
           being
           more
           precise
           about
           little
           matters
           ,
           than
           other
           Good
           Christians
           are
           ,
           or
           our selves
           ought
           to
           be
           .
        
         
           Secondly
           ,
           Concerning
           this
           
             Scrupulous
             Conscience
          
           we
           may
           observe
           ,
           1.
           that
           it
           is
           a
           sickly
           temper
           of
           Mind
           ,
           and
           a
           state
           of
           Infirmity
           ,
           arising
           from
           a
           Want
           of
           right
           understanding
           our
           Religion
           ,
           from
           Timerousness
           ,
           Melancholy
           ,
           and
           Prejudice
           .
           Now
           this
           is
           no
           more
           a
           Vertue
           or
           commendable
           Quality
           in
           us
           ,
           than
           't
           is
           to
           be
           sickly
           and
           often
           indispos'd
           .
           A
           good
           Conscience
           is
           firm
           and
           steady
           ,
           well
           setled
           and
           resolv'd
           :
           but
           such
           needless
           scruples
           are
           at
           the
           best
           a
           sign
           of
           an
           ungovern'd
           fancy
           and
           a
           weak
           judgment
           ;
           just
           as
           the
           Niceness
           and
           Squeamishness
           of
           a
           Man's
           stomach
           ,
           that
           distasts
           Wholsom
           Food
           ,
           is
           a
           symptom
           of
           an
           unsound
           and
           unhealthy
           Body
           .
           2.
           
           'T
           is
           often
           a
           sign
           of
           Hypocrisy
           ;
           as
           't
           was
           in
           the
           Scribes
           and
           Pharisees
           ,
           who
           strain'd
           at
           a
           Gnat
           and
           swallow'd
           a
           Camel
           ,
           and
           hoped
           to
           make
           amends
           for
           their
           gross
           Transgressions
           in
           other
           cases
           of
           far
           greater
           Weight
           and
           Moment
           ,
           by
           their
           curiosity
           about
           some
           external
           Observances
           .
           They
           therefore
           who
           are
           so
           Scrupulous
           about
           little
           indifferent
           matters
           ,
           ought
           to
           approve
           their
           Honesty
           and
           Sincerity
           by
           the
           most
           accurate
           diligence
           in
           the
           practice
           of
           all
           other
           Duties
           of
           Religion
           ,
           which
           are
           plainly
           and
           undoubtedly
           such
           .
           They
           who
           pretend
           to
           such
           a
           tender
           Conscience
           above
           other
           Men
           ,
           must
           know
           ,
           that
           the
           World
           will
           watch
           them
           as
           to
           the
           fairness
           and
           justice
           of
           their
           Dealings
           ,
           the
           calmness
           of
           their
           Tempers
           ,
           their
           Behaviour
           in
           their
           several
           Relations
           ,
           their
           Modesty
           ,
           Humility
           ,
           Charity
           ,
           Peaceableness
           ,
           and
           the
           like
           .
           If
           in
           all
           these
           things
           they
           keep
           the
           same
           Tenor
           ,
           use
           the
           same
           caution
           and
           circumspection
           ,
           and
           be
           uniformly
           conscientious
           ;
           
           then
           it
           must
           be
           acknowledg'd
           ,
           that
           it
           is
           only
           Weakness
           or
           Ignorance
           that
           raiseth
           their
           Scruples
           ,
           and
           not
           any
           vicious
           Principle
           ;
           and
           the
           condition
           of
           those
           who
           are
           under
           the
           power
           of
           such
           Scruples
           ,
           is
           much
           to
           be
           commiserated
           .
           But
           when
           I
           see
           a
           Man
           scrupling
           praying
           by
           a
           Book
           or
           Form
           ,
           and
           yet
           living
           without
           any
           sense
           of
           God
           ,
           or
           fear
           of
           him
           ;
           afraid
           of
           a
           Ceremony
           in
           God's
           Worship
           ,
           and
           not
           afraid
           of
           a
           plain
           damnable
           Sin
           ,
           of
           Coveteousness
           ,
           rash
           censuring
           his
           Brethren
           ,
           of
           Hatred
           and
           Strife
           ,
           Faction
           and
           Schism
           ,
           and
           disobedience
           to
           Superiours
           ;
           when
           I
           see
           one
           that
           out
           of
           Conscience
           refuseth
           to
           kneel
           at
           the
           Sacrament
           ,
           and
           yet
           dares
           totally
           neglect
           the
           Communion
           ;
           who
           takes
           great
           care
           not
           to
           give
           offence
           to
           his
           weak
           Brother
           ,
           but
           can
           freely
           speak
           evil
           of
           Dignities
           ,
           and
           despise
           his
           lawful
           Governours
           :
           it
           is
           not
           then
           uncharitable
           to
           say
           ,
           That
           it
           is
           not
           a
           dread
           of
           displeasing
           God
           ,
           but
           some
           other
           End
           or
           Interest
           that
           acts
           and
           moves
           him
           ;
           and
           that
           in
           pleading
           the
           Tenderness
           of
           his
           Conscience
           he
           is
           no
           other
           than
           a
           downright
           Hypocrite
           .
           3.
           
           'T
           is
           excessively
           troublesome
           and
           vexatious
           .
           It
           robs
           a
           Man
           of
           that
           Peace
           and
           Satisfaction
           ,
           which
           he
           might
           otherwise
           find
           in
           Religion
           ,
           and
           makes
           his
           Condition
           continually
           uneasy
           and
           restless
           .
           4.
           
           It
           's
           scruples
           are
           infinite
           and
           endless
           ;
           for
           there
           is
           hardly
           any
           thing
           to
           be
           done
           ,
           but
           some
           small
           exceptions
           may
           be
           started
           against
           it
           .
           Scrupulous
           Men
           go
           on
           from
           one
           Thing
           to
           another
           ,
           till
           at
           Length
           they
           Scruple
           every
           thing
           .
           This
           is
           notorious
           amongst
           us
           ;
           for
           those
           who
           have
           taken
           Offence
           at
           some
           things
           in
           our
           Church
           ,
           and
           have
           thereupon
           separated
           from
           us
           ,
           and
           associated
           themselves
           with
           a
           purer
           Congregation
           ,
           have
           soon
           dislik'd
           something
           amongst
           them
           also
           ;
           and
           then
           
           they
           wou'd
           reform
           themselves
           farther
           ,
           and
           after
           that
           refine
           themselves
           more
           still
           ,
           till
           at
           last
           they
           have
           sunk
           down
           either
           into
           
             Quakerism
             ,
             Popery
          
           ,
           or
           Atheism
           .
           5.
           
           This
           Needless
           scrupling
           has
           done
           unspeakable
           mischiefs
           to
           the
           Church
           of
           Christ
           ,
           especially
           to
           the
           Reform'd
           Church
           of
           England
           .
           In
           the
           great
           and
           necessary
           Truths
           of
           Religion
           we
           all
           profess
           to
           be
           agreed
           .
           We
           all
           worship
           the
           same
           God
           ,
           believe
           in
           the
           same
           Lord
           and
           Saviour
           ,
           have
           the
           same
           Baptism
           ,
           the
           same
           Faith
           ,
           the
           same
           Hope
           ,
           the
           same
           common
           Interest
           :
           our
           Sacraments
           ,
           as
           to
           the
           main
           ,
           are
           rightly
           administred
           according
           to
           our
           Saviour's
           Institution
           ;
           our
           Churches
           are
           acknowledg'd
           to
           be
           true
           Churches
           of
           Jesus
           Christ
           ;
           but
           there
           are
           some
           Constitutions
           which
           chiefly
           respect
           outward
           Order
           ,
           and
           the
           decent
           Performance
           of
           Divine
           Worship
           ,
           against
           which
           Men
           have
           receiv'd
           strange
           Prejudices
           ,
           on
           the
           account
           of
           them
           have
           rais'd
           a
           mighty
           noise
           and
           clamour
           against
           the
           Church
           ,
           and
           have
           openly
           separated
           from
           her
           Communion
           ;
           as
           if
           by
           renouncing
           of
           Popery
           we
           had
           only
           exchanged
           one
           idolatrous
           Service
           for
           another
           .
           About
           these
           Skirts
           and
           Borders
           ,
           the
           dress
           and
           circumstances
           of
           Religion
           ,
           has
           been
           all
           our
           quarrelling
           and
           contention
           ;
           and
           these
           Differences
           have
           proceeded
           to
           such
           an
           height
           ,
           as
           to
           beget
           immortal
           Feuds
           and
           Animosities
           ,
           to
           break
           and
           crumble
           us
           into
           little
           Parties
           and
           Factions
           ;
           whereby
           mutual
           Edification
           is
           hinder'd
           ,
           our
           common
           Religion
           suffers
           Reproach
           ,
           the
           Enemies
           of
           it
           are
           strengthen'd
           and
           encouraged
           ,
           public
           Peace
           endanger'd
           ,
           and
           brotherly
           Love
           ,
           the
           Badge
           of
           Christ's
           Disciples
           ,
           quite
           lost
           amongst
           us
           ;
           and
           the
           continuance
           of
           these
           miserable
           Distractions
           amongst
           us
           upon
           such
           frivolous
           Accounts
           ,
           is
           a
           matter
           of
           sad
           consideration
           ,
           and
           forebodes
           great
           Evils
           
           in
           Church
           and
           State.
           I
           doubt
           not
           to
           say
           ,
           that
           the
           Devil
           has
           fought
           more
           successfully
           against
           Religion
           under
           the
           Mask
           of
           a
           zealous
           Reformer
           ,
           than
           under
           any
           other
           disguise
           whatever
           .
        
         
           Thirdly
           ,
           I
           shall
           offer
           some
           plain
           Rules
           and
           Means
           ,
           by
           which
           we
           may
           best
           get
           rid
           of
           a
           
             Scrupulous
             Conscience
          
           .
        
         
           1.
           
           We
           shou'd
           Endeavour
           to
           have
           the
           most
           Honourable
           thoughts
           of
           God
           ;
           for
           accordingly
           as
           we
           Conceive
           of
           His
           Nature
           ,
           so
           shall
           we
           judge
           what
           Things
           are
           most
           Pleasing
           or
           most
           Offensive
           to
           Him.
           Now
           consider
           ,
           I
           pray
           ;
           Do's
           not
           God
           principally
           Regard
           the
           Frame
           of
           our
           Minds
           in
           Prayer
           ?
           or
           will
           He
           refuse
           to
           hear
           us
           ,
           because
           He
           dislikes
           the
           Garment
           of
           the
           Minister
           ?
           Do's
           God
           regard
           any
           particular
           Gestures
           or
           Habits
           ,
           which
           are
           neither
           Dishonourable
           to
           Him
           ,
           nor
           Unsutable
           to
           the
           Nature
           of
           the
           Religious
           performance
           ,
           so
           far
           ,
           as
           that
           the
           acceptance
           of
           our
           Worship
           shou'd
           depend
           upon
           such
           Circumstances
           ?
           To
           surmise
           any
           such
           Thing
           is
           surely
           to
           Dishonour
           God
           ,
           as
           if
           he
           were
           a
           low
           ,
           poor
           ,
           humoursom
           Being
           ;
           like
           a
           Father
           that
           shou'd
           disinherit
           his
           Dutiful
           Child
           ,
           only
           because
           he
           did
           not
           like
           his
           Complexion
           ,
           or
           the
           Colour
           of
           his
           Hair.
           The
           Wiser
           and
           Greater
           any
           Person
           is
           ,
           to
           whom
           we
           address
           our selves
           ,
           the
           less
           he
           will
           stand
           upon
           little
           Punctilioes
           .
        
         
           Mean
           Thoughts
           of
           God
           are
           the
           true
           ground
           of
           all
           Superstition
           ,
           when
           we
           think
           to
           court
           and
           please
           him
           by
           making
           great
           Conscience
           about
           little
           things
           ;
           and
           so
           it
           has
           been
           truly
           observ'd
           ,
           that
           there
           is
           far
           more
           Superstition
           in
           conscientious
           abstaining
           from
           that
           which
           God
           has
           no
           where
           forbidden
           ,
           than
           there
           is
           in
           doing
           that
           which
           God
           has
           not
           commanded
           .
           A
           Man
           may
           certainly
           do
           what
           God
           has
           not
           commanded
           ,
           and
           yet
           never
           think
           to
           
           flatter
           God
           by
           it
           ,
           nor
           place
           any
           Religion
           in
           it
           :
           but
           he
           may
           do
           it
           only
           out
           of
           obedience
           to
           his
           Superiours
           ,
           for
           outward
           Order
           and
           Decency
           ,
           for
           which
           end
           our
           Ceremonies
           are
           appointed
           ;
           and
           so
           there
           is
           no
           Superstition
           in
           them
           .
           But
           now
           a
           Man
           cannot
           out
           of
           Conscience
           refuse
           to
           do
           what
           God
           has
           not
           forbidden
           ,
           and
           is
           by
           lawful
           Authority
           requir'd
           of
           him
           ;
           but
           he
           must
           think
           to
           please
           God
           by
           such
           abstaining
           :
           and
           in
           this
           conceit
           of
           pleasing
           or
           humouring
           God
           by
           indifferent
           things
           ,
           consists
           the
           true
           Spirit
           of
           Superstition
           .
        
         
           2.
           
           We
           shou'd
           lay
           out
           our
           Great
           Care
           and
           Zeal
           about
           the
           Necessary
           and
           Essential
           Duties
           of
           Religion
           ;
           and
           this
           will
           make
           us
           less
           Concern'd
           about
           Things
           of
           an
           Idifferent
           and
           Inferiour
           Nature
           .
           St.
           Paul
           saies
           ;
           Rom.
           14.17
           .
           
             The
             Kingdom
             of
             God
             is
             not
             Meat
             nor
             Drink
             ,
             but
             Righteousness
             ,
             Peace
             ,
             and
             Joy
             in
             the
             Holy
             Ghost
             .
          
           What
           needs
           all
           this
           stir
           and
           bustle
           ?
           this
           censuring
           ,
           disputing
           and
           dividing
           ,
           about
           Standing
           or
           Kneeling
           ?
           These
           are
           not
           the
           great
           matters
           of
           our
           Faith
           ;
           they
           are
           not
           worth
           so
           much
           Noise
           and
           Contention
           .
           The
           great
           stress
           and
           weight
           in
           our
           Religion
           is
           laid
           upon
           the
           Duties
           of
           a
           Righteous
           and
           Holy
           Life
           ,
           and
           a
           Peaceable
           Spirit
           and
           Conversation
           ;
           For
           ,
           saies
           St.
           
             Paul
             ,
             ver
          
           .
           18.
           
             he
             that
             in
             these
             things
             serveth
             Christ
             ,
             is
             acceptable
             to
             God
             and
             approv'd
             of
             men
             .
          
           He
           that
           minds
           those
           Things
           most
           ,
           on
           which
           the
           Efficacy
           of
           his
           Prayers
           for
           Christ's
           sake
           do's
           Depend
           ,
           will
           not
           Need
           new
           Phrases
           every
           time
           to
           raise
           his
           Affections
           :
           and
           the
           more
           a
           Man
           is
           concern'd
           about
           the
           Necessary
           Preparation
           for
           the
           Sacrament
           ,
           the
           less
           afraid
           will
           he
           be
           of
           offending
           God
           by
           Kneeling
           at
           it
           .
           For
           he
           will
           find
           ,
           that
           True
           Religion
           consists
           in
           the
           Constant
           Practice
           of
           Holiness
           ,
           Righteousness
           and
           Charity
           ;
           which
           make
           
           a
           Man
           really
           Better
           ,
           and
           more
           Like
           to
           God.
           
        
         
           3.
           
           If
           Men
           were
           but
           really
           Willing
           to
           receive
           satisfaction
           ,
           this
           alone
           wou'd
           half
           conquer
           their
           Scruples
           :
           but
           when
           they
           are
           fond
           of
           them
           ,
           and
           nourish
           them
           ,
           and
           will
           neither
           hear
           nor
           read
           what
           is
           to
           be
           said
           on
           the
           other
           side
           ;
           there
           can
           be
           but
           Little
           Hopes
           of
           recovering
           them
           to
           a
           Right
           Apprehension
           of
           things
           .
           Wou'd
           they
           come
           once
           to
           distrust
           their
           own
           Judgments
           ,
           to
           suppose
           that
           they
           may
           perhaps
           be
           all
           this
           while
           mistaken
           ;
           wou'd
           they
           calmly
           and
           patiently
           hear
           ,
           faithfully
           and
           impartially
           consider
           ,
           what
           is
           said
           or
           written
           against
           them
           ;
           as
           eagerly
           seek
           for
           satisfaction
           ,
           as
           Men
           do
           for
           the
           cure
           of
           any
           Disease
           they
           are
           subject
           unto
           ;
           wou'd
           they
           ,
           I
           say
           ,
           thus
           diligently
           use
           all
           fit
           means
           and
           helps
           for
           the
           removal
           of
           their
           Scruples
           ,
           before
           they
           troubled
           the
           Church
           with
           them
           ;
           it
           wou'd
           not
           prove
           so
           very
           difficult
           a
           Task
           to
           convince
           and
           settle
           such
           teachable
           Minds
           .
           When
           they
           have
           any
           Fear
           or
           Suspicion
           about
           their
           worldly
           concerns
           ,
           they
           presently
           repair
           to
           those
           who
           are
           best
           skill'd
           ,
           and
           most
           able
           to
           resolve
           them
           ;
           and
           in
           their
           judgment
           and
           determination
           they
           commonly
           acquiesce
           and
           satisfy
           themselves
           .
           Has
           any
           Man
           a
           Scruple
           about
           his
           Estate
           ,
           whether
           it
           be
           firmly
           setled
           ,
           or
           he
           has
           a
           true
           legal
           Title
           to
           it
           ?
           The
           way
           he
           takes
           for
           satisfaction
           is
           to
           advise
           with
           Lawyers
           ,
           the
           most
           eminent
           for
           Knowledge
           and
           Honesty
           in
           their
           Profession
           .
           If
           they
           agree
           in
           the
           same
           Opinion
           ,
           this
           is
           the
           greatest
           assurance
           he
           can
           have
           ,
           that
           it
           is
           right
           and
           safe
           .
           Thus
           is
           it
           with
           one
           that
           doubts
           whether
           such
           a
           custom
           or
           practice
           be
           for
           his
           Health
           ;
           the
           opinion
           of
           known
           and
           experienc'd
           Physicians
           is
           the
           only
           proper
           means
           to
           determine
           him
           in
           such
           a
           Case
           .
           The
           reason
           is
           the
           
           same
           here
           .
           When
           any
           private
           Christian
           is
           troubled
           and
           perplex'd
           with
           Fears
           and
           Scruples
           ,
           that
           concern
           his
           Duty
           or
           the
           Worship
           of
           God
           ;
           he
           ought
           in
           the
           first
           place
           to
           have
           recourse
           to
           the
           public
           Guides
           and
           Ministers
           of
           Religion
           ,
           who
           are
           appointed
           by
           God
           ,
           and
           are
           best
           fitted
           to
           direct
           and
           conduct
           him
           ;
           I
           say
           ,
           to
           come
           to
           them
           ,
           not
           only
           to
           dispute
           with
           them
           ,
           and
           pertly
           to
           oppose
           them
           ;
           but
           with
           modesty
           to
           propound
           their
           doubts
           ,
           and
           meekly
           to
           receive
           Instruction
           ,
           humbly
           begging
           of
           God
           to
           open
           their
           Understandings
           ,
           that
           they
           may
           see
           and
           embrace
           the
           truth
           ,
           taking
           great
           care
           that
           no
           evil
           affection
           ,
           love
           of
           a
           Party
           ,
           or
           carnal
           Interest
           influence
           or
           byass
           their
           Judgments
           .
        
         
           I
           do
           not
           by
           this
           desire
           Men
           to
           pin
           their
           Faith
           upon
           the
           Priest's
           Sleeve
           ;
           but
           only
           diligently
           to
           Attend
           to
           their
           Reasons
           and
           Arguments
           ,
           and
           to
           give
           some
           due
           Regard
           to
           their
           Authority
           .
           For
           't
           is
           not
           so
           Absurd
           ,
           as
           some
           may
           Imagine
           ,
           for
           the
           Common
           People
           to
           take
           upon
           Trust
           from
           their
           Lawful
           Teachers
           ,
           what
           they
           are
           not
           Competent
           Judges
           of
           themselves
           .
           But
           the
           difficulty
           is
           ,
           how
           a
           private
           Christian
           shall
           govern
           himself
           ,
           when
           the
           very
           Ministers
           of
           Religion
           disagree
           .
           By
           what
           Rule
           shall
           he
           chuse
           his
           Guide
           ?
           I
           answer
           ,
           1.
           
           If
           a
           Man
           be
           tolerably
           able
           to
           Judge
           for
           himself
           ;
           let
           him
           impartially
           hear
           both
           sides
           ,
           and
           think
           it
           no
           Shame
           to
           Change
           his
           Mind
           ,
           when
           he
           sees
           good
           Reason
           for
           it
           .
           Cou'd
           we
           thus
           prevail
           with
           the
           People
           diligently
           to
           examine
           the
           Merits
           of
           the
           cause
           ,
           our
           Church
           wou'd
           every
           day
           gain
           more
           Ground
           amongst
           all
           wise
           Men.
           For
           we
           care
           not
           how
           much
           Knowledge
           and
           Understanding
           our
           People
           have
           ,
           so
           they
           be
           but
           humble
           and
           modest
           with
           it
           :
           nor
           do
           we
           desire
           Men
           to
           become
           our
           Proselytes
           
           any
           further
           ,
           than
           we
           give
           them
           good
           Scripture
           and
           Reason
           for
           it
           .
           2.
           
           As
           for
           those
           who
           are
           not
           capable
           of
           Judging
           ,
           they
           had
           better
           Depend
           on
           those
           Ministers
           ,
           who
           are
           Regularly
           and
           by
           the
           Laws
           of
           the
           Land
           set
           over
           them
           ;
           than
           on
           any
           other
           Teachers
           ,
           that
           they
           can
           chuse
           for
           themselves
           .
        
         
           I
           speak
           now
           of
           these
           present
           Controversies
           about
           Forms
           and
           Ceremonies
           ,
           which
           are
           above
           the
           sphere
           of
           Common
           People
           ;
           not
           of
           such
           things
           as
           Concern
           the
           Salvation
           of
           all
           Men
           ,
           which
           are
           plain
           and
           evident
           to
           the
           Meanest
           Capacities
           .
           When
           therefore
           in
           such
           Cases
           ,
           about
           which
           we
           cannot
           easily
           satisfy
           our selves
           ,
           we
           follow
           the
           Advice
           of
           the
           Authoriz'd
           Guides
           ;
           if
           they
           chance
           to
           Mislead
           us
           ,
           we
           have
           something
           to
           say
           for
           our selves
           ;
           our
           error
           is
           more
           Excusable
           ,
           as
           being
           occasion'd
           by
           those
           ,
           whose
           Judgment
           God
           commands
           us
           to
           respect
           :
           but
           when
           we
           chuse
           Instructors
           according
           to
           our
           own
           Fancies
           ,
           if
           we
           then
           prove
           to
           be
           in
           the
           wrong
           ,
           and
           are
           betray'd
           into
           sin
           ;
           we
           may
           Thank
           our
           own
           Wantonness
           for
           it
           ,
           and
           are
           more
           severely
           Accountable
           for
           such
           mistakes
           .
           Thus
           if
           a
           Sick
           Person
           shou'd
           miscarry
           under
           a
           Licens'd
           Physician
           ;
           he
           has
           this
           contentment
           ,
           that
           he
           us'd
           the
           wisest
           means
           for
           Recovery
           :
           but
           if
           he
           will
           hearken
           only
           to
           Quacks
           ,
           and
           then
           grow
           worse
           and
           worse
           ;
           he
           must
           charge
           his
           own
           Folly
           as
           the
           Cause
           of
           his
           Ruin.
           
