YPL£ UNIVERSITY LIBRARY G39002085614353B YALE UNIVERSITY LIBRARY ¦w v A 1 >./ PERSWASTVE T O unioi BEING AN TOWARDS Reconciling all Parties : And in order to a COMPREHENSION Which may be for" The Honour of the CHURCH, The Glory of G O D. QyJohnShuttleworth, M. A. Rector of Obom in the 'County "of Dorfec, and of Fifield in the County of Wilts. LONDON: Printed for W. Taylor, at the Ship in Pater- Nofter-Rov}, and J. C o o k. e; Bookfeller in Shir- borne, Darfet, MDCCXVI. I^fffip j|sf|8!!S5r 3 ^&*#~^ i^MK m^ it^t--^ ^_«§!§ &-^i'jj^* To the Right Honourable J O H N Lord CARTERET, Baron of Hawnes, One of the Lords of His Majefty's Bed chamber, and Lord - Lieutenant and Cuftos-Rotuhrum of the County of Devon. May it ?leafe Tour Lordjbip^ H E Notice which your Lordfhip (very much beyond my De- fere) was once plea- fed to take of me, of whom al io You have been fo good as to exprefs a gracious Remem- A 2 brance The Epifile Dedicatory. brance feveral Times fince, has embolden'd me to crave Leave to dedicate the following Papers to your Lordftrip, which Fa vour I am very powerfully moved to beg, upon the Ac count of the Honour which will be done to my fclf thereby, and that I may lay hold of an Oc- cafion of teftifying to the World my grateful Senfe of your Lordfhip's Affability and high- !v obliging Condefcenfions to wards me ; but more efpeci- ally that I may the better re commend that Union and Peace to this Nation which it is the End and Defignof my Treatife to advance : It being very evi dent to all Men of common Senfe3 that a Book doth enforce its The Epiflle Dedicatory. its Argument and Defign with lingular Ad vantage, when itad- drefles it felf to the World under the Patronage of fbme truly Noble,fcme eminently Ju dicious and Wife Perfon,whofe Zeal for the Religion eftablifiYd amongft us, whofe Loyalty to the King, and whofe Affection to our Conftitution in Church and State are univerfally and unqueftionably acknowledged. And though that Learning and difcerning Judgment for which your Lordfhip is fo much di- flinguimed and admired, do flrongly difTwade me from pre- fenting my imperfect Perfor mances to your Lordfhip's pe netrating View,, yet confiding and knowing that the Good- nefs of my Defign will prevail A 3 with The Epiftle Dedicatory". with your Lordihip's candid Difpofition to pais by a great many Faults, I have adventu red to lay thefe Papers at your Lordfhip's Feet upon the Ac counts fet forth above, hum bly befeechingYou to give them a favourable Acceptance. That God may continue, increafe and multiply all BleC fings to your Lord (hip and Your Noble Family is, and (hall be, the eonftant Prayer of, My Lord, lour Lprdfbiffs moji bumhle, *y?i£ Wdmofl ohedient Semnt, John Shuttleworth. PREFACE T O T H E Chriftian Reader. HE Defign of the enfuing Trea tife is to unite Chrifiians, to reconcile them to one another, to knit them together in the Bond of Peace, notwithftanding the many Differences in Opinion, which in our imperfect State in this World will unavoidably arife, between even Mem,', hers of the fame Communion and SeH. Farther it is to give Men a good Underftanding of the Chriflian DoEirines, and of the Ends of Re ligion, and to perfwade Men fincerely to profecute thofe Ends. And more particularly the Defign of the enfuing Treatife, is to perfwade all Chrifiians, who live un der the Jurifd:t~iion of the Church of England, or of To the Chriftian Reader. of the Bifhops and Paftors of it, to lay afide all Animofities, Cenfurings, and Odious Appellations upon the account of different Sentiments and Party Diftinfiions, and to betake themfelves to the Com munion cf this Church, by afjembling with their Brethren of that Denomination in the refpeclive Congregations to which they belong with an inward Union of Spirit. In order to thefe Purpofes IJhew theUnreafonable- nefs of Mens conceiving Anger towards one another^ and of Cenfuring one another upon the Account of Difference in Opinion ; and likewife IJhew it to be a great Duty incumbent upon all who are Inhabitants of the fame Place (that is of the fame City, Town, or Parijh, who are likewife under the fame 'JurifdiElion) to affemble themfelves together in one Communion, if they may do fo without committing Sin; and farther, that among the different Communions which are to be found in this Part of the Nation, none hath any Pretence to that one Communion which all ought tojoyn in but our Eftablifhed Church. And on the one hand, Ifet forth the Neceffity of Mens giving up a great many Prejudices and Dif- likes for the fake of complying with this Duty, and fhew the Unreafonablenefs of Mens diffenting from us upon account of the Pretences commonly held out 'her e ; and on the other hand, IJhew it to be highly reafon- ablefor the Governours of the Church to condefcend to Men of weak Judgments, and of invincible Preju dices for the fake of bringing as many as poffible to the Communion of the Church, by making Alterations in the Service and Difcipline as far as they can confiftently with the fundamental DoEirines of the Chriftian Religion, and with Decency and Edification in ge neral. And To the Chriftian Reader. And both that we may not be at a lofs to find out what the Fundamental DoEirines of the Chriftian -Religion are ; and alfo, that we may attain to that good Underflanding of the Chriflian DoEirines, and of the Ends of Religion, which I have f aid is part cf my Defign in the enfuing Treatife ; I have endeavoured to fet forth and deduce from the Scripture the Nature and Import of fome Fundamental Habits and Do Eirines of Religion contained in a Syflem oj the Apoflles, which IJhew to be a Syflem comprehending all the Fundamental Habits and DoEirines which every one mufl aElually have and believe (or at leafl not oppofe) who is to be reputed a Member of ChrifFs Church. And becaufe I was aware it would be of great Im portance to fettle the Fundamental DoEirines well, and becaufe alfo I found my Enquiries into the Nature and Import of the Fundamentals, unavoidably led me into Notions which feem not to have been thought on by many at leafl, I have attempted to prove every Affer- tion or Conclufionfrom the Scripture, even thofe Con- clufions which have ufually been taken for granted, to the End that no Branch of my DoElnne might be un proved ; and alfo to the End that it being feen upon what fort of Proofs the commonly received DoEirines are founded, Men may the more eafily, from the fame fort oj "Proofs, come to embrace the others, which, tho' not commonly entertained, I take to be fo ufefulfor the better advancing the Ends of Religion, and for Jhewing the Reafonablenefs offome Difpenfations of the Almighty's, and of our Application to fome of the Or dinances off our Religion, that I could by no means think of omitting them. And if IJhall feem tedious in proving the! DoEirines in the firfl Head and firfl Branch of my Difcourfe, I mufl defire rhy Readers Patience with me, in Confideration that a[great deal of To the Chriftian Reader." of the EffeSi of this Treatife feems to me to depend upon the well proving thoje DoEirines. As for my Way of deducing the Nature and Im port of the Fundamental Habits and DoEirines from the Scripture (which Fundamental Habits and Do Eirines are for the mofi part each of them General Heads, including a great many Branches under them) I deduce thefe by fetting forth the Nature and Im port of all thffe Branches, as near as I can, which are to be found contained and implied in the Book of God, which feem referable to the feveral Fundamen tal Habits and DoEirines refpeElively , and by ranging thofe Branches in a methodical Order under their re- fpeElive Heads. And I deduce the Nature and Im port of each of thofe Branches (as for Inftjince, of Be lief in Jefus Chnft, of Sanctification, and the like) by colleEling the feveral Particulars of thofe Branches, and the Arguments fetting them forth, as they lyefcattered up and down in the Holy Scripture. And herein I conceive I follow the Method ufually taken by all Writers in the like Cafe. And when the Apoftles fet forth any DoElrine, as deduced from the Wri tings of Mofes or the Prophets, they often bring to gether a great many Places, fome from one Part, pro ving fome one Branch or Branches offuch DoElrine, and feme from other Parts of the Scripture, proving other Branches of their DoElrine. "Thus for Inflance, St. Paul deduceth the DoElrine of Juftifiation by Faith in Chrii\,partly from Gen.xv. 6. partly from Deut. xxvii. 26. partly from Habukkuk ii. 4. and partly from Levit. xviii. 5 . as may be feen, Gal. iii. 6, 7, 8, 9, 10, 11, 12. Thus St. James deduceth his DoElrine that the Faith by which we are juflified is a Working Faith, or a Faith made perfect by Works, as from Re of on, fo partly from Gen. xxii.io. and partly from Jofhua ii. 6. And many Inflames of this way of deducing DoEirines in the Apoflks, might be To the Chriftian Reader. be Jhewn in the AEls of the Apofiles and in their Epiflles. Then as touching my afcribing a different Grace, a different Operation or Communication of the Holy Ghofl, upon our Application to different Ordinan ces, as namely an Acquittance from the Sentence of Spiritual Death upon the account of* our Sins and the like, upon our Application to Baptifm ; a Re ception of the Holy Ghofl to dwell in our Hearts upon our Application to Confirmation, and a Communi cation of Participations of the Holy Ghofl united to our Souls, whereby we become one with God and with Chrift, upon our Application to the Sacrament of the Lord's Supper. If any one be furprifed at this, let the Places of Scripture I have produced to prove my Conclufions herein, be well confidered by fuch an one, andbefides let him confider, that tho' perhaps hardly any one did ever fo particularly fet forth the feveral Graces referable to thefeveralrefpeEliveOrdinances, as I have done ; yet that I am not the only Perfon who ever did maintain that different Graces are convey' d by different Ordinances. In effeEl all Catechifts do the fame thing ; and it is very remarkable what the learned Mr. Hooker faith to this purpofe, at the End of the $jth SeElion of the <;th Book of his Ecclefiaftical Policy, which for the Readers Satif- faSlion I have here tranfcribed. There have grown (faith he) in the Doctrine concerning Sacra ments, many Difficulties for . want of diftinft Explication,what kind or degree of Grace doth belong unto each Sacrament. For by this Means it hath come to pafs, that the true immediate Caufe why Baptifm and why the Supper of the Lord is neceffary, few do rightly and diftinftly confider. It cannot be denied but fundry the fame Effefts and Benefits which grow unto Men by the one Sacrament, may rightly be at tributed To the Chriftian Reader. tributed unto the other. Yet then doth Baptifm challenge to it felf but the Inchoation of thofe Graces, the Confummation whereof dependeth on Myfteries enfuing. We receive Chrift Jefus in Baptifm once as thefirft Beginner ; in the Eu- charift often, as being by continual Degrees the Finifher of our Life. By Baptifm therefore we receive Chrift Jefus, and from him that faving Grace which is proper unto Baptifm. By the other Sacrament we receive him alfo, imparting therein himfelf, and that Grace which the Eucharift properly beftoweth. So that each Sacrament having both that which is gene ral or common, and that alfo which is peculiar unto it felf, we may hereby gather that the Participation of Chrift, which pro perly belongeth to any one Sacrament, is not otherwife to be obtained but by the Sacra ment whereunto it is proper. From which Difcourfe of his it is eafie to fee how he afferts that tho~ we receive fundry the fame Effects and Benefits alike in both Sacra ments ; yet he alfo afferts that there is a dflinEl Grace proper to Baptifm, and only to be had in that Sacrament ; and that < there is another di- flinEl Grace proper to the Lord's Supper, and only to be had in that Sacrament. From whence it appears that he afcribes different Graces to our Application to different Ordinances as well as I do. Again, if I Jhall be thought by any to have afcribed too much to Confirmation, / defire them to confider well thofe Texts and Paffages upon which I have founded my Conclufions upon this Point. I was as much furprifed my felf as any Body can be to find fuch things faid of Con firmation. To the Chriflian Reader. formation, but I could not draw other Confe- quences in this Matter than I have done, unlefs I had fuffered my felf to have been byaffed by Pre judices ; and it may be confidered that it is no more firange to conceive that the Holy Ghofl is given by the Laying on of the Hands of the Bijhop in Confirmation, than it is to conceive that by the Adminiflration of Baptifm and of the Holy Com munion we are made Partakers of the feveral Graces which are refpeElively afcribed to thofe Sa craments. And again, if my Reader flail take Offence at my Way of Writing or Managing my Arguments upon the account of want of Elegancy in my Style, and particularly upon the account of my repeating my DoEirines in the Sums of my' Heads in the fame Words in which I had delivered them in the forego ing Paragraphs, or upon the account of my fo often quoting References in the fame Words, I think fit to inform him that I have endeavoured to write •withfuch Elegancy as my Genim and the Nature of my Argumentative Difcourfe would allow me- that I write more to inflruEl than to entertain, and that I thought my Dollrines in the Sums would be the more evident by being delivered in the fame Words there in which they were deli vered in the foregoing Paragraphs where they were proved, and that the Truth of my Conclufions would Taore clearly appear, and be lefs liable to be obf cured by cavilling Arguments, when they Jhould be drawn from fuch Premiffes as had been Jhewn to be undoubted Truths in fo many Words, in the former Parts of the Difcourfe. Upon the whole I, entreat my Reader to read for the fake of promoting Edification, Peace and Charity in himfelf and others ; and whatfoever Faults To the Chriftian Reader. Faults, Mifarguings, or Mifapplications he finds in my Treatife, I beg him not to make ufe of them to the Prejudice of that Union which I endea vour to recommend, but to afcribe them to thofe perfonal Imperfections which I am very fenfible I am much incumbered with, and candidly to pafs them over in Confider ation that no Man living is altogether free from fuch. And becaufe I am fenfible there are other Caufes of Difcord befides thofe which are implied in the Treatife following, therefore I think fit in this place to entreat my Reader to be very cautiofH of being J educed by any Pretences- to receive fuch Imprefjions as may be apt to diflurb the Peace- of the Church or Nation needlefiy, and more par ticularly to this Purpofe, I entreat him to take care that he be not feduced to think it is lawful for him to renounce his Allegiance to his prefent Majefty King George. There are only two Arguments which can with any colour of Reafon induce a People to feek to re move a King and tofet up another, or other Gover- nours in his Room. Which Arguments are, ifl, The Interefl of their Country, or idly, Their Duty by the Law of God. And as to the Interefl of a Country, the chiefefl Branch of that is their Religion, and the only Branch next to that worth confidering, is their Liberty and Property in their Eflates and Goods, together with their Advantages by Commerce. Now as to our Religion,- which is Prdtl- fi.Tn'tifn, we have furely the greatefl Reafon tt think cur felves fkure as to that Point under his prefent Majefly, becaufe the Crown was fettled upon To the Chriftian Reader. upon him and his Family, and that Settlement -was confirmed by many AEls of Parliament at Times confiderably diftant from one another, for no other Reafon but beccaufe his Majefly s Fa mily is the next Family of the Royal Blood -which are Proteflants, as is obvious to every one of Enquiry, and as has lately been fet forth to US by undoubted Authority *. * Decla ration of But it is fuggefied, that although the Prote- the Ar'ch- ftant Religion in general may be fafe under the h$^n^ prefent Government, yet the particular Conflitution of the Church of England may be in Danger. But doth it appear that there is any Reafon •worth credit to be given to induce any Man of good Underflanding to believe fuch a Re port ? Doth not his prefent Majefly live in the Communion of our Church ? Has He not given us loth his Oath, and his repeated Royal Word, to proteB it ? And has He done any one AEl •which doth truly tend to impair the Church ? Surely we ought in Charity rather to give Cre dit to the Oath and Word of a King, than Reports not confirmed by plain Proofs in ContradiBion thereto. And as to the Turns which are given to Matters of FaEl to make Re ports plaufible, -we ought to fufpend our Judg ment on them 'till lit can have a full Infor mation of Circun fiances, fince we all know how ufual it is for Men upcn private Accounts, as well as upon Enmity by Principle, to calumniate Govern ments by Forgeries artfully laid together, and to get them fpread into a narts. Common Reafm, as well a' Charity, doth ;bh;re us thus to fufpend our Judgment as 1 lave faid, which alfo we are manififtly enjoined to do by our Saviour's Precept, Joh. To the Chriftian Reader. Joh. vii. 24. where he commands us to judge, not according to the Appearance, but to judge. Righteous Judgment. But if any one Jhould yet be able to doubt whether the Church of England may promife her felf fo much Safety and Encouragement in this Reign as we can reafonably defire ; What Safety and Encouragement can we promife our felves by removing King George, if we had Power to do it ? If our Church cannot fiourifh nor be fafe under Him, it mufl flour ijhlefs, and be much moreun- fafe under any other King, or under any other Government that can be thought capable of being introduced. Under a Popifh Head we are fare in Time to lofe our Eflablijhment at leafl, fare to be brought to the Condition of the Chrifiians under the Great Turk, if not to be forced into worfe Circumflances, as foon as Freedom from Foreign or Domeflick Wars, or other Incumbrances jhould put a Papifl into a Condition of following his (nun Inclinations. And I fuppofe 'no Inflance can be given wherein Proteftants enjoy an Efiablijhment, or an entire Toleration under a Popifh Sovereign ; but where the Sovereign hath not been fuch ori ginally, and of long (landing, or where fome very prevailing Incumbrances lie upon thofe who are in the Seat of Power. And any Government but Kingly, would be very apt to make Alterations in our Conflitution ; it would at leafl be apt to put down Epifcopacy, for fear the Exifience of that Order, fo faitable to Kingly Au thority, Jhould be a Means of refioring the' Regal Power. For it cannot be fuppofed that our Church could have Interefl enough to preferve Epifcopacy againft the Inclinations of either Democratical or Ariftocratical Rulers, being deflitute of that Neighbouring To the Chriftian Reader. bouring Influence which fome fuch States are un der who retain Bijhops. So that in Point of In terefl, upon Account of our Religion, we ought to cleave to King George, becaufe at leafl we are fafer under him than we can be under any other King or Government that we can hope for. And as to our Liberty and Property in our Eftates and Goods, together with our Advantages, by Commerce, I Jhall not here trouble my Reader with what might be faid on that Head, to Jbew that our Condition in thofe Refpetls is to be hoped to be as well at leafl under his prefent Majefly' s Government, as under any we can > hope for, but Jhall content my felf with faying, I never heard of any Objection to King George^ Govern ment upon that Score, worth taking Notice oj. Then as to our Duty by the Law of God, tofeek to remove his Prefent Majefly, and tofet up another, or o- thers,in his Room,have we any Precedent in the Scrip ture, or any plain Dictate of Reafon to juftifie a- People in rifing up againft a King whofe Title has been Eflablijhed and Confirmed by the States of a Nation afembled in full Council, and upon the moft mature Deliberation, at divers Times ; and who in confequence of fuch Title has been feated on the 'Throne, Crowned and Anointed. If there be ano ther, or others, who may at the fame Time claim a Right to fit on the Throne, yet furely the People in iheir private Capacity, , cannot be allowed to overthrow an Eflablijhment fo made and confirmed, as hath been faid, in Favour of any, let their Right be ever fo good. If Injuflice be done to any Perfon in preferring another before him, the Rulers and Counfellors who decreed and con firmed fuch Preference (and who no doubt were weU Satisfied with their Grounds of doing f) will only To the Chnffian Reader. be accountable to God for the Injuflice done ; the Peo ple who did not contribute thereto will no way anfwer ¦ for it, they will bring upon themfelves the guilt of Rebellion, ij they jhall take up Arms either di rectly or indirectly to drive out the P erf on in Poffejfion, fo fettled and confirmed as hath been faid, though ever fo much under the Colour of doing Juflice. For when the Apcftle commands every Soul to be fubject to the Higher Powers, declaring, that there is no Power but of God, that the Powers which be, are ordained of God; that whofo- ever refifteth the Power relifteththeOrdinanceof God, and that they which fo refift fhall receive to themfelves Damnation (Rom. xiii. i. 2.) what Powers doth he mean, which the People mufl be Sub ject to ? Which are only of God and ordained of God? And which mufl not be refifled under the Penalty of Damnation, but the Powers fettled in the Seat of Government, and confirmed by thofe Forms of In- vefliture which are ufual in each Nation refpeEtive- ly, together with their Subordinate Miniflers in a proportionable Degree ? , It would be the greatefl Ab- fardity in the World to fuppofe, that the Apoflle in the Words quoted Jhould require the Veople to fabmit themfelves to, and not refift him only who they may think has the befl Right to the Supreme Magiflracy, together with his fubordinate Miniflers. That would be to open a Door to all thofe Diflurbances and Confufions which it is one principal Defign oj Government to prevent, by giving a People Pretences to divide themfelves into fo many Parties as there are different Perfons, to whom Men of various Sen timents in a large People might fee caufe to afcribe a Right., and to fland up in Maintenance of the Rights' of fach Perfons, to the involving their Coun try in Blood and Deflation. So To the Chriftian Reader. So then private Men cannot take up Arms to drive out a Perfin in PojfeJJion of the Supreme Magiflra- cy, and fo fettled and confirmed, as hath been J aid, without the guilt of Rebellion, though they may plead Juflice in refloring another to his Right, and though they have no other Obligation on them to keep them from taking up fuch Arms, than what is founded up on the Apoflle's Precept above, and other like Scrip ture Precepts. And if the Cafe be fo, what Excufe will thofe find who feek to remove his prefent Majefly, after they have bound themfelves to him by mofl folernn Oaths ? And who [hall Jeek to bring into his Room, one whom they have abjur'd ? But it may be asked, when Jehoiada the High- Priefl removed Athalia from reigning over the King dom of Judah, and fet up young Joafb, Ahaziah'x Son, in Confequence of his Right to the Crown, whether he and the Officers and People which joined with him, did not by fo doing, aEl as much con trary to this Precept of the Apoflle's, and to their Oaths (to Athaliah) as any private Men amongjl us mufl be fuppofed to do, who jhould enter into a Covenant to fet up a Perfin who they think has the be ft Right to the Crown, in the Room of his pre fent Majefly ? To which I anfwerfThe Cafes are very different ; for in the firfl Place, Athaliah had no Right to the Crown by Defcent; nor could have by any Settlement of the States, fince the Right which Jo^fh had to the Throne of David, was founded upon the exprefs Word oj God', that one of the Sons of David fhould Reign over Judah, which could now oily being to him, the refl of the Males of the Seed Royal being a 2 deflro&d To the Chriftian Reader. deflroyed by ihe Cruelty of Athaliah tofecure her felf in the Pcjjejjwn of the Kingdom which jhe had vio lently ufurped, as appears from 2 Chron. xxm. 3. and 2 Chron. xxii. 10, 11, 12. compared with the Circumftances of Jehoiada'i hiding young Joafh in the Houfe of the Lord, with Defign, as mufl be jup- pofed, to fet him on the Throne of his Father in due Time. So that if any Oaths were taken to her, they were unlawful ones. And then, Secondly, this was not tranfatted by private Perfons, but by the Direction of the High- Prieft, who was a i erfon next in Dignity to the King hinjef or Royal Family, a F 'erfon commijfioned by God, and entrufted with the Power of Crowning and Anointing the King; and farther, this was tranf atted by the Approbation and Concurrence ' of the Captains of Hundreds, of the Levites, and of the chief Fathers of Ifrael ; and all this was done in Confequence oj the Word cf the Lord, that one of the Sons of David fhould Reign over Judah, 2, Chron. xxiii. 