        
         
           4.
           
           We
           shou'd
           throughly
           consider
           ,
           what
           is
           the
           true
           Notion
           of
           Lawful
           ;
           and
           how
           it
           differs
           from
           what
           is
           Necessary
           ,
           and
           from
           what
           is
           Sinful
           .
           That
           is
           necessary
           ,
           or
           our
           Duty
           ,
           which
           God
           has
           expresly
           commanded
           ;
           that
           is
           sinful
           which
           God
           has
           forbidden
           ;
           that
           is
           lawful
           which
           God
           has
           not
           by
           any
           Law
           obliging
           us
           ,
           either
           commanded
           or
           forbidden
           .
           
           For
           
             Where
             there
             is
             no
             Law
          
           ,
           saith
           the
           Apostle
           ,
           
             there
             is
             no
             Transgression
          
           ,
           Rom.
           4.15
           .
           There
           can
           be
           no
           Transgression
           ,
           but
           either
           omitting
           what
           the
           Law
           commands
           ,
           or
           doing
           what
           the
           Law
           forbids
           .
           For
           instance
           ,
           If
           any
           Man
           can
           shew
           where
           Kneeling
           at
           the
           Sacrament
           is
           forbidden
           in
           Scripture
           ,
           and
           Sitting
           is
           requir'd
           ;
           where
           Praying
           by
           a
           Form
           is
           forbidden
           ,
           and
           Extempore
           Prayers
           are
           injoin'd
           ;
           then
           indeed
           the
           Dispute
           wou'd
           soon
           be
           at
           an
           end
           :
           but
           if
           neither
           the
           one
           nor
           other
           can
           be
           found
           ,
           as
           most
           certainly
           they
           cannot
           ,
           then
           Kneeling
           at
           the
           Sacrament
           ,
           and
           reading
           Prayers
           out
           of
           a
           Book
           ,
           must
           be
           reckon'd
           amongst
           things
           lawful
           .
           And
           then
           there
           is
           no
           need
           of
           scrupling
           them
           ,
           because
           they
           may
           be
           done
           without
           Sin
           :
           Nay
           ,
           where
           they
           are
           requir'd
           by
           our
           Superiours
           ,
           it
           is
           our
           Duty
           to
           submit
           to
           them
           ,
           because
           it
           is
           our
           Duty
           to
           obey
           them
           in
           all
           lawful
           things
           .
           This
           way
           of
           arguing
           is
           very
           plain
           and
           convincing
           ,
           and
           cannot
           be
           evaded
           ,
           but
           by
           giving
           another
           notion
           of
           lawful
           .
           And
           therefore
           it
           is
           commonly
           said
           ,
           that
           nothing
           is
           lawful
           ,
           especially
           in
           the
           Worship
           of
           God
           ,
           which
           God
           himself
           has
           not
           prescrib'd
           and
           appointed
           ,
           or
           that
           has
           been
           abus'd
           to
           evil
           Purposes
           :
           but
           having
           fully
           confuted
           these
           two
           Mistakes
           in
           the
           Second
           and
           Eighth
           Chapters
           ,
           I
           shall
           pass
           them
           over
           here
           .
        
         
           5.
           
           I
           desire
           those
           who
           Scruple
           to
           comply
           with
           our
           Church
           ,
           to
           consider
           that
           there
           never
           was
           ,
           nor
           ever
           will
           be
           ,
           any
           public
           Constitution
           ,
           that
           will
           be
           every
           way
           unexceptionable
           .
           The
           best
           Policy
           ,
           whether
           Civil
           or
           Ecclesiastical
           ,
           that
           can
           be
           establish'd
           ,
           will
           have
           some
           flaws
           and
           defects
           ,
           which
           must
           be
           born
           and
           tolerated
           .
           Some
           Inconveniences
           will
           in
           process
           of
           time
           arise
           ,
           that
           never
           cou'd
           be
           foreseen
           or
           provided
           against
           ;
           and
           to
           make
           alteration
           upon
           every
           emergent
           difficulty
           ,
           
           may
           be
           often
           of
           worse
           consequence
           ,
           than
           the
           evil
           we
           pretend
           to
           cure
           by
           it
           .
           Let
           the
           Rules
           and
           Modes
           of
           Goverment
           ,
           Discipline
           ,
           Public
           Worship
           ,
           be
           most
           exact
           and
           blameless
           ;
           yet
           there
           will
           be
           faults
           in
           Governours
           and
           Ministers
           as
           long
           as
           they
           are
           but
           Men.
           We
           must
           not
           expect
           in
           this
           World
           a
           Church
           without
           spot
           or
           wrinkle
           ,
           that
           consists
           only
           of
           Saints
           ,
           in
           which
           nothing
           can
           be
           found
           amiss
           ;
           especially
           by
           those
           who
           lie
           at
           the
           catch
           ,
           and
           wait
           for
           an
           advantage
           against
           it
           .
           Men
           must
           be
           willing
           ,
           if
           ever
           they
           wou'd
           promote
           Peace
           and
           Unity
           ,
           to
           put
           candid
           Constructions
           and
           Favourable
           Interpretations
           upon
           Things
           ;
           and
           not
           strain
           them
           on
           purpose
           ,
           that
           they
           may
           raise
           more
           considerable
           Objections
           against
           them
           .
        
         
           6.
           
           If
           these
           and
           the
           like
           Considerations
           will
           not
           conquer
           a
           Man's
           Scruples
           ;
           then
           let
           him
           lay
           them
           aside
           ,
           and
           act
           against
           them
           .
           But
           here
           I
           easily
           imagine
           some
           ready
           presently
           to
           ask
           me
           ,
           Do
           you
           persuade
           us
           to
           Conform
           to
           the
           Orders
           of
           the
           Church
           ,
           tho'
           we
           are
           not
           satisfy'd
           in
           our
           Minds
           concerning
           them
           ?
           I
           answer
           ,
           That
           I
           think
           this
           is
           the
           best
           Advice
           that
           can
           be
           given
           to
           such
           Scrupulous
           Persons
           .
           It
           wou'd
           be
           an
           endless
           thing
           ,
           and
           Communion
           with
           any
           Church
           wou'd
           be
           altogether
           unpracticable
           ,
           if
           every
           private
           Christian
           was
           obliged
           to
           suspend
           joining
           himself
           to
           it
           ,
           till
           he
           was
           perfectly
           satisfy'd
           about
           the
           reasonableness
           and
           expediency
           of
           all
           that
           was
           requir'd
           ,
           or
           was
           in
           use
           in
           that
           Church
           .
           For
           indeed
           ;
           private
           Persons
           are
           by
           no
           means
           proper
           Judges
           of
           what
           is
           fit
           and
           convenient
           in
           the
           Administration
           of
           Church-Goverment
           ,
           Discipline
           ,
           or
           public
           Worship
           ,
           any
           more
           than
           they
           are
           of
           matters
           of
           State
           ,
           or
           the
           Reasonableness
           of
           all
           Civil
           Laws
           .
           Things
           of
           a
           Public
           Nature
           belong
           to
           Superiours
           ;
           and
           if
           
           they
           Appoint
           what
           is
           Indecent
           or
           Inconvenient
           ,
           they
           only
           are
           Accountable
           for
           it
           :
           but
           't
           is
           not
           the
           Fault
           of
           Inferiours
           ,
           who
           join
           with
           such
           Worship
           ,
           or
           yeild
           to
           such
           Injunctions
           (
           not
           plainly
           sinful
           )
           for
           the
           sake
           of
           Peace
           and
           Order
           .
        
         
           I
           do
           not
           by
           this
           encourage
           Men
           to
           venture
           blindfold
           on
           Sin
           ,
           or
           to
           neglect
           any
           reasonable
           care
           of
           their
           Actions
           ;
           but
           if
           People
           raise
           all
           the
           Difficulties
           and
           objections
           they
           can
           start
           ,
           before
           they
           proceed
           to
           a
           Resolution
           about
           things
           that
           have
           no
           manifest
           Impiety
           in
           them
           ,
           nor
           are
           plainly
           ,
           nor
           by
           any
           easy
           consequence
           ,
           contrary
           to
           the
           reveal'd
           Will
           of
           God
           ;
           this
           cannot
           but
           occasion
           infinite
           Perplexity
           and
           Trouble
           to
           Mens
           minds
           ,
           and
           there
           are
           but
           few
           things
           they
           shall
           be
           able
           to
           do
           with
           a
           safe
           and
           quiet
           Conscience
           .
           Before
           we
           separate
           from
           a
           Church
           ,
           or
           refuse
           to
           comply
           with
           it's
           Orders
           ,
           we
           ought
           to
           be
           fully
           satisfy'd
           and
           persuaded
           ,
           that
           what
           is
           requir'd
           ,
           is
           forbidden
           by
           God
           ;
           because
           by
           leaving
           the
           Communion
           of
           any
           Church
           ,
           we
           pass
           Sentence
           upon
           it
           and
           condemn
           it
           ,
           which
           ought
           not
           to
           be
           done
           upon
           light
           and
           doubtful
           Causes
           .
           But
           there
           is
           not
           the
           same
           necessity
           ,
           that
           we
           shou'd
           be
           thus
           fully
           satisfy'd
           about
           our
           Conformity
           to
           all
           things
           prescrib'd
           by
           the
           Church
           .
           We
           may
           presume
           them
           to
           be
           innocent
           ,
           unless
           they
           plainly
           appear
           to
           us
           otherwise
           .
           If
           any
           one
           think
           ,
           that
           this
           Principle
           will
           introduce
           Popery
           ,
           and
           make
           People
           without
           any
           examination
           submit
           to
           every
           Thing
           ,
           which
           their
           Superiours
           please
           to
           impose
           upon
           them
           ;
           let
           him
           only
           Consider
           ,
           that
           there
           are
           many
           things
           in
           Popery
           ,
           which
           God
           has
           manifestly
           forbidden
           ,
           which
           render
           our
           Separation
           from
           it
           necessary
           :
           whereas
           ours
           are
           at
           the
           worst
           only
           doubtful
           ,
           or
           rather
           not
           so
           Good
           as
           might
           be
           Devis'd
           ;
           and
           
           this
           surely
           makes
           a
           wide
           Difference
           in
           the
           Case
           .
        
         
           But
           do's
           not
           St.
           Paul
           say
           ,
           Rom.
           14.14
           .
           
             I
             know
             and
             am
             persuaded
             by
             the
             Lord
             Jesus
             ,
             that
             there
             is
             nothing
             Vnclean
             of
             it self
             ;
             but
             to
             him
             that
             esteemeth
             any
             thing
             Vnclean
             ,
             it
             is
             unclean
             ?
          
           Do's
           he
           not
           say
           ,
           
             He
             that
             doubteth
             ,
             is
             damn'd
             if
             he
             eat
             ,
          
           v.
           23.
           and
           that
           
             whatsoever
             is
             not
             of
             faith
             ,
             is
             sin
             ?
          
           I
           answer
           ,
           Yes
           .
           But
           then
           ,
           when
           I
           speak
           of
           a
           
             Scrupulous
             Conscience
          
           ,
           I
           suppose
           the
           Person
           tolerably
           well
           persuaded
           of
           the
           lawfulness
           of
           what
           is
           to
           be
           done
           :
           but
           yet
           he
           has
           some
           little
           Exceptions
           against
           it
           ;
           he
           do's
           not
           think
           it
           best
           and
           fittest
           all
           things
           consider'd
           .
           This
           is
           properly
           a
           Scruple
           ;
           and
           is
           certainly
           the
           case
           of
           all
           those
           ,
           who
           do
           sometimes
           join
           in
           our
           Worship
           ;
           which
           they
           cou'd
           not
           do
           ,
           did
           they
           judge
           it
           absolutely
           sinful
           .
           So
           that
           ,
           tho'
           it
           shou'd
           be
           granted
           ,
           that
           a
           Man
           cannot
           innocently
           do
           that
           ,
           of
           which
           his
           Conscience
           doubts
           whether
           it
           be
           Lawful
           or
           no
           ,
           which
           case
           I
           have
           discours'd
           of
           in
           the
           foregoing
           Chapter
           :
           yet
           a
           Man
           may
           ,
           and
           in
           some
           cases
           is
           bound
           to
           do
           that
           ,
           which
           is
           not
           Unlawful
           ,
           tho'
           upon
           some
           other
           accounts
           he
           Scruples
           the
           doing
           of
           it
           .
           Now
           ,
           if
           we
           have
           no
           very
           Weighty
           Reason
           for
           the
           doing
           of
           them
           ;
           then
           it
           may
           be
           the
           safest
           way
           to
           forbear
           all
           such
           things
           ,
           as
           we
           scruple
           at
           .
           Of
           such
           Cases
           the
           Apostle
           speaks
           in
           the
           fore-mentioned
           places
           of
           eating
           or
           not
           eating
           some
           Meats
           ;
           neither
           of
           them
           was
           requir'd
           by
           Law.
           Eating
           was
           no
           Instance
           of
           Duty
           ,
           nor
           was
           it
           any
           waies
           forbid
           Christians
           .
           Where
           to
           do
           or
           not
           to
           do
           is
           perfectly
           at
           our
           own
           choice
           ,
           it
           is
           best
           for
           a
           Man
           to
           forbear
           doing
           that
           which
           he
           has
           some
           suspicion
           of
           ,
           tho'
           he
           be
           not
           sure
           that
           it
           is
           sinful
           .
           As
           suppose
           a
           Man
           have
           Scruples
           in
           his
           Mind
           about
           playing
           at
           Cards
           and
           Dice
           ,
           or
           going
           to
           see
           Stage-plays
           ,
           or
           putting
           out
           his
           Money
           to
           
           Usury
           ;
           because
           there
           is
           no
           great
           Reason
           or
           Necessity
           for
           any
           of
           these
           things
           ,
           and
           to
           be
           sure
           they
           may
           be
           innocently
           forborn
           ,
           without
           any
           detriment
           to
           our selves
           or
           others
           ;
           tho'
           we
           do
           not
           judge
           them
           absolutely
           sinful
           ,
           yet
           it
           is
           safest
           for
           him
           who
           cannot
           satisfy
           himself
           concerning
           the
           Goodness
           and
           Fitness
           of
           them
           ,
           wholly
           to
           deny
           himself
           the
           use
           of
           them
           .
           But
           in
           these
           two
           cases
           
             it
             is
             most
             for
             the
             quiet
             of
             our
             Consciences
             ,
             to
             act
             against
             ,
             or
             notwithstanding
             our
             Fears
             and
             Scruples
             ,
             when
             either
             our
             Superiours
             ,
             to
             whom
             we
             owe
             Obedience
             ,
             have
             interpos'd
             their
             Commands
             ,
             or
             when
             by
             it
             we
             prevent
             some
             great
             Evil
             or
             Mischie●
             .
          
        
         
           1.
           
           All
           Fears
           and
           Scruples
           only
           about
           the
           Conveniency
           and
           Expediency
           of
           Things
           ,
           ought
           to
           be
           despis'd
           ,
           when
           they
           come
           in
           Competition
           with
           the
           Duty
           of
           Obedience
           .
           Wou'd
           Men
           but
           think
           themselves
           in
           Conscience
           bound
           to
           pay
           the
           same
           Duty
           and
           Respect
           to
           the
           Judgment
           and
           Authority
           of
           Magistrates
           and
           Governours
           ,
           whether
           in
           Church
           or
           State
           ,
           as
           they
           do
           expect
           their
           Servants
           and
           Children
           shou'd
           to
           themselves
           ;
           they
           wou'd
           soon
           see
           the
           reasonableness
           of
           such
           Submissions
           .
           For
           all
           Goverment
           and
           Subjection
           wou'd
           be
           very
           precarious
           and
           arbitrary
           ,
           if
           every
           one
           that
           did
           not
           approve
           of
           a
           Law
           ,
           or
           was
           not
           fully
           satisfy'd
           about
           the
           reasonableness
           of
           it
           ,
           was
           thereby
           excepted
           from
           all
           Obligations
           to
           obey
           it
           .
           This
           is
           to
           give
           the
           Supreme
           Authority
           to
           the
           most
           humoursome
           or
           perverse
           sort
           of
           Christians
           ;
           for
           ,
           according
           to
           this
           Principle
           ,
           no
           public
           Laws
           and
           Constitutions
           can
           be
           valid
           and
           binding
           ,
           unless
           every
           scrupulous
           ,
           tho'
           a
           very
           ignorant
           Conscience
           ,
           consent
           to
           them
           .
        
         
           2.
           
           We
           are
           not
           to
           mind
           or
           stand
           upon
           our
           Scruples
           ,
           when
           they
           probably
           occasion
           a
           great
           
           Evil
           ,
           or
           general
           Mischief
           .
           They
           are
           not
           fit
           to
           be
           put
           in
           the
           ballance
           with
           the
           Peace
           of
           the
           Church
           and
           Unity
           of
           Christians
           .
           Suppose
           for
           once
           ,
           that
           our
           public
           way
           of
           Worship
           is
           not
           the
           best
           that
           can
           be
           devis'd
           ;
           that
           many
           things
           might
           be
           amended
           in
           our
           Liturgy
           ;
           that
           we
           cou'd
           invent
           a
           more
           agreeable
           Establishment
           than
           this
           present
           is
           ;
           (
           which
           yet
           no
           Man
           in
           the
           World
           can
           ever
           tell
           ,
           for
           we
           cannot
           know
           all
           the
           Inconveniencies
           of
           any
           alteration
           ,
           till
           it
           comes
           to
           be
           try'd
           )
           yet
           granting
           all
           this
           ,
           it
           cannot
           be
           thought
           so
           intolerable
           an
           Evil
           ,
           as
           contempt
           of
           God's
           Solemn
           Worship
           ,
           dividing
           into
           Sects
           and
           Parties
           ,
           living
           in
           Debate
           ,
           Contention
           ,
           and
           Separation
           from
           one
           another
           .
           If
           there
           be
           some
           Rites
           and
           Customs
           amongst
           us
           not
           wisely
           chosen
           or
           determin'd
           ,
           some
           Ceremonies
           against
           which
           just
           Exceptions
           may
           be
           made
           ;
           yet
           to
           forsake
           the
           Communion
           of
           such
           a
           true
           Church
           of
           Jesus
           Christ
           ,
           and
           set
           up
           a
           distinct
           Altar
           in
           opposition
           to
           it
           ,
           to
           combine
           and
           associate
           into
           separate
           Congregations
           ,
           is
           (
           as
           it
           is
           somewhere
           express'd
           )
           
             like
             knocking
             a
             Man
             on
             the
             Head
             ,
             because
             his
             Teeth
             are
             rotten
             ,
             or
             his
             Nails
             too
             long
             .
          
           How
           much
           more
           agreeable
           is
           it
           to
           the
           Christian
           Temper
           ,
           to
           be
           willing
           to
           sacrifice
           all
           Doubts
           and
           Scruples
           to
           the
           Interests
           of
           public
           Order
           and
           Divine
           Charity
           ?
           For
           better
           surely
           it
           is
           to
           serve
           God
           in
           a
           defective
           manner
           ,
           to
           bear
           with
           many
           Disorders
           and
           Faults
           ;
           than
           to
           break
           the
           Bond
           of
           Peace
           and
           Brotherly
           Communion
           .
        
      
       
         
         
           CHAP.
           XIV
           .
           The
           pretence
           of
           Scandal
           ,
           or
           giving
           Offence
           to
           Weak
           Brethren
           ,
           Answer'd
           .
        
         
           BUT
           there
           are
           some
           ,
           who
           tell
           us
           ,
           that
           they
           are
           indeed
           themselves
           sufficiently
           persuaded
           of
           the
           lawfulness
           of
           all
           that
           is
           injoin'd
           by
           the
           Church
           of
           England
           ;
           but
           then
           there
           are
           many
           other
           godly
           ,
           but
           weaker
           Christians
           of
           another
           persuasion
           ,
           with
           whom
           they
           have
           long
           been
           join'd
           .
           And
           shou'd
           they
           now
           totally
           forsake
           them
           and
           Conform
           ;
           they
           shou'd
           thereby
           give
           great
           offence
           to
           all
           those
           tender
           Consciences
           ,
           which
           are
           not
           thus
           convinc'd
           of
           the
           lawfulness
           of
           holding
           Communion
           with
           our
           Church
           .
           Which
           sin
           ,
           say
           they
           ,
           is
           so
           very
           great
           ,
           that
           our
           Saviour
           tells
           us
           ,
           Matth.
           18.6
           .
           
             Whosoever
             shall
             offend
             one
             of
             these
             little
             ones
             which
             believe
             in
             me
             ,
             it
             were
             better
             for
             him
             that
             a
             mill-stone
             were
             hang'd
             about
             his
             neck
             ,
             and
             that
             he
             were
             drown'd
             in
             the
             depth
             of
             the
             sea
             :
          
           and
           in
           St.
           Paul's
           account
           't
           is
           no
           less
           than
           spiritual
           murther
           ,
           
             a
             destroying
             him
             for
             whom
             Christ
             dy'd
             ,
          
           Rom.
           14.15
           .
        
         
           These
           Persons
           I
           design
           to
           answer
           in
           this
           Chapter
           ,
           by
           shewing
           that
           
             No
             private
             Christian
             (
             as
             the
             case
             now
             stands
             amongst
             us
             )
             is
             obliged
             to
             absent
             himself
             from
             his
             Parish-Church
             for
             fear
             of
             Offending
             or
             Scandalizing
             his
             Weak
             Brethren
             .
          
           And
           this
           I
           shall
           do
           by
           inquiring
           ,
           1.
           
           
             What
             is
             the
             true
             Notion
             of
             a
             Weak
             Brother
             .
          
           2.
           
           
             What
             it
             is
             to
             Offend
             such
             an
             one
             .
          
           3.
           
           
             How
             far
             ,
             and
             in
             what
             instances
             we
             are
             bound
             to
             consider
             the
             Weakness
             of
             our
             Brother
             .
          