1, 2, 3.) of which nothing like can be J aid in ihe cafe of private Mens entr ing into Cove nant to remove our King, and to fet up another upon the Account of a Right they may conceive. Again, it may be asked, Whether the Oath to the prefent King doth bind us to Allegiance to him, fince tt is faid by fome,that it is an unlawful Oath,and can only bind to Repentance, in regard there is a Perfon in Being who is the Heir, and Jhould have been the Succeffor to the Late King James, to whom all thofe who took- the Oath of Allegiance to the Late King James bound themfelves, in Swearing to bear true Allegiance to Him, his Heirs and Succeffor s. But as to this Matter, thofe who never took any Oath to the Late King James (who are at this Time ajpeax part oj the Body of the Subjects) they are no To the Chirftian Reader^ no way to be thought bound by it, fo that the Oaths they have taken to his prefent Majefly, being not in the leafl contradictory to any they took before, mufl needs be thought Obligatory in the highefl Degree. And as to thofe who took the Oaths to the Late King James, if it may be proved lawful for the chief Men of the States of the Nation to call in Foreign Force, and to appear in Arms to refifl him in his Admimfiraiion, upon the Account that the Religion and Laws of our Country, and the Rights of the People were by him illegally, violently, and contrary to Oath and Covenant, and all Courfe of Equity, affaulted, undermined, and threatned with entire Subverfion, it may as well be proved that their Oath of Allegiance to him was diffolved upon his leaving the Kingdom in the Manner, and under the Circumfiance he did. And as to that Part of the Oath which relates to the Heirs and Succeffors, I conceive private Subjects are bound to take, that Perfon (or thofe Perfons) for the Heirs and Succeffors of a King, which the proper Officers and Rulers declare for fuch, and efpecially when they fee fuch Perfon or Perfons in Confequence of the Declaration of thofe Officers and Rulers placed in the Seat of Govrenment, and confirmed therein by the ufaal Forms of Invefliture ; fuch Publick Settle ments being to be looked upon as Acts and Ordinances to which we are to fubmit for the Lord's Sake, m be ing brought to pafs by the Approbation and Direction (not Permiffion meerly) of his Providence, who is faid to be the Judge, and to put down one and fet up another, Pfal. lxxv. 7. by whom the Powers that be are faid to be ordained in the Place forequoted. So that fuch Perfon is to be looked on as the Heir and Succeffor appointed by God's Providence, though he be not the Succeffor particularly intended by the Oath mentioned ; and confequently fince all Oaths are to be To the Chriftian Reader. be underflood with this Condition, namely, fo far at they are confiflent with the known Will and Pie afar e of God, we are to look upon the Oath to fuch firfl intended Succeffor as void and of no Obligation, be caufe God by his AEl of Providence in fettling another Terfon, or other Perfons on the Throne in the manner fpoken of, doth thereby make known to us that it is his good Will and Pleafure that we mufl fubmit our J elves to that Perfon or thofe Perfons fo advanced, as to the only Succeffor or Succeffors approved of by him,which implies a difannulling all Obligation oj Sub- miffion to the Perfon firfl intended for Succeffor by Virtue of any Oath whatever. So that the Part of the Oath relating to the Heirs and Succeffors of the' late King James feems to be well kept by thofe who formerly took that Oath, by their bearing true Allegiance to his prefent Majefly, who by being feated on the Throne, in Confequenct of Decla rations of proper Officers, aud invefled with the Go vernment according to the ufaal Forms, is to bs> looked on as fet up over us by the Direction of God's Provi dence, even as that Part of the Oath was well kept by them, by bearing true Allegiance fucceffively to our late 'Sovereign Lord and Lady King William and Queen Mary, and to our late Gracious Queen Anne, for like Reafons. And fo the Oath to his prefent Majefly not being an unlawful one, ought to be religioufiy kept by every one, in bearing true Allegiance to him, and confequently i\ binds us to Allegiance to him. So then it being againfi the Interefl of our Country, and contrary to our Duty by the Law of God to feek (to wijh) to remove his prefent Majefly King George, / entreat all Men and particularly at the Members of our Church, to Jhew forth a true Zeal To the Chriftian Reader. Zeal to His Majefly' s Terfon and Government, to make it undeniably appear, that they join to their Fear of God that other part of their Duty contained in the Apoflle's Precept, i Pet. ii. 17. namely, their paying a fincere, religious Honour to their King ; that fo one great Caufe of Animofity and Difcord, which at this Time very much feemeth to rage, may be taken away, that fo his Majefly may confide in us his People, and Jhew us his Fa vour, that fo he whofe Duty it is to be a Nurfing Father to the Church, may be enabled and encou raged to make it flourijh under his Government, as much as it has ever done under that of the befl of his Predeceffors, and that fo the Civil Power being found fujficient to maintain its Authority, it may be thought needlefs to call in the Military Power to enforce it. ERRATA ERRATA. ADD the Mark ) for the End of a Parentheps juji after the Word Sin, in the 42s? line of the 4th Page. jffter the Words pleafe your felves, in the %th page and 21 line, infert in a Psrenthefis the following Words, (that is in that he tells us that thofe whofe Judgments are right in the matter in hand, ought to confider the Infirmities of their weak Brethren,and not to feek their own Pleafure,) dfterthe Words Example of Chrift, in p. y.l. 23. infert in * Parenthefis the following Words (thatis.in that lie exhorts every one, and particularly thofe whofe Judgments were right after the Example of Chrift, to deny themfelves the Liberty of Eating fuch things as they were con vinced they might otherwife lawfully do for the fake cf pleafing and edifying their Brethren J ytfter the Words as Chrift was, in p. 5. 1. 2 j. infert in a Parentheps the follow ing Words ("that is, and prays that God would grant them to be of fuch a peaceful charitable Mind, as that after the Example of Chrift they might do fo ) p. 21.I. 2. put in i in Chriftian. ibid. i. 18. for nor r. not. p. 36. 1. 15. dele as. p. 37.I. 26. for there r. their, p. 40. 1. 2. for agreeable r agreeably, p. 45, 1. 10. for of Confequence of, r. in Confequence of. p. jo. 1. 2, 3. for fo incline r. fo to in cline, ibid. 1. as.forthy r they. p. J2. 1. 30. /jr Blef- fings r. Blefling. p. $8. 1. 36. for Pafter r. Paftor. p. 59. l.zi.for Goftr. Ghoft. p.6"o. 1.2j./or Baptifm r. Bap- tifms. ibid laft linefarve one, for Faitful r. Faithful, p. 71. 1. 3 8. for as r. a. p. 75. 1. 26. for thefe r. thofe. p. 87. 1. 34. dele wherein, in thofe Copies where it is put twice. p. 92. laft linefave one, for unreafonably r. unreafon- able. p. j 01. in the Note in the Margin the Sixth Paragraph Jf and for the Sixth Paragraph of the Conclufion of the Firft Branch of the Firft Head. p. 122. 1. 32. dele out the Semicolon after Interpofitions, and place it after the ¦word out in thenext following line. p. 130. 1. 29. for and r. are. p. 130.1.40./^ Anabaptifts r. Anabaptift. p. 133. 1. io./oracas. p. 134. l^y./or Nonconformift r. Non- conformifts. p. 136. \.ptmlt.for own r. one. p. 137. 1. 27. for have r. had. (I) Rom. XV. tf. That ye may with one Mind and one Mouth glorify God, even the Father of our Lord Jefus Chrift. N the beginning of the Fourteenth TfcePreim- Chapter of this Epiftle, the Apo- ^ftP,rl. ft!e tells us of Men who in Two gr,ph. Particulars held different Opi- Firft Sedion2 nions. The one Particular was about the Lawfulnefs of eating this or that fort of Meat. One Ro"- *4< *• believes that he may eat all things, < another who is weak, eateth hei bs, faith he. The other Particular was about the Obligation to obferve certain Days Holy : One man efteemeth one day above another, v«fc&. another man efteemeth every day alike, faith he. But he chiefly applies his Difcourfe to the Firft Par ticular, and in that Application he prefleth Two Duties upon thofe whofe Opinions differed thus. The firft Duty is, That they ought to behave them- F!rft D«'W felves with Candour one toward the other, and not to defpife, cenfure, or condemn each other for their diffe rent Judgment. Let not him that eateth, defpife him that eateth not, Verfe 1} and let not him which eateth not, judge him that eateth, feith he. That is, Let not him who is perfwaded that it is lawful to eat of any fort of Meat, defpife and think meanly of thofe who are of another Opinion, and let not him who thinks it is not lawful to eat of fome Sorts of Meat, cenfure or condemn thofe vvho think and practice otherwife : Frora whence it may B appear CO appear, that the Apoftle preffeth it as a Duty upon thofe who differed in their Opinions in the Particular fpecified, to behave themfelves with Candour one to ward the other, and not to defpife, cenfure, or con- demn each other for their different Judgment. Secon<]Se&i- And the Apoftle fets forth, That it is unreafonable on' for Men to defpife, cenfure, or condemn one another for fuch difference of Judgment upon Two Accounts. Firft, In that the Error of the one herein did not con cern the other, in regard the Services of them both were paid to God alone, as to the only Mafter of them his Servants ; who art thou that judgeft another Man's Servant? To his own mafter he ftatideth or falleth, faith Verfe 4; he. And he that regardeth a day, regardeth it to' the Lord, &c. and he that eateth, eateth to the Lord, &c. verfes 6, 7. And he declares, That we do not live to our felves, but s- only to the Lord. By aJl which he implies it to be highly unreafonable for any one to defpife, cenfure, or condemn another for his Judgment or Practice in Reli gious Matters, fince every one ought to regulate him felf herein altogether with reference to God, without having any regard to himfelf, and much more without having regard to any one befides. Third SeSi- Then he fhews it to be unreafonable upon a Second °n- Account, for Men to cenfute or condemn one another for Difference in Opinion, in that thereby they take upon them to be Judges one of another ; whereas they being all equally bound to appear at Chrift's Judgment- Seat, ought rather to behave themfelves like Fellow verfe« 10, Prifoners. But why dofl thou judge thy brother ? Or why doft thou fet at nought thy brother } We jhall all ft and before the judgment feat of Chrift, faith he ; and he concludes in faying, So then every one of mfhaU -give an account of himfelf to God, fubjoiriing this Exhorta tion, Let us not therefore judge one another any more. From whence it may be gathered, that he fhews it to be unreafonable for Men to defpife, cenfure, or condemn one another for Difference in Opinion upon the Ac count fpecified. Conclufion; Now the Apoftle himfelf is convinced, that tbofe who 'deliev'd they might eat all Things were in the right, and the other in the wrong, as appears by the Verfe 14. where he faith, He knows and is perfuaded by the Lord Jefus, that there is nothing (that is no fort of Meat) unclean of it felfy and upon this Account, un doubtedly doubtedly, he, in Verfe 2. calls thofe who think other wife, weakj that is, of a weak Judgment : Yet we (ee9 be that is in the right, mufl: not cenfure hjm that is in The wrong, and that it is unreafonable for him to do fo upon the two Accounts fpecified j namely, Firft, Up on the Account that the Errors of others do not con cern us • and Secondly, Upon the Account that we are all Fellow Prifoners, as it were, and not Judges of one another: And this Precept of the Apoftles to the i\omans, muft be thought equally applicable to us in whom it is as unreafonable to cenfure one another,as it was in the Romans. The Second Duty, which he prefleth upon thofe second Duty: wbofe Opinions did differ, as hath been faid, and Second para- which he more particularly prefleth upon thofe whofe g"ph" Judgments were right (whom he calls ftrong) is to'Rom. is-ii deny themfelves the Liberty of eating fuch Things as they are convinced they otherwife'may lawfully eat, when by fo doing they are likely to exafperate a weak Brother, fo as to drive him from the Communion of the Church, and the Faith of Chrift, or to provoke him to think flightingly of fuch Communion and Faith. This will appear, by confidering, Firft, In that he pirgseaion exhorts every one to judge this rather, that no man Rom. 14. t$: put a flumbling-block. or an occajion to fall (Scandal) in his brother's way ; he prefleth it as a Duty upon every one, not to put a Stumbling- Block or a Scandal in his Brothers Way. Then Secondly, In that he tells us, he knows and is secondSs&i. perfwaded, that there is nothing (that is no manner of on. Meat) unclean of it felf, but that to him who efteem eth any thing to be unclean, to him it is unclean ; and in that he thereupon fubjoins ; But if thy Brother, be grieved (that is have a Stumbling- Block or a Scandal thrown in his Way, whereby in the End he may re ceive fuch Wounds in his Soul, as may be the caufe of great Grief to him) with thy Meat, now walkeft thou not charitably, and then adds this Exhortation, Deftroy not him with thy Meat for whom Chrift died. In Roa.t4- ii, that he tells us, fubjoins, and adds.as hath been faid. He is> fets forth, though there be no Uncleannefs in it felf in any Meat, yet if fome Meats be thought to be un clean by any, a Man's eating of fuch Meat, may be to them as much an Occafion of being deftroy 'd, of (tumbling, or of being fcandalized, as if that Meat B a were C 4 ) were in it felf unclean ; fo that if thy Brother take Of fence at thy eating fuch Meat, thou doft not act with that Charity towards him which thou oughteft, and thereupon he exhorts thofe who thought all forts of Meat clean, charitably to forbear from eating fuch Meat, and not thereby to deftroy their Brother for whom Chrift died, or caufe him to ftumble, or to be fcandalized. Third SecVi: Then, Thirdly, In that after he had next ihewn the on* Reafonablenefs of doing thus upon fome Confiderations, and bad exhorted to follow after the Things which make for Peace, and wherewith one may edifie another- and not to deftroy the tVord of God for Meat, fay ing, It was evil to Eat, when thereby a Man did give Offence, and thereupon declaring, It is good neither to eat Flcjh, nor drink. iVine, nor any thing whereby thy Brother ftumblfith or is offended (fandalized) or it made weak,; In that after he had next fliewn, exhort ed, and declared thus, he adds; Haft thou Faith (that is in this Cafe, a Perfwafion that it is lawful for thee to eat of any fort of Meat, or to drink of any fort of Drink) have it to thy felf before God (that is, be con tent with having that Perfwafion known only to God and thy felf, and do not boaftingly , or oc her wife make fuch (hew of thy Liberty, and of thy Opinion herein, as by thy eating or drinking to caufe thy Brother, who hath not fuch Perftufiqn, to ftumble, or to be offen ded, or even to be made weak) and next, by way of Caution, pronounces to this Effect j That thofe were happy Men who were fully perfwaded of the Lawful- nefs of their own Doings; and then fubjoins, and he (but he,) that doubteth is damned if he eat, becaufe he eateth not of faith, for whatfoever is not cf faith is fin ; (that is as much as to fay, he by Way of Caution pronounces, That thofe who thought they were per fwaded of the Lawfulnefs of Eating, if they had no Scruples remaining with them when they did fo eat, it was well for them, but that if they had but fmall in ward Scruples, they were damned or condemned of Sin in their Confciences if they did eat, becaufe whatfoever is done without a thorough Perfwafi on of its Lawfulnefs, is done in Sin, in that after the Apoftle had next (hewn, exhorted and decla im: 14.1 6, red, he adds, pronounces and fubjoins, as hath fi0\ J> ' been faid, He fets forth, That thofe who had a Per fwafion fwafion that it is lawful to eat of any fort of Meat, or drink of any fort of Drink, ought to be contented to have that Perfwafion known only to God and them felves; and notboaftingly, or otherwife, to make fuch fhew 0f their Liberty and Opinion therein, as to caufe any Brother,who had not fuch Perfwafion.to ftumble,or to be offended, or even to be made weak, and that they ought to examine well, whether they themfelves had not fome Scruples concerning the Lawfulnefs of eating fofne Meats, and if they- had not, it was well tor them, but if they bad, they by eating did become guilty of a Sin, becaufe every Deed is finful which a Man is not thoroughly perfwaded of the Lawfulnefs of : So that by this Account, the Sin of eating, with out Perfwafion of the Lawfulnefs of it, is referred to thofe, who retaining fome inward Scruples concerning fuch Lawfulnefs, did notwithftanding eat, who were the People who did give the Offence. Again Fourthly ,In that he hereupon immediately tells Foan^ Se us, we that are ftrong ought to bear the infirmities of the ftion. wea\,andnot to pleafe our felves,and exhorts every one to pleafe his Neighbour, for his good to Edification, ac cording to the Example of Chrift; and prays, that the God of Patience and confolation, would grant them to be minded toward one another, as Chrift was ; that ('or to the End that) they might with one. mind, and with one mouth, grorifie God, even the Father . of our Lord Jefus Chrift ; that is to the end, that every one of ihem, how ever differing in their Opinions about the Particulars fpoken of, might readily betake themfelves to one anii the fame Communion, with their Brethren, with .an inward Union and Communion of Spirit, no one amongft them being driven from, orhindred in the do ing thus, by being provoked to deftroy himfelf, or to Stumble, or to be Offended, or even to be made Weak through the offending Practice of eating mentioned ; that is, no one amongft them being driven from, or hindred in the doing thus, by being provoked to de ftroy himfelf, by forfaking their Communion, and the Faith of Chrift ; or by being provoked to wound his Soul, by thinking flightingly of fuch Communion and Faith, in any of thofe Degrees ot fljghr, (ignified by the feveral Words of Stumbling, of being Offended, and of being mzdef4'eak,t through the offending Practice of eating mentioned. For ( o For that tbe being Deftroyed above, is to be referred to the forfaking the Communion, and the Faith of Chri fiians will appear, by confidering, that fuch forfaking, moft effectually bringing Ruin upon a Man's Soul, it cannot fo fitly be referred to any thing elfe in this place. Then that the ftumbling, the being Offended , and the being made Weak,, are refpectively to be referred to feveral Degrees of conceiving flighting Thoughts of rhe Communion, and of the Faith of thofe who did offend them, by their Practice in eating, will appear by confidering, i. That fince the Apoftle, by implication, exhorts Chriftians to avoid caufing any to Stumble, or to be Offended, or to be made Weak through their Rom xiv.2 1 ', Eating, (Where he in the firft place puts Stumbling, in the fecond being Offended, and being made Weak jn the laft Place ;) he thereby fignifieth, that Stumbling is a greater Evil to a Man than being Offended, and that being Offended is a greater Evil than being made Weak. For when a Man doth advife from cau fing feveral Evils in order, without any Terms of Exag geration, or fuch like between, it is moft natural to put the greater Evils before the lefler, in order. And, %. This will appear by confidering, that as Stumbling is a greater Evil than being Offended, fo it is to be thought a lefs Evil than the being Deftroyed, fpoken of; and that being Deftroyed, Stumbling, being Offended, and being made Weak, are Evifs orderly lefs the one than the other, and of kin to one another. For that Stumbling is a lefsEvil than being Deftroyed, is plain, both becaufe the Apoftle advifes to avoid cau fing deftruftion, before he advifes to avoid caufing fum bling, viz. in the i $th and i-oth Verfes before (to whofe Exprefiions about Deftroying, thofe about Stumbling, and the like, may be fubjoyned and connected immedi- atly) and alfo becaufe aMan's beingDeftroyed,being fitly to be compared to falling; a Man's Stumbling, which only make; him ready to fall, muft be thought a lefs Evil than failing it felf. Then fince being Deftroyed is a greater Evil than Stumbling, which is the greateft of the Three orderly ones fpoken of; and fince all the Four Evils are referable to one and the fame Caufe, namely, to the eating of Meat, which it was thought unlawful to eat of it muft be thought that all the four Evils are orderly lefs the one than the other, and of a kin io one another. 4 (7) And then, Thirdly, This will appear by confidering^ that fince being Deftroyed, Stumbling, being Offended and being made Weak, are Evils orderly lefs the one than the other, of which, being Deftroyed is the great- eft Evil; and fince they are all to be thought Evils of a kin ro one another, it will be moft reafonable to ex pound the Stumbling here, to fignifie a conceiving very flighting Thoughts of the Communion, and the Faith of Chriftians, fo as to be moved to give very little credit to the Doctrines of the Gofpel, that being the next ftept to (or an Evil next lefs than) forfaking the Faich of Chrift. And it will be very reafonable to Expound the being Offended, to fignifie a" conceiving fuch flighting Thoughts of the Communion and Faith of Chriftians, as to be moved to give but little Obe dience to the Precepts of the Gofpel, which may be thought to be an Evil fomething lefs than giving little credit to its Doctrines. And in thefe Senfes, the Stum bling, and the being Offended, may be refpectively Expounded in feveral Places of Scripture, as particular ly in Rom. ix. 32. in iPet. ii. 8. in Matth. xiii. 21. &c. And the being Weak, will very agreeably be Ex pounded to fignifie, the want only of a hearty Belief, and of a clear Confcience. The want of fuch a Faith as Abraham is faid not to want, Rom. iv. 19. and the want of fuch a clearnefs of Confcience as thofe fpoken of 1 Cor. viii. 7. are to be concluded to Want. So that the being Deftroyed above, is moft agreeably to be referred to the forfaking the Communion and the Faith of Chriftians ; and the Stumbling, the being Of fended, and the being made Weak, are refpectively to be referred to conceiving flighting Thoughts of the Communion and of the Faich of Chriftians, or of thofe who did give offence, by the eating fpoken of, in the feveral Degrees fignified by the feveral Terms of Stumb ling, of being Offended, and of being made Weak, as explained above. And if it might be thought that the being Deftroyed, the Stumbling, £?c. might be referred to the Sin of Eating withoutPerfwafion of the lawfulnefs of fo doing; yet it may appear, that thofe Expreffions cannot be re ferred to that Sin, becaufe there cannot therein be af- figned fuch Degrees of Sinfulnefs, as can be thought anfwerable to thofe four Degrees of Evils. And befides, Since thofe Expreffions are referred to the weak Brethren, to thofe who did take Offence at 11 - the C8 ) the others Eating, as is manifeft; and fince the Sin of Eating, without the Perfwafion, to be underftood, is re ferred to thofe, who retaining fome inward Scruples concerning fuch Lawfulnefs, did, notwithftanding eat, >t the End Wn0 were the People which did give the Offence, as s[eUon!hird is faid ; confequently the being Deftroyed, and the like, in the Place mentioned, cannot be referred to thofe who did eat without fuch Perfwafion, as is fpecifi*d, and fo not to the Sin of Eating without fuch Perfwafion. So that, notwithftanding what may be objected from hence, the being Deftroyed , the Stumbling , &c. above, may be referred to the forfaking and conceiving flighting Thoughts of the Communion and Faith of Chriftians, as before, and for the Reafons given, I fhall fo refer them. So that by no Man's being provoked to be Deftroyed, to Stumble, to be Offended, to be made Weak above, I fhall underftand refpectively, no Man's being provoked to Deftroy himfelf, by forfaking the Communion of his Brethren, and the Faith of Chrift ; or to wound his Soul, by thinking flightingly of fuch Communion and Faith, in any of thofe Degrees of Slight fignified by the feveral Words of Stumbling, being Offended, and being made Weak, through the offending Practice of eating mentioned, or through fuch offending Practices, in any of the Members of that Communion, as the Eating or Drinking mentioned, would be. So then, In that immediately after the Apoftle had fet forth, that thofe who had a Perfwafion that it was lawful to eat of any fort of Meat, or to drink of any fort of Drink, ought to be contented to have that Per fwafion known only to God and themfelves ; and not boaftingly or otherwife,tomake a fhew of their Liberty, fo as to caufe any Brother to Stumble.or to be Offended, or to be made Weak, and had fubjoyned thereto, a Cau tion to them, to examine well the Grounds of their own Perfwafion in this Cafe, &c. In that immediately, after .he had fet forth thefe things, he tells us, he exhorts **"' 6* Sni /rayS ' aS is faid ' he fets forth • that thofe whofe Judgments were right in the Matter in, hand, ought to confider the Infirmities of their weak Brethren, and, after .the Example Chrift, to deny themfelves their Liberty of eating of fuch things, as they were convinced they might otherwife law fully bling, of being Offended, and of being made Weak. So collecting the Sum of the Apoftles Declarations, Sum of Se- Exhortations, and the like, in this Second Paragragh, con<* Para- according to my Explanation, he may be faid to prefs B it as a Duty upon every one among the Romans, not to put a Stumbling-block, or a Scandal in his Brothers way ; and to fet forth, that though there be no Unclean- nefs in it felf in any Meat, yet, if fome Meats be thought to be Unclean by any, a Man's eating of fuch Meat, may be to them as much an occafion of being Deftroyed, of Stumbling, or of being Scandalized, as if thac Meat were in it felf Unclean ; infomucb, that if a Brother lhould take Offence, at a Man's eating of Meat he thought to1 be Unclean, that Man muft be thought not to atSfc with that Charity towards his Brother which he ought ; and thereupon, he may be faid to exhort thofe,who thought all forts of Meat clean.Charitably to forbear from Eating fucb Meat, and not thereby to de ftroy \ io ; ftroy their Brother, for whom Chrift died, or caufe him to Stumble, or to be Scandalized, acco»ding to the Duty he had preffed upon them. And he may be faid farther to fet forth, That thofe who had a Perfwafion, that it is lawful to eat of any fort of Meat, or drink of any fort of Drink, ought to be contented to have that Perfwafion known only to God and themfelves, and not boaftingly, or otherwife to make fuch fhew of their Liberty and Opinion therein, as to caufe any Brother, who had net fuch Perfwafion, to Stumble, or to be Scan dalized (that is Offended) or even to be made Weak ; and that they ought to examine well, whether they themfelves had not fome Scruples, concerning the law fulnefs of eating fome Meats, and if they had not, it was wellforthem; but if they had, they, by eating, did become guilty of a Sin; becaufe every Deed is Sinful which a Man is not perfwaded of the Lawfulnefs of. And then he may be faid to apply to thofe, whofe Judgments were right in the Matter in hand, to exhort them, or to prefs it as a Duty upon them, more parti cularly, to confider the Infirmities of their weak Bre thren, and after the Example of Chrift, co deny them felves their Liberty of eating fuch Things, as they were convinced they might otherwife lawfully do.for the fake of Pleafing and Edifying their Brethren, and to fubjoyn hereto a Prayer, That God would grant them to be of fuch a Peaceful, Charitable Mind, as that they might do fo ; to the end that all the Believers at Upme, how- fciever differing in their Opinions, about the Particulars mentioned, might readily betake themfelves to one and the fame Communion, with an inward Union and Comunion of Spirit, no one among them being driven from, or hindred in the doing thus, by being provoked to Deftroy himfelf, by forfaking their v Communion and the Faith of Chrift ; or by being provoked to wound his Soul, by thinking flightingly of fuch Communion and Faith, in any of thofe Degrees of flight figniried by the feveral Words of Stumbling, of being Offended, and of being made Weak, through fuch offending Pra ctices, in any of the Members of that Communion, as the Eating or Drinking mentioned would be. From whence it appears, That the Apoftle prefleth it as a Duty, upon thofe, more particularly, whole Judgments were right, to deny themfelves the Liberty of eating fuch things, as they are convine'd they other- . wife C ii ) wife might lawfully do ; when, by h doing, they were likely to exafperate a weak Brother, fo as to drive him from the Communion of the Church, and the Faith of Chrift ; or, to provoke him, to think flightingly of fuch Communion and Faith. Now, as it muft be allowed, That the Apoftle did Firft Confe-' command the Romans to deny themfelves their Liberty, iuence in the particular Inftance of eating fome forts of Meat. '(and by Implication in other like Inftances) upo» the Account of Preferving that godlyUnion and Communion fpecified; fo it muft be concluded, that the Apoftle doth command us herein to deny mi- felves, in like manner, upon the fame Account ; there being as much reafon for us to do fo upon that Account, when there is occafion for it, as it can be fuppofed there was for the Romans. So that we may gather, that in the Difcourfe! fet forth, the Apoftle commands us to deny our felves the Liberty of doing many things, in themfelves Lawful, rather than exafperate or drive a weak Brother from the Commu nion of the Church, and Faith of Chrift; or rather than caufe fuch an one to think flightingly of fuch Commu nion, tho' in a fmall Degree. And from hence it follows, That it is fhe Duty of Second Con- every one, fo to order himfeif in all his Behaviour and fcquence. Practices, as that no one may, by any manner of means, be driven from the Communion of the Church, who may with Reafon be admitted thereto ; and that no one of thofe may be urged, or provoked to think flightingly of that Communion, upon account of un charitable Dealings, or offending Practices, as will be manifeft to every confidering Perfon. And this Confequence will be the more plain to every conclufion one who fhall withal, confider, That the Apoftles Pre- of second cept above, to avoid Defpifing, Cenfuring, or Condem- Paragraph, ning one another, for difference of Judgment, or for difference in Opinion, is to be thought to be given chiefly upon the account of preferving Peace amongft Believers of different Opinions in the Particulars mentioned; to the end, that no one amongft the Romans - might be driven from their Communion, or provoked to think flightingly of it through Quarreling and Difcord; as vyell as his Precept to Men of right Judgmenc.to deny themfelves, and fo forth, is to be concluded to be given, to the end.that no one,through offending Practifes, might be provoked to, forfake or to think flightingly of fuch Communion ; ( xz ) Communion ; the preferving that Godly Union and Commnnion fpecified, being, as it may be eafily dif- cern'd, the main End of the Apoftles Exhortations, and the like, in the Difcourfe mentioned. Collection of And now taking a furvey of all the Contents in the Contents. Difcourfe in hand, I obferve ; Firft, That it follows from thence, That Men of EeroneousOpinionsin fomeMatters.may yetbe join'd to gether agreeably in thcfame Communion of Chriftians. Becaufe (a& hath been fet forth juft above) the end of the Apoftles Exhortations, and the like, was, that all Believers at Rome, howfoever differing in their Opi nions about the Particulars mentioned, might betake themfelves to one and the fame Communion, amongft whom, thofe who thought it unlawful to eat of fome forts •Firft Pa- of Meat, were in the wrong, as is fhewn above. "8r*Ph- But becaufe we find alfo, that Here/icks are to be aion. Con- rejected (Titus iii. io) from whence it will follow, that clufion. for fome Opinions, Men may not be joyned together in the fame Communion with true Believers ; therefore I will endeavour to fhew, in what Cafes Men may hold Communion with the Church of Chrift, notwith ftanding they hold Erroneous Opinions. And I will do this in the Firft Head of my Difcourfe Firfl Head following. cTEhfcourfe. Seemd^f j obfetve from tbe Contents of the Di fcourfe in Hand, that we are commanded to avoid cenfuring or condemning one another for Differences of Opinion in fome Cafes, and that chiefly, for the fake of preferving that Godly Union and Communion of Spirit, which ought to be amongft the Profeflbrs of * See Fitft Chriftianity ; as alfo, becaufe it is unreafonable to do Paragraph, otherwife, upon the two Accounts fpecified. * Conduficfn. ^ut> Decaufe fome Mens Opinions and Tempers are ¦nd Second fo Abfurd and Unchriftian," that Peace and Union Paragr»gh, neither can, nor ought to be kept with them ; becaufe, on u °" in many Cafes, it would be highly unreafonable, if we fhould not, in fome fort, cenfure Men for their Er rors, in regard, we might thereby prevent their Refor mation and Converfion from fome dangerous Errors ; and, becaufe too , we are commanded to contend earneftly for the Faith, which was once delivered to the Saints, (Jude 3.) which contending for the Faith doth imply, a Cenfuring thofe who oppofe it: There fore C n ) fore I willendeavour to fhew what it is to cenfure Men Second hm for their Opinions, contrary to the Command of the ^jf ' Apoftle', and what not. And I will do this in the fecond Head of my Dif- courfe following. •^dly. I obferve from the Contents of the Difcourfe in Hand, that we are obliged to deny our felves the Li berty of doing many things in themfelves lawful, (or of following our own Defkes, though lawful in themfelves in fome Cafes) for the fake of preferving that godly Union and Communion which ought to be amongft Chriftians*. Dm*fecon1 But, becaufe it would be finful to deny our felves paragraph, thus in fome Cafes, and highly unreafonable in others, ift confe- as is obvious to every confidering Perfonv therefore I iuence* will endeavour to fhew in what Cafes, and how far we are obliged to deny our felves the Liberty of following Third Head our own Defires, though lawful in themfelves, for the °* ,Dlfcoutfe' fake of preferving that godly Union and Communion of Spirit whip h ought to be amongft Chriftians. And alfo, I will endeavour to fhew wherein we are obliged not to deny our felves upon any Pretence. And I will do this in the third Head of my Difcourfe following. ' \thly, I will lay down fome neceffary Confequences with refpect to Church- Communion, which flow from the Doctrines exprefled and implied in the Branches of the Three Heads cf the Difcourfe foregoing, in the Preamble, and in fome particular Sentences ufed by F0Unh Head tbe Apoftle in the Difcourfe in the 14th and 15th Chap- of Difcourfe, ters of the Epiftle to the Romans mentioned. w'I8t• And I will do this in the fourth Head of my Dif courfe following. yhly. I will apply the Doctrines contained in the Four Heads of Difcourfe foregoing, to regulate thofe amongft us in their Temper, Carriage and Behaviour toward one another ; and in their Condefcenfionto each other for the fake of worfhipping God in the fame Com munion, with an inward Union and Communion of Spirit, intermixing Arguments and Exhortations, as *fD\"euarfe> they may occur to comply with thofe Duties which whifc Piety fhall prefcribe to us. And I will do this in the fifth and laft Head of my Difcourfe. I begin ( 14 J Firft Head I begb with the firft Head of my Difcourfe, name- of Difcourfe. jv> to fhew in what Cafes Men may hold Communion with the Church of Chrift, notwithftanding they hold erroneous Opinions. For a Comprehenfion of this Matter I will, ift. con fider the" Nature and Import of fome Fundamental . Habits and Doctrines of Religion, which every one muft actually have and believe, or at leaft not reject and oppofe, who is to be reputed a Member of Chtift's Church. zdly. I will confider the Nature of thofe erroneous Doctrines or Opinions which the Apoftle mentions in his Difcourfe fpoken of. And, ¦idly. I will gather in what Cafes Men may hold Communion with the Church of Chrift, notwithftand ing they hold erroneous Opinions. Firft Branch. * begin with the firft Branch. The Fundamental introduction. Habits and Doctrines, whofe Nature and Import I. fhall confider, are thofe mentioned, or implied in thofe mentioned, by the Apoftle, Heb. vi. i, 2. where he de livers in fix Particulars, a Syftem of Habits and Do ctrines, Which I fhall take to be a Syftem comprehend ing thofe (and all thofe) Fundamental Habifs and Do ctrines of Religion, which every one muft actually have and believe, or at leaft not reject and oppofe, who is to be reputed a Member of Chrift's Church. For, that the Syftem I am fpeaking of is to be taken for fuch an one as I have defcribed, will appear by confidering, that the Apoftle having blamed fome for having fo much gone backward, rather than forward, in the Exercife of Chriftianity, as to ftand in need of being taught again, which be tbe firft Principles of the Oracles of God ; whereas, confidering the Time they had been Chriftians, they ought rather to have been able to teach others (Heb. v. 12, 13, 14.) To this his Cenfure of them he immediately fubjoins an Exhor tation to them to leave the Principles of the DoElrine of Chrift (the Word of the Beginning of Chrift) and tt go on to Perfection, and not to lay again the Foundation of Repentance from dead Works, and of Faith towards 1 God, of tbe DoElrine of Baptifms, of the laying on of Hands, cf the RefurreEtion of the Dead, and of eternal Judg ment, Heb. vi. i,z. that is, as muft needs be expound ed ; he exhorts them fo to encreafe in the Knowledge and Habits of Chriftianity as to attain to Perfection, by continually, ( 15 ) continually encreafing in, and improving upon thofe Habits and Doctrines which they had received, in ha ving put on, and been taught (that is, in having had laid in them) thofe firft Principles and Foundations of Chriftianity, or thofe Fundamental Habits and Do ctrines of Religion, neceffary to the Profeffion of Chri ftianity, Repentance from dead Works, 8cc>'knd not to be fo far from improving upon thofe FunpSmental Ha bits and Doctrines, as to forget or to depart from any thing of them. In wrrich Difcourfe of his, ha compares the encreafing in, and improving upon the Habits and Doctrines they had received, in having put on, and been taught the fix Particulars mentioned, vi%. Repentance from dead Work/, &c. to building upon a Foundation ; thofe Particulars ¦ being as the Foundation, orasFoundation-Stones,which they were not to haVe occafion to lay a fecond time, in rearing up the Building, by forgetting or departing from. From whence it will be evident, that the fix Parti culars fpoken of (being Habits and Doctrines of Reli gion) are Fundamental Habits and Doctrines, which every one muft actually have and believei or at leaft not reject and oppofe who is to be reputed a Member of Chrift's Church : Since, being compared to Foun dation Stones in a Building, it muft be thought, that even as a Building cannot proceed before the Founda tion is laid, even fo a Man cannot make any Progrefs in Chriftianity before he is endued with thefe Habits and Doctrines. And confequently it muft be thought* that a Man cannot be repute'd a Member of Chrift's Church, that is, as might be fhewn, a Perfon whois in a State of climbing higher and higher in Chriftian Per fections before he is endued with them; and more efpecially, or at leaft whilft he holds any Opinion which oppofeth the Ends of them. Andwhofoever fhall confider ^e Force and Subtilty of Sin, will find that there is no Habit of Doctrine which is provided for in thofe Particulars, but what is to be thought neceffary for advancing the End and the Defign of the Chriftian Religion. Then,, that thefe Particulars are all the Habits and Doctrines which are required to entitle a Man to be a Member of Chrift's Church, will appear by confidering, that they are delivered in fuch a regular Manner as fhews fhews the Apoftle defigned thereby fully to put thofe negligent Chriftians in Mind of what they had pro- fefled, and been taught at their Admiflion into the Church ; and by confidering alfo, that there feems to be no Habit or Doctrine which can be thought necef- fary for a Beginner in Chriftianity but what may be found inclgtkd in, provided for, or implied -by fome or othe^i&f thofe Particulars, as may be evident ro thofe who fhall conGder the Sums of them as fet forth in the following Difcourfe. I now begin to confider the Nature and Import of the Pariculars mentioned in Order. Firft Parti- The firft Particular is, Repentance from dead Worlds, cular. where the dead Works are wicked Deeds and Thoughts, and Repentance being a turning from, or a fincere Re- folution of forfaking ; Repentance rfrom dead Works will be a fincere Refolucion of forfaking all wicked Deeds and Thoughts. And becaufe the Defign of fuch forfaking wicked Deeds and Thoughts, is in order to enable us to walk in the Paths of Virtue and Piety ; and becaufe alfo, it is ufual in Scripture to comprehend po- fitive Duties under oppofite Negative ones ; therefore, Repentance from dead Works muft be thought to in clude a fincere Refolution, not only of forfaking all wicked Deeds and Thoughts, but alfo of walking in the Paths of Virtue and Piety. Now we feem, meerly by the free and genuine ufe of our Faculties, in reflecting upon our Deeds and Thoughts, to be capable of being brought to perceive the Bafenefs of Hatred, "Envy, Malice, Revenge, Luft, Drunkennefs.Gluttony, Revelling,Diffimulation, Fraud, Treachery, Rapine, Breach of Promife, Lying, Slan dering, Covetoufnefs, anc ¦ uch like Immoralities ; and alfo thereby we feem to be capable of being brought to perceive the Beauty of L /e, Chaftity, Temperance, Sincerity, Juftice, Truth, vOntentednefs, and fuch like virtuous Deeds and Thoughts. And farther, we feem to be capable meerly thereby on the one Hand, of being brought to be affected with Shame and Uneafinefs at the Consideration of having yielded to the Impulfes and Infinuations of fuch like wicked Motions, and to be ftirred up powerfully to oppofe and forfake them ; and on the other hand, we feem to be capable meerly thereby, of being brought to be affected with Reft of I^ind, Ci7) Mind, and delight at the Thoughts of having complied with fucb like Motions of Virtue as I have named, and to be ftirred up to betake our felves to walk in virtuous Paths. And tbe Apoftle feems to fet forth our Capacity of obtaining to this Foundation, Repentance from dead Workj, by our natural Senfe in reflecting upon our Deeds and Thoughts, without other teaching, by di- ftinguifhing the four laft Particulars, which it is evident we cannot attain to without Divine Revelation from this firft Foundation (and alfo from the fecond Foundation, which I fhall fhew we are capable of attaining to with out teaching likewife) by the Name of Doctrines, that is, Foundations which muft be taught; which implies the others may be had without teaching. Then the firft Promptings to forfake Vice, and to comply with Virtue, which we are fenfible of, and which muft be thought highly to oblige us, in point of Duty, to be led by them, feem to be founded upon that Senfe, of the Bafenefs of Vice, and of the Shame, of yielding to it ; and that Senfe of the Beauty of Vir tue, and of the Delight of complying with ir, which we are capable of arriving at, meerly by the free and genuine Ufe of our Senfes and Faculties, as appears, in that Children are careful to avoid Vice, and practife Virtue before they have any confiderable Senfe of their Obligation thereto from God's Command ; and in that not only Children, but grown Perfons alfo are careful to avoid and do, as hath been faid, in the Sight of others, who in private, where yet they know God fees them, are apt to be led afide : And therefore, the Apoftle might fet Repentance from dead Works before Faith towards God, becaufe we are moved to repent, as hath been faid by Senfes naturally arifing upon the free and genuine Ufe of our Faculties, before we are fenfible of God's Commands in relation thereto. ^ So, collecting the Sum of what hath been faid, Re- pa^,™' pentance from dead Works may be faid to be an Habit confifting in a fincere Refolution of forfaking all wick ed Deeds and Thoughts, and of walking in the Paths of Virtue. And the having the Foundation-Stone, Repentance from dead Works, laid in us, is having put op fuch a Re folution of forfaking Vice, and complying with Virtue, as is let forth. C The Sum of firft C 18 ) Second Par-i The fecond Particular is, Faith towards God, or Faith titular. up0n q0^ where taking the Faith in order to a Pro- grefs in Religion, and exclufive of a Belief in Jefus Chrift, and in all Things made known to us only by Revelation (which is included in the Doctrine of Bap- tifms, and in the other Foundations following, as far as is needful for a Beginner in Chriftianity, as may be gathered from what will be faid under thofe Particu lars ;) I fay, taking the Faith in the Senfe laid down, Faith upon God, will be moft reafonably expounded to be that Faith the Apoftle refers to, when he faith, He that cometh to God muft believe that he is, and- that he is a rewarder of them that diligently feek.him, Heb. xi. 6. Which Faith is a Belief, that there is a Supream Being called GOD, and a Confidence in that Being ; that he will reward us, if we comply with tbe Motions of Virtue and Piety ; and by Implication alfo, it is a Fear or Dread that this Being will punifhus, if we yield to the Impulfes and Infinuations of Vice, and neglect to comply with Virtue and Piety. For fuch a Faith, at leaft, is very needful to be joined to the Foundation of Repentance from deadWorks, to Strengthen and quicken that Refolution of forfaking Vice, and complying with Virtue, included in that Foundation, by railing up in us a Fear of Punifhment for Sin, and an Hope of Reward for Piety, whereby we fhall be prompted to good Effect, to avoid Sin, and to betake our felves to Piety ; for otherwife the Lufts and Enticements of Sin will be too hard for tbe natural Senfe of the Odioufnefs of Vice and the Beauty of Virtue, and will bear down all the Force it can have upon us. Now, as by the free and genuine Ufe of our Fa culties, in reflecting upon our Deeds and Thoughts, we feem to be capable of being brought to perceive the Bafenefs of Vice, and the Beauty of Virtue, and to be ftirred up to avoid the one, and to betake our felves to the other, as bath been faid : So by the free and ge nuine Ufe of our Faculties, in reflecting upon, and con fidering the Natures of the feveral Beings of the World, and tr.e Difpenfations of Affairs and Circumftances, we feem to be capable of being brought to believe, ^that there is a Supream Being (called GOD) who will punifh us, if we follow the Propofals of Vice, but who will reward us if we follow after Virtue. And I ap prehend C 19) prehend our Faculties are fo difpofed by the Maker of all Things, as that the Obfervation and Consideration of the Things mentioned, is naturally apt to imprint a Belief hereof upon our Minds, and fo powerfully as to render us inexcufable in the Sight of God, if we are not affected with fuch Belief hereby. As may appear, in that the Belief of a Deity, and of a Judgment to come, is found by Experience, to be generally im planted in Men of all Nations, Complexions and Ages, as well unlearned Men, who know not in the leaft how to prove their Belief by Arguments, as learned. And alfo, this appears in that the Apoftle tells us, Rom. i. 20. That the invifible Things of God, from the Creation of the World are clearly feen, being under flood by the things that are made, even his eternal Power and Godhead, to the end that they might be without excufe ; that is, to the end that thofe fpoken of, Verfe 19. who are to be thought a great Number, including Men of all Capacities, might be without Excufe, for not knowing the Things of God, or the eternal Power and Godhead of God ; which, it is faid, were made manifeft in them, that is, as muft be conceived by being clearly feen, in being underftood by the things which were made. In which Words, the Vi- .fion of the eternal Power and Godhead of God, by the things which were made, or by the Natures of the feve ral Beings of the World, and the Difpenfations of Af fairs and Circumftances, can no otherwife be clear to unlearned and ignorant Men, who are not capable of forming, or apprehending Arguments upon this Subject; and who muft be fuppofed to make up a great Num ber of thofe who are referred to Verfe 19, than by a natural Emergence of the Belief of the eternal Power and Godhead of God, upon obferving and confidering the Natures of tbe feveral Beings, and the Difpenfa tions mentioned ; and thofe in whom this Belief did not emerge upon the Obfervation and Consideration mentioned , muft be fuppofed to be biaffed or pervert ed, not to admit fuch Belief by Prejudices or corrupt Affections, and to be without Excufe for being fo biaf fed or perverted. And the Apoftle feems to afcribe our Attainment to this Faith, to that Evidence of it which jefults from the genuine Ufe of our Faculties, in ob ferving and confidering Things without teaching, be caufe he hath diftinguifhed the four laft Foundations, which cannot be attained to but by the teaching of C % Divine C «> ) Divine Revelation, by the Name of DoEirines, in Con tradistinction to this Foundation of Faith, as well as to that of Repentance ; which is attainable without teach ing likewife, as hath been faid. And I apprehend we are very much difpofed to fuch Belief, from the Consideration of our Senfe of the Im morality and Morality of our Deeds and Thoughts, and from our inward Averfion to the one Sort, and Ap probation of the other : For the Senfe of Immorality, and Averfion thereto, and of Morality and Approba tion thereof, feems to include within it felf an Acknow ledgment of fome mighty Being, who approves us for our good Deeds, and difapproves us for our Vices ; and therefore Faith upon God feems with good Reafon to be afligned the Foundation-Stone next in Order follow ing Repentance from dead Works, us being naturally fug gefied to us by the Senfe of Morality and Immorality, and the like, included in Repentance from dead Works ; and as being neceffary to Strengthen and quicken that Refolution of following after Virtue, included therein alfo, as hath been fa'd. Sum of fe- S°> collecting the Sum of what hath been faid, Faith cond Parti- towards God, may be faid to be an Habit cpnfifting in a cular. Belief, that there is a Supream Being, called GOD, and a Confidence in him, that he will reward us if we comply with the Motions of Virtue and Piety, together with a Fear and Dread of him, that he will punifh us if we yield to the Impulfes and Insinuations of Vice,' and neglect to comply with Virtue and Piety. And tbe having the Foundation-Stone, Faith towards God, laid in us, is being endued with fuch a Belief, fuch a Confidence, and fuch a Fear, as is fet forth. ' • The other four Particulars which follow (which are Foundations, or Foundation- Stones) are called DoEirines, that is, Objects of Belief which we are taught, as be ing fuch as we cannot attain to without the teaching of Divine Revelation, as may be conceived. And thefe may be faid in a peculiar Manner to be Doctrines of the Chriftian Religion, as being Doctrines which'no other Religion, but the Chriftian, doth clearly teach; whereas the other two, fo far as they can be called Do Eirines, may be1 faid to be Doctrines of Natural Reli gion, or fuch Doctrines as naturally refult upon the tree and genuine Ufe of our Faculties, in obferving and confidering Things, as hath been faid. And again, thefe thefe may be called Fundamental Doctrines of the Chrift an Religion, as being compared to Foundation- Stones in a Building, in regard they are as the Foun dation of that Progrefs in Chriftian Knowledge and Practice, which every Member of Chrift's Church ought to make in the Courfe of his Life, and which he cannot begin to make 'till thefe Doctrines are laid in his Heart. And fo we may diftinguifhthe Fundamental Doctrines Fundament of the Chriftian Religion into four Heads ; namely, ^t^*j^s into the Doctrine of Baptifms, the Doctrine of laying ftiln Re|;. " on of Hands, the Doctrine of the RefurreElion of the dead, gion, which. and the Doctrine of eternal Judgment. The rhird Particular, or firft Fundamental Doctrine, Th!r(j p ._ is the Doctrine of Baptifms : For underflanding the Cular , or" meaning of which, it is to be confidered, ift. That it firft Funda- is faid of our firft Parents, Adam and. Eve, before they ™?™] ^?"ft had finned ; And they were both naked, the Man and his paragraph. Wife, and were nor afhamed, Gen. ii. 25. that as foon as pirft Pa«< the Man had finned, by eating of the Forbidden Fruit, it is faid, And the Eyes of them both were opened, and they knew that they were naked, and theyfewed Fig-Leaves together, and made themfelves Aprons. And when they heard the Voice of the Lord God walking in the Garden they hid themfelves ; and being found out, Adam faid to God, / heard thy Voice in the Garden, and I wa t afraid, becaufe I was naked, and I hid my felf; to which God replied, Who told thee that thou waft nakjd ? haft thou eaten of the Tree whereof I commanded thee that thou fkould'ft not eat of it ? Gen. iii. 7, 8, 9, 10, 1 1. And laftly, It is to be confidered, that God had faid to Adam at his Creation, Of tbe tree of the knowledge of good and evil thou [halt not eat of it, for in the day thou eateft there of thou fhalt furely die, Gen. ii. 17. From all which Sayings, duly laid together and con fidered, it will moft reafonably appear, that before Adam and Eve had tranfgreffed God's Command in eating the Forbidden Fruit, they had no finful Lufts of the Flefh, difcovering themfelves in any of the Parts of their Bodies ; and for that Reafon they were not afhamed to be feen naked ; but that immediately, upon the Man's eating, the Motions of flefhly Luft did break forth, (being caufed to break forth by their eating that Fruit) whereby they were prompted to make Aprons C 3 to ( ix ') to hide thofe Parts in which thofe flefhly Motions did difcover themfelves. Alfo from hence it appears, That immediately upon eating the Forbidden Fruit, our firft Parents were un der the Sentence of Death ; which Death is to be un derstood to be both a corporal Death, and a fpiritual Death, they being hereby put into fuch a State as that 'their Souls muft be feparated from their Bodies, where upon their Bodies would diffolve and turn to Duft, ac cording to God's Words upon this Occafion, Gen. iii. 19. which is the corporal Death. And alfo they being here by under a Sentence of being deprived'of the Commu nion of God's Spirit, and of being banifhed from the Participation of his Sight for evermore; as appears in that it is faid of thofe who having need of a Saviour are without Chrift, (and fuch were our firft Parents up on their Fall) that they are Strangers from the covenants of promife, having no hope, and without God in the world, Eph. ii. 12. And the being fully in this Condition is the Spiritual Death, or the Death of the Soul. And tbe being under this Sentence of Spiritual Death, is moft eminently, being under the Curfe of God, from which Chrift hath redeemed us,as will be fhewn below. Second Part, Then it is to be confidered, idly. That it is faid by the Apoftle, Rom. 5. 12. As by one Man (Adam) fin en- tred into the world, and death by fin ; and fo death paffel upon all men, for that all have finned. And, Verfe i8.| As by the offence of one (Adam) judgment came upon d men to condemnation ; even fo by the righteoufnefs of Mt (Chfift) the free gift came upon all men unto juftificaticn of life. From whence it muft be concluded, that the Sin of Adam did not only affect himfelf, but all bis Posterity, both with Sin and with a Subjection to the Sentence of Death and Condemnation ; and that not only thofe who live fo long as to commit voluntary Sin, but even Infants, at or before their Birth, becanfe finceflnfants are frequently vifited with corporal Dealt if there were not fome Sin in tbem God could notti juftified in Suffering this Death (which is part of th Mifery or Curfe denounced againft Sin) to pafs from you ,nto Heaven,Jhall ft, come in like manner as ye have C x9 ) have feen him go into Heaven. And Laftly, that it is faid, Markxvi. 