        
         
           I.
           Then
           ,
           a
           
             Weak
             Brother
          
           or
           
             weak
             in
             Faith
          
           in
           
           Scripture
           language
           denotes
           one
           newly
           converted
           to
           Christianity
           ;
           and
           so
           neither
           throughly
           instructed
           in
           the
           Principles
           ,
           nor
           well
           setled
           in
           the
           practice
           of
           it
           ;
           the
           same
           whom
           our
           Saviour
           calls
           a
           
             little
             one
          
           ,
           and
           the
           Apostle
           a
           
             babe
             in
             Christ
          
           ,
           1
           Cor.
           3.1
           .
           Conversion
           to
           Christianity
           is
           call'd
           our
           New-birth
           ;
           and
           the
           Converts
           were
           for
           a
           while
           reckon'd
           as
           in
           an
           infant
           State
           :
           and
           accordingly
           were
           to
           be
           most
           gently
           us'd
           ,
           till
           by
           degrees
           ,
           by
           the
           improvement
           of
           their
           knowledge
           ,
           they
           came
           to
           be
           
             of
             full
             Age
          
           ,
           Heb.
           5.14
           .
           They
           were
           at
           first
           to
           be
           fed
           with
           Milk
           ,
           to
           be
           taught
           the
           easiest
           and
           plainest
           Doctrines
           ,
           and
           great
           Prudence
           and
           Caution
           was
           to
           be
           us'd
           toward
           them
           ;
           lest
           they
           shou'd
           suddenly
           fly
           back
           and
           repent
           of
           their
           change
           .
           For
           they
           having
           been
           Jews
           and
           Gentiles
           ,
           retain'd
           still
           a
           great
           Love
           for
           many
           of
           their
           Old
           Customs
           and
           Opinions
           ;
           they
           had
           mighty
           and
           inveterate
           prejudices
           to
           overcome
           ;
           the
           Old
           Man
           was
           by
           degrees
           to
           be
           put
           off
           :
           and
           therefore
           they
           were
           at
           first
           treated
           with
           all
           the
           tenderness
           and
           condescension
           imaginable
           .
           The
           stronger
           and
           wiser
           Christians
           wou'd
           not
           stand
           rigidly
           on
           any
           little
           Matters
           ,
           but
           Tolerate
           many
           things
           ,
           which
           were
           necessary
           afterwards
           to
           be
           done
           away
           ;
           hoping
           that
           in
           time
           they
           might
           be
           brought
           off
           those
           mistakes
           they
           now
           labour'd
           under
           .
           Hence
           I
           observe
           ,
        
         
           1.
           
           That
           the
           Rules
           ,
           which
           are
           laid
           down
           in
           Scripture
           concerning
           
             Weak
             Brethren
          
           ,
           are
           not
           standing
           Laws
           equally
           obliging
           all
           Christians
           in
           all
           Ages
           :
           but
           were
           suted
           to
           the
           Infant-state
           of
           the
           Church
           ,
           till
           Christianity
           had
           gotten
           firm
           footing
           in
           the
           World.
           The
           Apostle's
           design
           in
           all
           his
           complyances
           ,
           was
           to
           win
           many
           to
           Christ
           ;
           1
           Cor.
           9.19
           .
           Now
           to
           do
           as
           St.
           Paul
           did
           ,
           wou'd
           alwaies
           be
           the
           Duty
           and
           Wisdom
           of
           one
           in
           his
           circumstances
           ,
           
           who
           was
           to
           spread
           Christianity
           amongst
           Heathens
           and
           Infidels
           :
           but
           his
           Directions
           and
           Practice
           do
           no
           more
           agree
           with
           our
           Times
           ,
           wherein
           Christianity
           is
           the
           National
           Religion
           ;
           than
           the
           same
           Cloaths
           which
           we
           did
           wear
           in
           our
           Infancy
           ,
           wou'd
           serve
           us
           now
           at
           our
           full
           Age.
           We
           ought
           indeed
           to
           remove
           every
           Straw
           out
           of
           Childrens
           way
           ,
           lest
           they
           stumble
           and
           fall
           :
           but
           't
           is
           ridiculous
           to
           use
           the
           same
           care
           towards
           grown
           Men.
           There
           is
           not
           now
           amongst
           us
           any
           such
           competition
           between
           Two
           Religions
           :
           but
           every
           one
           learns
           Christianity
           as
           he
           do's
           his
           Mother-Tongue
           .
           St.
           Paul
           wou'd
           not
           take
           that
           Reward
           that
           was
           due
           to
           him
           for
           Preaching
           the
           Gospel
           ,
           but
           himself
           labour'd
           hard
           night
           and
           day
           ,
           because
           he
           wou'd
           not
           be
           chargeable
           to
           his
           Converts
           ,
           1
           Thess
           .
           2.9
           .
           and
           this
           he
           did
           for
           the
           furtherance
           of
           the
           Gospel
           ,
           that
           all
           might
           see
           he
           did
           not
           serve
           his
           own
           Belly
           :
           but
           surely
           our
           Dissenters
           do
           not
           think
           themselves
           obliged
           by
           this
           Example
           ,
           in
           places
           where
           public
           maintenance
           is
           setled
           on
           Ministers
           by
           Law
           ,
           to
           refuse
           to
           take
           it
           ,
           and
           earn
           their
           own
           Bread
           by
           some
           manual
           Occupation
           ;
           tho'
           thereby
           they
           avoid
           giving
           Offence
           to
           Quakers
           ,
           and
           those
           who
           call
           them
           Hirelings
           ,
           and
           say
           they
           prophesy
           only
           for
           filthy
           lucre
           .
           In
           short
           ,
           there
           are
           no
           such
           Weak
           Persons
           now
           amongst
           us
           ,
           as
           those
           were
           for
           whom
           the
           Apostle
           provides
           ;
           or
           as
           those
           
             little
             ones
          
           were
           ,
           for
           whom
           our
           Saviour
           was
           so
           much
           concern'd
           .
        
         
           2.
           
           The
           Dissenters
           ,
           according
           to
           their
           weak
           opinion
           of
           themselves
           ,
           are
           of
           all
           Men
           the
           farthest
           off
           from
           being
           
             Weak
             Christians
          
           in
           any
           sense
           .
           They
           who
           take
           upon
           themselves
           to
           be
           Teachers
           of
           others
           ,
           wiser
           and
           better
           than
           their
           Neighbours
           ,
           the
           only
           sober
           and
           godly
           Party
           ,
           and
           are
           too
           apt
           
           to
           despise
           all
           other
           Christians
           as
           ignorant
           or
           profane
           ;
           with
           what
           colour
           of
           Reason
           can
           they
           plead
           for
           any
           favour
           to
           be
           shewn
           ,
           or
           Regard
           to
           be
           had
           to
           them
           in
           complyance
           with
           their
           weakness
           ?
           Tho'
           they
           love
           to
           argue
           against
           us
           from
           the
           Example
           of
           St.
           Paul's
           condescension
           to
           the
           ignorant
           Jews
           or
           Gentiles
           ;
           yet
           it
           is
           apparent
           that
           they
           do
           not
           in
           other
           Cases
           willingly
           liken
           themselves
           to
           those
           
             weak
             Believers
          
           ,
           or
           
             Babes
             in
             Christ
          
           .
           They
           have
           really
           better
           thoughts
           of
           themselves
           ,
           and
           wou'd
           be
           Leaders
           and
           Masters
           in
           Israel
           ,
           and
           prescribe
           to
           their
           Governours
           ,
           and
           give
           Laws
           to
           all
           others
           ,
           and
           prefer
           their
           own
           private
           Opinion
           (
           which
           they
           call
           their
           Conscience
           )
           before
           the
           Judgment
           of
           the
           wisest
           Men
           ,
           or
           the
           Determinations
           of
           their
           lawful
           Superiours
           .
           And
           if
           in
           all
           Instances
           we
           shou'd
           deal
           with
           them
           as
           weak
           Persons
           ,
           turn
           them
           back
           to
           their
           Primmer
           ,
           advise
           them
           to
           learn
           their
           Catechism
           ;
           they
           wou'd
           think
           themselves
           highly
           wrong'd
           and
           injur'd
           .
           But
           the
           truth
           is
           ,
           they
           ordinarily
           look
           upon
           their
           Opposition
           to
           the
           Orders
           of
           our
           Church
           ,
           as
           the
           Effect
           of
           an
           higher
           Illumination
           ,
           a
           greater
           Knowledge
           than
           others
           have
           attain'd
           unto
           .
           They
           rather
           count
           us
           the
           weak
           Christians
           ,
           if
           some
           of
           them
           will
           allow
           us
           so
           much
           ;
           for
           otherwise
           ,
           if
           they
           do
           not
           take
           us
           for
           the
           weaker
           and
           worse
           Christians
           ,
           Why
           do
           they
           separate
           from
           us
           ?
           Why
           do
           they
           associate
           and
           combine
           together
           into
           distinct
           Congregations
           ,
           as
           being
           purer
           ,
           more
           select
           Christians
           than
           others
           ?
           Now
           ,
           tho'
           such
           Persons
           as
           these
           may
           be
           in
           truth
           very
           weak
           ,
           of
           little
           Judgment
           or
           Goodness
           ,
           notwithstanding
           this
           Conceit
           of
           themselves
           and
           their
           Party
           ;
           yet
           these
           are
           not
           by
           any
           means
           to
           plead
           for
           Indulgence
           under
           that
           Character
           ,
           nor
           to
           expect
           we
           shou'd
           forego
           our
           Liberty
           ,
           to
           please
           and
           humour
           them
           .
        
         
         
           3.
           
           Those
           who
           are
           really
           weak
           ,
           that
           is
           ,
           ignorant
           and
           injudicious
           ,
           are
           to
           be
           born
           withal
           only
           for
           a
           time
           ,
           till
           they
           have
           receiv'd
           better
           instruction
           :
           but
           we
           cannot
           be
           alwaies
           
             Babes
             in
             Christ
          
           ,
           without
           our
           own
           gross
           fault
           and
           neglect
           .
           Such
           as
           will
           not
           yield
           to
           the
           clearest
           reason
           ,
           if
           it
           be
           against
           their
           Interest
           or
           their
           Party
           ,
           can
           upon
           no
           account
           claim
           the
           privileges
           of
           Weak
           Persons
           .
           Of
           these
           our
           Saviour
           had
           no
           regard
           ,
           who
           were
           so
           unreasonable
           and
           obstinate
           in
           their
           opposition
           ,
           Matth.
           15.14
           .
        
         
           Not
           that
           I
           wou'd
           be
           so
           uncharitable
           as
           to
           condemn
           all
           ,
           or
           the
           generality
           of
           Dissenters
           for
           being
           Malicious
           and
           wilful
           in
           their
           dissent
           from
           us
           :
           but
           however
           ,
           1.
           
           I
           beg
           them
           to
           examine
           ,
           whether
           they
           have
           sincerely
           endeavour'd
           to
           satisfy
           themselves
           ,
           and
           have
           devoutly
           pray'd
           to
           God
           to
           free
           their
           minds
           from
           prejudices
           and
           corrupt
           affections
           ;
           for
           otherwise
           their
           Weakness
           is
           no
           more
           to
           be
           pity'd
           ,
           than
           that
           Man's
           sickness
           ,
           who
           will
           not
           ,
           tho'
           he
           may
           be
           cur'd
           .
           2.
           
           I
           must
           say
           ,
           that
           old
           and
           inveterate
           Mistakes
           ,
           that
           have
           been
           a
           1000
           times
           answer'd
           and
           protested
           against
           ,
           are
           not
           much
           to
           be
           heeded
           by
           us
           .
           If
           People
           will
           by
           no
           means
           be
           prevail'd
           upon
           to
           lay
           aside
           their
           fancies
           ,
           they
           do
           not
           deserve
           that
           compassion
           ,
           which
           St.
           Paul
           prescribes
           towards
           
             Weak
             Brethren
          
           .
           In
           matters
           of
           a
           doubtful
           or
           suspicious
           nature
           ,
           that
           are
           capable
           of
           being
           misunderstood
           and
           abus'd
           ,
           yet
           if
           there
           be
           no
           Moral
           evil
           in
           them
           ,
           and
           the
           doing
           of
           them
           is
           of
           some
           considerable
           consequence
           to
           me
           ;
           I
           am
           bound
           to
           forbear
           them
           no
           longer
           ,
           than
           till
           I
           have
           endeavour'd
           to
           inform
           them
           rightly
           concerning
           the
           innocency
           of
           my
           action
           and
           intention
           ,
           and
           given
           them
           notice
           of
           the
           evil
           ,
           that
           might
           possibly
           happen
           to
           them
           .
           If
           I
           dig
           a
           pit
           or
           lay
           a
           
           block
           in
           the
           way
           ,
           whereby
           others
           not
           knowing
           any
           thing
           of
           it
           ,
           are
           hurt
           and
           wounded
           ;
           I
           am
           guilty
           of
           causing
           them
           to
           fall
           :
           but
           if
           they
           are
           plainly
           and
           often
           told
           of
           it
           ,
           and
           yet
           will
           run
           into
           the
           danger
           ;
           they
           are
           then
           only
           to
           thank
           themselves
           .
           Now
           ,
           if
           it
           be
           thus
           in
           Cases
           that
           are
           liable
           to
           suspicion
           and
           misinterpretation
           ;
           it
           holds
           much
           more
           in
           the
           Orders
           of
           our
           Church
           ,
           where
           the
           Offence
           arises
           not
           so
           much
           from
           the
           Nature
           of
           the
           Injunctions
           ,
           as
           from
           Mens
           gross
           ignorance
           ,
           mis-conceit
           ,
           or
           perverseness
           .
           This
           shall
           suffice
           to
           shew
           ,
           what
           is
           the
           true
           Notion
           of
           a
           
             Weak
             Brother
          
           .
        
         
           II.
           I
           am
           now
           to
           shew
           ,
           
             what
             it
             is
             to
             offend
             such
             an
             one
             .
          
           People
           are
           generally
           mistaken
           about
           the
           sense
           of
           offending
           or
           
             giving
             offence
          
           .
           For
           by
           it
           they
           commonly
           understand
           displeasing
           or
           grieving
           another
           ,
           and
           making
           him
           angry
           with
           them
           ;
           and
           so
           they
           think
           themselves
           bound
           in
           Conscience
           to
           forbear
           all
           those
           things
           ,
           which
           Godly
           Persons
           do
           not
           like
           or
           approve
           of
           ,
           or
           are
           contrary
           to
           their
           Fancy
           or
           Judgment
           .
           'T
           is
           true
           ,
           there
           is
           one
           place
           ,
           that
           seems
           to
           favour
           this
           conceit
           ;
           Rom.
           14.15
           .
           
             If
             thy
             brother
             be
             grieved
             with
             thy
             meat
             ,
             now
             walkest
             thou
             not
             charitably
             .
          
           But
           it
           must
           be
           observ'd
           ,
           that
           by
           grieving
           our
           Brother
           ,
           is
           not
           meant
           displeasing
           ,
           but
           wounding
           and
           hurting
           him
           :
           and
           so
           it
           is
           us'd
           to
           denote
           that
           which
           causeth
           grief
           or
           sorrow
           ;
           and
           is
           the
           same
           with
           destroying
           ,
           and
           
             putting
             a
             stumbling-block
             or
             an
             occasion
             to
             fall
             ,
          
           v.
           15
           ,
           21.
           
           To
           be
           offended
           or
           griev'd
           is
           not
           to
           be
           troubl'd
           at
           what
           another
           has
           done
           out
           of
           pity
           and
           concern
           for
           his
           Soul
           :
           but
           to
           receive
           hurt
           our selves
           from
           it
           ,
           being
           drawn
           or
           deceiv'd
           into
           some
           sin
           by
           it
           .
        
         
           But
           because
           many
           well-dispos'd
           People
           do
           think
           ,
           that
           they
           must
           not
           do
           any
           thing
           ,
           which
           good
           
           Men
           are
           displeas'd
           or
           griev'd
           at
           ,
           I
           desire
           them
           to
           consider
           a
           few
           things
           .
           1.
           
           That
           to
           censure
           and
           condemn
           ,
           and
           be
           displeas'd
           with
           the
           actions
           of
           those
           that
           differ
           from
           them
           ,
           or
           refuse
           to
           join
           any
           longer
           with
           them
           in
           their
           separate
           Congregations
           ,
           is
           a
           great
           instance
           of
           peevishness
           and
           uncharitableness
           ;
           and
           is
           that
           very
           sin
           which
           St.
           Paul
           often
           warns
           his
           Weak
           Believers
           against
           ,
           viz.
           that
           they
           shou'd
           not
           rashly
           judge
           those
           ,
           who
           understood
           their
           Christian
           Liberty
           better
           than
           themselves
           .
           At
           this
           rate
           any
           company
           of
           Men
           ,
           that
           shall
           resolve
           to
           quarrel
           with
           all
           that
           do
           not
           do
           as
           they
           do
           ,
           must
           oblige
           all
           to
           remain
           forever
           with
           them
           ,
           for
           fear
           of
           giving
           them
           offence
           .
           If
           what
           I
           do
           ,
           is
           not
           evil
           in
           it self
           ;
           it
           cannot
           become
           such
           ,
           because
           another
           Man
           is
           causlesly
           angry
           with
           me
           for
           doing
           of
           it
           .
           2.
           
           They
           that
           pretend
           ,
           that
           this
           fear
           of
           offending
           ,
           that
           is
           ,
           displeasing
           their
           
             Weak
             Brethren
          
           ,
           hinders
           their
           complyance
           with
           the
           Church
           ,
           ought
           seriously
           to
           examine
           themselves
           ,
           whether
           it
           is
           not
           really
           only
           the
           care
           of
           their
           credit
           and
           reputation
           with
           that
           Party
           ,
           or
           else
           the
           securing
           of
           some
           worldly
           interest
           ,
           that
           keeps
           them
           from
           Conformity
           .
           3.
           
           If
           to
           displease
           our
           
             Weak
             Brethren
          
           were
           the
           sinful
           offending
           him
           condemn'd
           by
           St.
           Paul
           ;
           it
           wou'd
           prove
           an
           intolerable
           yoke
           upon
           Mens
           Consciences
           ,
           and
           beget
           such
           endless
           perplexities
           ,
           that
           we
           shou'd
           not
           be
           able
           to
           do
           any
           thing
           ,
           tho'
           never
           so
           indifferent
           ,
           with
           a
           well-assur'd
           mind
           ;
           since
           one
           or
           other
           will
           in
           this
           sense
           be
           scandaliz'd
           at
           it
           .
           We
           shall
           anger
           some
           by
           doing
           ,
           others
           by
           forbearing
           :
           and
           since
           those
           ,
           who
           call
           themselves
           weak
           ,
           are
           divided
           into
           several
           factions
           ,
           each
           condemning
           all
           the
           other
           ;
           't
           is
           impossible
           for
           us
           to
           comply
           with
           any
           one
           of
           them
           ,
           but
           we
           shall
           thereby
           displease
           all
           the
           rest
           .
           4.
           
           If
           
           we
           do
           nothing
           which
           may
           displease
           our
           Weak
           Brethren
           ;
           we
           do
           submit
           our
           Judgments
           and
           Consciences
           to
           the
           conduct
           of
           the
           most
           ignorant
           and
           injudicious
           Christians
           :
           and
           yield
           them
           that
           authority
           over
           us
           ,
           which
           we
           deny
           to
           our
           lawful
           Superiours
           .
           And
           't
           is
           strange
           ,
           that
           those
           who
           think
           their
           Christian
           Liberty
           so
           much
           violated
           by
           the
           determinations
           of
           their
           Superiours
           about
           indifferent
           matters
           ,
           shou'd
           yet
           suffer
           themselves
           to
           be
           thus
           ty'd
           up
           by
           the
           passions
           of
           their
           
             Weak
             Brethren
          
           .
           Whatever
           condescension
           may
           be
           due
           to
           the
           Weak
           ,
           yet
           't
           was
           never
           intended
           they
           shou'd
           Govern
           the
           Wiser
           :
           and
           who
           can
           Govern
           more
           absolutely
           than
           those
           ,
           whom
           none
           must
           displease
           ?
        
         
           Since
           then
           Scandalizing
           or
           
             giving
             offence
          
           do's
           not
           signify
           doing
           something
           which
           another
           takes
           ill
           ,
           I
           design
           to
           shew
           what
           is
           the
           true
           meaning
           of
           it
           in
           Scripture
           .
           The
           Greek
           word
           which
           we
           translate
           Scandal
           or
           Offence
           ,
           signifies
           either
           a
           Trap
           or
           Snare
           ,
           or
           else
           more
           commonly
           something
           laid
           in
           the
           way
           of
           another
           ,
           which
           occasions
           his
           stumbling
           or
           falling
           ,
           by
           which
           he
           is
           bruis'd
           and
           hurt
           .
           And
           so
           ,
           whatever
           it
           was
           that
           hindred
           Men
           from
           becoming
           Christ's
           Disciples
           ,
           or
           made
           them
           entertain
           unworthy
           thoughts
           of
           their
           profession
           ,
           or
           discourag'd
           them
           in
           it
           ,
           or
           tempted
           them
           to
           forsake
           it
           ,
           is
           call'd
           a
           Scandal
           or
           Offence
           .
           It
           is
           sometimes
           rendred
           an
           
             occasion
             to
             fall
          
           ,
           Rom.
           14.13
           .
           
             occasion
             of
             stumbling
          
           ,
           1
           Joh.
           2.10
           .
           
             a
             stumbling
             block
          
           ,
           Rev.
           2.14
           .
           or
           
             a
             thing
             that
             doth
             offend
          
           ,
           Matth.
           13.41
           .
           in
           all
           which
           places
           there
           is
           the
           same
           original
           word
           .
           Hence
           to
           Offend
           or
           Scandalize
           any
           one
           ,
           as
           't
           is
           commonly
           us'd
           in
           the
           (a)
           
             New
             Testament
          
           ,
           is
           to
           
           do
           something
           which
           tends
           to
           fright
           him
           from
           Christianity
           ,
           to
           make
           him
           think
           hardly
           of
           it
           ,
           or
           is
           apt
           to
           make
           him
           Repent
           of
           his
           Conversion
           .
           So
           that
           in
           the
           most
           general
           sense
           ,
           to
           Scandalize
           or
           Offend
           any
           one
           ,
           is
           to
           give
           occasion
           to
           his
           sin
           ,
           and
           consequently
           his
           Ruin
           and
           undoing
           ;
           and
           this
           I
           suppose
           will
           be
           granted
           by
           all
           ,
           that
           do
           not
           receive
           their
           opinions
           from
           the
           mere
           sound
           of
           words
           .
           Hence
           I
           observe
           Four
           things
           .
        
         
           1.
           
           The
           better
           Men
           are
           ,
           the
           harder
           't
           is
           to
           Scandalize
           them
           .
           Those
           are
           not
           such
           Godly
           Persons
           ,
           as
           they
           wou'd
           be
           thought
           ,
           who
           are
           so
           ready
           at
           all
           turns
           to
           be
           Offended
           .
           For
           how
           can
           they
           excel
           others
           in
           knowledge
           or
           goodness
           ,
           who
           are
           so
           easily
           drawn
           or
           tempted
           to
           sin
           ?
        
         
           2.
           
           That
           Man
           ,
           that
           saies
           ,
           he
           shall
           be
           Scandaliz'd
           at
           what
           another
           Man
           do's
           ,
           speaks
           falsely
           .
           For
           it
           is
           as
           much
           as
           to
           say
           ,
           that
           he
           shall
           be
           led
           into
           sin
           ignorantly
           :
           whereas
           his
           saying
           so
           confutes
           his
           ignorance
           ;
           for
           if
           he
           knows
           it
           to
           be
           a
           sin
           ,
           he
           commits
           it
           wilfully
           .
        
         
           3.
           
           Since
           Offending
           or
           scandalizing
           signifies
           tempting
           to
           sin
           ,
           there
           can
           be
           no
           fear
           of
           Offending
           any
           one
           by
           Conforming
           to
           the
           Church
           ;
           because
           there
           is
           nothing
           us'd
           in
           it
           ,
           but
           what
           may
           be
           comply'd
           with
           without
           sin
           .
           For
           the
           Man
           that
           fears
           
             giving
             Offence
             to
             the
             Weak
          
           ,
           is
           suppos'd
           to
           be
           satisfy'd
           himself
           ,
           that
           Conformity
           is
           lawful
           :
           and
           how
           then
           shou'd
           he
           fear
           that
           his
           example
           will
           tempt
           others
           to
           sin
           in
           doing
           an
           innocent
           action
           ?
           If
           it
           be
           said
           ,
           that
           tho'
           what
           I
           do
           is
           lawful
           ,
           yet
           it
           may
           give
           occasion
           to
           others
           to
           do
           something
           else
           that
           is
           unlawful
           ,
           and
           so
           I
           may
           become
           truly
           guilty
           of
           
             giving
             Offence
          
           ;
           I
           answer
           ,
           that
           we
           are
           accountable
           only
           for
           the
           Natural
           tendencies
           of
           our
           actions
           ,
           and
           not
           for
           such
           consequences
           ,
           as
           wicked
           or
           silly
           Men
           
           may
           draw
           from
           them
           ;
           for
           at
           that
           rate
           a
           Man
           cou'd
           not
           speak
           or
           do
           any
           thing
           without
           the
           guilt
           of
           
             giving
             Scandal
          
           .
           If
           it
           be
           said
           ,
           that
           tho'
           I
           am
           satisfy'd
           my self
           ,
           yet
           I
           may
           by
           my
           example
           tempt
           others
           that
           are
           not
           satisfy'd
           ,
           or
           that
           think
           Conformity
           to
           be
           sinful
           ,
           to
           follow
           me
           with
           a
           doubting
           or
           gainsaying
           Conscience
           ;
           I
           answer
           ,
           1.
           that
           't
           is
           as
           unlawful
           to
           go
           to
           separate
           Meetings
           against
           one's
           Conscience
           ,
           as
           to
           Conform
           against
           one's
           Conscience
           :
           and
           the
           Man
           ought
           to
           fear
           ,
           lest
           he
           draw
           some
           to
           separate
           Meetings
           against
           their
           Conscience
           ;
           as
           well
           as
           he
           fears
           the
           drawing
           of
           others
           to
           Church
           against
           their
           Conscience
           .
           The
           influence
           of
           his
           example
           is
           the
           same
           in
           both
           instances
           ,
           and
           the
           danger
           of
           Scandal
           is
           equal
           ;
           and
           therefore
           his
           own
           persuasion
           must
           determine
           his
           practice
           .
           2.
           
           A
           Man
           that
           is
           satisfy'd
           himself
           ,
           ought
           to
           endeavour
           to
           satisfy
           others
           ,
           especially
           those
           whom
           he
           formerly
           persuaded
           to
           separation
           by
           his
           example
           ;
           and
           when
           he
           has
           done
           thus
           ,
           he
           has
           done
           what
           lies
           in
           his
           power
           to
           prevent
           the
           ill
           effect
           ,
           and
           shall
           not
           be
           farther
           answerable
           for
           the
           consequences
           of
           what
           he
           doth
           .
        
         
           4.
           
           Since
           Scandalizing
           is
           leading
           into
           sin
           ,
           we
           may
           Scandalize
           others
           as
           soon
           by
           complying
           with
           them
           ,
           as
           by
           thwarting
           their
           humour
           .
           St.
           Paul
           ,
           who
           circumcis'd
           
             Timothy
             ,
             Acts
          
           16.3
           .
           in
           favour
           of
           the
           
             Weak
             Jews
          
           ,
           lest
           they
           shou'd
           have
           forsaken
           the
           Faith
           ;
           refus'd
           to
           circumcise
           
             Titus
             ,
             Gal.
          
           2.3
           .
           (
           tho'
           he
           angred
           the
           Jews
           by
           it
           )
           lest
           they
           shou'd
           think
           the
           Jewish
           Law
           still
           in
           force
           .
           And
           this
           he
           did
           ,
           because
           the
           condition
           of
           the
           Persons
           was
           different
           .
           If
           he
           had
           pleas'd
           them
           ,
           he
           had
           truly
           Scandaliz'd
           them
           ,
           by
           hardening
           them
           in
           their
           folly
           and
           ignorance
           .
           Mr.
           Baxter
           saies
           (
           in
           his
           
             Cure
             of
             Church-Divisions
             )
             Many
             a
             time
             I
             have
             the
             rather
             
             gone
             to
             the
             Common-Prayers
             of
             the
             public
             Assemblies
             ,
             for
             fear
             of
             being
             a
             Scandal
             to
             those
             same
             men
             ,
             that
             call'd
             the
             going
             to
             them
             a
             Scandal
             ;
             that
             is
             ,
             for
             fear
             of
             hardening
             them
             in
             a
             sinful
             Separation
             and
             Error
             .
             Because
             I
             knew
             ,
             that
             was
             not
             Scandal
             which
             they
             call'd
             Scandal
             ;
             that
             is
             ,
             displeasing
             them
             ,
             and
             crossing
             their
             Opinions
             ;
             but
             hardening
             them
             in
             an
             Error
             or
             other
             Sin
             ,
             is
             true
             Scandalizing
             .
             Vnderstand
             this
             ,
             or
             you
             will
             displease
             God
             under
             pretence
             of
             avoiding
             Scandal
             ,
          
           p.
           135.
           
           This
           surely
           ought
           to
           be
           well
           consider'd
           of
           by
           a
           sort
           of
           Men
           amongst
           us
           ,
           who
           shall
           go
           to
           Church
           in
           the
           Morning
           ,
           and
           to
           a
           Conventicle
           in
           the
           Afternoon
           ;
           who
           halt
           between
           both
           ,
           and
           wou'd
           fain
           displease
           neither
           side
           ,
           but
           indeed
           give
           real
           Offence
           to
           both
           .
           From
           all
           this
           ,
           I
           think
           ,
           it
           is
           very
           plain
           ,
           that
           he
           ,
           who
           is
           satisfy'd
           in
           his
           own
           mind
           of
           the
           lawfulness
           of
           Conformity
           ,
           but
           is
           afraid
           of
           giving
           Offence
           by
           it
           ,
           if
           he
           be
           true
           to
           his
           Principle
           ,
           ought
           to
           hasten
           the
           faster
           to
           his
           Parish-Church
           ,
           that
           he
           may
           not
           offend
           those
           very
           Dissenters
           ,
           of
           whom
           he
           wou'd
           seem
           to
           be
           so
           tender
           .
        
         
           III.
           In
           the
           last
           place
           I
           am
           to
           inquire
           how
           far
           ,
           and
           in
           what
           instances
           we
           are
           bound
           to
           consider
           the
           Weakness
           of
           our
           Brethren
           .
           In
           answer
           to
           this
           I
           shall
           now
           suppose
           ,
           notwithstanding
           all
           I
           have
           already
           said
           ,
           that
           the
           Dissenters
           are
           
             truly
             weak
          
           Persons
           ,
           and
           that
           there
           may
           be
           some
           danger
           of
           their
           being
           ,
           thro'
           their
           own
           fault
           ,
           Offended
           by
           our
           Conformity
           ;
           yet
           taking
           this
           for
           granted
           ,
           I
           shall
           plainly
           shew
           ,
           that
           he
           who
           is
           in
           his
           own
           mind
           convinced
           of
           the
           lawfulness
           of
           Conformity
           ,
           ought
           not
           to
           forbear
           it
           for
           fear
           of
           giving
           such
           Offence
           to
           his
           Weak
           Brethren
           .
           For
           ,
        
         
           First
           ,
           Nothing
           that
           is
           sinful
           may
           be
           done
           to
           avoid
           others
           being
           
             Scandaliz'd
             .
             We
             must
             not
             do
             evil
             ,
             
             that
             good
             may
             come
             ,
          
           Rom.
           3.8
           .
           We
           must
           not
           commit
           the
           least
           sin
           our selves
           ,
           to
           prevent
           the
           greatest
           sin
           in
           another
           .
           The
           very
           best
           things
           may
           be
           perverted
           ,
           and
           Christ
           himself
           is
           said
           
             to
             be
             set
             for
             the
             fall
             of
             many
             ,
          
           Luke
           2.24
           .
           but
           this
           do's
           not
           cancel
           our
           obligations
           to
           obey
           God's
           Laws
           .
           If
           offence
           be
           taken
           at
           my
           doing
           any
           duty
           ,
           those
           only
           that
           are
           offended
           are
           chargeable
           with
           it
           .
           Since
           those
           who
           fear
           
             giving
             Offence
          
           ,
           do
           themselves
           think
           Conformity
           lawful
           ;
           and
           since
           Conformity
           is
           injoin'd
           ;
           and
           since
           nothing
           is
           more
           plain
           from
           Scripture
           ,
           than
           that
           we
           must
           obey
           our
           Superiours
           in
           all
           lawful
           things
           ;
           therefore
           't
           is
           evident
           that
           we
           must
           not
           omit
           the
           duty
           of
           Conforming
           for
           fear
           of
           
             giving
             Offence
          
           .
        
         
           But
           't
           is
           Objected
           ,
           that
           those
           Precepts
           which
           contain
           only
           rituals
           ,
           are
           to
           give
           place
           to
           those
           which
           concern
           the
           welfare
           of
           Mens
           Bodies
           ,
           and
           much
           more
           to
           those
           which
           concern
           the
           welfare
           of
           their
           Souls
           :
           so
           that
           when
           both
           together
           cannot
           be
           observ'd
           ,
           we
           must
           break
           the
           former
           to
           observe
           the
           latter
           .
           
             God
             will
             have
             mercy
             ,
             and
             not
             sacrifice
             .
          
           Now
           if
           sacrifices
           prescrib'd
           by
           God
           himself
           ,
           must
           give
           place
           to
           Acts
           of
           Mercy
           ,
           much
           more
           must
           
             Human
             Inventions
          
           yeild
           to
           them
           .
           To
           this
           I
           answer
           ,
           that
           the
           commands
           of
           our
           Superiours
           do
           not
           bind
           us
           either
           in
           a
           case
           of
           absolute
           necessity
           ,
           or
           when
           they
           plainly
           hinder
           any
           moral
           duty
           to
           God
           or
           our
           Neighbour
           :
           but
           this
           is
           only
           when
           the
           necessity
           is
           urgent
           and
           extreme
           ,
           and
           the
           sin
           we
           must
           otherwise
           commit
           ,
           evident
           and
           certain
           ;
           and
           at
           last
           our
           obedience
           is
           dispensed
           withal
           only
           for
           that
           one
           time
           .
           We
           may
           be
           absent
           from
           Church
           to
           save
           the
           life
           of
           our
           Neighbour
           ,
           or
           to
           quench
           the
           firing
           of
           his
           house
           :
           but
           't
           wou'd
           be
           a
           pitiful
           pretence
           for
           the
           constant
           neglect
           of
           our
           
           public
           Prayers
           ,
           because
           in
           the
           mean
           time
           our
           Neighbours
           house
           may
           be
           fired
           ,
           or
           his
           life
           invaded
           ,
           and
           so
           he
           may
           stand
           in
           need
           of
           our
           help
           .
           Tho'
           this
           argument
           may
           serve
           to
           excuse
           the
           omission
           of
           something
           commanded
           by
           lawful
           Authority
           ,
           in
           extraordinary
           cases
           which
           very
           rarely
           happen
           :
           yet
           to
           be
           sure
           it
           will
           not
           help
           those
           ,
           who
           live
           in
           open
           disobedience
           to
           the
           Laws
           ,
           only
           because
           they
           are
           loth
           to
           offend
           those
           who
           are
           not
           satisfy'd
           with
           what
           is
           appointed
           .
        
         
           But
           ,
           say
           they
           ,
           Scandal
           is
           Spiritual
           Murther
           :
           and
           if
           we
           must
           obey
           Authority
           ,
           tho'
           Scandal
           follow
           ;
           then
           ,
           when
           Authority
           commands
           ,
           we
           may
           murther
           the
           Soul
           of
           our
           Brother
           ,
           and
           destroy
           him
           by
           our
           meats
           ,
           for
           whom
           Christ
           dy'd
           .
           But
           I
           answer
           ,
           that
           wearing
           a
           Surplice
           ,
           Kneeling
           at
           the
           Sacrament
           ,
           &c.
           will
           not
           make
           Men
           forsake
           Christianity
           ;
           which
           I
           have
           prov'd
           ,
           is
           the
           only
           proper
           Scandalizing
           our
           Brother
           ,
           which
           St.
           Paul
           charges
           with
           the
           guilt
           of
           Soul-murther
           .
           Nay
           ,
           this
           argument
           concludes
           as
           strongly
           against
           obedience
           to
           any
           other
           command
           of
           God
           ,
           if
           a
           Brother
           be
           offended
           at
           it
           ;
           as
           it
           do's
           against
           submission
           to
           Superiours
           in
           things
           lawful
           .
           For
           't
           is
           not
           only
           the
           Law
           of
           Man
           ,
           but
           the
           Law
           of
           God
           also
           ,
           that
           is
           broken
           by
           disobedience
           to
           Superiours
           .
           We
           cannot
           be
           bound
           to
           transgress
           a
           plain
           Law
           of
           God
           for
           fear
           of
           some
           evil
           ,
           that
           may
           chance
           to
           happen
           to
           some
           others
           thro'
           their
           own
           fault
           :
           because
           every
           one
           is
           bound
           to
           have
           a
           greater
           care
           of
           his
           own
           ,
           than
           of
           others
           Salvation
           ;
           and
           consequently
           to
           avoid
           sin
           in
           himself
           ,
           than
           to
           prevent
           it
           in
           his
           Brethren
           .
           Nay
           ,
           as
           Bishop
           Sanderson
           saies
           ,
           
             To
             allow
             Men
             ,
             under
             pretence
             that
             some
             offence
             may
             be
             taken
             thereat
             ,
             to
             disobey
             Laws
             and
             Constitutions
             made
             by
             those
             that
             are
             in
             Authority
             over
             us
             ,
             is
             the
             next
             way
             to
             cut
             the
             
             Sinews
             of
             all
             Authority
             ,
             and
             to
             bring
             both
             Magistrates
             and
             Laws
             into
             contempt
             ;
             for
             what
             Law
             ever
             was
             made
             ,
             or
             can
             be
             made
             so
             just
             and
             reasonable
             ,
             but
             some
             Men
             or
             other
             either
             did
             ,
             or
             might
             take
             offence
             thereat
             ?
          
        
         
           If
           it
           be
           here
           asked
           ,
           whether
           any
           Human
           Authority
           can
           make
           that
           action
           cease
           to
           be
           Scandalous
           ,
           which
           if
           done
           without
           any
           such
           command
           ,
           had
           been
           Scandalous
           ;
           I
           answer
           ,
           that
           no
           Authority
           can
           secure
           that
           others
           shall
           not
           be
           offended
           by
           what
           I
           do
           out
           of
           obedience
           to
           it
           :
           but
           then
           it
           frees
           me
           from
           blame
           ,
           by
           making
           that
           my
           duty
           ,
           which
           if
           I
           had
           otherwise
           done
           ,
           might
           have
           been
           uncharitable
           .
        
         
           If
           it
           be
           said
           ,
           that
           avoiding
           of
           Scandal
           is
           a
           main
           duty
           of
           charity
           ;
           and
           that
           ,
           if
           Superiours
           may
           appoint
           ,
           how
           far
           I
           shall
           shew
           my
           charity
           towards
           my
           Brother's
           Soul
           ,
           then
           an
           earthly
           Court
           may
           cross
           the
           determinations
           of
           the
           Court
           of
           heaven
           ;
           I
           answer
           ,
           that
           here
           is
           no
           crossing
           the
           Determinations
           of
           God
           ,
           since
           it
           is
           his
           express
           Will
           ,
           that
           in
           all
           lawful
           things
           we
           shou'd
           obey
           our
           Governours
           ;
           and
           he
           who
           has
           made
           this
           our
           Duty
           ,
           will
           not
           lay
           to
           our
           charge
           the
           Mischiefs
           ,
           that
           may
           sometimes
           without
           our
           fault
           ,
           thro'
           the
           folly
           and
           peevishness
           of
           Men
           ,
           follow
           from
           it
           .
           And
           certainly
           it
           is
           as
           equal
           and
           reasonable
           ,
           that
           our
           Superiours
           shou'd
           appoint
           how
           far
           we
           shall
           exercise
           our
           Charity
           towards
           our
           Brethren
           ;
           as
           it
           is
           ,
           that
           the
           mistake
           and
           prejudice
           of
           any
           private
           Christians
           shou'd
           set
           Bounds
           to
           their
           Power
           and
           Authority
           ;
           or
           that
           every
           ignorant
           and
           froward
           Brother
           shou'd
           determine
           ,
           how
           far
           we
           shall
           be
           obedient
           to
           those
           whom
           God
           has
           set
           over
           us
           .
           But
           farther
           ,
           duties
           of
           justice
           are
           of
           stricter
           obligation
           than
           duties
           of
           Charity
           .
           Now
           obedience
           to
           Superiours
           is
           a
           debt
           ;
           
           and
           we
           injure
           them
           ,
           if
           we
           do
           not
           pay
           it
           :
           but
           avoiding
           Scandal
           is
           a
           duty
           of
           charity
           ;
           which
           indeed
           we
           are
           obliged
           to
           ,
           as
           far
           as
           we
           can
           ,
           but
           not
           till
           we
           have
           given
           to
           every
           one
           his
           due
           .
           
             It
             is
             therefore
          
           ,
           saies
           Bishop
           
             Sanderson
             ,
             no
             more
             lawful
             for
             me
             to
             disobey
             the
             lawful
             command
             of
             a
             Superiour
             ,
             to
             prevent
             thereby
             the
             Offence
             of
             one
             or
             a
             few
             Brethren
             ;
             than
             it
             is
             lawful
             for
             me
             to
             do
             one
             Man
             wrong
             ,
             to
             do
             another
             Man
             a
             courtesy
             withal
             ;
             or
             than
             it
             is
             lawful
             for
             me
             to
             rob
             the
             Exchequer
             to
             Relieve
             an
             Hospital
             .
          
        
         
           If
           it
           be
           reply'd
           ,
           that
           tho'
           the
           care
           of
           not
           giving
           Offence
           be
           in
           respect
           of
           our
           Brother
           but
           a
           debt
           of
           Charity
           ,
           yet
           in
           regard
           of
           God
           it
           is
           a
           legal
           debt
           ,
           since
           he
           may
           ,
           and
           do's
           require
           it
           as
           due
           ,
           and
           we
           do
           him
           wrong
           if
           we
           disobey
           him
           ;
           I
           grant
           indeed
           ,
           that
           we
           are
           requir'd
           both
           to
           be
           obedient
           to
           Superiours
           ,
           and
           to
           be
           Charitable
           to
           our
           Brother
           :
           but
           then
           I
           say
           ,
           this
           is
           not
           the
           Charity
           which
           God
           requires
           ,
           when
           I
           give
           what
           is
           none
           of
           my
           own
           .
           A
           servant
           must
           be
           Charitable
           to
           the
           Poor
           according
           to
           his
           ability
           :
           but
           he
           must
           not
           rob
           his
           Master
           to
           Relieve
           them
           .
           Our
           Superiours
           only
           must
           consider
           the
           danger
           of
           Scandal
           :
           but
           we
           must
           consider
           the
           duty
           we
           owe
           them
           ;
           this
           being
           a
           matter
           wherein
           we
           cannot
           shew
           our
           charity
           without
           violating
           the
           right
           of
           our
           Superiours
           .
        
         
           Thus
           then
           it
           is
           plain
           ,
           that
           they
           are
           things
           merely
           indifferent
           ,
           not
           only
           in
           their
           own
           nature
           ,
           but
           also
           in
           respect
           to
           us
           ,
           in
           the
           use
           of
           which
           we
           are
           obliged
           to
           consider
           the
           Weakness
           of
           our
           Brethren
           .
           What
           is
           our
           duty
           ,
           must
           be
           done
           ,
           tho'
           Scandal
           follow
           it
           :
           but
           in
           matters
           ,
           wherein
           our
           practice
           is
           not
           determin'd
           by
           any
           command
           ,
           we
           ought
           so
           to
           exercise
           our
           Liberty
           ,
           as
           to
           avoid
           (
           if
           possible
           )
           giving
           any
           Offence
           .
           'T
           is
           an
           undoubted
           part
           of
           Christian
           Charity
           ,
           to
           endeavour
           by
           admonition
           ,
           
           instruction
           ,
           good
           example
           ,
           and
           by
           the
           forbearance
           of
           things
           lawful
           ,
           at
           which
           we
           foresee
           our
           Neighbour
           out
           of
           weakness
           will
           be
           apt
           to
           be
           Scandaliz'd
           ,
           to
           prevent
           his
           falling
           into
           any
           sin
           or
           mischief
           .
           After
           this
           manner
           do
           we
           profess
           our selves
           ready
           to
           do
           or
           forbear
           any
           thing
           in
           our
           own
           power
           ,
           to
           gain
           Dissenters
           to
           the
           Church
           :
           but
           we
           must
           not
           omit
           our
           duty
           for
           it
           .
        
         
           I
           shall
           only
           add
           ,
           that
           this
           very
           Rule
           of
           yielding
           to
           our
           Brother
           in
           things
           indifferent
           ,
           ought
           to
           have
           some
           restrictions
           ;
           but
           I
           think
           there
           are
           no
           unalterable
           Rules
           to
           be
           laid
           down
           in
           this
           affair
           .
           For
           it
           being
           an
           exercise
           of
           Charity
           ,
           must
           be
           determin'd
           by
           the
           measure
           of
           Prudence
           according
           to
           Circumstances
           :
           and
           we
           may
           as
           well
           go
           about
           to
           give
           certain
           Rules
           for
           Men's
           Charity
           in
           other
           Cases
           ,
           and
           fix
           the
           proportion
           which
           every
           Man
           ought
           to
           give
           of
           his
           Estate
           towards
           the
           Relief
           of
           the
           Poor
           ;
           as
           positively
           to
           tell
           how
           far
           a
           Man
           must
           deny
           himself
           in
           the
           use
           of
           indifferent
           things
           ,
           and
           forego
           his
           own
           Liberty
           for
           the
           sake
           of
           his
           Brother
           .
           
             This
             whole
             matter
          
           (
           saies
           Dr.
           Hammond
           ,
           disc
           .
           of
           
             Scand
             .
             )
             is
             to
             be
             referr'd
             to
             the
             Christian's
             Pious
             Discretion
             or
             Prudence
             ;
             it
             being
             free
             to
             him
             either
             to
             abstain
             ,
             or
             not
             to
             abstain
             ,
             from
             any
             indifferent
             action
             (
             remaining
             such
             )
             according
             as
             that
             Piety
             and
             that
             Prudence
             shall
             represent
             it
             to
             be
             most
             Charitable
             and
             Beneficial
             to
             other
             Mens
             Souls
             .
          
        
         
           Secondly
           ,
           To
           avoid
           a
           less
           Scandal
           being
           taken
           by
           a
           few
           ,
           we
           must
           not
           give
           a
           greater
           Offence
           ,
           and
           of
           vastly
           more
           pernicious
           consequence
           ,
           to
           a
           much
           bigger
           number
           of
           Persons
           .
           And
           if
           this
           matter
           were
           rightly
           consider'd
           ;
           we
           shou'd
           soon
           f●●d
           our selves
           much
           more
           obliged
           ,
           upon
           this
           account
           of
           Scandal
           ,
           to
           join
           with
           our
           Church
           ,
           than
           to
           s●parate
           
           from
           it
           .
           For
           ,
           1.
           
           Our
           separation
           hardens
           other
           Dissenters
           in
           their
           persuasion
           of
           the
           unlawfulness
           of
           Conformity
           .
           For
           they
           will
           think
           we
           separate
           upon
           the
           same
           reason
           with
           themselves
           ;
           and
           this
           is
           true
           Scandalizing
           them
           ,
           or
           Confirming
           them
           in
           an
           evil
           cause
           .
           2.
           