19. So then after the Lord had fpoken unto them, he was received up into Heaven, and fate on the right hand of God. From all which Places, duly laid together and con- fider'd, it appears, That immediately after Chrift had fulfilled all Righteoufnefs, and fo finifhed the Work which God had fent bim to do upon that fcore ; he fuffered himfelf to be put to a fhameful curfed Death upon a wooden Crofs, upon which he remained alive, in great Torture, for three Hours or above. (His death being a Curfed one in regard the Law faith, Curfed is Dew. 21: 23.' every one who hangeth on a Tree,zs Chrift did on a wooden Crofs ; and it may be alfo in regard, that whilft he was upon the Crofs, he, for a time being forfaken of his Father, might endure hellijh Torments, to which purpofe divers Places might be brought ; *)that he was *s«*,'»j.is. immediately buried, and within three Days and three*' ' 3' Nights, rofe from the Dead, and went to and con- verfed with his Difciples the fame Day, as he did after wards divers times, in the fpace of Forty Days, from his Refurrection ; and that at the end of forty Days from his Refurrection, he ajcended into Heaven, in his Human Body, and fate down on the Right hand of God the Father. So then, collecting tbe Sum of the Doctrines in this ^ fj* id. Paragraph, it appears, That God, in Mercy to us, graph." *" refolved, before he made the World, to fend his Son, who is called the Chrift, in our Flefh, to redeem us from that deplorable Condition, of being under the curfe of God by Nature, which we are under through the Sin of Adam; and that for this purpofe, he did, in the fulnefs of time, caufe a Man-child to be conceived by the over-fhadowing of a Perfon, known by the Name of the Holy Ghoft, in the Womb of a Virgin called Mary ; which Man-child, being called Jefus the Chrift, took an human Body from the Flefh of this Vir gin, in which Body that Perfon, known by the Name of the Son of God, dwelt for feveral Years together. That, during the time be abode in our Flefh, he kept the Law of God to Perfection, and fulfilled all Righ teoufnefs ; and that immediately after he had fulfilled all Righteoufnefs, he fuffered himfelf to be put to a lhameful, curfed Death, upon a Crofs which was made of Wood, where, for fome time, (three hours or above) he ( io ) he endured extream Torments, being forfaken of the Father. That immediately after his Death, he was buried, and within three Days and three Nights, rofe from the Dead, and on the fame Day he rofe from the Dead, he went to and converfed with his Difciples, as he did afterwards divers times, in the fpace of forty Days from his Refurrection ; and that, at the end of thofe forty Days, he afcended into Heaven, in his human Body, and fate down on the Right hand of God the Fa ther -j And a Belief of the Particulars conrained in this Sum, and in the Sum of tbe firft Paragraph foregoing, doth moft effectually tend to beget Religious Affections in us, and to engage us to lead Holy Lives. For hereby we bec'ome fenfible that our Condi tion, by Nature, is moft miferable, and that we are under a neceffity of leeking Redemption by Chrift, in that we come to understand, that through tbe pc- cafion of the Sin of our firft Parent Adam, we are under a Sinful Pollution from our Birth, and under the Power of Luft, and thereupon, under the Curfe of God ; and that God, for the fake of redeeming us from this deplorable Condition, fent his Son in our flefh, to live and fuffer in it, according to his Refolution to that pur pofe, before he made the World. And hereby we become fenfible of the Goodnefs of God towards us ; and of his exact Juftice, and Hatred of Sin ; in rhar we fee, that rather than we lhould be Miferable, God would fend bis Son to offer up him felf a Sacrifice for us ; in that we fee, God would ra ther fend his Son to fulfil his Law in our Flefh, and to offer up himfelf as a Sacrifice for our Sins, than excufe the Breaches of his Law, without an agreeable Satis faction ; and, in that we fee, for the fake of deftroy- ing Sin, God would expofe his Son to the greateft Suf ferings. And the Senfe and Consideration of thefe Things, doth moft powerfully move us to endue our Souls with Humility, Patience, Hatred towards Sin, and a deep awe of our Duty, or a fear of God ; as alfo, with Love and Gratitude towards God and Chrift, and an affiirance, or a fure hope of obtaining the Favour of God, by applying our felves to the Conditions of his holy Covenant, in that, by feeing our felves of a de form :d Original, and fubject to the fhameful, finful Ef fects of Luft, from which we havenoPower to redeem ( ?I ) our felves, we fhall be humbled with a Senfe of our Wants and Imperfections ; in that, by feeing our felves furrounded with Guilt and Pollution, we fhall think It the lefs hard upon us to fuffer grievous Things, and fo bel moved to be eafie under them ; in that, by feeing the Difficulties and Calamities which are occasioned to us through Sin, together with the odioufnefs of it in the fight of God ; we fhall be Stirred up to hate it for enthralling us, and for making us odious to our Maker ; in that, by feeing -God would expofe his Son to' the greateft Sufferings for the fake of destroying Sin, and rather than he would excufe the Breaches of his Law, without an agreeable Satisfaction, we fhall be moved to walk with awe in our Duty, to walk in the fear of God, leaft we fhould be brought to a fevere Account for our Sins and Omiflions ; and in that, by feeing the infinite Love and Pity of God and Chrift towards us, in Chrifts pafling through a courfe of Righteoufnefs in our Flefh, and offering himfelf up as a Sacrifice for us ;* we fhall be moved moft heartily to Love God and Chrift in Requital, and to endeavour to pleafe God in moft grateful Manner, tjy walking in all Godlinels, accord ing to the Conditions of his holy Covenant, and in full hope or aflurance of obtaining his Favour thereby, which we can by no means doubt of, after fuch a De monstration of God's Love to us as is given us, in his fending his Son in the Manner, and for the Purpofes mentioned. So that a belief of the Particulars contained in the Sum fpoken of, does make us Senfible of fuch things as moft Powerfully tend to beget thofe Affections men tioned in us, which, upon a little Thought, will appear to be moft Religious. [And, alfo a belief of thofe Particulars, doth tend to ftir up the ftrongeft Paffions in us, namely. Anger at the Senfe of our Sufferings upon the account of Sin, together with fear, Love and hope, or affurance of Favour with .God, whereby we are moft effectually prompted to engage our felves in lead ing Holy Lives. Thirdly, It is to be confidered in the Firft place, that Third Para-" Philip told the Eunuch upon his requeft to be Baptized, |raPhi ?** That he might be Baptised if he believed with all his Heart, to which the Eunuch anSwered, ha believed that Jefus Chrift is the Son of God, Acts viii. 37. From whence it appears that a belief that Jefus Chiift is the Son Son of God, is a Qualification neceflary to entitle us to Baptifm. NoW fince Scripture Words and Phrafes do for the moft part include, under fome general Term, abun dance of Particulars, having relation to that General, which ferve to advance Godlinefs ; and fince the belief that Jefus Chrift is the Son of God, (as muft needs be thought) is in order to beget Religious Affections in us, and to prompt us to engage our felves in leading holy Lives ; Therefore it will appear, that a belief that Jefus Chrift is the Son of God, is a belief of thofe Particulars contained in the Sums of the ift. and id. Pa ragraphs, becaufe thofe Particulars have relation to the general Term of belief in Jefus, and moft effectually tend to beget Religious Affections in us, and to prompt us to engage our felves in leading holy Lives, as hath been fhewn. And further, it may be confidered, although fuch a belief as I have named, may be fufficient to entitle us to Baptifm ; yet fuch a belief is not fufficient to fecure to us the benefits of Chrift's Paffion, that implying fuch a Refolution of walking after the Spirit and not after the Flefh, as is made good afterwards in the Courfe of ourLives, befides, a belief of the Particulars mentioned. For fince we are told, Rom. viii. i. There is no Condem nation to them which are in Chrift Jefus, who walk, not after the Flefh but after tbe Spirit, which implies, that thofe who are to reap Benefits from Chrifts Paflion, muft walk after the Spirit and not after the Flefh ; and fince our belief in Chrift is faid to be imputed to us for Righteoufnefs, Rom. iv. 24. Since alfo, St. James ex pounds the believing, which was imputed to Abraham for Righteoufnefs, to be fuch a Faith as was made perfect through Works. James ii. 22. 23. Confequent- ly the belief in Jefus neceflary to impute Righteoufnefs to us (or to fecure to us the benefits of Chrifts Paffion, •in the End °^ wn'cn the imputation of Righteoufnefs is a con- of the Sixth fiderable one, as will be fhewn below *) is fuch a belief, Part. as is made perfect through Works, as Abraham's was j that is fuch a belief as is made perfect, by our walking after the Spirit and not after the Flefh, in the Courfe of our Lives ; which thofe, who are to reap benefits from Chrift's Paffion muft do, as is faid above. From whence it appears, that a belief in Jefus, neceflary to fe cure to us the Benefits of Chrifts Paffion, includes fuch a Refolutioa C» 3 folution of walking after the Spirit and not after the , Flefh, as is made good afterward in the Courfe of our Lives, as well as it includes a belief of the Particulars mentioned. And this further appears, in that every one at their Baptifm makes (or ought to make) a Profeflion, that they will not walk after the Flefli, and that they will walk after the Spirit,as appears from CW.ii. 12. where it is faid, we are buried with Chrift in Baptifm (in putting off the Body of the Sins of the Flefh, as it is Verfe 1 ith) where in alfo we are rifen with him through the Faith of the Operation of God. That is as much as to fay, we pro- fefs in our Baptifm, to mortifie, or bury as it were, all our carnal Affections and fenfual Lulls, even asthe body of our Lord Jefus Chrift was buried, which was alfo repre- fented by dipping the Head under the Water in Baptifm, according to the Practice of former Ages. And this is to profefs, and confequently to relolve, that we will not walk after the Flefh. And farther, this is as much as to fay, we profefs and refolve in our Baptifm likewife, to lead a Holy Life, in all godly Sincerity and Diligence, rifing, as it were, from a dead State in Sin, to a living State in Righte oufnefs, even as our Lord rofe from the Dead, which is reprefented, by lifting the Head out of the Water in Baptifm. And this is to profefs and relolve, that we will walk after the Spirit. So then a Belief in Jefus Chrift neceflary to entitle us to Baptifm, and to fecure to us the Benefits of his Paf fion, is a Belief of thofe Particulars contained in the Sums of the ift. and id. Paragraphs ; implying a Refb- lution of walking after the Spirit, and not after the Flefh, which is made good afterward in tbe Courfe of our Lives. Then it is to be confidered, Secondly, That it is faid,„ . . Gal.i. 13. Chrift hath redeemed us fiom the Curfe of the * Law, being made a Curfe for us : for it is written, Curfed is every one that hangeth on a Tree. In which place the Redemption from the Curfe of the Law, by Chrift, is the fame thing with the deliverance from Condemna- tion, in the forequoted place, Rom. viii. 1. where it is faid, There is therefore now no Condemnation to them which are in Chrift Jefus, who walk not after the Flefhy but after the Spirit. The Redemption or the Deliver ance from Condemnation fpoken of (fince corporal O Death C vO Death paffes upon all Men) being a deliverance fromSpi- ritual Death, upon the account of Sin, and that not only Original Sin.but alfo Actual Sin.And the 0>e who are re deemed here, are thofe in the forequoted place, who are faid to be in Chrift Jefus, who walk not after the Flefh, but after the Spirit; and in that the instrumental Caufe of their Redemption, or of their deliverance from Spiritual Death, confifts in Chrift's being made a Curfe for them, which he is faid to be made for them, by hanging on a Tree, that is, by banging on the Crofs, according to Deut. xxi. 23. it appears, that Chrift's curfed Death on the Crofs, is imputed to them, as if Spiritual Death had been undergone by themfelves, to redeem them from Gods Curfe, or from Spiritual Death, upon the account of all Sin : And agreeably hereto it is faid, Heb. ii. 9. But we fee Jejus , who was made lower than the Angels, (for a little while) for the fuffer- ing of Death, crowned with Glory and Honour ; that he, by the grace of God, Jhould tafte Death for every Man. Thirdly, It is to be confider'd, that it is faid, Markjcvi. Third Part; ,$. He that believeth and is Baptised, fhall be faved ; that is, at leaft, fhall be delivered from Spiritual Death, upon the account of all Sin. In which place thofe, which believe and are Baptised, are the fame with thofe in the forequoted place, Rom. viii. 1. who are faid to be in Chrift Jefus, who walk not after the Flefh, but after the Spirit ; the being Baptized here being more particularly referred to the being in Chrift there ; and the believing here (being that Belief in Jefus Chrift, neceflary to entitle us to Baptifm, and to fecure tous the Benefits of Chrift's Paffion) being more particularly referred to the walking after the Spirit, and not after the Flefh there ; inafmuch as that Belief doth imply a Refolution of walking after the Spirit, and not after the Flefh, which is made good afterward in the Courfe of our Lives, as hath been Said. And laftly, the being Saved here, referring more particularly to the not be ing under Condemnation there. So then, all Men who believe according to the Senfe in which believing is to be taken, and who are Baptifed, (hall be faved ; that is, fhall be delivered from Spiritual Death,upon the account of their Sins,through the impu tation of the Curfed Death of Chrift to them ; or, more particularly , all thofe who believe tbeDoctrines contained in the Sums of the 1/?. and id. Paragraphs ; who like- wife wife refolve to follow the Precepts of Chrift, in walk.- kjng after the Spirit, and not after the Flefh ; and who make good fuch Refolution afterward, whilft they abide in this World : All thefe have the curfed Death of Chrift imputed to them, at their Baptifm, as if Spiritual Death had beeri undergone by themfelves, to redeem them from the Sentence of Spiritual Death* upon the accout of all their Sins, as well Actual Sins as Original Polution. Agreeably whereto it is faid, i Pet. iii. 21. The like Figure whereunto even Baptifm doth alfo now fave us, not the putting away the filth of the flejh, but the anfwer of a good confcience toward God ; that is as much as to fay, as heretofore in the Flood Noah and his Family were faved from drowning, or from corporal Death, by the Power of the Water in lifting up the Ark; fo Chriftians are faved from Spiritual Death upon the account of their Sins, by the Power of the Water in Baptifm; not in that the Filth of the Flefh is thereby wafhed away, but in that, by bearing a good Confcience toward God, in walking after the Spirit, and not after the Flefh, they are thereby releafed from the Judgment denounced againft their Sins, through the Imputation of Chrift's curfed Death to them, and fo are faved from fpiritual Death, upon the Account of their Sins. And to this agrees that Neceffity of Admiflion by Baptifm, to be in Chrift, in order to obtain the Bene fits of his Paffion.which is fet forth, ABs x. 44^. Verfe, and onwards, where it appears, that it was not Suffici ent that the Holy Ghoft was fallen on the Gentiles there fpoken of, but that they muft alfo be Baptized, as may be feen in the 47?^ and 48*6 Verfes, where it is faid, Can any Man forbid Water, that thefe Jhould not be Baptised, which have received tbe Holy Ghofl, as well as we ? And he (Peter) commanded them to be Baptised in the Name of the Lord Jefus. . Then it is to be confidered, Fourthly, that our Sa- Fourth Part: viour commanded his Apoftles to teach all Nations, and to baptise them in tbe Name of the Father, and of the Son, and of the Holy Ghoft, Matth. xxviii. 1 9. from whence it appears, That Chriftians.in their Baptifm, are baptized by, or receive Graces from, three diftinct Perfons, called by the Name of the Father, the Son and the Holy Ghoft ; a Deed which is done by one D 2 Perfon Perfon in another Perfons Name.being to be look'd upon as the Deed of chat Perfon in whofe Name it is done. Alfo it is to be confidered, That Ananias faid to Sr. Paul at his Converfion, Arife and be Baptised, andwajh away thy Sins, Acts. 22. 16. And that Sr. Peter faid to the converted Jews, be baptised in the Name of Jefus Chrift, for the Remiffion of Sins, Acts ii. 38. From whence it appears, That true Believres are, in their Baptifm, wafhed from their Sins, or have their Sins forgiven them ; that is, as muft needs be expounded, they are walhed from the Guilt of their Sins, foasnot to have their paft Sins any longer imputed to them, whereby they are rendered negatively Righteous at leaft, and admitted to Reconciliation with God, or delivered from his Wrath, upon the account of all paft Sins, as as well Actual as Original ; for we are reconciled to God, or delivered from his Wrath, in not having our Sins imputed tous, as appears from i-Cor.v. 19. and from Rom. v. 1 o. from the'firft of which places likewife we are taught, that it is the Father who wafhes us from the guilt of our Sins, through the Son, that is, through fome application of the Son; for it is faid there, God (the Father) was, through Chrift, reconciling the World to himfelf, not imputing their Irejpaffes to them; that is, God the Father reconciles us to himfelf, by wafhing us from the guilt of Sin, fo as to render us negatively holy ac leaft, through fome application of the Son. Fifth Part. Then it is to be confidered, Fifthly, That it is faid, 1 Cor. vi. 1 r. dndfuch( S\r\Dets as I have been fpeaking of) were fome of you, but ye (fince your Converfion to Chriftianity) are walhed, or rather have been wafhed, but ye are fanElified, or rather have been Sanctified, but ye are juft i fie d, or rather have been juftified , in the Name of our Lord Jefus, and by the Spirit of our God. From" whence it appears, that Christians, in refpect of their Sins, are made partakers of three diftinct Graces, which are Severally called wafhing, fanctifying, and justifying, and that they are made partakers of tbem in the Name of our Lord Jefus, and by the Spirit of our God. Now, fince Chriftians, who are Baptized in 'the Name of the Father, Son, and Holy Ghoft, are faid to be Baptized in the Name of the Lord Jefus, without the addition of any other Perfon's Name, in divers Places, particularly in the forequoted place, Acts ii. 38. And C 37 ) And fince Chriftians, in their Baptifm, are wafhed from their Sins, as bath been (hewed, therefore the wafting here, which is faid to be in the Nameof theLord Jefus, is to be concluded the wafhing in Baptifm.And likewife, the fanctifying, and the juftifying here to be underftood, are to be taken for Graces conferred in Baptifm, becaufe faid to be (or to have been) applied in the Name of the Lord Jefus, and by the Spirit of God ; that is, according to the comprehensive way of Scripture Speak ing in the Name of the Father, Son and Holy Ghoft ; fince, as hath been faid, the Baptifm in the Name of the Father, Son and Holy Ghoft, is in divers Places expreflld in the Name of the Lord Jefus only. So then we are to conclude, that in Baptifm, in refpect of our Sins, we are wafbed, that is, as hath been ex-. plained. ( in the Fourth Part) God the Father, in our Baptifm, reconciles us to himfelf, by wafhing us from the guilt of Sin, fo es to render us negatively Righteous at leaft, through fome application of the Son. And farther, we are to conclude, that in Baptifm, in refpect of our Sins, we are fanctified and jnftified. And to this Doctrine agree the Apoflle's Words, Gal. iii. 27. namely, For as many of you as have been baptised into Chrfft, have put on Chrift ; that is, you who truly believe, did at your Baptifm put on Chrift ; where there having put on Chrift, denotes their being made the Children of God, in the 16th Vetk. So that in Baptifm, true believers are made the Children of God, and whatfoever can reafonably be fuppofed to be included in their being wafhed, fanctifyed, and ju- ftifyed, may, with greateft Reafon, be fuppofed to be included in their being made the Children of God. Now, as to juftifying, it is faid, Rom. iv. 2. 3. If sixihPart. Abraham were juft ified by Works, he hath whireof to glory, but not before God; For what faith the Scripture? Abra ham believed God, and it was counted to him for Righteouf nefs ; that is as much as to fay, Abraham was notjufti- fied by Works, and therefore he hath no pretence to Glory,' but Righteoufnefs was counted cr imputed to him, by believing ; that is, Abraham was juftified by believing ; fo that God's juftifying any Perfon, is im puting Righteoufnefs unto him. Agreeably wherero, in the 6th and nth Verfes, imputing Righteoufnefs to Men. is ufed for juftifying them. D 3 Then Then it is faid, Rom. viii. 30. Whom he (God the Father) jufiified, them he aljo glorified ; that is, thofe whom God the Father juftified, he entitled to an eterr nal State of Glory in Heaven: So that it is God the Father who juftifieth us, and who thereupon entitules us to Glory in Heaven, Agreeably whereto, alfo it is did, Titus in. -j. That being juftified by his Grace, we Jhould be made heirs according to the hope of Eternal Life. Now fince it is God the Father who wafhes us like- wife, as hath been faid ; fince alfo we are juftified as well as wafhed in che Name of Chrift, in the Name of the Son, as well as in the Name of the Father, as hath been faid; fince likewife, wafhing in the Name of the Father and of the Son, is the Father's wafhing us in Baptifm, through fome application of the Son, as hath been faid ; the juftifiing fcere will, in all reafon, be con cluded to be tbe Fathers juftifying us in Baptifm,througb fome application of the Son, or the Father's imputing Righteoufnefs to us, and entituling us to Degrees of Glory in Heaven, through fome application of the Son. So then, fince juftifying is imputing Righteoufnefs to us, and fince wafhing is imputing ;Righteoufnefs to us alfo (becaufe it is to be taken for wafhing us from the guilt of Sin, or not imputing our Sins to us, which implies an imputation of negative Righteoufnefs to us at leaft, as ha,th been faid) and fince wafhing is to be taken for a Grace fomething lefs perfecting our Souls than juftifying, becaufe wafhing only entitules us to Reconciliation with the Father, or Deliverance from Wrath .upon the account of Sin, as hath been faid; whereas juftifying, as hath been faid, < entitles us to Glory in Heaven ; fince alfo, as it hath been faid, wa ffling imputes no more than negative Righteoufnefs to us, it muft be concluded, that juftifying is imputing pofitive Righreufnefs to us, or a perfect fulfilling of the, Law of God, whereupon we are entituled to Glory in Heaven. Again it is faid, t Cor. lio.Butofhim(God the Father) are ye in Chrift jefus , who was made for us wifdom from Gcd, and righteoufnefs, andfanElification, and redemption. In which Words the Righteoufnefs which Chrift- is faid to be made for us, is, in all reafon, to be thought that perfect Righteoufnefs which Chrift acquired in out m ( 39 ) Flefh, by keeping the Lav; to Perfection, and by fulfil- ing all Righteoufnefs, as hath been faid. And farther, this Righteoufnefs (including both the Negative and Pofitive Righteoufnefs fpoken of) muft be thought to be the Righteoufnefs which is imputed to us, through the Sons application of it to us ; to wafh us, and juftifie us, as bath been faid, there being no other Righteouf nefs to be thought on, which can fo fitly be applied ro Men for the purpofes mentioned. And fo the Applica tion of the Son, through which the Father wafhes and justifies us in Baptifm, as hath been faid, is the Son's application of his perfect Righteoufnefs to us, both Ne gative and Pofitive. Then again it is faid, Eph. i. 7. In whom (Chrift) we have Redemption through his Blood, the forgivenefs of Sins. And Rom. xv. 9. it is faid, much more than being now juftified by his Blood, wc fhall be faved from Wrath through him : From which Words it appears, that we have our Sins forgiven us (or are walhed) ; and alfo are juftified, in refpect of our Sins, by the blood of Chrift, that is through the Merits of the Sacrifice of Chrift. And fo we are to conclude, That in Baptifm the Son applies his perfect Righteoufnefs, both Negative and Poficve, which he acquired in our Flefh, to us ; where upon the Father, through the Merits of rhe Sacrifice of Chrift, imputes both negative and pofitive Righteouf- ' nefs to us ; by the 1ft. namely, by imputing Chrifts negative Righteoufnefs to us, wafhing us from tbe guilt wafting, of Sin, and reconciling us to himfelf; and by the Se- whar. cond, namely, by, imputing Chrift's pofitive Righte oufnefs to us, juftifiying us in refpect of our Sins, or accounting us perfect Fulfillers of the Law of God, jnftifying, and entituling us to Degrees of Glory in Heaven. what« And farther, we are to conclude, That in Baptifm we are Sanctified. Then as to Sanctifying, our Saviour tells us, Matth. SeventhPartJ XV. 1 9 , 20. For out of the Heart proceed evil Thoughts, Murders, Adulteries, Fornications, Thefts, Falfe Wit- nefs, Blafphemies; Thefe are the Things which defile a Man ; that is, which defile a Man's Soul ; from whence it may appear, That finful Acts and Habits do pollute a Man's Soul. Agreeably whereto our Lord faith of the Pharifees, Thad their inward Part is full of Ravening and Wickednefs, Luke xi. 39. That is, their Soul is polluted with Ravening and Wickednefs, and D 4 that C 40 ) that, as muft be underftood, through their hypocritical wicked Practices. Agreeable alfo whereto it is faid of the impure and unbelieving, That even their Mind as well as their Confcience is defiled or polluted, Titus i, 1 5. And this Pollution of Soul or Mind, which is the. evil Treafure of the Heart fpoken of Matth. xii. 35. muft be conceived to confift in the Soul's being of a wicked Frame and Temper ; namely, in its being of a lafcivious, worldly proud, ambitious, angry, re vengeful, hating, and envious Frame and Temper, or of fuch like Temper ; agreeably whereto it is faid of the Men of corrupt Minds, fpoken of 2 Tim. iii. 8. That they are covetous Boafters, proud Blafphemers, Sec. that is, their Souls are of fuch a Frame and Temper, as that from thence they are to be denominated, cove tous Boafters, proud Blafphemers, and fuch like. Then our Saviour tells us, John iii. 34. He that committeth Sin is the Servant of Sin ; that is, He that fuffers himfelf to be drawn afide to commit Sin, doth thereby give the Motions of that fort of Sin, and of others depending on it, fuch Power over him, as in fome Degree to enflave himfelf to them ; from whence it appears, that Sinful Acts and Habits do alfo enflave the Soul to finful Affections ; upon which Account the Soul may be faid to be polluted likewife. Though •this Slavery of the Soul to finful Affections may feem to be included in its being of the wicked Frame and Temper mentioned. Then our Saviour, in the Sixth Chapter of St. Mat- thew, having exhorted to avoid Covetoufnefs, and de light in Worldly Satisfactions, fubjoins, the Light of the Body is the