           Whatever
           Sect
           we
           join
           with
           ,
           we
           Offend
           all
           the
           other
           Parties
           ;
           who
           sometimes
           speak
           as
           hardly
           of
           one
           another
           ,
           as
           of
           the
           Conformists
           .
           3.
           
           Hereby
           great
           Offence
           is
           given
           to
           the
           Conformists
           .
           For
           this
           separation
           is
           a
           public
           condemning
           of
           the
           Church
           ,
           and
           is
           apt
           to
           breed
           Scruples
           ,
           distast
           and
           prejudices
           ,
           in
           the
           well-meaning
           ,
           but
           least-knowing
           Members
           of
           it
           .
           4.
           
           Scandal
           is
           thereby
           given
           to
           Superiours
           ,
           by
           bringing
           their
           Laws
           and
           Authority
           into
           contempt
           .
           And
           if
           it
           be
           so
           sinful
           to
           Offend
           a
           little
           one
           ;
           what
           shall
           we
           think
           of
           Offending
           a
           Prince
           ,
           a
           Parliament
           ,
           
             &
             c
          
           !
           No
           Scandal
           taken
           at
           an
           indifferent
           thing
           can
           be
           so
           great
           ,
           as
           both
           the
           sin
           and
           Scandal
           of
           confusion
           ,
           and
           contempt
           of
           Authority
           .
           5.
           
           Hereby
           Scandal
           is
           given
           to
           the
           Papists
           ,
           who
           are
           harden'd
           in
           their
           own
           way
           ,
           because
           they
           only
           have
           Peace
           and
           Unity
           ;
           and
           this
           is
           a
           mighty
           temptation
           to
           many
           wavering
           Christians
           to
           turn
           Papists
           .
           The
           Papists
           alwaies
           hit
           us
           in
           the
           Teeth
           with
           our
           Divisions
           :
           whereas
           by
           our
           hearty
           Uniting
           with
           the
           Church
           of
           England
           ,
           we
           may
           certainly
           wrest
           this
           Weapon
           out
           of
           their
           hands
           .
           6.
           
           Separation
           is
           a
           Scandal
           to
           Religion
           in
           general
           .
           It
           prejudices
           Men
           against
           it
           as
           an
           uncertain
           thing
           ,
           and
           matter
           of
           endless
           dispute
           ;
           when
           they
           see
           what
           dangerous
           Quarrels
           commence
           from
           our
           Religious
           differences
           :
           and
           all
           the
           disorders
           they
           have
           caus'd
           ,
           shall
           by
           some
           be
           charged
           upon
           Christianity
           it self
           .
           Thus
           our
           causeless
           separations
           open
           a
           wide
           door
           to
           Atheism
           ,
           and
           all
           kind
           of
           Profaness
           and
           Irreligion
           .
        
      
       
         
         
           The
           CONCLUSION
           ,
           Containing
           an
           earnest
           Persuasive
           to
           Communion
           with
           the
           Establish'd
           Church
           of
           England
           .
        
         
           AND
           now
           ,
           having
           shewn
           the
           Necessity
           of
           Maintaining
           constant
           Communion
           with
           the
           Church
           of
           England
           ,
           and
           answer'd
           those
           pleas
           ,
           by
           which
           the
           Dissenters
           endeavour
           to
           excuse
           their
           Separation
           from
           her
           ;
           nothing
           remains
           ,
           but
           that
           I
           add
           an
           earnest
           Persuasive
           to
           the
           practice
           of
           that
           ,
           which
           I
           have
           prov'd
           to
           be
           a
           Christian
           Duty
           .
           I
           beseech
           you
           therefore
           with
           all
           the
           Earnestness
           that
           becomes
           a
           Matter
           of
           so
           great
           Importance
           ,
           and
           with
           all
           the
           Kindness
           and
           Tenderness
           that
           becomes
           a
           Christian
           ,
           to
           
             suffer
             the
             Word
             of
             Exhortation
          
           ,
           &
           duly
           consider
           what
           I
           offer
           to
           you
           .
        
         
           I
           have
           shewn
           you
           in
           the
           first
           Chap.
           of
           this
           Discourse
           ,
           that
           
             Nothing
             but
             sinful
             Terms
             of
             Communion
             can
             justify
             a
             Separation
          
           ;
           and
           therefore
           you
           must
           charge
           our
           Church
           with
           sinful
           terms
           of
           Communion
           ,
           or
           else
           you
           cannot
           possibly
           defend
           your
           practice
           .
           Suppose
           that
           there
           were
           some
           things
           in
           our
           Constitution
           ,
           that
           might
           be
           contriv'd
           better
           ;
           yet
           every
           defect
           or
           suppos'd
           Corruption
           in
           a
           Church
           is
           not
           warrant
           enough
           to
           tear
           the
           Church
           in
           pieces
           .
           The
           question
           is
           not
           ,
           Whether
           there
           be
           any
           thing
           in
           our
           Constitution
           ,
           which
           a
           Man
           cou'd
           wish
           to
           be
           alter'd
           :
           but
           whether
           any
           thing
           unlawful
           be
           appointed
           ,
           which
           will
           make
           an
           alteration
           not
           only
           desirable
           ,
           but
           necessary
           ;
           &
           Whether
           you
           are
           bound
           to
           withdraw
           ,
           till
           such
           Alteration
           be
           made
           .
           We
           separate
           from
           the
           Church
           of
           Rome
           ,
           because
           She
           has
           corrupted
           the
           Main
           Principles
           of
           Religion
           ,
           and
           requires
           her
           Members
           to
           join
           in
           these
           Corruptions
           :
           
           but
           this
           Charge
           cannot
           be
           fasten'd
           upon
           the
           Church
           of
           England
           ,
           and
           therefore
           Separation
           from
           her
           must
           be
           unlawful
           .
        
         
           Mr.
           Ca●●●●
           (a)
           saies
           ,
           that
           
             Wherever
             the
             Word
             of
             God
             is
             duly
             preach'd
             ,
             and
             reverently
             attended
             to
             ,
             and
             the
             true
             use
             of
             the
             Sacraments
             kept
             up
             ,
             there
             is
             the
             plain
             appearance
             of
             a
             true
             Church
             ,
             whose
             Authority
             no
             Man
             may
             safely
             despise
             ,
             or
             reject
             it's
             Admonitions
             ,
             or
             resist
             it's
             Counsels
             ,
             or
             set
             at
             nought
             it's
             Discipline
             ;
             much
             less
             separate
             from
             it
             ,
             and
             violate
             it's
             Vnity
             .
             For
             that
             our
             Lord
             has
             so
             great
             regard
             to
             the
             Communion
             of
             his
             Church
             ,
             that
             he
             accounts
             him
             an
             Apostate
             from
             his
             Religion
             ,
             who
             obstinately
             separates
             from
             any
             Christian
             Society
             ,
             which
             keeps
             up
             the
             true
             Ministry
             of
             the
             Word
             and
             Sacraments
             ;
             that
             such
             a
             separation
             is
             a
             denyal
             of
             God
             and
             Christ
             ;
             and
             that
             it
             is
             a
             dangerous
             and
             pernicious
             Temptation
             ,
             so
             much
             as
             to
             think
             of
             separating
             from
             such
             a
             Church
             ,
             the
             Communion
             whereof
             is
             never
             to
             be
             rejected
             ,
             so
             long
             as
             it
             continues
             in
             the
             true
             Vse
             of
             the
             Word
             and
             Sacraments
             .
          
           This
           is
           as
           plain
           and
           full
           a
           Determination
           of
           the
           Case
           ,
           as
           if
           he
           had
           particularly
           design'd
           it
           against
           your
           own
           practice
           .
           Nay
           ,
           the
           Ministers
           of
           New-England
           tell
           you
           ,
           that
           
             To
             separate
             from
             a
             Church
             for
             some
             Evil
             only
             conceiv'd
             ,
             or
             indeed
             in
             the
             Church
             ,
             which
             might
             and
             shou'd
             be
             tolerated
             ,
             and
             heal'd
             with
             a
             Spirit
             of
             Meekness
             ,
             and
             of
             which
             the
             Church
             is
             not
             yet
             convinced
             ,
             tho'
             perhaps
             your self
             be
             ;
             for
             this
             or
             the
             like
             Reasons
             to
             withdraw
             from
             public
             Communion
             in
             Word
             ,
             Seals
             or
             Censures
             ,
             is
             unlawful
             and
             sinful
             .
          
        
         
           If
           you
           say
           ,
           that
           the
           Governours
           may
           as
           well
           come
           down
           to
           you
           ,
           by
           forbearing
           what
           you
           dislike
           ,
           as
           you
           come
           up
           to
           the
           law
           ,
           by
           doing
           what
           it
           requires
           ;
           I
           beseech
           you
           to
           consider
           ,
           Whether
           our
           
           Case
           will
           bear
           this
           Wantonness
           ,
           and
           Whether
           such
           Expressions
           be
           consistent
           with
           your
           Duty
           .
           I
           do
           not
           think
           it
           hard
           ,
           I
           confess
           ,
           to
           make
           out
           the
           prudence
           of
           their
           Determinations
           :
           but
           I
           think
           it
           hard
           ,
           that
           a
           
             Public
             Rule
          
           shou'd
           not
           be
           thought
           Reason
           enough
           to
           justify
           things
           of
           this
           sort
           ,
           and
           to
           oblige
           the
           People
           to
           Complyance
           without
           more
           ado
           .
           Certainly
           there
           is
           no
           prospect
           of
           Union
           ,
           till
           Men
           learn
           Humility
           and
           Modesty
           ,
           and
           are
           contented
           to
           be
           Govern'd
           .
           What
           is
           the
           Duty
           of
           Superiours
           in
           our
           Case
           ,
           I
           cannot
           determine
           :
           but
           sure
           I
           am
           ,
           that
           a
           Change
           (
           tho'
           in
           things
           perfectly
           indifferent
           )
           is
           no
           indifferent
           thing
           ;
           and
           't
           is
           infinite
           odds
           ,
           but
           if
           once
           they
           begin
           to
           change
           without
           necessity
           ,
           there
           will
           never
           be
           an
           end
           of
           changing
           .
        
         
           But
           farther
           ,
           I
           desire
           you
           to
           consider
           ,
           that
           the
           most
           eminent
           even
           of
           your
           own
           Writers
           ,
           do
           flatly
           condemn
           your
           Separation
           from
           the
           Church
           of
           England
           .
           For
           they
           acknowledge
           her
           to
           be
           a
           true
           Church
           ,
           and
           (b)
           hold
           ,
           that
           
             You
             are
             not
             to
             separate
             farther
             from
             a
             true
             Church
             ,
             than
             the
             things
             you
             separate
             for
             ,
             are
             unlawful
             ,
             or
             conceiv'd
             so
             to
             be
          
           ;
           that
           is
           ,
           they
           hold
           that
           you
           ought
           to
           go
           as
           far
           as
           you
           can
           ,
           and
           do
           what
           you
           lawfully
           may
           ,
           towards
           Communion
           with
           it
           .
           They
           (c)
           hold
           also
           ,
           that
           
             You
             are
             not
             to
             separate
             from
             a
             Church
             for
             unlawful
             things
             ,
             if
             the
             things
             accounted
             unlawful
             ,
             are
             not
             of
             so
             heinous
             a
             Nature
             
             as
             to
             unchurch
             a
             Church
             ,
             or
             are
             not
             impos'd
             as
             necessary
             Terms
             of
             Communion
             .
          
           Nay
           they
           (d)
           produce
           several
           arguments
           to
           prove
           ,
           that
           
             Defects
             in
             Worship
             ,
             if
             not
             essential
             ,
             are
             no
             just
             reason
             for
             withdrawing
             from
             it
             .
          
           1.
           
           Because
           to
           break
           of
           Communion
           for
           such
           Defects
           ,
           wou'd
           be
           to
           look
           after
           a
           greater
           Perfection
           ,
           than
           this
           present
           state
           will
           admit
           of
           .
           2.
           
           Our
           Saviour
           and
           his
           Apostles
           did
           not
           separate
           from
           defective
           Churches
           .
           3.
           
           Christ
           doth
           still
           hold
           Communion
           with
           defective
           Churches
           ,
           and
           so
           ought
           we
           .
           4.
           
           To
           separate
           from
           such
           defective
           Churches
           ,
           wou'd
           destroy
           all
           Communion
           .
           Nor
           ,
           5.
           is
           it
           at
           all
           Warranted
           in
           scripture
           .
           Nor
           ,
           6.
           is
           it
           necessary
           ,
           because
           a
           Person
           may
           communicate
           in
           the
           Worship
           without
           partaking
           in
           those
           Corruptions
           .
           Nay
           ,
           7.
           they
           urge
           that
           't
           is
           a
           duty
           to
           join
           with
           a
           defective
           Worship
           ,
           where
           we
           can
           have
           no
           better
           .
        
         
         
           And
           as
           for
           our
           Injunctions
           in
           particular
           ,
           they
           (e)
           own
           them
           to
           be
           tolerable
           ,
           and
           what
           no
           Church
           is
           without
           ,
           more
           or
           less
           ;
           that
           they
           are
           not
           sufficient
           to
           hinder
           Communion
           ;
           and
           that
           they
           are
           but
           few
           .
           Nay
           farther
           ,
           several
           of
           the
           old
           Non-Conformists
           zealously
           oppos'd
           Separation
           from
           the
           Church
           of
           England
           ,
           and
           join'd
           with
           it
           to
           their
           dying
           Day
           ,
           tho'
           they
           cou'd
           not
           conform
           as
           Ministers
           :
           and
           several
           of
           the
           Modern
           Non-Conformists
           have
           written
           for
           Communion
           with
           it
           ,
           and
           have
           in
           print
           (f)
           declar'd
           it
           to
           be
           their
           Duty
           and
           Practice
           .
        
         
           But
           besides
           the
           Sentiments
           of
           your
           own
           Teachers
           ,
           there
           is
           greater
           Authority
           to
           be
           urged
           against
           you
           .
           For
           
             in
             those
             things
             ,
             wherein
             you
             differ
             from
             us
             ,
             you
             are
             condemn'd
             by
             the
             Practice
             of
             the
             Whole
             Catholic
             Church
             for
             fifteen
             hundred
             Years
             together
          
           ;
           and
           surely
           this
           Consideration
           ought
           to
           prevail
           with
           Modest
           and
           Peaceable
           Men.
           This
           might
           afford
           a
           large
           field
           for
           Discourse
           :
           but
           I
           shall
           only
           hint
           at
           a
           few
           Particulars
           .
        
         
           1.
           
           We
           desire
           you
           to
           produce
           an
           Instance
           of
           any
           setled
           Church
           ,
           that
           was
           without
           Episcopacy
           ,
           till
           Calvin's
           time
           .
           The
           greatest
           Opposers
           of
           Episcopacy
           have
           been
           forced
           to
           grant
           ,
           that
           it
           obtain'd
           in
           the
           Church
           within
           a
           few
           Years
           after
           the
           Apostolic
           age
           ;
           and
           we
           are
           sure
           we
           can
           carry
           it
           higher
           ,
           even
           to
           the
           Apostles
           themselves
           .
           There
           are
           but
           two
           Passages
           ,
           and
           both
           of
           them
           not
           till
           the
           latter
           end
           of
           the
           fourth
           Century
           ,
           that
           may
           seem
           to
           question
           
           Episcopal
           Authority
           .
           That
           of
           (g)
           St.
           Jerom
           ,
           when
           improv'd
           to
           the
           utmost
           that
           it
           is
           capable
           of
           ,
           only
           intimates
           Episcopacy
           not
           to
           be
           of
           Apostolical
           Institution
           .
           And
           very
           clear
           it
           is
           to
           those
           that
           are
           acquainted
           with
           St.
           Jerom's
           Writings
           ,
           that
           he
           often
           wrote
           in
           hast
           ,
           and
           did
           not
           always
           weigh
           things
           at
           the
           Beam
           ,
           and
           forgot
           at
           one
           time
           what
           he
           had
           said
           at
           another
           ;
           that
           many
           Expressions
           fell
           from
           him
           in
           the
           heat
           of
           Disputation
           ,
           according
           to
           the
           warmth
           and
           eagerness
           of
           his
           Temper
           ;
           and
           that
           he
           was
           particularly
           chased
           into
           this
           Assertion
           by
           the
           fierce
           opposition
           of
           the
           Deacons
           at
           Rome
           ,
           who
           began
           to
           Usurp
           upon
           ,
           and
           overtop
           the
           Presbyters
           ;
           which
           tempted
           him
           to
           magnify
           and
           extol
           their
           Place
           and
           Dignity
           ,
           as
           anciently
           equal
           to
           the
           Episcopal
           Office
           ,
           and
           as
           containing
           in
           it
           the
           common
           Rights
           and
           Privileges
           of
           Priesthood
           .
           For
           at
           other
           times
           ,
           when
           he
           wrote
           with
           cooler
           thoughts
           about
           him
           ,
           he
           does
           plainly
           and
           frequently
           enough
           assert
           the
           Authority
           of
           Bishops
           over
           Presbyters
           ;
           and
           did
           himself
           constantly
           live
           in
           Communion
           with
           ,
           and
           Subjection
           to
           Bishops
           .
           The
           other
           passage
           is
           that
           of
           Aerius
           ,
           who
           held
           indeed
           that
           a
           Bishop
           and
           a
           Presbyter
           differ'd
           nothing
           in
           Order
           ,
           Dignity
           ,
           or
           Power
           .
           But
           he
           was
           led
           into
           this
           Error
           merely
           thro'
           Envy
           and
           Emulation
           ,
           being
           vext
           to
           see
           that
           his
           Companion
           Eustatbius
           had
           gotten
           the
           Bishoprick
           of
           Sebastia
           ,
           which
           himself
           had
           aim'd
           at
           .
           This
           made
           him
           start
           aside
           ,
           and
           talk
           extravagantly
           :
           but
           the
           Church
           immediately
           branded
           him
           for
           an
           Heretic
           ,
           and
           drove
           him
           and
           his
           Followers
           out
           of
           all
           Churches
           ,
           and
           from
           all
           Cities
           and
           Villages
           .
           And
           Epiphanius
           ,
           who
           was
           his
           Cotemporary
           ,
           represents
           him
           as
           very
           little
           better
           
           than
           a
           Mad-man
           .
           2.
           
           We
           desire
           you
           to
           name
           any
           Church
           ,
           that
           did
           not
           constantly
           use
           
             Forms
             of
             Prayer
          
           in
           public
           Worship
           ;
           but
           of
           this
           I
           have
           discours'd
           at
           large
           in
           the
           third
           Chapter
           .
           3.
           
           Shew
           us
           any
           Church
           ,
           that
           did
           not
           always
           observe
           festivals
           in
           Commemoration
           of
           Christ
           and
           his
           Saints
           .
           4.
           
           Name
           any
           one
           Church
           since
           the
           Apostles
           times
           ,
           that
           had
           not
           it's
           Rites
           and
           Ceremonies
           ,
           as
           many
           (
           if
           not
           more
           )
           in
           Number
           ,
           and
           as
           liable
           to
           Exception
           ,
           as
           those
           that
           we
           use
           .
           Nay
           ,
           there
           are
           few
           things
           (
           if
           any
           at
           all
           )
           requir'd
           by
           us
           ,
           which
           were
           not
           in
           use
           in
           the
           best
           Ages
           of
           Christianity
           .
           Nay
           farther
           ,
           I
           could
           easily
           (h)
           shew
           ,
           that
           most
           (
           if
           not
           all
           )
           the
           Usages
           of
           our
           Church
           ,
           are
           either
           practis'd
           in
           foreign
           Churches
           ,
           or
           at
           least
           allow'd
           of
           by
           the
           most
           Eminent
           and
           Learned
           Divines
           of
           the
           Reformation
           .
        
         
           Consider
           also
           ,
           that
           Separation
           is
           the
           ready
           way
           to
           bring
           in
           Popery
           ,
           as
           Mr.
           Baxter
           (i)
           has
           prov'd
           .
           The
           Church
           of
           England
           is
           the
           great
           Bulwark
           against
           Popery
           ,
           and
           therefore
           the
           Papists
           have
           us'd
           all
           possible
           Means
           to
           destroy
           it
           ,
           and
           particularly
           by
           Divisions
           .
           They
           have
           attempted
           to
           pull
           it
           down
           by
           pretended
           Protestant
           hands
           ;
           and
           have
           made
           use
           of
           you
           to
           bring
           about
           their
           own
           designs
           .
           In
           order
           hereunto
           they
           have
           upon
           all
           Occasions
           strenuously
           promoted
           the
           Separation
           ,
           and
           mixt
           themselves
           with
           you
           ;
           they
           have
           put
           on
           every
           Shape
           ,
           that
           they
           might
           the
           better
           follow
           the
           Common
           Outery
           against
           the
           Church
           as
           Popish
           and
           Antichristian
           ;
           spurring
           you
           on
           to
           call
           for
           a
           more
           pure
           and
           spiritual
           Way
           of
           Worship
           ,
           and
           to
           clamour
           for
           Liberty
           and
           Toleration
           ;
           as
           foreseeing
           ,
           
           that
           when
           they
           had
           subverted
           all
           Order
           ,
           and
           beaten
           you
           out
           of
           all
           sober
           Principles
           ,
           you
           must
           be
           necessitated
           at
           last
           to
           center
           in
           the
           Communion
           of
           the
           Romish
           Church
           .
           This
           trade
           they
           began
           almost
           in
           the
           very
           infancy
           of
           the
           Reformation
           ;
           as
           appears
           by
           the
           (k)
           stories
           of
           Comin
           and
           Heath
           :
           and
           no
           doubt
           they
           held
           on
           the
           same
           in
           succeeding
           Times
           ;
           as
           appears
           (
           besides
           all
           other
           Instances
           )
           by
           (l)
           Bellarini's
           Letter
           concerning
           the
           best
           Way
           of
           managing
           the
           Popish
           Interest
           in
           England
           upon
           the
           Restoration
           of
           King
           Charles
           the
           II.
           For
           therein
           it
           was
           advis'd
           to
           foment
           Fears
           and
           Jealousies
           of
           the
           King
           and
           Bishops
           ;
           to
           asperse
           the
           Bishops
           and
           Ministers
           of
           the
           Church
           of
           England
           ,
           and
           to
           represent
           it's
           Doctrine
           and
           Worship
           as
           coming
           too
           near
           the
           Church
           of
           Rome
           ;
           to
           second
           the
           factious
           in
           promoting
           an
           Indulgence
           ,
           and
           to
           endeavour
           ,
           that
           the
           Trade
           and
           Treasure
           of
           the
           Nation
           might
           be
           engross'd
           between
           themselves
           and
           other
           discontented
           Parties
           .
        