Eye, if therefore thine Fye be fingle, thy whole Body fhall be full of Light ; but if thine Eye be evil, thy whole Body (hall be full of Darknefs, Verfe xxii. 23. In which Words, by the Light of the Body, and by the Eye, he fets forth the Light of the Soul, and the Spiritual Understanding and Confcience, and teaches us, That by indulging evil Affections, fuch as Covetoulnefs and Delight in Worldly Satisfactions, we darken the Light of the Soul, and dull the Spiritual Understanding, and ftupify and pervert the Confci ence : Upon which Account the Soul may be faid to be polluted likewife. Agreeably whereto the Apoftle fets forth, That the Gentiles, who walk, in the Vanity of tbeir Mind, pr who indulge themfelves \a evil or ! finful C 41 ) finful Affections, have their "Underflanding darfyied, being alienated from the Life of God, through the Ignorance that is in them, becaufe of the Blindnefs of their Heart, and that they are paft feeling, which myjft be underftood to be in having their Confcience ftupified and perverted ; in which Senfe the Pollution of the Confcience fpoken of Titus i. 15. is to be un derftood. So that Sin doth not only render us liable to Spiritual Death, affect us with Guilt, and put us under a Ne- ceflicy of being juftified, as hath been faid ; but it alfo affects us with Pollution of Soul, in making our Souls of a lafctvious, worldly, proud, ambitious, angry, hating, revengeful, envious, and fuch like Frame and Temper, in enflaving the Soul ro finful Affections, in darkning the Light of it, and ftupifying and per verting the Confcience. Apd there feems to be no way whereby the Soul is capable of being polluted, in the Senfe Pollution is here to be taken, but what is in cluded in the feveral Ways mentioned. Again, it is faid Pfalm li. 2. Wafh me throughly from mine Iniquity, and cleanfe me from my Sin. From which Words we may gather, That we have need not only of being, wafhed from our Iniquity, that is, of being wafhed from the Guilt of our Sins (to which I may add, and of being juftified in refpect of our Sins alfo) but that we have need likewife of being cleanfed from our Iniquity, that is, of being cleanfed from all Pollution of Soul occafioned by our Iniquity. Agree ably whereto St. John tells us, If we confefs our Sins, he is faithful and juft (not only) to forgive us (or to wafh us from the Guilt of) oiir Sins (but alfo) and to cleanfe us from all Vnrighteoufnefs ; that is, to cleanfe us from all Defilement of Soul occafioned by Sin, 1 John i. 9. Now, fince we have need of being cleanfed from all Pollution of Soul occafioned by Sin, as well as we have need of being wafhed and juftified ; and fince Sin doth pollute our Souls in making them of a wick ed Frame and Temper, in enflaving the Soul to fin ful Affections, in darkning the Light of it, and ftupi fying and perverting the Confcience ; befides that, it affects it with Guilr, and puts us under a Neceffity of being juftified, and expofeth us to the Danger of Spiritual Death, as hath been faid ; therefore it wil.1 :•- ¦• follow follow, that our Souls have need of being cleanfed from their Pollution, in refptct of the Particulars men tion' d. And farther, fince there feems to be no Way whereby the Soul is capable of being polluted in the Senfe Pollution is here to be taken, but what is inclu- ded in thofe Particulars, as hath been faid, confequently the cleanfing the Soul from the feveral forts of Pollu tion mentioned, feems to be all the cleanfing the Soul ftands in need of, in refpect of the Pollution here to be underftood. Again, cleanfing the Soul from the feveral forts of Pol lution mentioned, muft, in all Reafon, be on God's part a Grace reftoring the Soul to that Purity of Frame and Temper, to that Power of driving out and refitting finful Affections, and to that Light of Understanding and Liveliness of Confcience from whence it is fallen by Sin ; and accordingly we find, that, by tbe Favour of God, the Faithful receive Graces to thefe Purpofes, as is implied, in that David having confeffed his Sin, and having defired in general to be cleanfed from it, doth afterward more particularly beg of God to cre ate in him a clean Heart, and to renew a right Spirit within him, Pfal. Ii. io. Wherein he muft be fuppofed to beg, That his Heart or Soul might be reftored to that Purity of Frame and Temper Srom whence it was fallen by Sin, and that it might be renewed in Light or Strength. To which Purpofes alio David fpeaks of God's enlightning bis Darknefs, Pfal. xviii. 28. and prays to God to give him Understanding to encline his Heart to God's Testimonies, and to quicken him in God's Way, Pfal. cxix. 34, 36, 37. Alfo to thefe Pur pofes the Apoftles prays, That we might be flrengthned with Might in the inner Man, Eph. iii. 16. And faith, That we, true Believers, have put on the new Man, which is renewed in Knowledge, after the Image of him that created him, Cor. iii. io. Then Sanctification here to be underftood, being a Grace on God's Part, as being wrought in the Name of tbe Lord Jefus, and by the Spirit of our God, and being a Grace making us Holy, as the Word doth im port; and likewife farther, being a Grace diftinct from wafhing and juftifying, asisobferved, it muft be allow'd to be a Grace on God's Parr, cleanfing the Soul from Pollution, diftinct from his wafhing and juftifying it; that is, fince cleanfing the Soul from tbe fever«l C 4? 3 feveral forts of Pollution mentioned above, feems to be all the cleanfing the Soul ftands in need of; in refpect of the Pollution here to be underftood, Sanctification may be faid to be a Grace on God's Part, reftoring the Soul to that Purity of Frame and Temper.to that Power of driving out and refitting finful Affections, and to that Light of Understanding and Livelinefs of Con fcience, from whence it is fallen by Sin. Again, it is faid, Judex, i. To them that arc fan&i- fied by God the Father, and preferved by Jefus Chrift. From whence it appears, That we are fanElified by God the Father ; that is, by the Will of the Father, in re gard the Work of fanctifying on God's part, is attri buted to the Holy Ghoft, as will be fhewn below," and in regard we are faid to be fanElified by the- Will of the Father, Heb. x. io. Alfo it is faid, i Cor. i. 2. To them that are fanElified through Chrift Jefus. From whence it appears, That God the Father Sanctifies us, or wills us to be fanElified through Chrift Jefus, that is, through the Merits or Purchafe of the Sacrifice of Jefus, the Church being faid to be purchafed by the Blood of God (the Son) Acts xx. 28. Agreeably whereto it is faid, Heb. x. 29. And hath counted the Blood of the Covenant, through which he was fanElified, an unholy Thing, And again it is faid, Rom. xv. 16. That the offering up of the Gentiles might be acceptable, being fanElified by " the Holy Ghoft ; that is, by the fanctifying Work of the Holy Ghoft ; namely, by the working of the Ho ly Ghoft in their Souls, whereby they are reftored to that Purity of Frame and Temper, to that Power of driving out and refitting finful Affections, and to that Light of Underflanding and Livelinefs of Con fcience from whence they are fallen by Sin, which appears in that it is faid, Titus iii 5. Not by Works of Rigbteeufuefs which we have done, but according to his JAercy he faved us, by the wafhing of Regeneration, and renewing of the Holy Ghoft ; where the Bufinefs of re newing our Souls is afcribed to the Work of the Holy Ghoft : Alfo this appears, in that it is faid, Eph. iii. 16, That be (God the Father) would grant you, according to the Riches of his Glory, to be flrengthned with Might by his Spirit (ths Holy Ghoft) in the inner Man, in that it is Said, Rom, viii. 26. The Spirit (Holy Ghoft) help- ttk our Infirmities ; and ;n that it is faid, John xiv. 28. The ^ 44 J The Comforter (the Holy Ghoft) fhall teach us aU Things. The Holy Ghoft's renewing us, his ftrengthning us With his Might in the inner Man, his helping us in our Infirmities, and his teaching us all Things, being his working in our Souls, whereby they are reftored to that Purity of Frame and Temper, to that Power of driving out and refifting finful Affections, and to tha,t Light of Underflanding and Livelinefs of Confcience from whence they are, fallen by Sin. And fo it appears, that the Work of fanctifying our Souls is to be afcri bed to the Holy Ghoft : And indeed, whatever Graces are wrought in our Hearts, whither by the Favour of God meerly, or by our own Endeavours, in Conjuncti on with God's Afliftance, they are all wrought in us by the inward working of the Holy Ghoft, as may appear from the Texts quoted, confidered with divers orhers, fuch as, I Pet. i. 22, Te have purified your Souls in obeying the Truth, through the Spirit, or through the inward working of the Holy Ghoft, and Such as thofe which fet forth the Holy Ghoft's working many di ftinct Graces in us, and God's working in us by the Power of the Holy Ghoft, as Rom. xv. 13. And confi dering, fince the working of fo many diftinct Graces in us, both by the Favour of God meerly, and alfo by our own Endeavours, are afcribed to the inward working of the Holy Ghoft, ihere is all reafon to re fer the working of all Graces in our Hearts on God's Part, to the inward working of tbe Holy Ghoft, fince ° no reafon can be given why the Holy Ghoft fhould work one Grace more than another ; and fince no other, Perfon is faid to work any Grace in us in fuch Terms as prpve he doth it immediately. San&ifica- ^n^ ^° we may gatner> tnat fanctifying is a Grace tion, what, vouchfafed to us by the Will of the Father, and obtain ed through the Merits and Purchafe of tbe Sacrifice of Chrift, whereby the Holy Ghoft, by his inward work- king in our Souls, doth on God's Part reftore them to that Purity of Frame and Temper, to that Power of driving out and refifting finful Affections, and to that Light of Underflanding, and Livelinefs of Confcience, from whence they are fallen by Sin. And fince fanctifying is conferred on us in Baptifm, as well as wafhing and juftifying, as hath been faid (in the Fifth Part) which alfo appears in that we are faid ( 45T ) faid to be faved by the wafhing of regeneration and renew ing of the Holy Ghoft, Titus iii.* 5. where the renewing of the Holy Ghoft, which implies the whole Work of Sanctifying on God's Part, being joined with the wafh ing of Regeneration, or Wafhing in Baptifm, makes it appear, that we are renewed or fanctified, as well as walhed in Baptifm : I fay, fince fanctifying is conferred on us in Baptifm, as well as wafhing and juftifying ; therefore we are to conclude, that in Baptifm, tbe Holy Ghoft, of Confequence of the Will of the Father, ob tained through the Merits and Purchafe of the Sacrifice of Chrift, doth by his inward working in our Souls, on God's Part, reftore them to thofe Perfections and Powers fpoken of, from whence they are fallen by Sin. And as to Believer's Redemption from the Sentence Eighth Part. of Spiritual Death, upon the Account of all Sin, thro" the Imputation of Chrift's curfed Death, to them ac their Baptifm, as is faid (Part 3d), it is to be concluded, that asthe Son applies his Righteoufnefs, both Negative and Poftcive, to them at their Baptifm; and as tbe Fa ther thereupon, through the Merits and Purchafe of the Sacrifice of Chrift, by imputing his Negative -Righteoufnefs to them, wafhes them; from the Guilt of their Sins, and by imputing his Pofitive Righteoufnefs to them, juftifies them, as hath been faid (in the End of the 6th Part) fo the Son applies his curfed Death to them at their Baptifm ; and fo the Father thereupon, through the Merits and Purchafe of the Sacrifice of Chrift, by imputing bis curfed Death to them, as if Spiritual Death had been undergone by them, doth ac quit them from the Sentence of Spiritual Death upon the Account of all Sin. Then it may b« confidered, that fince it is faid in the N;nlh Part; forequoted Place, Rom. 8. I. There is no Condemnation to them wbo ire in Chrift Jefus, who walk, not after the Flefh, but after the Spirit, (where tbe thofe who are in Chrift Jefus are to be concluded to be baptized Believers) ic follows, that all who believe and are baptized, and who walk after the Spirit, according to their Profef- fion made at their Baptifm, that all thofe are deliver ed from Spiritual Death, upon the Account of all Sin they may commit in the Courfe of their Lives; and confequently, that Believers are in their Baptifm enti- tituled to be delivered from Spiritual Death, upon the account r 4* ; Account of all future Sins, upon their walking after the Spirit, as well as they are in their Baptifm delivered from fuch Death, Upon Account of all paft Sins. And alfo it may confidered, that it is faid, 1 Joh. i.tj. If we confefs our fins, he is faithful and juft to forgive. us our fins, and to cleanfe us from all unrighteoufnefs. In which Words (the we relating to Believers, or to thofe who go on in a Chriftian Courfe after they have been baptized) it is fhewn, that if Chriftians do confefs or repent for thofe Sins which they commit after Baptifm, God is faithful and juft to forgive them, (that is, to wafh them from the Guilt of) thofe Sins, and to cleanfe them from all unrighteoufnefs ; that is, and to fanttify them in refpect of thofe Sins. And fince it is ufual in Scrip ture, for many Particulars to be denoted by fome one or more, having relation to them, we may conclude, that by Repentance Men are juftified, as well as wafh ed, and Sanctified, in refpect of thofe Sins they commit after Baptifm. And fo we may gather, that in Baptifm true Belie vers are not only delivered from Spiritual Death.wafh- ed, fanctified arid juftified, upon the account of, or in refpect of their paft Sins, but that alfo they are enti- tuled to be delivered from Spiritual Death, to be walh ed, fanctified and juftified, upon the account of, or in refpect of, all tbeir future Sins ; fo that continually, throughout their whole Lives, tbe Holy Ghoft doth work in their Souls, and fanttify them in the manner fet forth in the 7th Part. And, indeed, in Baptifm, Believers are to bethought to be entituled to all thofe Benefits which are bellowed upon them in the courfe of their Lives, by the Father, or the Son, or the Holy Ghoft, in regard the we upon whom they are faid to be bellowed, the thofe who are in Chrift Jefus, and the like, are every where to be thought all baptized Believers, who perform the Conditions required of them ; fo that they need only perform the Conditions, and they receive thofe Be nefits. Tenth Part. " And it may be obferved, in relation to wafhing, fan ctifying and juftifying, that though we may feem to receive all thefe Graces at once in our Baptifm, yet that in all reafon they muft be thought to be conferred upon us one after anoiher in order ; namely, we muft be thought firft to be wafhed, or to be reconciled to ' God (47 ) God, by his forgiving us our Sins ; the firft Step ufed in admitting a Perfon to the Favour of any King, or great Perfon, who was offended at him for Faults, be ing commonly a Forgiving the Offence, or a taking to Reconciliation. Then, idly. We muft be thought next to be fanctified or cleanfed from all Pollution of Soul occafioned by Sin ; it being ufual, before a Perfon is admitted to the Prefence, or to the higheft Marks of Favour of his Prince, who had been offended at him, for that Perfon to be put into fuch a Garb as may leaft befpeak him to be fuch as he was when he gave the Offence. And then, idly, we muft be thought to be i"uftified, or to be accounted perfect Fulfillers of the .aw in the laft Place, we being thereby admitted to the higheft Marks of God's Favour in this World, as be ing thereby enrituled to be admitted to his Prefence, and to great Degrees of Glory therein, in Heaven, as hath been faid. And accordingly, the Apoftle, in the forequoted Place, i CV. vi. u. delivers wafhing firft, fanctifying next, and juftifying in the laft Place. So then, collecting the Sum of th* Doctrines in Sum of As this third Paragraph, it appears, that all thofe who be- ^^"t'ol lieve that Jefus Chrift was the Son of God, together Ehird ¦ with the reft of the Particulars contained in the Sums Particular. of the firft and fecond Paragraph, and who refolve to follow the Precepts of Chrift, in walking after the SpK rit, and not after the Flefh ; and who alfo make good fuch Refolution afterwards, whilft they abide in this World, that to all thefe Chrift applies his curfed Death at their Baptifm ; whereupon the Father, through the Merits and Purchafe of the Sacrifice of Chrift, by im puting Chrift's curfed Death to them, as if fpiritual Death had been undergone by them, doth acquit them from the Sentence of fpiritual Death, upon the ac count of all paft Sins, as well actual Sins as original Pollution, and entitles them tO Acquittance from the Sentence of fpiritual Death, upon the Account of all future Sjns. And likewife it appears, that in their Baptifm Chrift applies to them his perfect Righteoufnefs both Negative and Pofitive, which he acquired in our Flefh ; whereup on the Father.thro'the Merits and Purchafe of rhe Sacri fice of his Son, by imputing Chrift's Negative Righte oufnefs to them, forgives themor.wafhes them from the Guile ( 48 * Guilt of all paft Sins, whether original or actual, at their Baptifm, and reconciles them to himfelf, and en titles them to theForgivenefs of all future Sins: Where upon alfo the Father wills tbeir Sanctification, or clean fing of their Souls from the Pollution of all paft Sins, whether original or actual, by the inward working of the Holy Ghoft, at their Baptifm, and entitles them to the cleanfing of their Souls from the Pollution of all future Sins, and to all thofe Benefits which are afcribed to the Operation of the Holy Ghoft : And, in Confor mity hereto, the Holy Ghoft dotb at their Baptifm, by his inward working in their Souls on God's Part, re store their Souls to that Purity of Frame and Temper, to that Power of driving out, and refifting finful Affe ctions, and to that Light of Underflanding and Live linefs of Confcience from whence they are fallen by their paft Sins ; and alfo, in Conformity hereto, the Holy Ghoft doth continually, throughout their Lives, afterward thus cleanfe their Souls from the Pollution of thofe Sins they commit in their courfe, and do all thofe other ufeful things for them which are afcribed to his Operation, according to the Title they receive hereto in their Baptifm. And likewife, hereupon the Father, by imputing Chrift's pofitive Righteoufnefs to them, juftifies them, or accounts them perfect Fulfillers ef his Law, notwith ftanding their paft Omiflions, and entitles them to De grees of Glory in Heaven at their Baptifm ; and en titles them alfo to fuch Juftification, notwithftanding their future Omiflions in the courfe of their Lives. And the Doctrines contained in this Sum may be faid to be the Doctrine of Baptifms, as fetting forth thofe Benefits and Privileges which are conferred onus, and which we are entitled to in Baptifm, together with the Qualifications in us requisite to entitle us to thefe Be nefits and Priviledges, together alfo with the Grounds of our Handing in need of thefe Benefits. And fo having the Foundation-Stone, the Doctrine of Baptifms, laid in us, is being instructed in the Know ledge of thefe Things, and being fully affined of the Truth of them, or entertaining a firm Belief of them. Anfwerto Now, if it be demanded why this Doctrine is called Firft obj:- the Doctrine of Baptifms, whereas the Apoftle, Eph. iv. aian' 5. Speaking of the Chriftian Baptifm, calleth it one Baptifm (49) Baptifm, it may be anfwered, that it may be called the Poctrine of Baptifms, becaufe three diftinct Perfons do feverally baptize us with Graces in our Chriftian Bap tifm j namely, the Father, with a Releafe from the Sentence of fpiritual Death, with Reconciliation, with a Title to Sanctification, and to eternal Glory in Heaven ; the Son, he doth baptize us with the Appli cation of his curfed Death, and Righteoufnefs to us ; and the Holy Ghoft doth baptize us with Sanctification, as may appear by what hath been faid. Though it is faid to be called the Doctrine of Baptifms likewife, becaufe in ihe Chriftian Baptifm we are thought to be baptized with Water, and with the Holy Ghoft, and with Fire, as may be gathered from the Ufe of Water in Baptifm, confidered with our Saviour's Words, Job. iii. 5. and the Words of John the Baptift, Matth. iii. 11. And the Chriftian Baptifm may be called one Baptifm, be caufe it is once only adminiftred, and always to the fame Purpofes. And again , if it be demanded how Infants can be en- fAnfwfr0f? . titled to Baptifm, and the Privileges of it, who are in- \&ion, ' .capable of believing and refolving, as is fet forth, and whofe Souls cannot be thought to Stand in need of be. ing renewed upon the account of any Fall, occafioned by Sin ; it may be anfwered, as to their Incapacity upon the account of riot believing, and not refolving, the believing and refolving being chiefly in order to our Progrefs and Advancement in Chriftian Duties and Habits, it is Sufficient that thofe are Believers who un dertake for their Education in Chriftianity, a good Education being as likely to bring them to advance in Chriftian Duties and Habits, as any Belief they can be fuppofed to be endued with when grown up. And be sides, in thofe Cafes, in which Faith was required to entitle Men to the miraculous Cures which our Saviour wrought, the Faith of the Parent or Mafter was fuffi- cient to entitle their Children or Servants to thofe Cures, as appears from Mark,hc. 23. from Job. iv. 50. and Matth. viii. 13. compared with M/itth. ix. 28, 29. And as to the other Point.though Infants Souls cannot be thought to ftand in need of being renewed upon the Account of any Fall, ocafion'd by actual Sin, yet they may very well be thought to ftand in need of being re- hewed by reafon of their Fall, occafioned by Original Sin, that flefhly Luft, which they have.as in>he Seed, by E Inheritance ( So) heritance from Adam, as hath been faid, may very well be thought fo to affect the Temper of their Souls, fo encline them to finful Affections, and to darken their Light, as in the Seed, as to make it needful for the Holy Ghoft to renew them. So that Infants, as well as grown Perfons, having need of being renewed by the Holy Ghoft, they are entitled to Baptifm upon this account, as alfo upon the account they are under the Curfe of God by Nature, by reafon of Original Sin, which only is regularly to be taken off, by the Mercy of God, in imputing tbe curfed Death of Chrift to them in Baptifm. And fince fuch principal Ends as thefe, are, in the ftricteft Senfe, an fwered by their Admiflion to Baptifm, tbey may be thought to be very well entitled to Baptifm, when the other Ends are provided for as far is poflible, though not in the ftricteft Senfe ; and especially, fince we have fuch Inftances oL our Saviour's Practice in accepting the Faith of the Parent and Mafter for the Faith of the Child and Servant, as I have fet forh. Fourth Parti- The 4th Particular, or 2d Fundamental Doctrine is, ad Fundi-' tne Doctrine of laying on of Hands. For understanding mental Do- the Meaning of which it is to be confidered, ift. That ftrine. Fita t[,e f-j0iv Ghoft doth cleanfe the Souls of Believers Firft Part. continually .throughout their whole Lives, from tbe Pol lution of thofe Sins they commit in their Courfe, or fanctifies and renews their Souls from the Pollutions oc cafioned by their lapfes into Sin, by restoring them to that Purity of Frame and Temper, to that Power of driving out and refifting Sinful Affections, and to that lighc of Underftanding, and Livelinefs of Confcience, from whence thy are fallen by Sin; which Favour and Priviledge, together with the reft which follow, they become intituled to in Baprifm, as hath been fhewn. (3d Particular, 3d Paragraph, 9th Part.) Then Secondly, it may be conlider'd, that the Apoftle bids them to whom he writes, to pray through the Hoi) Ghoft, Jude 20. that is, to pray through the inward motion and Stirring up of the Holy Ghoft; that the wicked are faid to refift the Holy Ghoft, Acts. vii. 51. where the refifting the Holy Ghoft muft be a. refilling fome inward Stirrings up to Piety, or fome inward op- pofirgs of wicked Thoughts, and likewife a refifting, feme Light which was afforded them ; becaufe this re fitting Second Part. ( 5i ) lifting the Holy Ghoft, is referred to their not having kept the Law which was given them by the Difpofition of Angels, and to their having flain the Prophets, as in the lid. and 53d. Verfes. Alfo it may be confidered, that it is faid, Rom. viii. 13. But if ye through the Spi rit do mortifie the Deeds of the Body, ye fhall live ; that it is faid at the 16th. Verfe, that the Spirit helpeth our Infirmities, for we know not what we Jhould pray for as we ought, but the Spirit it felf maketh interceffion for us, with groanings which cannot be uttered; and that the Apoftle prays that God would Strengthen the Ephefians with Might, by his Spirit in the inward Man, where the mortifing through the Spirit, the Spirit's helping our Infirmities, and in Prayer, with making Intercession for us ; and Gods Strengthening by his Spirit, implies the Holy Ghoft's Stirring us up to Mortification of Luft, and putting on Chriftian Habits, and his aliifting us in per forming thefe Duties, together with the Duty of Prayer, and other Duties of Devotion, as alfo his enabling us to go, on with them, by reprefling our Lulls, and ftrengthening our Inclinations to Virtue and Piety. Frotri whence it appears, That continually throughout our Laves, the Holy Ghoft doth move us to pray, and, by a likelinefs of Reafon, to repent, and to practife all Duties of Piety and Devotion ; and alfo he continually moves us to mortifie our Lulls, and to put on Chriftian Habits (which is to make our felves regenerate) and helps and aflifts us effectually in the performance of thefe Duties, by reprefling our Lufts, and ftrengthning our Inclinations to Virtue and Piety. Thirdly, It may be confidered, that Chrift faid, John Third V«i- xiv. 26. That the Comforter, which is the Holy Ghofl, whom theFather would fend in his Name, fhould teach them all things, and bring all things to their remembrance, whatfoever he had faid unto them. Where thofe who were to be taught by the Holy Ghoft were not only thofe to whom thefe Words were fpoken, but all Believers, in regard St. John tells thofe be writes to (which were Common Believers) that they had an "Unction from the Holy One, and that they knew all things, I John ii.