         
           We
           know
           how
           restless
           and
           industrious
           the
           Romish
           Faction
           has
           ever
           been
           ;
           and
           the
           only
           visible
           security
           we
           have
           against
           the
           prevailing
           of
           it
           ,
           lies
           in
           the
           firm
           Union
           of
           Protestants
           .
           And
           therefore
           I
           conjure
           you
           by
           all
           the
           kindness
           ,
           which
           you
           pretend
           for
           the
           Protestant
           Religion
           ,
           heartily
           to
           join
           in
           Communion
           with
           us
           .
           For
           the
           Common
           Enemy
           waits
           all
           Opportunities
           ,
           and
           stands
           ready
           to
           enter
           at
           those
           breaches
           ,
           which
           you
           are
           Making
           .
           You
           might
           condemn
           the
           Rashness
           of
           your
           own
           Counsels
           ,
           and
           lament
           it
           ,
           it
           may
           be
           ,
           when
           it
           wou'd
           be
           too
           late
           ;
           if
           you
           shou'd
           see
           Popery
           erected
           upon
           the
           ruins
           of
           that
           Church
           ,
           which
           you
           your selves
           
           had
           overthrown
           .
           It
           wou'd
           be
           a
           sad
           addition
           to
           your
           Miseries
           ,
           if
           the
           Guilt
           and
           Shame
           of
           them
           too
           might
           be
           laid
           to
           your
           charge
           .
           With
           what
           remorse
           wou'd
           you
           reflect
           upon
           it
           ,
           (
           when
           the
           heat
           of
           your
           Passion
           was
           over
           )
           if
           the
           Protestant
           Profession
           shou'd
           be
           farther
           endanger'd
           ,
           and
           the
           Agents
           of
           Rome
           get
           greater
           advantages
           daily
           by
           those
           Distractions
           ,
           which
           have
           been
           secretly
           managed
           by
           them
           ,
           but
           openly
           carried
           on
           and
           maintain'd
           by
           your selves
           ?
           With
           what
           face
           wou'd
           you
           look
           ,
           to
           see
           the
           Papists
           ,
           not
           only
           triumphing
           over
           you
           ,
           but
           mocking
           and
           deriding
           you
           ,
           for
           being
           so
           far
           impos'd
           upon
           by
           their
           Cunning
           ,
           as
           to
           be
           made
           the
           immediate
           instruments
           of
           your
           own
           Ruin
           ?
           Therefore
           I
           beseech
           you
           not
           to
           act
           ,
           as
           if
           you
           were
           prosecuting
           the
           Designs
           of
           the
           Conclave
           ;
           and
           proceed
           just
           as
           if
           you
           were
           govern'd
           by
           the
           Decrees
           of
           the
           pretended
           Infallible
           Chair
           .
           You
           may
           be
           asham'd
           to
           look
           so
           much
           like
           Tools
           in
           the
           hands
           of
           the
           Jesuits
           ;
           when
           you
           suffer
           your selves
           to
           be
           guided
           by
           those
           Measures
           which
           they
           had
           taken
           ,
           and
           talk
           and
           do
           as
           they
           wou'd
           have
           you
           ,
           as
           if
           you
           were
           immediately
           inspir'd
           from
           Rome
           .
        
         
           To
           these
           arguments
           I
           must
           add
           another
           ,
           which
           I
           hope
           will
           prevail
           with
           you
           ;
           viz.
           I
           cannot
           see
           ,
           how
           you
           can
           avoid
           being
           self-condemn'd
           ,
           if
           you
           continue
           in
           your
           Separation
           .
           For
           certain
           it
           is
           ,
           that
           most
           of
           you
           have
           been
           at
           our
           Churches
           ,
           and
           receiv'd
           the
           Sacrament
           there
           ;
           and
           I
           am
           not
           willing
           to
           think
           ,
           that
           you
           acted
           against
           your
           Consciences
           ,
           or
           did
           it
           merely
           to
           secure
           a
           gainful
           Office
           ,
           or
           a
           place
           of
           Trust
           ,
           or
           to
           escape
           the
           Lash
           and
           Penalty
           of
           the
           Law.
           These
           are
           Ends
           so
           very
           Vile
           and
           Sordid
           ;
           this
           is
           so
           horrible
           a
           Prostitution
           of
           the
           Holy
           Sacrament
           ,
           the
           most
           venerable
           Mystery
           
           of
           our
           Religion
           ;
           so
           deliberate
           a
           Way
           of
           sinning
           ,
           even
           in
           the
           most
           solemn
           act
           of
           Worship
           ;
           that
           I
           can
           hardly
           suspect
           any
           shou'd
           be
           guilty
           of
           it
           ,
           but
           Men
           of
           Profligate
           and
           Atheistical
           Minds
           .
           But
           then
           ,
           why
           do's
           not
           the
           same
           Principle
           ,
           that
           brings
           you
           at
           one
           Time
           ,
           bring
           you
           at
           another
           ?
           Why
           can
           we
           never
           have
           your
           Company
           ,
           but
           when
           Punishment
           or
           Advantage
           prompts
           you
           to
           it
           ?
           We
           blame
           the
           Papists
           for
           dispensing
           with
           Oaths
           ,
           and
           receiving
           the
           Sacrament
           to
           serve
           a
           turn
           ,
           and
           to
           advance
           the
           Interest
           of
           their
           Cause
           :
           but
           God
           forbid
           ,
           that
           so
           heavy
           a
           Charge
           shou'd
           ever
           lie
           at
           the
           Doors
           of
           Protestants
           ;
           and
           especially
           those
           who
           wou'd
           be
           thought
           most
           to
           abhor
           Popish
           practices
           ;
           and
           who
           wou'd
           take
           it
           ill
           to
           be
           accounted
           not
           to
           make
           as
           much
           ,
           if
           not
           more
           ,
           Conscience
           of
           their
           Waies
           ,
           than
           other
           Men.
           
        
         
           Now
           I
           beseech
           you
           to
           reason
           a
           little
           ;
           If
           our
           Communion
           be
           sinful
           ,
           why
           did
           you
           enter
           into
           it
           ?
           If
           it
           be
           lawful
           ,
           why
           do
           you
           forsake
           it
           ?
           Is
           it
           not
           that
           which
           the
           commands
           of
           Authority
           have
           ty'd
           upon
           you
           ;
           which
           Commands
           you
           are
           bound
           to
           submit
           to
           ,
           
             not
             only
             for
             Wrath
             ,
             but
             also
             for
             Conscience
             sake
             ?
          
           Are
           not
           the
           Peace
           and
           Unity
           of
           the
           Church
           ,
           things
           that
           ought
           greatly
           to
           sway
           with
           all
           Sober
           ,
           Humble
           and
           Considering
           Christians
           ?
           
             If
             it
             be
             possible
          
           ,
           saies
           the
           Apostle
           ,
           
             and
             as
             much
             as
             lies
             in
             you
             ,
             live
             peaceably
             with
             all
             men
             .
          
           And
           shall
           Peace
           be
           broken
           only
           in
           the
           Church
           ,
           where
           it
           ought
           to
           be
           kept
           most
           intire
           ?
           And
           that
           by
           those
           who
           acknowledge
           it
           to
           be
           possible
           ,
           and
           within
           their
           Power
           ?
           Are
           you
           satisfy'd
           in
           your
           Conscience
           to
           join
           in
           Communion
           with
           us
           ;
           and
           will
           you
           not
           do
           it
           for
           the
           sake
           of
           the
           Church
           of
           God
           ?
           Will
           you
           refuse
           to
           do
           what
           is
           lawful
           ,
           and
           (
           as
           the
           Case
           
           stands
           )
           necessary
           in
           order
           to
           Peace
           ;
           only
           because
           Authority
           commands
           ,
           and
           has
           made
           it
           your
           Duty
           ?
           Let
           me
           intreat
           you
           ,
           as
           you
           love
           your
           dear
           Redeemer
           ,
           to
           do
           as
           much
           for
           the
           Peace
           of
           
             His
             Church
          
           ,
           as
           for
           a
           Vote
           or
           Office
           ;
           and
           to
           come
           to
           the
           Sacrament
           of
           his
           Body
           and
           Blood
           as
           Christians
           ,
           and
           not
           as
           Politicians
           .
        
         
           Let
           these
           great
           truths
           sink
           into
           your
           hearts
           ;
           and
           consider
           ,
           I
           beseech
           you
           ,
           what
           you
           are
           doing
           .
           Be
           well
           advis'd
           ,
           before
           you
           venture
           upon
           that
           ,
           which
           makes
           you
           guilty
           of
           a
           sin
           of
           the
           blackest
           Nature
           .
           Be
           not
           blinded
           by
           Prejudice
           or
           Passion
           ,
           nor
           take
           Opinions
           upon
           trust
           :
           but
           search
           and
           examine
           into
           the
           truth
           .
           Consciences
           truly
           tender
           are
           willing
           and
           desirous
           to
           embrace
           all
           Opportunities
           of
           Resolution
           ;
           and
           are
           ready
           to
           kiss
           the
           hand
           ,
           that
           wou'd
           bring
           them
           better
           Information
           .
           They
           will
           not
           neglect
           ,
           much
           less
           thrust
           from
           them
           ,
           the
           means
           that
           might
           ease
           them
           of
           their
           Doubts
           and
           Scruples
           .
           But
           it
           looks
           very
           odly
           ,
           that
           so
           many
           of
           you
           are
           no
           more
           concern'd
           to
           understand
           the
           true
           State
           of
           the
           Church
           of
           England
           ,
           and
           the
           Nature
           and
           Reasons
           of
           her
           Constitutions
           ;
           that
           so
           few
           of
           you
           care
           to
           confer
           with
           those
           that
           are
           able
           to
           instruct
           you
           :
           but
           cry
           out
           ,
           You
           are
           satisfy'd
           already
           ;
           nay
           ,
           some
           of
           you
           ,
           to
           my
           knowledge
           ,
           when
           desir'd
           to
           propose
           your
           Scruples
           ,
           in
           order
           to
           the
           Giving
           you
           Satisfaction
           ,
           have
           plainly
           and
           absolutely
           refus'd
           to
           do
           it
           .
           There
           is
           little
           reason
           to
           believe
           ,
           that
           such
           Persons
           have
           ever
           read
           and
           examin'd
           ,
           what
           the
           Church
           of
           England
           has
           to
           say
           for
           her self
           .
           Are
           there
           not
           many
           ,
           that
           not
           only
           Scruple
           ,
           but
           rail
           at
           the
           Book
           of
           Common-Prayer
           ,
           that
           yet
           never
           heard
           it
           ,
           nor
           perhaps
           ever
           read
           it
           ,
           in
           all
           their
           Lives
           ?
           And
           if
           this
           be
           not
           to
           speak
           evil
           of
           what
           they
           know
           not
           ,
           I
           cannot
           tell
           what
           is
           .
        
         
         
           You
           generally
           forbear
           our
           Public
           Worship
           ,
           upon
           no
           other
           ground
           ,
           but
           because
           you
           prefer
           your
           own
           arbitrary
           way
           before
           it
           :
           whereas
           I
           may
           take
           the
           Confidence
           to
           affirm
           ,
           that
           our
           Liturgy
           was
           made
           and
           revis'd
           with
           that
           Prudence
           and
           Moderation
           ,
           that
           Care
           and
           Circumspection
           ,
           that
           there
           is
           nothing
           now
           extant
           in
           that
           kind
           ,
           that
           has
           been
           compos'd
           with
           greater
           Wisdom
           and
           Piety
           .
           If
           I
           shou'd
           compare
           it
           with
           the
           Performances
           in
           the
           other
           way
           ;
           (
           not
           to
           mention
           the
           many
           indecent
           ,
           incoherent
           ,
           irreverent
           Expressions
           ,
           to
           say
           no
           worse
           ,
           that
           might
           be
           collected
           )
           let
           any
           Extempore
           Prayer
           ,
           made
           by
           the
           ablest
           of
           those
           ,
           that
           magnify
           that
           way
           and
           despise
           ours
           ,
           be
           taken
           in
           writing
           and
           publish'd
           to
           the
           World
           ;
           and
           I
           am
           confident
           ,
           that
           one
           Man
           ,
           without
           any
           great
           pains
           ,
           may
           find
           more
           things
           really
           exceptionable
           in
           that
           single
           Prayer
           ,
           in
           a
           short
           time
           ;
           than
           the
           several
           Parties
           of
           Dissenters
           ,
           with
           all
           the
           Diligence
           they
           have
           hitherto
           us'd
           ,
           have
           been
           able
           to
           discover
           in
           the
           whole
           Service
           of
           our
           Church
           ,
           in
           more
           than
           an
           hundred
           Years
           .
           And
           yet
           some
           of
           you
           ,
           that
           seek
           industriously
           for
           Scruples
           in
           the
           Common-Prayer
           ,
           will
           readily
           join
           in
           Extempore
           Prayers
           without
           any
           Scruple
           .
           This
           is
           such
           Partiality
           and
           unequal
           Dealing
           ,
           as
           cannot
           easily
           be
           excus'd
           .
        
         
           'T
           is
           true
           ,
           the
           early
           Prepossession
           of
           a
           contrary
           Opinion
           ,
           the
           powerful
           Prejudices
           of
           Education
           ,
           an
           implicit
           and
           unexamin'd
           belief
           of
           what
           their
           Guides
           and
           Leaders
           teach
           them
           ,
           have
           a
           strange
           force
           upon
           the
           minds
           of
           Men
           ;
           so
           that
           in
           effect
           they
           no
           more
           doubt
           of
           the
           truth
           and
           goodness
           of
           the
           Cause
           they
           are
           engaged
           in
           ,
           than
           they
           question
           the
           Articles
           of
           their
           Creed
           .
           These
           and
           the
           like
           are
           very
           dangerous
           and
           usual
           Mistakes
           ,
           that
           do
           frequently
           proceed
           from
           the
           Prevalency
           of
           our
           
           Passions
           .
           Now
           the
           first
           step
           towards
           Concord
           in
           Opinion
           and
           Affections
           ,
           is
           to
           dispose
           your
           Minds
           to
           a
           calm
           and
           teachable
           Temper
           ;
           to
           be
           alwaies
           ready
           to
           acknowledge
           the
           force
           of
           an
           Argument
           ,
           tho'
           it
           contradict
           your
           persuasions
           never
           so
           much
           .
           Wherefore
           I
           do
           once
           and
           again
           intreat
           you
           ,
           that
           laying
           aside
           all
           Pride
           ,
           Partiality
           and
           Self-conceit
           ,
           you
           wou'd
           not
           
             think
             more
             highly
             of
             your selves
          
           ,
           and
           of
           your
           own
           way
           ,
           
             than
             you
             ought
             to
             think
          
           .
           Truth
           makes
           the
           easiest
           entrance
           into
           Modest
           and
           Humble
           Minds
           .
           
             The
             Meek
             will
             he
             guide
             in
             judgment
             ,
             the
             Meek
             will
             he
             teach
             his
             Way
             .
          
           The
           Spirit
           of
           God
           never
           rests
           upon
           the
           proud
           Man.
           
        
         
           But
           especially
           you
           must
           be
           very
           careful
           ,
           that
           
             Secular
             Interest
          
           did
           not
           either
           engage
           you
           in
           the
           Separation
           at
           the
           beginning
           ,
           or
           provoke
           you
           to
           continue
           in
           it
           .
           And
           there
           is
           the
           more
           reason
           to
           put
           you
           upon
           this
           Inquiry
           ,
           not
           only
           because
           Secular
           Ends
           are
           very
           apt
           to
           mix
           with
           ,
           and
           shelter
           themselves
           under
           the
           shadow
           of
           ,
           Religion
           ;
           but
           because
           this
           has
           been
           an
           old
           Artifice
           ,
           made
           use
           of
           to
           promote
           Separation
           .
           Thus
           the
           Donatists
           upheld
           their
           Separation
           ,
           and
           kept
           their
           Party
           fast
           together
           ,
           by
           trading
           only
           within
           themselves
           ,
           and
           imploying
           none
           but
           those
           that
           wou'd
           be
           of
           their
           side
           ;
           nay
           and
           sometimes
           hiring
           Persons
           to
           be
           Baptiz'd
           into
           their
           Party
           ,
           as
           Crispin
           did
           the
           People
           of
           Mappalia
           .
           And
           how
           evident
           the
           same
           Policy
           is
           among
           our
           modern
           Quakers
           ,
           is
           too
           notorious
           to
           need
           either
           Proof
           or
           Observation
           .
           Whoever
           looks
           into
           the
           Nation
           ,
           must
           needs
           take
           notice
           how
           Interests
           are
           form'd
           ,
           and
           by
           what
           methods
           Parties
           and
           Factions
           are
           kept
           up
           ;
           how
           many
           thousands
           of
           the
           poorer
           sort
           of
           you
           depend
           upon
           this
           or
           that
           Man
           for
           your
           Work
           and
           Livelyhood
           ;
           how
           many
           of
           you
           depend
           upon
           others
           for
           your
           Trade
           ,
           
           whom
           accordingly
           those
           Men
           can
           readily
           Command
           ,
           and
           do
           produce
           to
           give
           Votes
           and
           increase
           Parties
           on
           all
           public
           Occasions
           ;
           and
           what
           little
           encouragement
           any
           Man
           finds
           from
           you
           ,
           that
           deserts
           you
           ,
           and
           comes
           over
           to
           the
           Church
           of
           England
           .
           Let
           me
           beseech
           you
           therefore
           impartially
           to
           examine
           your selves
           ;
           and
           to
           search
           ,
           whether
           a
           worldly
           spirit
           be
           not
           at
           the
           bottom
           of
           your
           Zeal
           and
           Stifness
           .
           These
           ,
           I
           confess
           ,
           are
           Designs
           too
           base
           and
           sordid
           to
           be
           own'd
           above-board
           :
           but
           
             Be
             not
             deceiv'd
             ,
             God
             is
             not
             mock'd
             ;
             Man
             looks
             to
             the
             outward
             Appearance
             ,
             but
             God
             looks
             to
             the
             Heart
             .
          
           If
           you
           hope
           to
           gain
           and
           grow
           rich
           by
           your
           Separation
           ;
           if
           you
           are
           asham'd
           or
           scorn
           to
           retract
           your
           Opinions
           ;
           if
           you
           imagine
           you
           have
           more
           Light
           than
           the
           first
           Reformers
           ,
           when
           indeed
           you
           are
           very
           ignorant
           ;
           if
           you
           cannot
           endure
           to
           be
           oppos'd
           in
           any
           thing
           ;
           if
           you
           murmur
           and
           repine
           at
           your
           Governours
           ,
           when
           they
           require
           your
           Obedience
           ,
           where
           you
           are
           unwilling
           to
           pay
           it
           ;
           these
           are
           Signs
           ,
           that
           your
           affections
           are
           turbulent
           and
           unruly
           :
           and
           while
           you
           are
           thus
           dispos'd
           ,
           you
           can
           never
           be
           assur'd
           ,
           but
           that
           Coveteousness
           ,
           Pride
           ,
           and
           Impatience
           ,
           might
           be
           the
           greatest
           Motives
           ,
           that
           induced
           you
           to
           make
           a
           Separation
           ,
           and
           the
           strongest
           Arguments
           that
           you
           have
           to
           maintain
           it
           .
        
         
           But
           above
           all
           things
           ,
           I
           beseech
           you
           for
           the
           sake
           of
           your
           precious
           Souls
           ,
           to
           
             consider
             the
             Heinous
             Nature
             and
             Guilt
             of
             Schism
          
           ;
           which
           is
           nothing
           else
           but
           the
           separating
           your selves
           from
           a
           true
           Church
           ,
           without
           any
           just
           occasion
           given
           .
           I
           doubt
           ,
           you
           are
           not
           sufficiently
           sensible
           ,
           how
           much
           you
           oppose
           that
           Spirit
           of
           Peace
           and
           Brotherly
           Love
           ,
           which
           shou'd
           diffuse
           it self
           thro'
           the
           whole
           Body
           of
           Christian
           People
           ;
           when
           you
           suppose
           every
           
           slender
           Pretence
           enough
           to
           justify
           your
           departing
           from
           us
           ,
           and
           setting
           up
           a
           Church
           against
           a
           Church
           .
           The
           Old
           Non-Conformists
           charg'd
           the
           People
           to
           be
           as
           tender
           of
           Church-Division
           ,
           as
           they
           were
           of
           Drunkenness
           ,
           Whoredom
           ,
           or
           any
           other
           enormous
           Crimes
           ;
           whereas
           you
           seem
           to
           think
           it
           a
           matter
           almost
           indifferent
           ,
           and
           that
           you
           are
           left
           to
           your
           own
           choice
           to
           join
           with
           what
           Society
           of
           Christians
           you
           please
           .
           Which
           giddy
           principle
           ,
           if
           it
           shou'd
           prevail
           ,
           wou'd
           certainly
           throw
           us
           into
           an
           absolute
           Confusion
           ;
           and
           introduce
           all
           the
           Errours
           and
           Mischiefs
           ,
           that
           can
           be
           imagin'd
           .
           But
           our
           Blessed
           Lord
           founded
           but
           one
           Universal
           Church
           ;
           and
           when
           he
           was
           ready
           to
           be
           Crucify'd
           for
           us
           ,
           and
           pray'd
           not
           for
           the
           Apostles
           alone
           ,
           but
           
             for
             them
             also
             that
             shou'd
             believe
             in
             him
             thro'
             their
             Word
          
           ;
           one
           of
           the
           last
           Petitions
           which
           he
           then
           put
           up
           ,
           amongst
           diverse
           others
           to
           the
           same
           Purpose
           ,
           was
           
             That
             they
             all
             may
             be
             One
             ,
             as
             thou
             Father
             art
             in
             me
             ,
             and
             I
             in
             thee
             ;
             that
             they
             also
             may
             be
             one
             in
             us
             ,
             that
             the
             World
             may
             believe
             that
             thou
             hast
             sent
             me
             .
          
           'T
           is
           plain
           this
           was
           to
           be
           a
           Visible
           Vnity
           ,
           that
           might
           be
           taken
           notice
           of
           in
           the
           World
           ,
           and
           so
           become
           an
           Inducement
           to
           move
           Men
           to
           embrace
           the
           Christian
           Faith.
           Peace
           and
           Amity
           ,
           and
           a
           good
           Correspondence
           betwixt
           the
           several
           Members
           of
           which
           they
           consist
           ,
           is
           the
           only
           Beauty
           ,
           Strength
           and
           Security
           of
           all
           Societies
           ;
           and
           on
           the
           contrary
           ,
           the
           nourishing
           of
           Animosities
           ,
           and
           running
           into
           opposite
           Parties
           and
           Factions
           ,
           do's
           mightily
           weaken
           ,
           and
           by
           degrees
           almost
           unavoidably
           draw
           on
           the
           Ruin
           and
           Dissolution
           of
           any
           Community
           ,
           whether
           Civil
           or
           Sacred
           .
           Concord
           and
           Union
           therefore
           will
           be
           as
           necessary
           for
           the
           Preservation
           of
           the
           Church
           ,
           as
           of
           the
           State.
           It
           has
           been
           known
           by
           too
           sad
           an
           Experience
           ,
           as
           
           well
           in
           ours
           ,
           as
           other
           Ages
           ,
           what
           a
           pernicious
           Influence
           the
           Intestine
           Broils
           and
           Quarrels
           among
           Christians
           have
           had
           .
           They
           have
           been
           the
           great
           stumbling-block
           to
           
             Jews
             ,
             Turks
          
           ,
           and
           Heathens
           ,
           and
           the
           main
           hindrance
           of
           their
           Conversion
           ;
           they
           have
           made
           some
           among
           our selves
           to
           become
           Doubtful
           and
           Sceptical
           in
           their
           Religion
           ;
           they
           have
           led
           others
           into
           many
           dangerous
           Errors
           ,
           that
           shake
           the
           very
           Foundations
           of
           our
           Faith
           ;
           and
           some
           they
           have
           tempted
           to
           cast
           off
           the
           Natural
           sense
           they
           had
           of
           the
           Deity
           ,
           and
           embolden'd
           them
           to
           a
           profess'd
           Atheism
           .
           Therefore
           as
           you
           wou'd
           avoid
           the
           hardening
           of
           Men
           in
           Atheism
           and
           Infidelity
           ,
           and
           making
           the
           Prayer
           of
           our
           dying
           Saviour
           (
           as
           much
           as
           in
           you
           lies
           )
           wholly
           ineffectual
           ;
           you
           ought
           to
           be
           exceeding
           cautious
           ,
           that
           you
           do
           not
           wilfully
           Divide
           his
           Holy
           Catholic
           Church
           .
        