- 20. which knowing all things of their's muft be referr'd co the Unction of the Holy One, or the teaching of the Holy Ghoft our Saviour fpake of in the forequoted place. Then it is faid, Luke xxiv. 45. Then opened he (Chrift) theirVunderftanding, that they might underftand E 2 the Fourth Part. the Scriptures ; and it is faid, AEls xvi. 14. of a certain Woman named Lydda, that the Lord opened her Heart, that [he attended unto the things which were fpoken of Paul in his Preaching, where the Lord's opening the Underftanding and the Heart, is to be referred to his opening them by the inward working of the Holy Ghoft, fince all Graces which are wrought in our Hearts by the Favour of God meerly, or by our own Endeavours in conjunction," are wrought in us by the inward wor king of the Holy Ghoft, ashatb been faid, (5 d. Par ticular, id. Paragraph, 7*6. Part.) Alfo it may be confidered, that it is faid 1 Cor. iii. 7. That he who planteth, and he that watereth, is nothing, but God who giveth the encreafe, that is, that he, by whole preaching the Gofpel is firft planted, and he who Ad- miniftreth the Word and Sacraments, doing the Office of a Paftor, hath no Power to make his preaching ef fectual, but that fuch preaching is rendered effectual only by God, who giveth encreafe to it, that is, who, by the inward working of the Holy Ghoft, by opening the Heart, giveth the Hearers a right and clear Under ftanding of the Word, and maketh it of Force with them. From all which it appears, that the Holy Ghoft, throughout our Lives, doth aflift us, by giving us the true Senfe of the Word of God, which we may read, hear, or meditate upon, but efpecially in our hearing in the Holy Affemblies; and doth powerfully work thereby to ftir us up to Religious Practices. Fourthly, It may be confidered, That it is faid, 1 Cor. %. 16. The cup of Bleffings which is blejfed, and- the bread which is broken (in the Sacrament of tbe Lord's Sup per) are the Communion of the body and blood of Chrift ; that is as much as to fay, in participating of the Bread and Wine in the Sacrament of the Lord's Supper, the worthy Receivers do in common partake of the Body and Blood of Chrift, which Doctrine is alfo confirmed by the ufe the Apoftle makes of thefe Words, namely, To fhew that in like manner the Partakers of the Sacrifi ces of the Heathens, have fellow fnip with, or partake in common, of the Nature or Spirit of thofe Devils, to whom their Sacrifices were offered, as at the loth Verfe. Now tbe body and blood of Chrift, or which is the fame thing, the fiefti and blood of Chrift, are explained to be his Spirit, which only can profit us, in regard it is faid, the Fljh frtfiteth nothing, and that it is the Spirit which which quickeneth, JoKn, vi. 63. And this Spirit of Chrift being the Holy Ghoft which we thus receive, is, in all reafon, to be expounded fome Participations of the Holy Ghoft, or of the Divine Nature, which the Faith ful are implied to be made Partakers of, 2 Pet. i. 4. by which it may be concluded, we become full of the Holy Ghoft, as is Said, Acts vi. i-and become one with God and with Chrift, John xvii. 21. And we are to be fuppofed to receive thefe Participations of the Holy Ghoft, by the inward working of the Holy Ghoft himfelf, he be ing the Perfon who works all Graces in our Souls or Hearts, as is faid above. And ib it appears, That throughout our Lives, upon our application to the Lords Supper, the Holy Ghofl doth 10 work in us,as to communicate fome Participati ons of himfelf to our Souls, whereby' we partake of the Divine Nature, and are made one with God and with Chrift. Fifthly, It may be confidered, That the Apoftle prays, F;fth Pir£> Rom. xv. 13. That the God of Hope woould fill thofe Be lievers he wrote to with all Joy and Peace, in believing that they might abound in Hope (of eternal Happinefs) through the power or through the inward working of the Holy Ghoft ; and that it is faid, 2 Cflr.i.3,4,5. God the Father comforteth us in all our Tribulation, and that our Confolation abound- eth through Chrift ; which is as much as to fay, the Fa ther, who fanctifies us, by willing our Sanctification, as is fhewn above (3d. Particular, 3d. Paragraph, 7th. Part) he comforts us in our Troubles, by willing our Comfort therein, through the application of the Merits of Chrift, whereupon the Holy Ghoft (who worketh all Graces in our Hearrs, as is faid, and by whofe in ward working God, or the Father, is faid to fill us with all Joy and Peace, in believeing in the foregoing quo tation) He, by bis inward working in our Souls, en dues us with comfort in our Troubles. And fo it appears, That, throughout our Lives, the Holy Ghoft (who is called the Comforter) endues us with Comfort in our Afflictions and Troubles, by fettling Peace of Mind in us, and by giving us a good hope of Heavenly Happinefs. So then, collecting the Sum of the Doctrines in this Sum of firft firft Paragraph, it appears, That the Holy Ghoft doth Paragragh. continually cleanfe the Souls of Believers, throughout their Lives, from the Pollutions occafioned by their E 1 lapfes ( 54 ) lapfes into Sin ; that be continually moves them to Prayer, to Repentance, to all Duties of Piety and De votion ; to the Mortification of Luft, and the putting on Chriftian Habits, and aflifts them in the performance of their Duty herein, by reprefling their Lufts and ftrengrhning their Inclinations to Virtue and Piety. That he continually aflifts them likewiSe, by giving them the true Senfe of the Word of God, which they may read , hear, or meditate upon, but efpecially in tbeir hearing in the Holy Affemblies, and Powerfully works thereby, to ftir them up to Religious Practices. That upon their application to tbe Lord's Table, be fo works in them, as to communicate fome Participations of himfelf to their Souls, whereby they become one with God and with Chrift. And laftly , Thar throughout their Lives, he Comforts them in their Afflictions and Troubles, by fettling Peace of Mind in them, and by giving them a good hope of Heavenly Happinefs. Second Par- Secondly, It is to be confidered, That it is faid i Job. aagraph. jji# ^ j„j be that keepsth the Commandmentt of God(xht Father) dwelleth in God (the Father), 17. When the Apoftles ^ ?att> which were at Jerufalem, heard that Samaria had received the Word of God, they fent unto them Peter and John; who when they were come down, prayed for them that they might receive the Holy Ghoft : For as yet he was fallen upon none of them ; only they were Baptised in the Name of the Lord Jefus. And that then they laid their Hands on them, and they received the Holy Ghoft. In which Words we find, that the Samaritans, after they had been Baptized by Philip, who was only a Deacon, had the Hands of Peter and John laid on them, who were Apoftles, and alfo'Chief Paftors of the Church ; and that upon laying on of fuch Hands they received the Holy Ghoft ; which receipt of the Holy Ghoft is to be look'd upon as a Super-addition to the Graces they received, by means of the Holy Ghoft in Baptifm, in regard it is faid, as yet the Holy Ghoft was fallen upon none of them, only they were Baptised in the Name of the Lord Jefm, or in the Name of the Father, Son and Holy Ghoft. E 4 And C ^ ) And it no way appears, That this was a thing vouch? fafed to a few only of the Samaritan Believers, fuch as might be thought to be defigned for fome Office ; but, as far as can be difcerned, all thofe who had been bap* tized, were made Partakers of this Gift. And that all who were Baptized were made Partakers of this Gift, appears by an account we have, AEls xix. i. i, (3c. which alfo confirms the Practice of laying on of the Hands of the Chief Paftors of the Church, after Baptifm ; for there we find that St. Paul, met with fome Difciples, whom, by their Anfwer to a Queftion of his, he perceived neither to have received the Holy Ghoft, fince they believed, nor to have been Baptized with the Chriftian Baptifm ; and that thereupon, he firft ordered them to be baptized ; and then, fecondly, that he himfelf, being now Chief Paftor, confirmed them all, being about Twelve, by laying his Hands on them, whereupon the Holy Ghoft came on them, of which there was a clear Demonstration given, in that immediately^they fpoke with Tongues, and Pro- phefied. From which accounts it appears. That upon the lay ing on the Hands of the Chief Paftors of the Church upon Believers, after Baptifm, in the firft Ages of Chri ftianity, they received the Holy Ghoft, for a Super- addition to thofe Graces they received by means of the Holy Ghoft in Baptifm. Indeed it may be faid, That the Holy Ghoft was fometimes given before Baptifm, and without laying on of Hands, becaufe it is related, whilft Peter was talking to Cornelius, and his Acquaintance, which he had gotten together, the Holy Ghoft fell on them all, and they fpoke with Tongues, and that thofe on whom the Holy Ghoft was thus fallen, were afterwards Baptized, Acts x. 44, 45, (3c. But this is an extraordinary Cafe ; this was done to convince St. Peter and the Jews that the Gentiles were capable of being admitted into the Chriftian Covenant, who otherwife could not have believed fuch a thing, as appears from the qjtb. Verfe of this loth Chapter, and from the i8f£ Verfe of the i ith Chapter. So that the ordinary Courfe muft be thought to be firft to Baptize, and then to lay Hands on the Believers, for the collation of the Holy Ghoft, |f is faid. Then C si ) Then, Secondly, It is to be confider'd that it is faid, Second Part: John xvi. 7. Neverthelefs I tell you the Truth, it is expe dient for you that 1 go away, for if I go not away the Com forter will not come unto you ; but if I depart I will fend him unto you. In which Words, our Saviour promifed his Apoftles.that he would, after his departure, fend the Comforter (which is the Holy Cboft)*to tbem, which Comforter he had before told them, that hefhou'd abide with them for ever, and that he fhould be in them, John xiv. 16. 17. and alfo he had told them of this Comforter, that by his Means or Working, Rivers of living Waters fhall flow out of the Belly of every one that believed in him, John. vii. 38, 39. ' Now the Holy Ghoft, given by the laying on of the Hands of the Apoftles in the lfl. Part foregoing, muft be concluded to be given in Confequence of our Saviour's Promifes now fpoken of, becaufe given after his Promifes were made by the laying on of the Hands of his Miniflers, who could have no reafon to fufpect the Holy Ghoft fhould be given thereby, but by vertue cf his Promifes to them, fuch a Practice, for ought ap pears, being never heard of in the World before ; and confequently we muft conclude, that the Holy Ghoft, given by the laying on of Hands fpoken of, was given to Believers to be in them, and to abide for ever with them, or to dwell in them throughout their Lives, ac cording to his Promife mentioned ; and confequently alfo, that according to his Promife mentioned, the Ho ly Ghoft, thus given, was given for the fake of working thofe things in Believers which Chrift is to be under ftood to promife fhould be wrought in common Be lievers by him, and which are implied in the forequoted Saying of his, John vii. 38. viz, He that believeth on me, out of bis Belly jhall flow Rivers of living Water ; by which Speech our Saviour mufl be underftood to mean, that out of the Heart of every Believer, by the inward working of the Holy Spirit therein, fuch Streams of Graces fhould flow as would fully bring their Souls to Perfection ; which Graces muft be thought to be thofe, and fuch like as thofe, which the Holy Ghoft has been fhewn to work in the Hearts of Believers throughout their Lives, in the \fl. Paragraph, for the fake of wor king, which he hath been fhewn to come into the Heart of every true Believer, and to dwell therein through out their whole Life alfo, in the id. Paragraph^ 1. And C 53) r. And fo we may gather, That that fuper-addition of Graces, which Believers were made Partakers of by the laying on of Hands of the Chief Paftors of the Church, after Baptifm, in the firft Ages of Chriftianity, was a receiving the Holy Ghoft to dwell in their Hearts throughout their Lives, to work therein all thofe Graces, and fuch like as thofe, which the Holy Ghoft hath been Said to work in the Hearts of true Be lievers in the ift. Paragraph. And as to the Miraculous Operations of the Holy Ghoft, fuch as Speaking with Tongues, and the like, which are not of any real Edification to thoSe who are enabled to perform them ; thefe the Holy Ghoft is to be concluded to have wrought in the firft Times, only for the fake of convincing the World, that the A- poftles, and other Chriftians, in whom he did abide, did act by a Commiffion from God, in order to propa gate the Faith in Chrift, according to the Apoftle, i Cor. xiv. 22. who tells us, Tongues are for a Sign, not to them that believe, but them that believe not ; So that the Holy Ghoft is to be concluded to have come to dwell in the Hearts of Believers in the firft Ages, chiefly for the fake of working in them what he hath been fhewn to work in Believers in the ift. Paragraph. And fince it muft be concluded, that Christians, in all Ages, equally ftand in need of thofe Operations of the Holy Ghoft within them, with thofe of the ift. Ages of Chriftianity ; and that agreeably thereto, the Holy Ghoft comes and dwells in the Heart of each true Be liever throughout his whole Life, for the fake of work ing thofe Graces, and fuch like as thofe, which are faid to be continually wrought in us by the Holy Ghoft, in the ift. Paragraph, as hath been fhewn in the id. Pa ragraph. Since alfo we find, that the Office of Con firmation, or of laying on of Hands of the Bifhop, or chief Pafter of the Church, upon fuch as have been Baptized, which now is in being amongft us, and which, as far as can bedifcern'd, hath all along been Practised from the Apoftles Days, bears fuch refemblance to the Practice of" the Apoftles in laying on of Hands men tioned ; confequently it muft be concluded, that tbe Time when the Holy Ghoft regularly comes to dwell in the Heart of each true Believer, for the Ends fpecified, is at the time of the laying on of the Hands of the Bifhop in Confirmation, even as in the firft Ages the Holy ( 59 ) Holy Ghoft came to dwell in the Heart of each Be liever for the fame Ends, at the time of the laying on of the Hands of the Apoftles , as hath been Said juft above. And alfo it muft be concluded, That Confir mation ("which hath continued in the Church all along from the Apoftles Days, as far as can be difcern'd) was inftituted,and hath continued, for the fake of conveying the Holy Ghoft for the Purpofes mentioned, through the Ordinance of God. And thefe things are to be concluded, ahho* Believers now a Days, do not receive that Power of doing mi- raculouily, as tbey did at the firft Institution of Chri ftianity, there being no reafon for beftoWing that Power now, fince the Truth of the Chriftian Religion is fo fuf- ficiently proved to us by the Miracles which were wrought at firft, and the undoubted Teftimony thereof delivered down to us, in conjunction with thefe inward Workings of the Holy Ghoft, whereby we are con firmed in our belief of it, fo as not to need to be farther confirmed by Miraculous Operations. 'Tis true, the Holy Goft was promifed to the Apo ftles, and, as muft be underftood, to their Succeffors and others in the Ministry, for other Ends and Pur pofes than thofe mentioned, as namely, to empower rhem to preach, to baptize, to administer the Com munion of the Lords Supper, and other Ordinances, according to their refpective Commiffions ; and to af- fift them in the Difcharge of their Minifterial Function, as is to be proved from Several Texts, particularly from Acts i. 8. where our Lord tells his Apoftles, they Jhould receive Povser after that the Holy Ghoft was come upon them, and that they fhould be Witnejfes unto Chrift, both in Jerufalem, and in all Judea, and in Samaria, and unto the uttermoft parts of the Earth ; where the Power en abling them to be Witneffes unto Chrift, and fo forth, is the Power to enable them to preach, baptize, and the like, according to the feveral Commiffions given them to thefe purpofes, in M P«a: 6th Foundation-Stone in us, or receiving the belief of etap ' the 3d and 4th Fundamental Doctrines (the Doctrines of the Refurrection of the Dead, and of Eternal Judg ment) doth tend to imprint on us rhe moft affecting Hopes and Fears immaginable, whereby we are moft powerfully moved to encounter the ftrongeft Tempta tions, which oppofe our Progrefs in Righteoufnefs, and to- reject and defpife all the guilded Toys, and luftful Vanities which debauch the Soul, whereby out earnefl- nefs in obeying thofe inward Motions which are dicta ted to us, and flrengthned in us by rhe Spirit of God, which dwells jn our Hearts, is brought to the Jiigheft pitch it is capable of being brought to in this Life, and confequently, whereby we are moft effectually difpo- fed to walk foas to bring our Souls to the greateft de grees of Perfection they are capable of being ad vanced to, by being accompliihed in Righteoufnefs in this World. We fliall find, rhat this belief doth tend to imprint on us fuch affecting Hopes and Fears, in that it gives us as it were a Profpect of the unfpeakable, unconceive- able Degrees of Blifs, to be enjoyed by the Righteous, in their own Perfons, to all Eternity in Heaven ; and ni that ic gives us, as ic were a Profpect of che Ever lafting Scate of moft horrid Mifery to be born by ,the Wicked, in their own Perfons, in Hell. Then, if we confider whir general End the laying of Sixth Par«: all.and each of thefe Foundation-Stones/in us, doth tend Er,? ' F 3 to ( 70 ) to accomplifh, we fhall find, that the laying of all thefe, dotb moft effectually tend to accomplifh one great End of God's, which is the Perfedtion of the Soul in all pious Habits ; and that each of them, doth gradually in order, tend to produce this End. We fhall find, that as on the one hand, by having the Doctrines of .Bap tifms, and of laying on of bands, laid in us, we become fenfible of thofe Graces, Operations, and Participa tions of the Holy Spirit, by which only we become reconciled to God, and entitiiled to Salvation, and by which only our Souls become pure, and we become enabled to adorn them with Goodnefs, fo as to fit them for eternal Happinefs (as will be plain to all thofe who fhall confider the Confequences of Adam's Fall, and the Chriftian Doctrines fet forth in, and confequent from the Doctrines included in the 3d and 4th Par ticulars;) fo on the other hand, that the Senfe of God's conferring thofe Graces and Favours upon us, and that the Senfe of tbe Circumftances attending, fuperadded to thofe Motives to lead religious Lives, which arife upon having the Foundations of Repentance from dead Works, and of Faith towards God, laid in us, will Stir us up in an eminent manner, through Love and Gratitude towards God, and through an awful Diligence of obey ing the Motions of the Holy Ghoft within us, to walk in all Holy Conversation and Godlinefs, as is fet forth. Which Impreflions, and inward ftirrings being-fortify 'd by the Hopes of obtaining eternal Blifs in Heaven, through a diligent Progrefs in this Courfe, and by the Fears of incurring eternal Damnation in Hell, by pro ving negligent herein ; (which Hopes and Fears arife upon having tbe fifth and fixth Fundamental Doctrines laid in us) will receive Sufficient Power to influence on a rational Creature, to make him walk fo as he ought to do. And, though on the one hand it cannot be thought reafonable, that a Creature, fo rational as Man is, fhould in a ftate of Trial, have Stronger Argu ments to engage him in a religious Courfe, than are herein offered him, yet on the other hand, he that fliall confider the Force of the Temptations of this Life, and the Conftitution of tbe World, will find, that if any one of thofe Arguments, or Motives, for the doing righ teously, which are offered by the laying thefe Founda tions, be wanting, it cannot reafonably be expected that a Man Should begin to do his Duty, and proceed there in (7i ) in fo effectually as to attain to that Perfection of Soul for which he was 'defigned. And more efpeciafly, if a Man hold any Opinion, which tends to invalidate any of thefe Arguments, or to hinder the Impreffion of atijjy of thefe Graces mention'd. And from hence we may fee the Neceffity of having Seventh Pa- everyone, and each of thefe Foundation-Stones wefl B"p laid in us, and confequently the Neceflity of having each of the Fundamental Doctrines well imprefled up on our Belief, becaufe this is neceflary in order to the Accomplifliment of our Souls in Righteoufnefs. And becaufe the Accomplifliment of our Souls in Righteouf nefs is the only end, which holding Com'.nunion with the Church of Chrift doth aim at, it follows, that no one is entitled to fuch Communion, who is nor quali fied by having thefe Foundations laid in his Heart, and by believing thefe Doctrines, or at leaft by not holding any Opinion which tends to invalidate the Arguments, or hinder the Impreffion of the Graces, conveyed by the laying thofe Fundamentals in us. Eighth Para- And'this Confequence alio appears,. in that the Apoftle gi«Eh. calls them Principles of the Doctrine of Chrift, and Foundations, which ftieweth that they are as Founda- tion-Stcnes in a Building ; that is, Fundamental Habits and Doctrines, neceflary to be embraced by every one who is to be admitted into the Church. From whence it follows, that a Man cannot be reputed a Member of Chrift's Church before he is endued with them, or at leaft whilft he holds any Opinion which oppofeth the End and Defign of them, as is faid above ; firft Head, fiift Branch, Introduction. And ic is not to be doubted, but that the Holy Ghoft W<"h Para- doth (6 quicken and enlighten the Powers of the Mind, graph' as that whofoever doth oppofe thefe Doctrines upon a due Information of them, or»of Proofs of them, from the Word of God, doth at rhe fame time perverfly, as it were, fhut the Eyes of his Underftanding againft the Light of the Holy Ghoft, which would give him as clear Sight or Apprehenfion of them. And trjac the Holy Ghoft doth fo quicken and enlighten the Powers of the Mind, appears, in that the Apoftle- faith, No Man can fay that Jefus is the Lord but by the Holy Ghoft, I Cor. xii. 3. The Saying alfo of our Saviour, where in he adjudges thofe to Damnation who believe nooup- , Klaikxvi_ on the preaching of the Apoftles *, fhews the faro?, l6', F 4 efpe&ially C7* ) efpecially when compared with the Saying of our Sa viour, Matth. xiii. i 5. where he faith, this People's Ears are dull ofhearing,and their Eyes they have clofed, left at any time they fhould fee with their Eyes, . and hear with their Ears, and be converted. So tbat for two Realons it may of Neceflity be required, that every Member of Chrift's Church fhould hold, or at leaft not oppofe thefe Do ctrines, ift. Becaufe no one can proceed to perfect his Soul in Righteoufnefs, who is not fo qualified, as I have already declared ; and, idly. Becaufe thofe who are fuffie'ently informed of them, by refuting aflent there to, or at leaft by oppofing them, do perverfly fhut their Eyes, as it were, againft the Light of the Holy Ghoft, which would give them an Apprebenfion of them, info- much as that no good can ever be expected from them. Tenth Para- Thus then it may appear, that every one who is to graph. ke repU[e£j a Member of the Chriftian Church, muft actually believe all thofe Doctrines expreffed in the Fundamentals above-mentioned, or at leaft not oppofe any of them ; fo that whoever takes Offence at any of them, is not to be thought capable of being admitted to Communion. And though this muft not be extend ed to exclude baptized Infants out of it, and Children whofe Capacities are not large enough to comprehend them, yet we may fafely argue, that all fuch as are bap tized jn their Infancy ought to be informed and per- fwaded of thefe things fo foon as they are able to re ceive them, and particularly before they are admitted co Confirmation. l;remh Pa- And though it would be impoffible for any one.with- t/aph. ouc a reafonable Degree of Learning, and before chey fhould arrive co a confiderable Age by their own Ob fervation, and Study in the Holy Scriptures, or by the preaching of the Church, to collect all the Particulars contained in the Fundamentals above recited, yet by the Benefit of Cacechifms, and Expofitions upon Cace- chifms, and by the Benefit of Expreffions interfperfed in the Service of che Church, in which thefe Particulars are comprehended, may thofe of few Years be brought to an Underftanding and belief of them. And that after this manner, the Youth, in the firft Ages of the Church, and even .the Youth of tbe Jewijh Church were inftrutted, may be gathered, in that the Apoftle fpeaks of the Form of Kjiow ledge, and of the. Truth in the C 73 ) the Law, Rom. ii. 20. In that he tells the Romans they had obeyed from the Heart that Form of DoElrine which was delivered them, Rom. vi. 17. In that he chargeth Timothy to hold f aft the Form of found Words, which he had heard of him, 2 Tim. i. 13. (3c In which Places I apprehend the Form of Knowledge and Truth, the Form of DoElrine, ckc. doth intimate fome Syftem of Doctrine in the manner of a Catechifm, which was drawn up by the Fathers before Chrift, or by the Apoftles, and fuch like Men ; cogecher alfo ic may be wich Doctrines in the common Service, which did contain the Funda mental Doctrines of Religion, by which the Youth was instructed. I come now to the fecond Branch of my firft Head ; Second namely, to confider the Nature of thole erroneous Branch. Doctrines or Opinions, which the Apoftle mentions in his Difcourfe fpoken of. The firft of them was an Opinion, that fomi fore of Flefh which was ufually eaten, was unclean, and would defile chofe who eat of ic ; upon which account thofe who were of chis Opinion forbore coeac of any Flefh, for fear chey fhould defile ctiemfelves unawares: He that is weak,, eateth Herbs, faith he, Chap. xiv. 2. The fecond Doctrine was, an Opinion, that fome certain Days ought to be kept holy to the Lord: Now the Apoftle hath not cold us what chofe Days are, nor yet declared whofe Judgment was right in this Matter: But, by comparing this Place with others, particularly Gal. iv. 9, io. and Col. ii.