         
           You
           are
           often
           warn'd
           of
           this
           ;
           and
           how
           many
           Arguments
           do's
           St.
           Paul
           heap
           together
           to
           persuade
           you
           to
           keep
           the
           
             Vnity
             of
             the
             Spirit
             in
             the
             Bond
             of
             Peace
             ?
             One
             Body
             and
             one
             Spirit
             ,
             even
             as
             you
             are
             call'd
             in
             one
             Hope
             of
             your
             Calling
             ,
             one
             Lord
             ,
             one
             Faith
             ,
             one
             Baptism
             ,
             one
             God
             and
             Father
             of
             all
          
           ;
           Eph.
           4.3
           ,
           4
           ,
           5
           ,
           6.
           
           And
           how
           pathetically
           do's
           the
           same
           Apostle
           exhort
           you
           again
           to
           the
           same
           thing
           ,
           by
           all
           the
           mutual
           Endearments
           that
           Christianity
           affords
           ?
           
             If
             there
             be
             therefore
             any
             Consolation
             in
             Christ
             ,
             if
             any
             Comfort
             in
             Love
             ,
             if
             any
             Fellowship
             of
             the
             Spirit
             ,
             if
             any
             Bowels
             and
             Mercies
             ;
             fulfil
             ye
             my
             Joy
             ,
             that
             ye
             be
             like
             minded
             ,
             having
             the
             same
             Love
             ,
             being
             of
             one
             Accord
             ,
             of
             one
             Mind
          
           ;
           Phil.
           2.1
           ,
           2.
           
           These
           vehement
           Exhortations
           to
           Peace
           and
           Concord
           ,
           do
           strictly
           oblige
           you
           to
           hold
           Communion
           with
           that
           Church
           ,
           which
           requires
           nothing
           but
           what
           is
           lawful
           of
           you
           .
           They
           that
           have
           the
           same
           Articles
           of
           Faith
           ,
           and
           
           hope
           to
           meet
           in
           the
           same
           Heaven
           ,
           thro'
           the
           Merits
           of
           the
           same
           Lord
           ;
           shou'd
           not
           be
           afraid
           to
           come
           into
           the
           same
           Assemblies
           ,
           and
           join
           seriously
           in
           sending
           up
           the
           same
           Prayers
           ,
           and
           participating
           of
           the
           same
           Sacraments
           .
           Besides
           the
           many
           strict
           Precepts
           and
           other
           strong
           Obligations
           which
           you
           have
           to
           this
           Duty
           ,
           our
           Saviour
           dy'd
           ,
           
             that
             he
             might
             gather
             together
             in
          
           One
           ,
           
             the
             Children
             of
             God
             that
             were
             scatter'd
             abroad
          
           ;
           John
           11.52
           .
           And
           do
           you
           not
           then
           contradict
           this
           end
           of
           his
           Death
           ,
           in
           setting
           those
           at
           Variance
           ,
           whom
           he
           intended
           to
           Vnite
           ?
           Nay
           ,
           may
           you
           not
           be
           said
           to
           
             Crucify
             the
             Son
             of
             God
             afresh
             ,
          
           by
           mangling
           and
           dividing
           a
           sound
           and
           healthful
           part
           of
           that
           Body
           ,
           of
           which
           he
           owns
           himself
           to
           be
           the
           Head
           ?
           If
           indeed
           our
           Church
           did
           require
           you
           to
           profess
           any
           false
           Doctrine
           ,
           or
           to
           do
           any
           thing
           contrary
           to
           any
           Divine
           Command
           ;
           you
           were
           bound
           in
           such
           instances
           to
           withdraw
           from
           her
           :
           but
           since
           her
           Doctrine
           ,
           Discipline
           and
           Worship
           are
           good
           and
           lawful
           ;
           you
           are
           indispensably
           engaged
           to
           join
           in
           Communion
           with
           her
           .
           For
           ,
           as
           I
           said
           before
           ,
           and
           it
           cannot
           be
           inculcated
           too
           often
           ,
           
             Nothing
             but
             the
             Vnlawfulness
             of
             joining
             with
             us
             can
             make
             a
          
           Separation
           Lawful
           .
        
         
           Let
           it
           pity
           you
           at
           least
           to
           see
           the
           ghastly
           wounds
           ,
           that
           are
           still
           renew'd
           by
           the
           continuance
           of
           our
           Divisions
           .
           Be
           persuaded
           to
           have
           some
           Compassion
           on
           a
           Bleeding
           Church
           ,
           that
           is
           ready
           to
           faint
           ,
           and
           in
           imminent
           Danger
           of
           being
           made
           a
           prey
           to
           her
           Enemies
           ,
           by
           the
           unnatural
           Heats
           and
           Animosities
           of
           those
           ,
           that
           shou'd
           Support
           and
           Defend
           her
           .
           Why
           shou'd
           you
           leave
           her
           thus
           Desolate
           and
           Forlorn
           ,
           when
           her
           present
           Exigencies
           require
           your
           most
           Cordial
           Assistance
           ?
           If
           the
           condition
           of
           her
           Communion
           were
           such
           as
           God's
           
           Laws
           did
           not
           allow
           ;
           you
           might
           forsake
           her
           that
           had
           forsaken
           him
           :
           but
           since
           this
           cannot
           be
           Objected
           against
           her
           ;
           since
           she
           exacts
           no
           forbidden
           thing
           of
           you
           ,
           you
           ought
           to
           strengthen
           her
           Hands
           by
           an
           unanimous
           Agreement
           .
           Since
           the
           Substantials
           of
           Religion
           are
           the
           same
           ,
           let
           not
           the
           Circumstances
           of
           external
           Order
           and
           Discipline
           be
           any
           longer
           an
           Occasion
           of
           Difference
           amongst
           us
           .
           And
           so
           shall
           we
           bring
           Glory
           to
           God
           ,
           a
           happy
           Peace
           to
           a
           Divided
           Church
           ,
           a
           considerable
           Security
           to
           the
           Protestant
           Religion
           ;
           and
           probably
           defeat
           the
           subtil
           Practices
           of
           Rome
           ,
           which
           now
           stands
           gaping
           after
           All
           ,
           and
           hopes
           by
           our
           Distractions
           to
           repair
           the
           Losses
           she
           has
           suffer'd
           by
           the
           Reformation
           .
        
         
           May
           the
           Wisdom
           of
           Heaven
           make
           all
           wicked
           Purposes
           unsuccesful
           ;
           and
           the
           Blessed
           Spirit
           of
           Love
           heal
           all
           our
           Breaches
           ,
           and
           prosper
           the
           charitable
           Endeavours
           of
           those
           that
           follow
           after
           PEACE
           .
           Amen
           .
        
      
       
         THE
         END
         .
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A27392-e1650
           
             (a)
             Vid.
             Whitlock's
             Memoirs
             ,
             p.
             116.
             
             &
             189.
             
             Harm
             .
             Consent
             .
             p.
             20.
             
          
           
             (b)
             Testim
             .
             to
             the
             Truth
             of
             
               J.
               C.
            
             p.
             31.
             
          
           
             (c)
             Myst
             of
             Godlin
             .
             Anno
             1649.
             
             Wynstanl
             .
             in
             Sts.
             Paradise
             .
             c.
             5.
             p.
             54
             ,
             &c.
             
             Whitlock's
             Memoirs
             ,
             p.
             430.
             
             Salmon's
             Rout.
             in
             Pref.
             &
             p.
             10
             ,
             11
             ,
             &c.
             
             Hist
             .
             of
             Indep
             .
             part
             2.
             p.
             153.
             
             View
             of
             the
             late
             Troubles
             .
             p.
             366.
             
          
           
             (d)
             Whitlock's
             Memoirs
             ,
             p.
             592
             ,
             606
             ,
             624.
             
             Burroughs's
             Trumpet
             of
             the
             Lord.
             p.
             2.
             
          
           
             (e)
             Harmon
             .
             Consent
             .
             p.
             12.
             
          
           
             (f)
             Vid.
             August
             .
             Cont.
             Petil.
             Lib.
             2.
             
          
           
             (g)
             Mr.
             Calamy's
             great
             dang
             .
             of
             Cov.
             Ref.
             p.
             3.
             
          
           
             (h)
             Whitlock's
             Memoirs
             .
             p.
             276.
             
          
           
             (i)
             Ruari
             Epist
             .
             par
             .
             1.
             p.
             415
             ,
             416.
             
          
           
             (k)
             Spirit
             of
             the
             Hart.
             p.
             41.
             
          
           
             (l)
             De
             Confess
             .
             adv
             .
             Hammond
             .
             c.
             1.
             p.
             97
             ,
             98.
             
          
           
             (m)
             A
             Bright
             Star
             centring
             in
             Christ
             our
             Perfection
             .
             Printed
             for
             
               H.
               Overton
            
             ,
             in
             Popes-head
             Alley
             .
          
           
             (n)
             Vid.
             
               Rob.
               Mentit
               de
               Salmonet
            
             ,
             Hist
             .
             des
             troubles
             de
             la
             grand
             Bret.
             lib.
             3.
             p.
             165.
             
             Short
             view
             of
             the
             troub
             .
             p.
             564.
             
             Arbit
             .
             gov
             .
             p.
             28.
             
             Whitl
             .
             Mem.
             p.
             279
             ,
             280
             ,
             282.
             
             Exact
             .
             Coll.
             p.
             647.
             
          
           
             (o)
             ibid.
             p.
             405.
             
          
           
             (p)
             Edwards's
             Gangr
             .
             par
             .
             2
             ,
             p.
             10.
             
          
           
             (q)
             B.
             of
             Heref.
             Narrat
             .
             to
             the
             Lds.
             p.
             7.
             
          
           
             (r)
             Cromwel's
             Declar.
             Oct.
             31.
             1655.
             
          
           
             (ſ)
             Dr.
             Bayly's
             Life
             of
             Bp.
             Fisher
             .
             p.
             260
             ,
             261.
             
          
           
             (t)
             Elen.
             mot
             .
             Par.
             2.
             p.
             347.
             
          
           
             (u)
             Hist
             .
             Indep
             .
             Part
             2.
             p.
             245
             ,
             &c.
             
          
           
             (w)
             Cotton's
             Lr.
             Exam.
             p.
             4
             ,
             5.
             
             Simplicit
             .
             defence
             .
             p.
             22.
             
             Min.
             of
             Lond.
             Test
             .
             p.
             18.
             
          
           
             (u)
             Vid.
             Ordin
             .
             Feb.
             4.
             1646.
             
             Min.
             Testim
             .
             p.
             31.
             
          
        
         
           Notes for div A27392-e4940
           
             (a)
             Bayly's
             Dissuasive
             ,
             c.
             2.
             p.
             21.
             
             Corbet's
             Discourse
             of
             the
             Religion
             of
             England
             ,
             p.
             33.
             
             Non-Conformists
             no
             Schismatics
             ,
             p.
             13.
             
             See
             Ball
             's
             Friendly
             Trial
             ,
             c.
             13.
             p.
             306.
             
             Letter
             of
             Ministers
             in
             
               Old
               England
            
             to
             Ministers
             in
             
               New
               England
            
             ,
             p.
             24.
             
          
           
             (b)
             A
             Grave
             and
             Sober
             Confut.
             p.
             1.
             &c.
             p.
             57.
             
          
           
             (c)
             Jerubbaal
             ,
             or
             the
             Pleader
             impleaded
             ,
             p.
             18.
             
             &
             27.
             
          
           
             (d)
             Concerning
             her
             Doctrin
             ,
             See
             the
             Opinion
             of
             the
             Presbyt
             .
             in
             Corbet's
             Discourse
             .
             §.
             21.
             p.
             43.
             
             Baxter's
             5
             Disp
             .
             Pref
             ,
             p.
             6.
             
               of
               the
               Independents
               in
               the
            
             Peace
             Offering
             ,
             p.
             12.
             
             See
             also
             Baxter's
             Def.
             of
             his
             Cure
             ,
             part
             1.
             p.
             64.
             part
             2.
             p.
             3.
             
             Wadsworth's
             Separ
             .
             yet
             no
             Schism
             ,
             p.
             60
             ,
             62.
             
             Throughton's
             Apology
             ,
             c.
             3.
             p.
             106.
             
               and
               of
               the
            
             Brownists
             
               in
               their
            
             Apol.
             p.
             7.
             
             Anno
             1604.
             
             See
             also
             Bayly's
             Dissuasive
             ,
             c.
             2.
             p.
             20
             ,
             33.
             
             Stillingfleet's
             Unreasonableness
             of
             Separ
             .
             part
             1.
             
             §.
             9.
             p.
             31.
             for
             Opinions
             concerning
             her
             Worship
             ,
             See
             Hildersham's
             Lect.
             26.
             on
             Joh.
             p.
             121.
             
             Contin
             .
             of
             Morn
             .
             Exercise
             ,
             Serm.
             4.
             p.
             91.
             
             Throughton's
             Apology
             ,
             p.
             104.
             
             Peace
             Offering
             ,
             p.
             17.
             for
             Opinions
             concerning
             the
             Truth
             ,
             sufficiency
             and
             ability
             of
             her
             Ministry
             ,
             See
             Bradshaw's
             Unreasonableness
             of
             Separ
             .
             p.
             16
             ,
             27
             ,
             37.
             
             Grave
             and
             Mod.
             Confut.
             p.
             28.
             
             Apologet.
             Narrat
             .
             p.
             6.
             
             Cotton's
             Infant
             Baptism
             .
             p.
             181.
             for
             the
             defence
             of
             the
             Ordination
             of
             our
             Ministry
             ,
             See
             
               Jus
               Divi.
               Minist
               .
               Evangel
            
             .
             part
             2.
             p.
             12
             ,
             16
             ,
             17
             ,
             25
             ,
             &c.
             
             Jus
             Div.
             regim
             .
             Eccles
             .
             p.
             264
             ,
             &c.
             
             Cawdry's
             Independency
             a
             great
             Schism
             ,
             p.
             116.
             and
             his
             defence
             of
             it
             ,
             p.
             35
             ,
             37.
             
          
           
             (e)
             Jus
             div
             .
             Min.
             Evangel
             .
             p.
             12
             ,
             &c.
             
             Brinsly's
             Church-Remedy
             ,
             p.
             41
             ,
             42.
             
             Cawdry's
             Independency
             a
             great
             Schism
             ,
             p.
             60
             ,
             89
             ,
             132
             ,
             172.
             
             Tombes's
             Theodulia
             ,
             §.
             15
             ,
             16.
             pref
             .
             &c.
             9.
             
             §.
             3.
             
             Crofton's
             Reformation
             not
             Separation
             p.
             10.
             and
             Bethshemesh
             Clouded
             ,
             p.
             101
             ,
             &c.
             Church
             Refor
             .
             p.
             42.
             
             Corbet's
             account
             of
             the
             Principles
             ,
             &c
             ,
             p.
             26.
             
             Throughton's
             Apology
             ,
             p.
             103.
             
             Baxter's
             defence
             
               of
               his
            
             Cure
             ,
             part
             2.
             p.
             178.
             
             Cotton's
             way
             clear'd
             ,
             p.
             8.
             his
             Letter
             ,
             p.
             3.
             
             Hooker's
             Survey
             ,
             pref
             .
             &
             part
             1.
             p.
             47.
             
             Goodwin
             on
             the
             Ephes
             .
             p.
             447
             ,
             448
             ,
             449.
             
          
           
             (f)
             Grave
             and
             Mod.
             Confut.
             p.
             6.
             
             Goodwin's
             Sion
             Coll.
             visited
             .
             Bradshaw's
             Unreasonableness
             of
             the
             Separation
             ,
             p.
             97.
             
          
        
         
           Notes for div A27392-e6900
           
             (a)
             1
             Tim.
             5.10
             .
             Ambros
             .
             De
             Sacram.
             lib.
             3.
             cap.
             1.
             
          
           
             (b)
             Tertull
             .
             De
             Orat.
             cap.
             14.
             
          
           
             (c)
             Buxtorf
             .
             Exere
             .
             Hist
             .
             S●c
             .
             Caen.
             
          
           
             (d)
             Vid.
             August
             .
             Epist
             .
             118
             ,
             119.
             
             Basil
             .
             De
             Sp.
             S.
             cap.
             27.
             
             Ambros
             .
             De
             Sacram.
             lib.
             2.
             cap.
             7.
             &
             lib.
             3.
             cap.
             1.
             
          
           
             (e)
             1
             Cor.
             14.26
             .
             2
             Cor.
             10.8
             .
             1
             Tim.
             1.4
             .
             Rom.
             14.19
             .
             1
             Thess
             .
             5.11
             .
             Eph.
             4.12
             ,
             16.
             
          
        
         
           Notes for div A27392-e9050
           
             (f)
             Clem.
             1
             Epist
             .
             ad
             Corinth
             .
             Chrysost
             .
             in
             Act.
             13.2
             .
          
           
             (g)
             
               A.
               Gell.
            
             Noct.
             Att.
             l.
             13.
             c.
             21.
             
             Rosin
             .
             Antiq.
             l.
             3.
             c.
             33.
             
          
           
             (h)
             Plin.
             l.
             28.
             c.
             2.
             
          
           
             (i)
             Liv
             ,
             l.
             4.
             
          
           
             (k)
             Allat
             .
             de
             Lit.
             Sti.
             Jac.
             
          
           
             (l)
             Concil
             .
             Trull
             .
             c.
             32.
             
          
           
             (m)
             De
             Orat.
             Dom.
             
          
           
             (n)
             Justin
             .
             Apol.
             2.
             
             Ignat.
             Epist
             .
             ad
             Magn.
             
          
           
             (o)
             Orig.
             cont
             .
             Celf.
             l.
             6.
             
          
           
             (p)
             Cypr.
             de
             Laps
             .
             serm
             .
             14.
             
          
           
             (q)
             Vid.
             Ovid.
             de
             fast
             .
             lib.
             6.
             
             Stat.
             lib.
             4.
             
             Senec.
             in
             Oedip.
             act
             .
             2.
             scen
             .
             2.
             
          
           
             (r)
             De
             Spir.
             S.
             c.
             27.
             
             &
             29.
             
          
           
             (ſ)
             Paedag.
             
          
           
             (t)
             Theod.
             Hist
             .
             l.
             2.
             c.
             24.
             
          
           
             (u)
             Euseb
             .
             Hist
             .
             lib.
             5.
             
          
           
             (w)
             ibid.
             Hist
             .
             lib.
             7.
             
          
           
             (x)
             Lucian
             .
             Philop.
             
          
           
             (y)
             Constitut
             .
             Apost
             .
             l.
             2.
             cap.
             5.
             
          
           
             (z)
             Euseb
             .
             Hist
             .
             Eccles
             .
             l.
             2.
             c.
             171.
             
          
           
             (a)
             Soz.
             Hist
             .
             l.
             5.
             c.
             15.
             
          
           
             (b)
             Nazian
             .
             Orat.
             1.
             p.
             102.
             
          
           
             (c)
             Niceph
             .
             l.
             13.
             c.
             8.
             
          
           
             (d)
             Euseb
             .
             de
             Laud.
             Constant
             .
          
           
             (e)
             Id.
             de
             vit
             .
             Constant
             .
             c.
             20.
             
          
           
             (f)
             Ibid.
             c.
             19.
             
          
           
             (g)
             Ibid.
             c.
             17.
             
          
           
             (h)
             Ibid.
             c.
             18.
             
          
           
             (i)
             See
             Ball
             's
             Trial
             ,
             Pref.
             &c.
             
             1
             ,
             2
             ,
             3
             ,
             8.
             
             Baxter's
             Cure
             of
             Ch.
             Divis
             .
             p.
             175.
             
             Owen's
             Work
             of
             the
             Spirit
             in
             Prayer
             ▪
             p.
             220.222
             ,
             235.
             
             Norton's
             Answer
             to
             Apollon
             .
             c.
             13.
             
          
           
             (k)
             Clark's
             Lives
             of
             10
             Divines
             ,
             p.
             255.
             
          
           
             (l)
             Bradshaw's
             Life
             in
             Clark's
             Coll.
             in
             fol.
             p.
             67.
             
          
           
             (m)
             
               See
               His
            
             Doctrine
             of
             Fasting
             and
             Prayer
             ,
             Anno
             1633·
             
          
           
             (n)
             Collect.
             of
             10
             Lives
             ,
             4
             to
             ,
             p.
             38.
             
          
           
             (o)
             See
             Ball
             's
             Tri
             l.
             c.
             2.
             
             Rogers's
             Tr.
             223.
             
             Bryan's
             Dwelling
             with
             God
             ,
             p.
             307.
             
             Egerton's
             Practice
             of
             Christianity
             ,
             c.
             11.
             p.
             691.
             
             Edit
             .
             5.
             
          
           
             (p)
             
               Grave
               Confut
            
             .
             Epist
             .
             to
             the
             Reader
             .
             Contin
             .
             Morn
             .
             Exerc.
             p.
             1006.
             
          
           
             (q)
             Priest
             ,
             Serm.
             on
             Joh.
             1.16
             .
          
           
             (r)
             Theodulia
             ,
             p.
             221.
             
             Baxt.
             Cure
             ,
             p.
             176.
             
             Ball
             's
             Tryal
             .
             p.
             128
             ,
             129.
             
             
               Grave
               confut
            
             .
             p.
             12
             ,
             13.
             
          
           
             (ſ)
             Annot.
             on
             Ex.
             12.8
             .
          
           
             (t)
             Tryal
             ,
             p.
             96
             ,
             106
             ,
             111
             ,
             138.
             &
             p.
             80.
             
          
           
             (u)
             Tombes's
             Theodulia
             ,
             p.
             222.
             
          
           
             (w)
             Ball
             's
             Tryal
             ,
             p.
             108
             ,
             &c.
             
             Rogers's
             Treatises
             ,
             p.
             224.
             
             Tombes's
             Theod.
             p.
             234.
             
          
           
             (x)
             Tryal
             ,
             p.
             96
             ,
             106
             ,
             12.
             
          
           
             (y)
             Resp
             .
             ad
             Apol.
             c.
             13.
             
          
           
             (z)
             Sacril
             .
             desert
             .
             p.
             102.
             
          
           
             (a)
             Defence
             ,
             part
             2.
             p.
             65.
             
             See
             Ball
             's
             Tryal
             ,
             p.
             131
             ,
             Rogers's
             Tr.
             p.
             224.
             
          
        
         
           Notes for div A27392-e17480
           
             (a)
             See
             Suicerus
             in
             the
             words
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Hammond
             on
             Matth.
             19.28
             .
             John
             3.5
             .
             Selden
             De
             Jure
             ,
             lib.
             2.
             c.
             4.
             
             Vossius
             De
             Baptismo
             .
             p.
             181.
             
          
           
             (b)
             See
             Irenaeus
             Adv.
             Haer.
             l.
             2.
             c.
             56
             ,
             57.
             
             Tertull.
             Apol.
             and
             ad
             Scapul
             .
             Origen
             adv
             .
             Celsum
             ,
             Camb.
             p.
             34
             ,
             62
             ,
             80
             ,
             124
             ,
             127
             ,
             334
             ,
             376.
             
             Cyprian
             ad
             Donat.
             and
             ad
             Magn.
             and
             ad
             Demetrian
             .
             p.
             202.
             
             
               Edit
               .
               Rigalt
            
             .
          
           
             (c)
             See
             Voss
             .
             Hist
             .
             Pelag.
             lib.
             2.
             p.
             2.
             
             Id.
             de
             Baptis
             .
             Disp
             .
             13.
             
             Thes
             .
             18.
             
               and
               Disp
            
             .
             14.
             ●hes
             .
             4.
             
             Cassand
             .
             Praef.
             ad
             Duc.
             Jul.
             p.
             670.
             and
             Te●●im
             .
             vet
             .
             de
             Bapt.
             parv
             .
             p.
             687.
             
          
           
             (d)
             See
             Brerewood's
             Enquir
             .
             c.
             20.23
             .
             Cassand
             .
             Expos
             .
             de
             Auctor
             .
             Consult
             .
             Bapt
             Inf.
             p.
             692.
             
             Osor
             .
             l.
             3.
             de
             Rebus
             gest
             .
             Eman.
             
               cit
               .
               a
            
             Voss
             .
             Disp
             .
             14.
             de
             Bapt.
             
          
           
             (e)
             As
             in
             the
             
               Greek
               ,
               Russian
            
             ,
             and
             Abyssin
             Churches
             ,
             and
             among
             the
             Christians
             of
             St.
             Thomas
             in
             the
             Indies
             .
          
           
             (f)
             De
             Baptism
             .
             cap.
             18.
             
          
           
             (g)
             See
             Selden
             
               de
               Synedr
            
             .
             lib.
             1.
             cap.
             3.
             
          
        
         
           Notes for div A27392-e22250
           
             (a)
             De
             Coron
             .
             Mil.
             
          
           
             (b)
             Hom.
             2.
             in
             Psal
             .
             38.
             
          
           
             (c)
             De
             Spir.
             S.
             c.
             27.
             
          
           
             (d)
             See
             Cyprian
             .
             De
             Laps
             .
             p.
             169.
             adv
             .
             Demet.
             p.
             203.
             de
             Unit.
             p.
             175.
             
          
           
             (e)
             Epist
             .
             56.
             ad
             Thiber
             .
          
           
             (f)
             Christian
             Direct
             .
             Eccles
             .
             Cas
             .
             p.
             113.
             p.
             875
             ,
             876.
             
          
           
             (g)
             Eccles
             .
             Pol.
             l.
             5.
             p.
             348.
             
          
        
         
           Notes for div A27392-e24370
           
             (a)
             Matth.
             26.26
             ,
             &c.
             Mark
             14.22
             ,
             &c.
             Luke
             22.19
             .
             &c.
             1
             Cor.
             11.23
             ,
             &c.
             
          
           
             (b)
             1.
             
             At
             Cracow
             ,
             
               Anno
               Dom.
            
             1573.
             2.
             
             Petricow
             or
             Peterkaw
             .
             1578.
             3.
             
             Wiadislaw
             ,
             1583.
             
          
           
             (c)
             Harmon
             .
             4.
             
             Synods
             of
             Holl.
             
          
           
             (d)
             Vid.
             Art.
             34.
             observat
             .
             of
             the
             French
             and
             Dutch
             Divines
             on
             the
             Harmony
             of
             Confessions
             ,
             Edit
             .
             Geneva
             1681.
             
             Sect.
             14.
             p.
             120.
             
             
               In
               hoc
               etiam
               ritu
            
             (
             speaking
             of
             Kneeling
             at
             the
             Sacrament
             )
             
               suam
               cuique
               Ecclesiae
               libertatem
               salvam
               reliquendam
               arbitramur
               .
            
          
           
             (e)
             See
             the
             Declaration
             at
             the
             end
             of
             the
             Communion
             Service
             in
             the
             B.
             of
             Com.
             Prayer
             .
          
           
             (f)
             
               Dispute
               against
               Kneeling
            
             ▪
             arg
             1.
             p.
             6.
             
             ●6
             .
             &c.
             
          
           
             (g)
             Hist
             .
             Eccles
             .
             l.
             3.
             p.
             29.
             
          
           
             (h)
             Hist
             .
             Eccles
             .
             l.
             7.
             c.
             19.
             
          
           
             (i)
             De
             Schism
             .
             Donat.
             l.
             4.
             
             
               See
               also
               Albaspin
            
             .
             not
             .
             in
             Optat.
             
          
           
             (k)
             De
             Orat.
             c.
             12.
             
          
           
             (l)
             De
             Vit.
             Constant
             .
             l.
             4.
             
          
           
             (m)
             Conc.
             1.
             
             Nic.
             c.
             20.
             
             
               Resp
               .
               Quest
            
             .
             inter
             Opera
             
               Just
               .
               Mart.
            
             p.
             468.
             
             Tertull.
             de
             Coron
             .
             Mil.
             c.
             3.
             
             Epiphan
             .
             Expos
             .
             fid
             .
             Cath.
             p.
             1105.
             
             
               Edit
               .
               Par.
            
             St.
             Jer.
             Prol.
             com
             .
             in
             Epist
             .
             ad
             Eph.
             St.
             Aust
             .
             Epist
             .
             119.
             ad
             
               Jan.
               c.
            
             15.
             
             Tertull.
             de
             Orat.
             c.
             3.
             
          
           
             (n)
             See
             Tertull.
             Apol.
             c.
             39.
             p.
             47.
             
             St.
             Aust
             .
             Epist
             118.
             
             
               Const
               .
               Apol.
               l.
            
             2.
             c.
             57.
             
             St.
             Chrysost
             .
             Hom.
             1.
             in
             c.
             2.
             
             Ep.
             1.
             ad
             Tim.
             St.
             Ambros
             .
             de
             Sacram.
             l.
             4.
             c.
             5.
             
             Cave's
             Prim.
             Christ
             .
             c.
             11.
             
             St.
             Cyril
             Catech.
             Myst
             .
             5.
             
             St.
             Aust
             .
             Resp
             .
             ad
             Oros
             .
             Quest
             .
             49.
             
             Tom.
             4.
             p.
             691.
             
             Basil
             .
             1541.
             
             Euseb
             .
             Hist
             .
             Eccles
             .
             l.
             6.
             c.
             35.
             
          
           
             (o)
             St.
             Cyril
             .
             Hierosol
             .
             Mystag
             .
             Catech.
             5.
             versus
             finem
             ,
             Paris
             .
             Edit
             .
             p.
             244.
             
          
           
             (p)
             24
             Hom.
             Ep.
             ad
             Cor.
             p.
             538.
             
             To.
             9.
             
             Paris
             .
          
           
             (p)
             St.
             Chrys
             .
             Hom.
             3.
             in
             Ep.
             ad
             Ephes
             .
             in
             moral
             .
             p.
             1151.
             
          
           
             (q)
             Dialog
             .
             2.
             
             To.
             4.
             p.
             85.
             
             Paris
             .
             Edit
             .
          
           
             (r)
             O●at
             .
             in
             laud.
             Gorgon
             .
             p.
             187.
             
             Paris
             .
             Edit
             .
          
           
             (ſ)
             Ambros
             .
             de
             Sp.
             Sanct.
             l.
             3.
             c.
             12.
             
          
           
             (t)
             Phil.
             Mornay
             du
             Plessis
             
               de
               Missa
            
             ,
             l.
             4.
             c.
             7.
             p.
             732.
             
          
           
             (u)
             Gillesp
             .
             p.
             166
             ,
             172.
             
             Altar
             .
             Damas
             .
             p.
             801.
             
             Rutherf
             .
             Divine
             Right
             of
             Ch.
             Gov.
             c.
             1.
             
             Qu.
             5.
             
             Sect.
             1.3
             .
          
           
             (w)
             Gillesp
             .
             Disp
             .
             against
             E.
             Po.
             C●r
             .
             p.
             101.
             
             Disp
             .
             of
             Kneel
             .
             p.
             93.
             
          
           
             (x)
             Decret
             .
             Greg.
             l.
             3.
             tit
             .
             41.
             c.
             10.
             
          
           
             (y)
             Unreasonab
             .
             of
             Separat
             .
             
               p.
               15.
            
             
          
           
             (z)
             Alger
             .
             de
             Sacramentis
             .
             l.
             2.
             c.
             3.
             
          
           
             (a)
             Costor
             .
             Enchirid.
             p.
             353.
             
             Edit
             .
             1590.
             
          
           
             (b)
             
               Alex.
               Hales
            
             de
             Miss●
             ,
             p.
             2.
             quest
             .
             10.
             p.
             4.
             
          
        
         
           Notes for div A27392-e29710
           
             (a)
             Direct
             .
             of
             the
             day
             and
             place
             of
             worship
             .
          
           
             (b)
             Rutherf
             .
             of
             Scandal
             ,
             Q.
             5.6
             .
          
           
             (c)
             Confess
             .
             Bohem.
             Art.
             15.
             
          
           
             (d)
             De
             Vitand
             .
             Superstitione
             .
          
           
             (e)
             Bez.
             Episcop
             .
             
               du
               Moul.
            
             Past
             .
             off
             .
             Calv.
             Inst
             .
             lib.
             4.
             cap.
             4.
             
             Sect.
             2.
             
             &
             Epist
             .
             ad
             Reg.
             Pol.
             
          
           
             (f)
             Cont.
             Westph
             .
             Vol.
             1.
             p.
             55.
             
             Epist
             .
             ad
             Bull.
             
          
           
             (g)
             
               Eccles
               .
               Pol.
            
             Book
             5.228
             .
          
        
         
           Notes for div A27392-e33950
           
             (a)
             Matth.
             3.12
             .
             and
             13.24
             ,
             &c.
             
             Joh.
             15.1
             .
          
           
             (b)
             Rom.
             9.6
             .
          
           
             (c)
             1
             Cor.
             11.20
             ,
             21.
             2
             
             Cor.
             12.20
             ,
             21.
             1
             
             Cor.
             6.
             
             Gal.
             3.
             
             Rev.
             3.
             
          
           
             (d)
             Acts
             2.47
             .
             Eph.
             5.23
             .
             and
             4.4
             .
          
           
             (e)
             1
             Cor.
             1.12
             ,
             13.
             and
             3.3
             .
             and
             5.1
             .
             and
             11.18
             .
          
           
             (f)
             1
             Cor.
             11.28
             .
          
           
             (g)
             See
             Vines
             on
             the
             Sacrament
             ,
             p.
             235
             ,
             242.
             
             Platform
             ,
             c.
             14.
             
             §.
             8.
             
             Brinsly's
             Arraignm
             .
             p.
             37
             ,
             38.
             
             Jenkin
             on
             Jude
             v.
             19.
             
             Baily's
             Disswasive
             ,
             p.
             22.
             
             Sacri●
             .
             desert
             .
             p.
             97.
             
             Cawdrey's
             Reformation
             promoted
             ,
             p.
             131.
             
             Manton
             on
             Jude
             ,
             p.
             496.
             
             Cotton's
             Holiness
             of
             Church-Members
             ,
             p.
             2.
             
             Burroughs's
             Gospel-Worship
             .
             Serm.
             11.
             p.
             242.
             
          
           
             (h)
             See
             Vines
             on
             the
             Sacrament
             ,
             p.
             31
             ,
             32
             ,
             44
             ,
             242
             ,
             246.
             
             Vindicat
             .
             of
             Presb.
             Gov.
             p.
             134.
             
             Brinsly's
             Arraignm
             .
             p.
             47.
             
             Firmin's
             Separ
             .
             Exam.
             p.
             40.
             
             Cawdrey's
             Church-Re●or
             .
             p.
             71.
             
             Tombes's
             Theod.
             p.
             74.
             
             Hooker's
             Survey
             ,
             Pref.
             A
             3.
             
             Platform
             ,
             c.
             14.
             
             §.
             8
             ,
             9.
             
             Grave
             Confut.
             part
             .
             3.
             p.
             53
             ,
             55.
             
             Burroughs's
             Gospel-worsh
             .
             Serm.
             11.
             p.
             236
             ,
             237.
             
             Ball
             's
             Tryal
             ,
             c.
             10.
             p.
             191
             ,
             250
             ,
             211.
             
             Jean's
             Discourse
             on
             the
             Lord's
             Supper
             .
             Rutherford's
             Right
             of
             Presbyt
             .
             Blake's
             Vindic.
             p.
             235.
             
             Cotton's
             Inf.
             Bapt.
             p.
             102.
             
             Cartwright
             on
             Proverb
             .
             Edwards's
             Apol.
             Baxter's
             Christian
             Direct
             ,
             p.
             707.
             
             Non-conformists
             no
             Schismaticks
             ,
             p.
             16.
             
             Bains
             on
             the
             Ephes
             .
             c.
             1.
             v.
             1.
             p.
             5.
             
          
           
             (i)
             See
             Baxter's
             Defence
             part
             2.
             p.
             27.
             
             Ball
             's
             Tryal
             ,
             p.
             200.
             
             Jenkin
             on
             Jude
             ,
             v.
             19.
             
             Cawdrey's
             Church-Reformat
             .
             p.
             75
             ,
             122
             ,
             126.
             
             Brinsly's
             Arraignment
             ,
             p.
             40
             ,
             45
             ,
             48.
             
             Tombes's
             Theodul
             .
             p.
             128
             ,
             167
             ,
             210.
             
             Grave
             Confut.
             part
             1.
             p.
             17
             ,
             18.
             &
             part
             4.
             p.
             57.
             
             Vines
             on
             the
             Sacrament
             ,
             p.
             219
             ,
             226
             ,
             333
             ,
             246.
             
             Cartwright's
             Def.
             of
             the
             Admon
             .
             p.
             98
             ,
             99
             ,
             106.
             
             Goodwin
             on
             the
             Ephes
             .
             p.
             487
             ,
             488.
             
             Blake's
             Vindic.
             c.
             31.
             p.
             236
             ,
             238.
             
             Gillisp
             .
             Nihil
             respondet
             ,
             p.
             33.
             
             Knutton's
             Queries
             .
             Throughton's
             Apol.
             p.
             65.
             
             Baxter's
             Cure
             ,
             Dir.
             47.
             p.
             231.
             
             Owen's
             Evangel
             .
             Love
             ,
             c.
             3.
             p.
             77.
             
             Brian's
             Dwelling
             with
             God
             ,
             Sermon
             .
             6.
             p.
             301.
             
             Firmin's
             Separat
             .
             Exam.
             p.
             28.
             
             Collins's
             Provocator
             Provocatus
             ,
             p.
             144
             ,
             151.
             
             England's
             Remembrancer
             ,
             Serm.
             16.
             p.
             454.
             
          
           
             (k)
             See
             Rubr.
             after
             the
             Communion
             .
          
        
         
           Notes for div A27392-e36560
           
             (a)
             Heb.
             6.1
             .
             2
             Pet.
             3.18
             .
             Rom.
             15.2
             .
             1
             Cor.
             14.3
             .
          
           
             (b)
             See
             Hildersh
             .
             Lect.
             28
             ,
             29.54
             ,
             58
             ,
             66.
             
             Methermeneut
             .
             p.
             71
             ,
             72
             ,
             74.
             
             Baxter's
             Cure
             ,
             p.
             359.
             his
             Defence
             ,
             part
             1.
             p.
             85.
             his
             Farewell-Sermon
             .
             Continuat
             .
             of
             Morn
             .
             Exer.
             Serm.
             4.
             
             Jenkin
             on
             Jude
             ,
             v.
             19.
             
             England's
             Remembrancer
             ,
             Serm.
             16.
             
             Burroughs's
             Irenic
             .
             c.
             12
             ,
             23.
             
             Platform
             ,
             Pref.
             p.
             7.
             &c.
             13.
             
             Ball
             's
             Tryal
             ,
             c.
             4.
             
             Brinsly's
             Arraignment
             ,
             p.
             48.
             
             Cawdry's
             Independ
             .
             a
             Schism
             ,
             p.
             50.
             
             Vines
             on
             the
             Sacrament
             ,
             p.
             246.
             
             Tuckney's
             Serm.
             on
             Acts
             9.31
             .
             Jus
             Div.
             Min.
             Evangel
             .
             p.
             11
             ,
             12.
             
             Letter
             of
             the
             Minist
             .
             in
             Old-Eng
             .
             to
             the
             Brethren
             in
             New-Eng
             .
             p.
             13.
             
             Nye's
             Case
             of
             great
             use
             ,
             p.
             3
             ,
             25.
             
             Tombes's
             Theodul
             .
             c.
             9.
             
             §.
             8.
             
          
        
         
           Notes for div A27392-e46630
           
             (a)
             See
             Matth.
             17.27
             .
             and
             26.31
             .
             Mark
             4.17
             .
             and
             6.3
             .
             Joh.
             6.61
             .
             1.
             
             Cor.
             1.23
             .
          
        
         
           Notes for div A27392-e48590
           
             (a)
             Institut
             .
             lib.
             4.
             sect
             .
             10
             ,
             11
             ,
             12.
             
          
           
             (b)
             See
             Burroughs
             's
             Iren.
             p.
             184.
             
             
               Vind.
               of
               Presb.
               Gov.
            
             Brinsly's
             Arraignm
             .
             p.
             16
             ,
             31.
             
             Corbet
             
               's
               Plea
               for
               Lay-C●m
            
             .
             Newcomen
             
               's
               Iren.
            
             Epist
             .
             to
             the
             Read.
             ●all's
             Tryal
             ,
             c.
             7.
             
             Je●u●ba●l
             ▪
             p.
             28.30
             .
             Throughton's
             Apol.
             p.
             107.
             
             Robinson
             
               of
               the
               Lawful
               .
               of
               Hear
               .
            
             p.
             ult
             .
          
           
             (c)
             See
             Tombes
             
               's
               Theod.
            
             Answer
             to
             Pref.
             Sect.
             23.
             
             Blake's
             Vind.
             c.
             31.
             
             Brinsly
             
               's
               Arraignm
            
             .
             p.
             50.
             
             Noyes
             
               's
               Temple
               Meas
            
             .
             p.
             78.
             
             Owen
             
               's
               Evangel
               .
               Love
            
             ,
             p.
             76.
             
             Cotton
             on
             the
             1
             Epist
             .
             of
             John
             ,
             p.
             156.
             
             Baxter's
             Cure
             ,
             dir
             .
             5.
             
             Vines
             on
             the
             Sacram.
             p.
             239.
             
             Corbet
             
               's
               Acc.
               of
               Sep.
            
             p.
             103.
             
             Jerubba●l
             ,
             p.
             12.
             
          
           
             (d)
             See
             Brownists
             Confess
             .
             art
             .
             36.
             
             Jenkin
             
               on
               Jude
            
             ,
             v.
             19.
             
             Allen's
             Life
             ,
             p.
             3.
             
             Engl.
             Remembrancer
             ,
             Serm.
             4
             ,
             14
             ,
             16.
             
             Ball
             
               's
               Tryal
            
             ,
             p.
             74
             ,
             &c.
             132
             ,
             &c.
             159
             ,
             &c.
             
             308.
             
             Platform
             of
             Discipl
             .
             c.
             14.
             sect
             .
             8.
             
             Hildersham
             on
             John
             ,
             Lect.
             35
             ,
             82.
             
             Brian
             
               's
               Dwell
               .
               with
               God
            
             ,
             p.
             293
             ,
             294.
             
             Bradshaw's
             Unreason
             .
             of
             Sep.
             p.
             103
             ,
             104.
             
             
               Non-Conf
               .
               no
               schismat
            
             .
             p.
             15.
             
             Cawdry
             
               's
               Indep
               .
               a
               great
               schism
               ,
            
             p.
             192
             ,
             195.
             
             Owen
             
               's
               Evang.
               Love
               ,
               c.
            
             3.
             
             Throughton
             
               's
               Apol.
            
             p.
             100.
             
             Vines
             on
             the
             Sacram.
             p.
             242.
             
             Crofton's
             Hard
             way
             to
             Heaven
             ,
             p.
             36.
             
             Noyes's
             Temp.
             Meas
             .
             p.
             78
             ,
             89.
             
             Davenport's
             Reply
             ,
             p.
             281.
             
             Cotton
             on
             1
             Epist
             .
             of
             John.
             p.
             156.
             
             Calamy's
             Godly
             Man
             's
             Ark
             ,
             
               Epist
               .
               Ded.
            
             Allen
             
               's
               Godly
               Man's
               Portion
            
             ,
             p.
             122
             ,
             127.
             
             B●ins
             on
             Ephes
             .
             2.15
             .
             
               Contin
               .
               Morn
               .
               Exer.
            
             serm
             .
             16.
             
             Baxter's
             Cure
             ,
             dir
             .
             35.
             
             Def.
             of
             his
             Cure
             ,
             part
             .
             1.
             p.
             47.
             &
             part
             .
             2.
             p.
             171.
             
             Burroughs
             
               's
               Iren.
            
             c.
             23.
             
             Morton
             
               's
               Memorial
            
             ,
             p.
             78
             ,
             &c.
             Blake's
             Vind.
             c.
             31.
             
             Tombes's
             ,
             Theodul
             .
             
               answer
               to
               Pref.
            
             Sect.
             25.
             
             
               Conf.
               Savoy
            
             ,
             p.
             12
             ,
             13.
             
             Calamy's
             Door
             of
             Truth
             open'd
             ,
             p.
             7.
             
             Corbet's
             N.
             C.
             Plea
             ,
             p.
             6.
             
             Robinson
             
               's
               Lawful
               .
               of
               Hear
            
             .
             p.
             19
             ,
             23.
             
             Nye's
             Case
             of
             great
             &
             pres
             .
             Use
             ,
             p.
             10
             ,
             16
             ,
             18.
             
          
           
             (e)
             See
             Lett.
             Min.
             of
             Old-Engl
             .
             p.
             12
             ,
             13.
             
             Bryan's
             Dwell
             .
             with
             God
             ,
             p.
             311.
             
             Troughton's
             Apol.
             c.
             7.
             p.
             68.
             
             Owen's
             Peace-Off
             .
             p.
             17.
             
             Misch
             .
             of
             Impos
             .
             
               Epist
               .
               Ded.
            
             
          
           
             (f)
             Baxter's
             Sacril
             .
             Desert
             .
             p.
             75.
             
             Mr.
             J.
             Allen's
             Life
             ,
             p.
             111.
             
             Collins's
             Doctr.
             of
             Schism
             .
             p.
             64.
             
             Lye's
             Reas
             .
             Account
             ,
             &c.
             Hickman's
             Bonas
             .
             Vap.
             p.
             113.
             
             Baxter's
             Plea
             for
             Peace
             ,
             p.
             240.
             
          
           
             (g)
             In
             Epist
             .
             ad
             Tit.
             cap.
             1.
             
          
           
             (h)
             See
             Durel
             
               's
               View
               of
               the
               Goverm
            
             .
             &c.
             and
             Spirit
             's
             Cassend
             .
             Anglic.
             p.
             123
             ,
             &c.
             
          
           
             (i)
             Defence
             ,
             p.
             27
             ,
             52.
             
          
           
             (k)
             Foxes
             and
             Firebrands
             .
          
           
             (l)
             See
             Stillingfleet's
             Unreasonableness
             of
             Separation
             ,
             Pref.
             p.
             20
             ,
             &c.