- 16, 17. we may conclude, that the Days he means were the Jewifh Feafts or Sab baths, now abrogated by the Coming of Chrift ; and that they were in the wrong who were for obferving chem. And fo I fhall understand the Apoftle's Senfe in this Place. ift. Now ifwe confider the full Extent and Tendency Firft Para-" of thefe Errors, we fhall find in the firft , Place, that graph. they no way contradict any of the Fundamental Do ctrines explained in the firft Branch, nor tend to hinder or obstruct any of the Ends which they tend to pro duce. If, indeed, thefe Opinions were taken up upon a Conceit, that ic was neceflary co Man's Juftification to keep che Law of Mofes, which was an Error of many in the firft Times, particularly of the Galatians, who upon that account are taxed (among other Things) for obferving C 74 ) observing Days and Months, (3c. (Gal. iv. i o) Then thefe Opinions would contradict the Doctrine of Bap tifms, which teacheth us, that Man's Justification is wrought only by the Imputation of Chrift's Pofitive Righteoufnefs to us, as I have explained above; (fixtti Part of chird Paragraph, of third Particular, in firft Branch, firft Head.) But thefe Opinions in the Romans here do not depend upon any fuci», Conceit, becaufe, if fo, the Apoftle would not have failed 10 have confuted it, as he doth every where, when he hath occafion to do fo with the greateft Earneftnefs. So that it no way appears, that a Belief of the Errors the Apoftle men tions, doth contradict any of the Fundamental Doctrines explain'd above, or tend to obstruct any of the Ends which they cend to produce. Second Pari- Then, idly, chere is no plain Dictate of Morality, graph, which oppoleth chefe Opinions, nor any Place of Scrip- ture of fufficient Authority with them at that Time, and of unqueftionable Interpretation, which to their Understandings did contradict thofe Opinions. The only Proofs to be had from the Old Teftamenr, that at the letting up of che Adminiftracion of rhe Chriftian Re ligion, rhe Ordinances and Precepts of Mofes were to be abolifhed, are contained in Implications and Dedu ctions, gathered by, nice Reafoning, and Allegorical Sayings and Circumftances, as is ro be proved by con futing thofe Places where the Apoftle argues from the Old Teftament to this end : Such as are Heb. vii. 1 1, 12. Heb. viii. 13. Heb. i. 9. Gal. iii. 7, 11, 18. Gal. iv. 21. to the End of the Chapter, (3c and thefe they muft be thought not to understand the Meaning of: And therefore we cannot think.but that the Entertainers of thefe Opinions took them up and perfifted in them, meerly becaufe ihey choughc that Mofes's Precepts in thefe Cafes were obliging ftill, either as pofitive Laws, or upon the account of the reafonablenefs of fuch Ob- fervations, and of their Pleafingnefs to God in them felves ; and accordingly, at this Day, feveral of Mofes's Precepts, not Strictly moral, are complied with by good Chriftians upon fuch Accounts. To us, indeed, the Determination of the Apoftles is fufficient Autho rity to prove the Abrogacionof the Ordinances of Mofes, and co prove every Affertion of theirs ;. but in the Be ginning of Chriftianity, when the Apoftles were to prove their Million chiefly by the Conformity of their Do ctrine, ctrine to the Prophefies and Doctrines of the Old Te stament, their Authority to their ficft Converts, fuch as thefe Romans were, was firft to be 'proved by fuch Arguments as are neceflary and convincing to that End, before their Determination could be reafonably of Force with them. So that the Old Teftament, being the only unqueftionable Authority with thefe Romans, and tbe Places thereof.which difannulthe Obligation of Mofes's Precepts, being obfcure and hard to be under stood, it may well be concluded, that no Place of Scrip ture, of fufficienc Authority with thefe Romans, to their Underftanding, did concraditt chefe Opinions ; efpe- cially coo when ws fliall confider, chac the Apoftle, by cautioning every one co be fully perfwaded in his own Mind, Rom. xiv. 5. doch insinuate, that they were, or might be fo perfwaded ; and confequently, that they were not aware of any Scripture to the contrary. I fliall concent my felf with thefe two Obfervacions concerning the Nature of thefe erroneous Doctrines or Opinions, which the Apoftle mentions in this Place, as being, to my Apprehenfion, fufficienc to my Purpofe. And fo, idly. I gather that Men of erroneous Opi- Third nions, who believe thofe Fundamental Doctrines above Branch. delivered, or the Doctrines included in the Apoflle's Syftem delivered above, provided their Errors do no way concradict any of thefe Doctrines, nor tend to ob- ftruct any of the Ends, which chofe Doctrines cend co produce ; provided alfo rheir Errors do not oppofe any plain Dictate of Morality, or any known Place of Scripture, of unqueftionable Interprecacion, may hold Communion with the Church, notwithftanding fuch Errors. So that as far as relates to pofitive and actual Belief, the holding thofe Doctrines, is fufficient to en title any one to communion with the Chriftian Church. For, 17?. The holding any more Doctrines, or Do- Ffrft Proof ctrines of an higher Nature than whac are contained in thofe Fundamencals.isnocneceffarily requifite to give one a Tide co fuch Communion, che Apoftle feeming to have delivered chat Syftem as a Syftem comprehend ing all the neceflary Terms of Communion wich che Church ; as may be gachered from whac is faid above. (firft Head, firft Paragraph, Introduction.) And becaufe ipo, the Apoftle prescribes an Attainment to thofe higher Doctrines, ( 7*) Doctrines, which are neceflary to the full Accomplish ment of the Soul in Piecy, by the teaching of the Church, and by an induftrious Application of Mind thereto, after we are admitted into ic ; as muft be con cluded, by confidering that tbofe to whom in the fore- quoted Place (Heb. v- 12.) he faith, For when for the time ye ought to be Teachers, ye have need that one t&ach you again, which be the firft Principles of the Oracles cf God ; and to whom he gives an Exhortation there upon, to leave the Principles of the Doctrine of Chrift, and to go on to Perfection, Heb. vi. i. that all chofe were actually Members of che Chriftian Church, and Pro- feffors of Chriftianity, and bad been fo from the Be ginning of that time they had mifpenr, in which chey ought to have made themfelves able tp teach others, by atcaining co the Knowledge of che higher Doctrines of Chriftianity ; as may appear by considering, that the Apoftle calls them Holy Brethren, and Partakers of the heavenly Calling, Heb. iii. i . From whence it follows, that thoSe fpoken of were admitted Members of the Church, without being required to hold any other Doctrine than what is included in the Fundamentals. And from thence it follows, that in order to acquire a juft Title of Admiflion into the Church, it is not ne ceflary for any one to hold any other, or any higher Doctrines than thofe contained in the Fundamentals delivered. Second ^nc* tnen» ^dly. The holding Errors which do not Proof. oppofe thofe Fundamentals, nor the Ends of them, nor are contradicted by any known Dictate of Morality, or Place of Scripture of unqueftionable Interpretation, doth not exclude thofe from the Communion of the Church, who hold thefe Fundamentals, becaufe the End of the Apoflle's Precepts, and Exhortations in the 14th Chap, of the Romans, and in tbe Beginning of the 15th, is, that thofe Men of better Judgments might amicably communicate with Men of fuch erroneous ones in all Chriftian Offices in the fame Congregation, and treat them with all poffible Candour and Refpect, notwithstanding fuch their Errors ; as may be gathered from whac I have above declared in the Preamble, (Sum of 2d Paragraph.and Conclufion of 2d Paragraph) compared with whac is in the- ift and 2d Paragraph of the 2d Branch foregoing. And (77 ) And therefore, I think, I may reafonably conclude; Conclufion: that Men of erroneous Opinions, who believe the Fun- Shewine . damencal Doctrines above delivered, may yet hold ^Llmm Communion with the Church of Chrift, notwithftand- wih the ing their Errors, provided they be not fuch as contra- chtiai'n. , did any of thofe Doctrines.or obftruct any of the Ends Commumon- of them, and provided they do not oppofe any plain Dictate of Morality, or any known Place of Scripture of unqueftionable Interpretation. And fuch erroneous Opinions I call confiftent with the Chriftian Communion. ' I come now to the Second Head of my Difcourfe ¦ Second namely, to fhew what ic is co cenfure Men for their ^rd°S Opinions, concrary to the Command of the Apoftle, and what not. For the fuller Comprehension of this Head, I will firft fhew in what Cafes only, and how far Men are cenfurable for their Opinions, both pofitive and ne gative. ' idly. I will fhew how far only confiftently with the Rules of Charity, we may conclude Men cenfurable thus. idly. I will gather what it is to cenfure Men for their Opinions, contrary to the Command of che Apoftle, and whac not. I begin with the firft Branch; namely to fhew in F!cft Branch' what Cafes only, and how far Men are cenfurable for their Opinions, both pofitive and negacive. If we confute che New Teftamenc, we fhall find many Places wherein our Saviour cenfures Men for their erroneous Opinions ; and from chis cenfuring of his, I fhall conclude, chat in all like Cafes Men are cenfurable. Tbe Places which I fhall- name, and which feem to me fufficienc to comprehend this Branch are thefe which follow : ift. I find from Matth. xxiii. 16, 17, 18, 19. that our Saviour feverely cenfures the Scribes and Pha- rifees, for thinking it a more obliging Oath to fwear by the Gold of che Temple, or che Gift upon che Altar, than it was to fwear by the Temple, or by the Altar themfelves ; calling them Fools and Blind for fo think ing, and (hewing tbe Abfurdity;of fuch their Conceit, in that the Gold it felf was fanctified by the Temple, and che Gift was fanctified by the Altar. In the next Place, I find from Matjtb. xv. 1,2, 7, S. that our Saviour ( 78 ; Saviour cenfures the Pharifees for thinking it unlawful to eat with unwaflien Hands, calling them Hypocrites thereupon, and applying to them the Prophefie of Ifaiah, which upbraids them with honouring God with their Mouth and Lips, when their Heart is far off. idly, I find from Luke xiii. 14, 15. that our Saviour cenfured the Ruler of the Synagogue for thinking it unlawful to heal Men from their Infirmities on the' Sabbath-Day, calling him Hypocrite therefore, and urg-< ing the Practice of Men toward their Cattle, to con fute him. £,thly, I find Men are cenfured by our Saviour, by Implication at leaft, for not believing him to work his Miracles by the Power of God, for not believing him to be the Chrift, for not believing the Gofpel upon the Preaching of the Apoftles, (3c and fuch Opinions as thefe in this Fourth Paragaph. I call negative Opini ons, and the others in the former Paragraph, pofitive ones , and that our Saviour thus cenfures Men, appears from John. xv. 24. where he faith, If I had not done among them the Works which no Man ever did, they had not had Sin ; from John viii. 24. where he faith, If ye believe not that I am he, ye fhall die in your Sins ; and from Mtfr^xvi. 16. where he faith, He that believeth not fhall be damned. Now in taking up and entertaining the three firft Opinions, and in not entertaining a Belief of the fourth fort of Doctrines, the Perfons cenfured feem to have been very capable of fetting themfelves right by a reafonable Application of Mind ; and they feem to have been byafs'd, either by Hypocrifie and Inclinati on, to fome or other fenfual, divilifli Propofal, or by an obftinate Averfion to comply with the fpiritual Di ctates of Religion, through the Influence of fome Lufts and Suggeftions of the Devil.and being fo byafs'd, they feem fomecimes to have induftrioufly mifapplied and misinterpreted many Arguments and inward Warn ings of Conlcience oppofing thofe Opinions, or fetcing forch chofe Truchs ; and fomecimes they feem to have induftrioufly fhut up their Underftanding, as ic were, againft the Light of many Arguments and inward Warnings of Confcience, which would often be break ing in upon them, fo as not to confider them to any good Purpofe. For, Firft, in the Cafe of thinking it a more binding Oath to fwear by the Gold of the Temple. (79) T«mple\ than by the Temple ix felf: The Perfons cenfured were che Scribes and Pharifees, Men of the greateft Learning among the Jews, and confequently Such as were well able to have feen the obvious Abfur- dicy our Saviour mentions in this Cafe, if they would but have hearrkned to the Dictates of their own Rea fon ; and that they were able co have difcerned chis Abfurdicy, appears, not only in thac chey wqre Learn ed Men, but. in that our Saviour calls them, Fools and blind thereupon ; which fhews they were wilfully blind and foolifli, as muft be conceived, by confidering the manner of our Saviour's applying thofe Words to them, only wilfully blind and foolifh Men being cenfu- furablefor tbeir Folly and Blindnefs. But to what can we fo fitly afcribe this wilful Blindnefs of theirs, or this fliuccing of che Eyes of their Underftanding, as ic were, againft the Light of their own Reafon, as to che Influence of an eager, hypocricical Defire of gain ing che Reputation of being deeply Learned, and ftrictly Holy Men, which mighc feem co bechecon- fequenc of making fuch nice Obfervations, and main taining fuch exact Rules? Then, Secondly, in che , Cafe of thinking it unlawful to eat with unwaflien Hands, the Perfons cenfured are the Scribes and Phari fees alfo, who had Reafon and Learning fufficienc to have informed themfelves, that fuch External Wafhings did no way purifie the Soul, and confequently could not be acceptable to God, nor were required of him upon their own Account ; they had Sufficient Know ledge to have informed themfelves, that Spiritual Pu rity only did perfect the Soul, and pleafe God, and thac the Wafhings commanded in Mofes's Law, did only ferve emblematically to Stir up Men to wafh their Souls from the Filth of Sin, as it were, by Repen tance and Abftinence from all wicked Defires ; and therefore, fince we find our Saviour calls them Hypo crites hereupon,and by applying a Prophecy oflfaiah to them, declares them to be fuch as Served God with theirMouth and Lips, while their Heart was far off, and tells them plainly, they made clean tbe outfide of the Cup and Platter, but their inward Part was full of Ravening and Wickednefs, Luke xi. 39. What can we think but thac chey were biaffed co encertain chis and many more fuch like Opinions, partly by Hypocrifie, thinking by fuch nice Obfervations to gain the Character of very Holy C 80 ) Holy Men • and partly by an obftinate Averfion to comply with Spiritual Duties through the Influence of their Lufts, they hoping to excufe themfelves for their neglect of thefe Duties, by an exact Performance of abundance of needlefs Actions, and infignificanr, excer- nal Exercifes ? And whac can we think, but that alfo they muft, in Compliance with their Lufts, pervert and Shut up their Underftanding, as it were, againft the Light of many Arguments and inward Warnings of Confcience, fuggefting the Vanity of their Opinion herein, which muft needs be often breaking in upon them, efpecially fince we find ic is plain, and cbac our Saviour declares they, did fo in the Cafe of Unbelief, as I fliall fhew in the Fourth Inftance. To the like Purpofe might I argue in the Cafe of thinking it unlawful co heal Men from their Infirmities on the Sabbath-Day, in which Cafe our Lord calls the Ruler of the Synagogue Hypocrite, and urges the Ex ample of Mens practice toward their Cattle, as before, but I fhall content my felf with noting this. 4,thly, In the Cafe of not entertaining a Belief that Chrift wrought his Miracles by the Power of God ; thac our Lord was the Chrift, and that the Gofpel was the Word of God : There it -is moft clear, thac che Perfons cenfured being biaffed by Propofals of their own corrupc Hearts, and of che Devil, did mifinter- pret and mifapply many Arguments and inward Warn ings of Confcience, induftrioufly and perverfly, and alfo did induftrioufly Shut up their Underftanding, as it were, againft the Light of many Arguments and Warnings, fo as not to confider them to any good Ef fect : For when we find from Matth. xii. 24, 25. that the Pharifees could afcribe thefe good Works and Mira cles of our Saviour, which were offered and done, on purpofe co convince Mankind of his Almighcy Power, co the Prince of the Devils, when there were fo appa- renc Marks of God's Hand in chem, and when chat Suppofition did make the Devils fo unpolitick, as to confpire the ruin of their own Kingdom, what can we think, but thac being biaffed by an Affection for the Suggestions of the Devil, they did induftrioufly pervert this mighty Argument offered by our Saviour, and mif apply and flop their Ears againft many inward Wbif- pers of Confcience, fuggefting, that God's Power muft be the Author of chefe Things ? And of this we Shall (8i) be moft certain," when we fhall confider that our Savi our accounring for the Infidelity of the Jews, tells us, that according to the Prophefie of Ifaiah, cap.vi. io. ?'h!rp.Ia?e Jo«r Wear* was waxed grofs, and their Ears dull of CruP. vi. io. Hearing, and that they hadclofed their Eyes, leaft at any in theSep- Time they fhould fee with their Eyes, and hear with their '"'^."wirh Ears, and fhould underftandwith their Heart, and fhould this Place be converted, Matth. xiii. 15. To which alfo agrees ini><- Mu~. the Apoflle's Account of the Infidelity of tbe Men of '*"»"***• his Time, 2 Cor. iv. 4. where he faith, tbat in them the God of this World (that is the Devil) bath blinded the Minds of them that believe not, leaft the Light of the glorious Gofpel of God fhould ftoine unto them .- So that the Reafon why ihey did not believe thofe Truths was, becaufe by giving Way to their Corruptions, their Heart was waxed grofs, and both the Devil by his Instigations within them, and their own Inclination to his Propofals, through che Groffnefs of their Hearts, did prevail on them to clofe their Eyes, and flop their Ears, that they might not fee and hear the Things which fhould ferve for their Conviction ; that is, the Devil and their own Inclination did prevail on them to Shut up their Underftanding, as it were, againft the Light of thofe Arguments or inward Warnings of Con fcience which fuggefted thofe Truths, that they might not be convinced by them. And fo I conclude that Men are cenfurable for in what their Opinions, or for refufing to embrace tbe Truth, Caf-sMen when they are able by a reafonable Application of Mind "Dj™£ru" to fet themfelves right, when they are biaffed co take their Opi- up or encertain thofe Opinions, or to refufe giving En- ™ons- tertainment to thofe Truths, either by Hypocrifie, or by an obftinate Averfion to comply with the Spiritual Dictates of Religion, through the Influence of their Lufts, Paffions, or any Suggeftions of the Devil ; and especially, when through the Influence of thefe- Cor ruptions they either induftrioufly mifapply and misin terpret Argumencs from Reafon and Scripture, or in ward Warnings of Confcience, fuggefting che Vanity of tbeir Opinions, or feccing forth Truchs, or when they induftrioufly (hut up their Underftanding, as it were, againft che Lighc of thofe Arguments or in ward Warnings, which may upon Occafiion break in upon them, fo as not to confider them to any good Purpofe. G And (8z) And Men are more or lefs cenfurable, according as they have more or lefs Abilities to fet themfelves righr, according as they more or lefs give way to be biafs'd by the Corruptions of their Hearts to entertain Errors, to reject the Truth, and induftrioufly to pervert Ar guments and inward Warnings of Confcience, or to Shut up their Underftanding'»from the Confideraticn of them when they are offered to convince chem of their Errors. And thus I conclude, becaufe I find our Saviour hath cenfured Men in chefe Cafes as above. And thefe Cafe's I cake co be fufficient to comprehend this Branch, becaufe I can fee no culpable Caufe of Error but what may be referred to fome of thefe Cafes ; and fo I fhall conclude, that Men are only cenfurable for their Opinions, when the Reafon of their taking them up, or entertaining them, is founded upon fome one or more of the Cafes mentioned. Second Secondly, I pafs to the Second Branch of this Head, Branch. namely, to fhew how far only consistently with the Rules of Charity we may conclude Men cenfurable thus. Having in the- foregoing Branch determined in what Cafes only, and how far Men are cenfurable for tbeir Opinions, it will follow, that confiftently with the Rules of Chariry we may conclude Men cenfurable upon this Account, fo far only as we can be certain thac chey are guilty in any of thofe Cafes : And we can be cercain of chis no farther, than we can be certain that they have Abilities to fet themfelves right ; fuch as Knowledge and Learning, Quicknefs of Apprehenfion; a due Faculty of Reafoning, and a Freedom from in vincible Prejudices, and no farther than we can be cer tain, that Arguments Sufficiently clear, and inward Warnings of Confcience have been duly offered and applied to them. I fay, confiftently with Charity we can conclude Men cenfurable upon the Account of their Opinions only, fo far as we can be certain they have fufficient Abilities to attain to tbe Truth, and have fuf ficient Arguments and Dictates of Confcience duly ap plied to them fuggefting what is right ; for accoiding to the Apoflle's Defcription, i Cor. xiii. 7. Charity be- lieveth all Things, hopeth all Things ; and therefore we are bound in Charity to think Men as little faulty as poflibly we can upon all Accounts, and confequently in this Cafe when we are moft fure Men are in a i wrong C 83 ) wrong Opinion, and in fuch an Opinion too as thi Devil or our Flefh may with greac Reafon be fuppofed to fuggeft, we are bound in Mitigation of their Guilr, to ttyink their Abilicies of attaining ro the Truth as f mall to the utmoft as we can, making all the Allow ances which may be for invincible Prejudices, for want of due Application of Arguments, and for want of all fuch Abilities befides as are neceflary for the Difcovery of Error, yet in fuch a manner too, as not co leffen the Character of the Perfon thereby, or as little as poffi- ble. So that in chis Cafe, we muft not conclude Mens Abilities to be as great as we can think they may be, but as we are certain they muft be, and fo far only as we can be thus certain may we in Charity think Men cenfurable for their Opinions. And in making a Judg ment how far we may be certain Men are qualified for avoiding Error, we muft think with our Selves, that we cannot fee into Mens Confciences, we can only- judge of them by confidering the natural and acquired Endowments of Mens Minds, and fuch particular Ap plications of Arguments as we may know, or with greateft Probability may fuppofe to have been made to them. Our Saviour indeed he knew what was in Man, and therefore though he did cenfure Men as Hypocrites, and wilfully blind and obftinate in the In stances mentioned, or others, becaufe he undoubtedly faw they were fuch, and chac they miferably abufed thofe Abilities and Arguments which were given and offered to them to convince them of the Truth, yet ic might have been very uncharitable in any of his Dif ciples, without fome fpecial Revelation, to have cenfu red them thus feverely in fome of the Inftances at leaft. We therefore who cannot fee as our Lord could, muft not think to imitate him in judging of Mens Confci ences, but confining our Judgment in thefe Matters within the Limits of our Underftanding, we muft not pretend to be certain of Mens Qualifications for avoid ing Error, oratcaining to the Truth any farther than we find or know that the evident natural Principles of Reafon and Morality do direct all Men, any farther than we know thac Mens Learning and Knowledge and other Circumftances do enable them, any farther than we can be fure upon the Account of Knowledge that thereupon neceffarily Didaces of Confcience do G 2. infoim (84) inform them, or that Arguments, Perfwafions and Ex hortations have been preffed upon them- How far in And fo I gather that confiftencly wich che Rules of C .n.y wj Charity we can conclude Men Cenfurable for rheir only can con- „^ J _ . . . . , _~ ., dud? M=n Opinions (even tor thofe Opinions which the Devil or cmfurabie rhe Flefh may with great reafon be fuppofed to dictate)' pinionT ° on'y ^° ^ar as we are cerrain uPon account of their Knowledge and other Circumftances they are able to know better, that in taking them up, or entertaining thein,they either clearly contradictor manifeftly unde niably pervert fome evident naturaj Principle of Reafon or Morality, or fome plain Doctrine which we may know they have received, or Some convincing Argument which we may know or be well affured to have been fufficiently preffed upon them, and upon reafonable Confideracion to be clear co them. ThirdBranch. Thirdly, I pafs co che laft Branch of chis Head, namely, To gather what it is to Cenfure Men for their Opinions contrary to the Command of tbe Apoftle, and what not. Firft Para- ,y?# Then,ro Cenfure Men concrary to the Command 8rap ' of the Apoftle is to think them Faulty or Vicious, in taking up or entertaining Opinions beyond what a fa vourable Judgment will admit of ; tbatis, by confider ing what hath been faid in the i-i. Branch foregoing, to conclude Men fufficiently qualified for finding out the Truth upon account of their Knowledge, Learn ing, and che like, before we have duly confidered whe ther they are fo qualified or no; to conclude they are byafs'd by the Flefh or Suggeftions of the Devil to entertain Opinions before we are fatisfied that therein chey muft contradict fome plain Doctrine which they have received, and chac chey were noc poffeffed wich fome invincible Prejudices which mighc be che Foun dation of thofe Opinions ; or, to conclude, chac Men induftrioufly pervert and refufe co hearken co, and con fider Arguments and inward Warnings of Confcience tending to fee them right before we can be cercain thac iuch Arguments were preffed upon them, and chac they have Learning, or fufficient Underftanding to confider chem, nnd either co reconcile the Conlequences of them with fome old received Opinions, or co determine which are moft true, whether their old Opinions or rhofe Confluences. This, I fiy, is to cenfure Men (85 ) contrary to the Command of the Apoftle, though thefe things are not mentioned in his Difcourfe fet down Rom. xiv. above recited ; becaufe the Cenfuring thus being contrary to Charity, may well be fuppofed to be implied in his Prohibition ; and befides, the Cen furing thus, is the Foundation of palling thofe Cenfures of an higher Nature, which are directly forbidden by the Apoftle in the place abovementioned, and even in chofe Cales, where che Perfons condemned are moft in- nocenc, as upon a Small reflecting Tl'ougnt will be plain. Secondly, To Cenfure Men concraryfto rhe Command of the Apoftle, more directly is to conceive Anger to- Seconi^ Pa- wards them by reafon of their Opinions as upon our raB"p own Account, or eife it is fo in the firft place, either by Words, Signs or Actions, co exprefs a Contempc of them, or an Anger cowards chem, upon the Accounc of Such Opinions as are confident with the Chriftian Con - munion,or %dly,zo pretend to judge that they are Repr - bices in che fight of God upon account of cheir Opinioi s or Practices thereupon ; or idly. To exafperate them fo by our Condemnation of cbem upon chat Accounc, as to caufe them to conceive Hatred towards our felves, and to take Offence at our Communion. To Cerfure Men thus, is exprefly forbidden by the Apoftle Rom. xiv. as may appear by confidering in relation to the ift. of thefe Particulars laft mentioned, thac tbe Apoftle commands , Let not him that Eateth defpife him that Eateth not, Rom. xiv. 3. and in re- 'lation co che id. Particular, he commands, Let not him that Eateth not, judge him that -Eateth, v. 3/ alfo. And in relation to both thefe Particulars, he faith, But why doft. thou judge thy Brother, or why doft thou Jet at nought tbj Brother ? v. 10. Alfo to thefe Cafes, and the Parti cular firft mentioned in this Paragraph, tbe Unreafon ablenefs of Cenfuring upon the two Accounts fpeci fied in rhe beginning of this Difcourfe is to be re ferred ;* for becaufe the Errors of other Men no way .Pre,mUe; concern us, and becaufe we are all Fellow-Prifoners as Firft Pjra.' it were, and ndt Judges of one another, therefore it is graph, Cor^ highly unreafonable for us to be angry with any one clufion as upon our own Accounc, to defpife and condemn any, or exprefs anger towards them upon the account of their Opinions, rhe doing and being affected thus be longing only to thofe who are interefted in the Opi nions of others, and who are Judges of them. And then in relation co the 3d and laft of chele Particulars , we ( te ) may confider, Thac] che principal End of St. PauFs Difcourfe in the place fore-cited, is to preferve Unicy of Worihip among People of differenc Sencimencs ; nay, he commands us to deny our felves the Liberty of doing many things in themfelves Lawful, rather than exaf perate or drive any weakflrother from the Communion of the • Preamble, church, zs I have fhewn in the beginning of chisDifcourfe.* second Pa- ^ncj .(^refere much rather muft we noc by any Words, Confequence. oigns or Actions exalperace induftrioufly any one upon the accounc of his Opinion, efpecially fuch an Opinion as is confiftent with the Chriftian Communion, So as to caufe him co forfake the Society of Orthodox Chriftians, or even co conceive Anger towards our felves. Third Para- Thirdly, And thus I have fee forch whac ic is to Cen- grapli. fure Men for cheir Opinions concrary the Apoflle's Command. And thofe Cafes I have delivered, as I take ic, do comprehend the Sum of St. Paul's Prohibition ; fo thac under a pretence of not Cenluring Men for their Opi nions, we are not to avoid advifing Men, and en deavouring by fober Reafoning to convince them of their Errors, efpecially if they in the leaft but indirectly tend to keep them from a due Application to the Means of making their Sculs pure,though in a large Acceptation they may be confiftenc with the Chriftian Communion ; nor are we even where we have only a Sufpicion thac Mens Opinions are noc fo righc as rhey fhould be.or thac chey are Faulty in entertaining them, to refrain from advifing them, and offering fuch Arguments to convince , them of their Errors and Faults as we think may have good effect upon them, provided we do this mild ly, and as far as may be without danger of exaspe rating them, for Charity doth highly oblige us co do thus; and befides, thac we may prevent an evil Hei't of Unbelief in any one, we are commanded co Exhorti one another daily, leaft any one be hardned through the de- ceitfulnejs of Sin, Heb. iii. 12, 13s And likewife we are commanded in Meeknefs to inftruit tbofe tbat oppofe themfelves. 1 Tim. ii. 25. Nor yec again doth the Apoflle's Prohibition in this place hinder but thac we may Severely check chofe who are apparently Vi cious in taking up Opinions which any way tend to hinder tbe truly Spiritual Effect of Religious Du ties, and efpecially if their Example is likely to Spread the fame bad Opinions furcher ; for we are commanded 10 C 87 ) to reject Hereticks, Titus iii. 10. and to contend earneflty for the Faith, which was once delivered to the Saints, Jude iii. So that to Cenfure Men for their Opinions without conclufion: tranfgreffing the Apoftle's Command in this Matter, is To Cenfure to warn Men of their Errors, even thofe which but Men not indirectly tend co Corrupt Religion in a calm manner, Ihe Apoftle". to admonifh them of their jFaults in entertaining them Command, where we have Grounds or only a Sufpicion thatchey w""? are faulty, in the Spirit of Meeknefs, and in fuch a manner, as chac ic may appear we do this meerly for the good of Mens Souls, and noc for che fake of ex posing them or propagating our own Sentimenrs ; we may noc only do thus wichouc cranfgreffing the Apoftle's Precept, but we ought to do fo* ; but I concieve we *2T;m.ii2s: cannoc juftifie our felves in Reproaching Men for che Heb, iii. 12, moft profligate Opinions, in conceiving Wrath coward I3, them as upon our own Accounc, or in condemning chem in our own Thoughcs to eternal Damnation rhereupon ; and howfoever Men may think themfelves obliged out of a Zeal for God's Honour and the Enlargernenr of Truth co deceit Infidels and Herecicks, yet ftill care muft be caken that whatfoever Affections chis way we fubmic to, we Suffer- noc our Selves co be concerned upon any other accounc chan God's Glory and Honour, and that we ftill retain che crue Spirit of Meeknefs and Charity. I come now to the Third Head of my Difcourfe, Third Head namely, To [hew in what Cafes, and how far we are of Difcourfe. obliged to deny our felves the Liberty of following our own Defires, though lawful in themfelves, for the fake of pre ferving that Godly Union and Communion of Spirit which ought to be among Chriftians. And alfo to fhew wherein we are obliged not to deny our felves upon any pretence. For a full Cmnprehenfion of this Matter I will, ift, Produce fuch Inftances of the Apoftle's Practice and Prefcription as I fhall chink fufficienc for my Pur pofe, which fee forth a Denial of our felves for rhe Reafon given. idly, I will confider the Temper and Circumftances fas far as I think is needful in chis Gafe) of che People for whofe fake che- Apoftle did deny himfelf thus, and prefcribe fuch Denial co others ; together with the G 4 Relation t »8 ) Relation which fuch Denial bears^o Religion and Rea fon. idly, I will produce fuch Inftances of the Apoftle's Practice and Prefcription as I fhall think Sufficient for my Purpofe,' which fet forth an Obligation not to deny our felves upon this Score. $thly, I will confider the Difference between the Cir cumftances attending the Cafes in which the Apoftle did refufe to deny himfelf, and did prefcribe fuch ReSufal of Denial, and che Circumftances atcending thofe Cafes in which che Apoftle did deny himfelf, (3c as in the ift Branch. •ytbly, From a Confideracion and Comparifon of the things contained in the foregoing BranchesJ (ball gather in what Cafes, and how far we are obliged to deny our felves upon tbe account mencioned. And alfo, I fliall gather in what Cafes we are obliged not to deny our felves upon any pretence. Firft Branch: I begin with the ift Branch , namely, to produce fuch Inftances of the Apoftle's Practice and Prefcription as I fhall think Sufficient for my Purpofe, which fet forth a Denial of our felves for the Reafon given. Firft Parai i. The firft Inftance I fhall produce is delivered graph. i Cor. viii. 13. where tbe Apoftle for his own part pro- feffech That he would eat no Flejh (that is no-fuch Flefh as had been offered in Sacrifice to an Idol) as long as the World flandeth, rather than caufe his Brother to of fend ; to which we may refer the Apoftle's Prefcription in the fore-cited ii,th Chap. Rom. v.ix. where he faithj It k good neither to eat Flefh, nor to drink Wine, nor any thing whereby thy Brother ftumbleth, or is offended, or is made weak. second Paw- 2 The fecond lnftance I fliall produce is to be feen 6"p ' Ails xvi. 3. where St. Paul (willing to have Timothy accompany him as an Affiftant in the Difcharge of his Apoftlefhip ) took *nd circumcifed Timothy , that the Jews of thofe Parts might not take offence at bis Doctrine; to which we may refer St. Paul's caking on him a Vow of a Na^arite for tbe like Reafon, Acts xxi. 26. and alfo his faying to the Jews, I became as a Jew, tbat I might gain tbe Jews ; to them that are under the Law, as under the Law, that I might gain them that are under\the Law ; to them that are without Law, at without Law, that I might gain them that are without Law ; and t« the C 89) the weak, 1 became as wealth that I might gain the weak,!, 1 Cor. ix. 20, 21, 22. Thefe Inftances are fuch as I take to be fufficient under the firft Branch. So Ij>afs to the fecond Branch, namely, to confider |^°°*. the Temper and Circumftances (as far as I think is needful in this Cafe) of the People for whofe fake the Apoftle did deny himfelf thus, and prefcribe fuch De nial to ochers ; together with the relation which fuch Denial bears to Religion and Reafon. ift. As to the Temper and Circumftances I am treat- F:rftp,rl; ing of in the Inftances of the ift Paragraph of jft graph, Branch, the People for whofe fake the Apoftle pro- feffeth he would fo denv himfelf, and prefcribes fuch Denial to others, are ift. Men of weak Judgments, as is to be gathered from his calling them Men of a weak, Confcience, weak Brethren, 8cc. 1 Cor. viii. 7, 10, 11, 12. and Rom. xiv. 1, 2. and Chap. xv. 1. idly, The Men of weak Judgments mentioned in the 14th Chap. Rom. feem to have been well-meaning Men, but invincibly Prejudiced, as appears in that the Apoftle by caution ing every one to be fully perfwaded in his own Mind,* " Verl"e Si doth by Implication declare, they were fo perfwaded, as beforef, which dotbfarcher imply, Thac chey bad fuch t Firft Head; Prejudices as chey could noc overcome. I fuppofe ^cond" that having been taught from the Scriptures to obferve Branch. all Mofes's Precepts, ('fome of which they might ob ferve more nicely, or lay greater ftrefs upon than he meant they fhould) and not being aware of any place of Scripture which to their Underftanding did make void his Injunctions at the coming of our Saviour, they could fee no reafon why thofe Ceremonies of Mofes fhould not ftill be in Force as they had been; For the Affercion of the Apoftle's to this purpofe was noc ac ail convincing co chem as ic is co us, as I have j. declared.* So tbat che Men of whom I am fpeaking Seco„d feem co have been well-meaning Men, buc invincibly Branch, Se- prejudiced that they oughc ftill co obferve the legal c°°dhf ""' Ceremonies as they had done heretofore. idly. And as the Perfons concerned in the Inftances second U- of the firft Paragraph were thus affected towards "graph. their Opinions, So were the Perfons concerned in che Inftances of che id Paragraph of the ift Branch ; for fuch were the Jews for whofe fake St. Paul circum- cifed Timothy, for whofe fake he took on him a Vow and, K 90 J and behaved himfelf as a Jew , chey being invincibly prejudiced chac the Injunctions of che Law were ftill' binding as juft before. And fuch no doubt were the Gentiles, or thofe without Law, being as firmly per fwaded that the Obfervation of rhe legal Infticucions was infignificanr, or perhaps abfurd, and ic may be alfo being invincibly prejudiced cowards fome Opi nions and Practices of their own, befides that they were extremely averfe to put their Necks under the Yoke of the legal Ceremonies. Third Pari- idly, In the Inftances of the ift Paragraph of che ift graph. Branch, in the Cafe of eating the Flejh which had been offered to an Idol, i Cor. viii. there was danger of lead ing chofe Chrifiians which were of weak Judgments to pay a Devotion co the Idol, which would have been co the hurt of cheir Souls, as being very contrary to tbeir Duty, as appears in that che Apoftle faith of them, For t Preamble, fome with Confcience of the Idol unto this Hour, eat it as Second Pa- a thing offered to an Idol, and their Confcience being FouThhse- wea^ is defiled> v- 7- And in the Cak °f Eating Flefh, dion, to- Rom. xiv. There was danger of caufing thofe wards the weak Brechren fpoken ofchere, to take up fuch an Averfion cowards chofe who did eac Such Meac as to Second™!^'. lhmii fl'ghtingiy of. and it may be, forfake their Com- graph.Con- municn and tbe Faith which they did profefs, as is fequence of implied in what is faid above | ; which would have &ionhSe" keen to che Hurt or utter Ruin of che Souls of chofe '. who fhould do fo, as is fee forch above.* -ragraph. S" tybly, Then as co the Inftances of the 2d Paragr. of ift Branch, in the Cafe of Circumcising Timothy, of St. Paul's taking on him the Vow of a Na^arite, (3c thefe things were manifeftly done by him, becaufe otherwife there was an evident Danger of lofing all Fruic of his Ministry, in converting Men co che Faich of Chrift, and keeping them in ic ; and otherwife ic was co be feared, chat inftead of gaining Profelices co che Chri ftian Faith, he mighc have kepc chem, or have driven them from ic, for in that it is faid he circumcifed Ti mothy becaufe of the Jews in thofe Quarters , he be came as a Jew to tbe Jews, and as one without Law to thofe without Law, and as Weak, to the Weak, that he might refpectively gain thofe different forts of Men. Ic is as if it fhould be faid , he circumcifed Timothy, he became as a Jew to the Jews, and as one without Law C 91 ) Law .to thofe without Law, and as Weak to the Weaki thac he might gain chofe different forts of Men to the Faith of Chrift, and keep chem in it. And from hence it follows, that Governours of the Confequence Church, (fuch as St. Paul was) more efpecially ought to talce the utmoSt care to bring every one to the Faith of Chrift, and to keep them in it; and that for likeReafons they oughc fo co order themfelves and Matcers as chac no one may by any manner of Means be driven from the Communion of the Church who may with reafon ¦ be admitted chereto ; and thac no one of chofe may be urged to think flightingly of that Cotfimunion upon * Preamble; the account of uncharitable Dealings or offending Skc,^Pj- Practices, which alfo every one ought co take care of, conTconfed as I have fhewn above.* quence. %thly, As to the relation which fuch Denial as I FifthPar«: have been fpeaking of in it felf bears to Religion,, eraPh? that is really none ; for in the firft Inftance, as we do no Duty in ic felf by eating of this or thatforc of Meat, fo we omic no Duty in ic felf by abstaining from chis or chac fore of Meac ; for as che Apoftle faich, Meat commendeth us not to God ; for neither if we eat are we . the better, neither if we eat not are we the worfe, i Cpr. viii. 8 And in che Second Inftance, as it was no Good in icfelf to obferve Mofes's Ceremonies, fo neither was ic any Sin in ic Self co obferve rhem, there being no Im morality in complying wich Mofes's Ordinances. And chac ic was noc finful, or a neglect of a Duty in Sr. Paul co omic obferving che Injunctions and Cuftoms of the Law in his Behaviour cowards the Gentiles appears from his own Words, for where he cells us, be became as without Law to thofe without Law, there he alfo tells US, that yet he was not without Law to God, but under tbe Law to Chrift, i Cor. ix. 21. Therefore he was facif- fied he was noc obliged co obferve che legal Ceremonies. And cho' St. Paul by becoming as a Jew to the Jews, (3c. might on the one hand feem' to be guilty of Dif- fimulation, and on the other hand might be thought to give O:cafion to conceive th^c the Ceremonies of the' Law were ftill in Force, ar.d that Justification was not to be had withouc a punctual Observation of the Law; yet fince (as we may fatiifie our felves) ic is, pofiiblehe might fifc-ndy conform himfelf co the legal Ceremonies in Q 91 ) in fuch a manrfer as to give no pretence to fuppofe he made any greac account of fo doing, or thought he me rited any thing thereby, or expected to be juftified by fuch Conformity, we ought out of refpect to the Apoftle's Character to affure our felves he did obferve the Cuftoms of the Law in fuch a manner , and befides otherwife we muft know he contradicted his own Practice and Doctrine ejrprefly when he fo vigoroufly fets himfelf to bear down all Conceit of expecting to be juftified by keeping' the Law as he hath done, Gal. iii. 11. and chap. v. 4. And when the great End of winning Difciples did plead for a Confor/micy to the Law, he may well be excufed from alllmputation of Guile, or of giving Oc» cafion co conceive that Man's keeping the Law was ne ceflary to Juftification by fuch a filent Obfervation of Mofes's Ordinances as I have laid down, and efpecially too, fince having been born and bred up under the Difpenfation of tbe Law there might feem on Obli gation lying on him to conform himfelf Strictly to ic his whole Life, as having at his Circumcifion under taken, as I may fo fay, to keep himfelf to it, tho' he well knew he was not obliged to do fo upon that ac count now. And likewife, fince Timothy was born of a Jewilh Mother, and in the time of the Difpenfation of the Law,which ceafed not till the Defcent of the Holy Ghoft on the famous Day of Pentecoft next following our Lord's Afcenfion ; and confequently, fince he ought 10 have been Circumcifed ac Eighc Days age, therefore the Apoftle may well be thought to Circumcife Timo thy by way of Correction of a former Omiffion. And I know not for whac reafon it is punctually fet down that Timothy's Mocher was a Jewefs, as ic is Acts xvi. r. buc to fhew forth St. Paul's Juftificatioum Circumcifing him, and efpecially if we confider that in tbe fame place where it is faid St. Paul did not com pel Titus to be circumcifed, there (by way of reafon for it) it is alfo faid, that Titus was a Greeks or one /iot obliged to be Circumcifed as the Off-fpring of the Jews were, Gal. ii. 3. 6ehly, As to the relation which fuch a Denial as I have been fpeaking of hath to Reafon, there was no thing unreafonable in it. For in the firft Inftance, the Damage or Diffacisfaction fuftained by refraining from the (9? ) the Sorts of Meat there mentioned and underftood is not very confiderable in ic felf, efpecially to a good Man, to a Man who is as indifferent cowards the Satisfactions of Senfe as a Chriftian fhould be, and who hath fo much ac his Heart the Spiritual Good of his Brethren, and tbe Enlargement of Chrift's King dom as he ought to have. And in the fecond In ftance, what can be objected againft St. Paul's Pra ctice, which was free from Guile or any Sin, and from all reafonable Tendency to introduce unchriftian Opinions, when the great End of gaining Profelyces to the Chriftian Faich did feem in a good meafure to depend upon ic ? So collecting the Sum of the Contents of this 2d Sum or Se- Brancb, I find that St. Paul, who was a Governour cond BrMeh. of the Church, did deny himfelf, and doth prefcribe the like Denial to us for the fake of Men of weak , Judgments, for the fake of Men invincibly prejudiced, and in chofe Cafes in which there was or is danger of leading or driving Men to wound cheir Souls, whe ther by caufing them to do chings concrary to their Duty by our Example, or by exafperating and offend ing chem, and chereby provoking chem eicher co think flightingly of our Communion or co forfake ic. And likewife he did, and prescribes chefe chings in thofe Cafes in whicb, and fo far as, we may do fo without committing Sin our felves, or omitting a Duty, or wich- out giving occafion to take up unchriftian Opinions or Practices, and fo far alfo as is tolerably confiftenc wich Reafon. I pafs now to the Third Branch of this Head, Third namely, to produce fuch Inftances of the Apoftle's BMnch; Practice and Prefcription as I think fufficient for my purpofe, which fet forth an Obligation not to deny our felves upon the Score mentioned. The firft Inftance I fhall produce is delivered Gal. ii. 3. where the Apoftle profefferh, chat Titus who was with him, and who was a Greek,, was not compelled to be circumcifed ; ic being co be underftood chac Sc. Paul oppofed ic, although by fo doing he did difpleafe and fcandalize the Jews. yliy-, (94) idly. To which we may refer his Words, v. 5. where he faith, he did not give Place to the Falfe Brethren by Subjection, no, not for an Hour. idly. And alfo hereto we may refer St. Paul's chiding with St. Peter for withdrawing himfelf from the Con- verfation of the Gentiles at Antioch to pleafe the Jews which were lately come thither from Jerufalem : By which it appears, that Sc. Peter oughc co have conver- fed freely with the Gentiles, although the Jews fhould thereby have beeh offended. Thefe Inftances are fuch as I take to be fufficient un der this third Branch. Fourth 50 j pafs t0 f^e fourch Branch, namely, to confi der the Difference between the Circumftances attend ing the Cafes in which the Apoftle did refufe to deny himfelf, and did prefcribe fuch ReSufal of Denial to St. Peter as is laid, down in the laft Branch ; and the Circumftances attending thofe Cafes in which the Apo ftle did deny himfelf, (3c. as in the firft Branch. ift. Then whereas thofe in the Inftances of the firft Paragraph of the firft Branch for whofe Sake St. Paul denied himfelf were Men of weak Judgments or Con- fciences and well meaning Men ; th&fe in the firft In ftance of the third Branch were Men of no Confciences, counterfeit Chriftians, and fuch as fought to bring St. Paul and the Chriftian Religion into a Snare, as appears in that having told us, Gal.'n. 3. that Titus being a Greek,warnot compelled to be circumcifed, immediately he fubjoins, and that becaufe of Falfe Brethren unawares brought in,who came privily in tofpy out our Liberty which we have in Chrift Jefus, that they might bring us into Bondage. idly. Whereas in the Inftances of the firft Branch St. Paul by his Compliance gave no Occafion to con ceive thac che legal Ceremonies were in Force, or chat Justification was not to be had without obferving Mo fes's Precepts ; in the Inftances here, by a like compli ance he would have given great occafion to conceive that Man's Juftification did, depend upon his keeping the Law; for if Titus, who was a Greek, had been fuffered to have been Circumcifed, what Confequence could have been more natural than that therefore it was the Opinion of the Apoftles thac che Gentile Be lievers lievers muft alfo be Circumcifed ? And from, thence by another Deduction, that therefore it was their Opi nion, that we cannot be Juftified Wichouc keeping che Law. And chis being a Doctrine very derogatory to the Merits and Satisfaction of our Saviour, would have been a grievous unchriftian Doctrine : And for this Reafonchiefly, as well as for the foregoing one, St. Paul may be thought to have oppofed the Circumci'fion of Titus, and noc to have given place by Subjection to the Falfe Brethren. And this appears, becaufe the Apoftle alfo declares he did this that the Truth of the Gofpel might continue with the Galatians, Chap. ii. 5. Which Truth of the Gofpel muft be expound ed to be the Doctrine of Juftification by the Merits of Chrift only, and exclusively of the Righteouf nefs of che Law, as is manifeft in chat the Apoftle in this Epiftle chiefly, if not wholly, fets himfelf to con vince the Galatians of chis one Truth. The like Confequences would have followed from Sc. Peter s continuing co refrain from the Conversation of the Gentiles at Antioch, and accordingly St. Paul in his Reproof of Sc. Peter applies to him the Doctrine . of Juftification by Faith in Chrift to convince him of his irregular Behaviour, a,s will be plain to thofe who fhall confider what is faid and implied in the 2d Chap. from the nth Verfe to the End. So then collecting the Sum of the Contents of this Sum of Fourth Branch, I find St. Paul did refufe to deny him- ^ felf to pleafe Men of no Sincerity, and fuch as fought occafion to bring bim' and the Chriftian Religion into a Snare ; and in thofe Cafes wherein by complying with them he fhould have given manifeft occafion to have introduced an unchriftian Doctrine. Laftly, I come to the Fifth Branch, namely, to gather Fifth Branch. in what Cafes, and how far we are obliged to deny our felves upon tbe accounc mentioned : And alfo to gacher in what Cafes we are obliged noc co deny our felves upon any Pretence. ift. Then I gather in general, That we ought to deny our felves to pleafe Men of weak Judgments and Men invincibly prejudiced, or truly Conicienticus Men, in all Cafes, in which there is Danger of leading or driving them to wound their Souls; whether by caufing them (96 ) them to do things contrary to their Duty by our Example , or by exafperating and offending them , and thereby provoking them either to think flight ingly of our Communion , or to forfake ic ; but yet only fo far as we may do fo witbouc cotnmiccing Sin out felves, or omiccing Ducies, or giving occafion to take up unchriftian Opinions or Practices ; and fo far alfo as is tolerably confiftenc with Reafon : And more particularly I gather, that Governours of the Church ought to deny themfelves thus. And thus I gather, becaufe I find by the Scripture that the Apoftle (who was a Governour of the Church) did commendably deny himfelf, and prefcribe fuch De nial to us in the like Cafes, as is to be feen in the Sum of 2d Branch. idly. I gather in general, That we ought not co deny our felves co pleafe Men of no Sinceriry, and fuch as feek occafion to bring our felves, or the Religion we profefs, into a Snare, in thofe Cafes, in which by de nying our felves we are likely to introduce any un chriftian Doctrine. And thus I gather, becaufe I find, by the Scripture that the Apoftle did commendably refute to deny him felf, and did prefcribe the likje Refufal of Denial to St. Peter in the like Cafes, as is to be feen in the Sum of the 4th Branch, and in the Body of the Branch it felf. Alfo I gather that we ought not to deny our felves when by fo doing we fhall be guilty of Sin, or of ommitting any Duty, or when we fhall deprive our felves or others of any Means of Grace thereby ; it being felf-evident that we ought not to deny our felves in thefe Cafes, and becaufe too we may not do evil that good may come of it, as appears by St. Paul's Dif courfe, Rom. iii. 8. Enlargement *• Now thefe things being only laid down in gene ral Terms, we may wholly defeat the Intention of the Charitable Doctrine Sec forch in the ift Part of this 5th Branch, and yet fatisfie our felves that we do not act contrary to it : For we may perverfly, as alfo falfely, fnppofe we fhall be guilty of Sin by denying our felves. We may fo much confine weaknefs of Judgment and invincible Prejudice, as hardly to allow any one worthy to be yielded unto upon thofe Accounts ; we naay diveft altnoft every Body of all Pretences to Sincerity, and caufelefly imagine a Snare is laid for us C97) Si ! and our Religion in all Cafes which can admit fuch a Conceit ; or laftly, we may be fo fubcle in fpying in to the Tendencies of our Conceflions, as vainly to fup- pofe we fhall thereby open a door to Erroneous Do ctrines and Practices whenever a Condefcenfion is needed ; and whac Cafe can ever happen in which by a fubcilty of Thoughc Men cannot Sorefee Dangers to themfelves and their Caufe, by condefcending accord ing to the Example and Prefcription of the Apoftle ? So that by laying down Strained Suppositions and glim mering diftanc Profpects, we may at all times eafily conclude, that we are obliged noc co deny our felves to pleafe or condefcend to our Brethren. And there is no way to avoid the Rvil of fo doing, buc to weigh things charitably, as Charity is tbe Foundation of che general Doctrine of che Hi Parc'of this Branch, fo muft Charicy be continually admitced co direct our Judg- menr in applying chis general Doctrine co parcicular Cafes. 2. Again we may altogether fail of che End che Do ctrine contained in che laccer Pare of this Branch aims at, and yec think we do as we oughc ; for we may make fuch large Allowances for Weaknefs of Judgment and Prejudices, and fuch like, as in no Cafe almoft co fufpect Infincericy or ill Defigns, and fo we may be fe- duced to give our Holy things to Dogs, and expofe our lelves to be rent and torn by Swine, Macth. vii. 6- and there is no way co avoid che Evil hereof, buc by being very wacchful and diligent to obferve che Inclinations of Men and che moft probable Tendency of Things. So chat as we muft endue our felves with Charicy, thac we may fulfil che one Pare of this Branch, fo we muft make ufe of a wife Circumfpection, thac we may avoid che Evil of che other Pare. And thefe cwo lin gular Perfections of our Souls, Charity and Wifdom, oughc always to be in Motion as it were, and to be in- feparably United in every Act of Judgment in Cafes relating tothe Matter in band, and in almoft all other, For fuch truly is che Confticucion of cbe World, thac that Rule which our Saviour prefcribed his Apoftles in thofe Times in which he fent them forth as Sheep athong Wolves, may well be thoughc co be fie to be prefcribed to every one in every Age, namely, to be wife as Serpents, and harmlejs as Doves, Mate. x. 1 6. H 3. So C 98 ) 3. So then in paffing a Judgment when and how far we oughc to deny our felves co pleafe our Brerbren for the Ends fpecified, and when we oughc noc to deny our felves upon fuch Accounc, we muft wifely confider all Circumftances, and fore-caft what probable Dangers may attend our Condefcenfion, and charitably deny our felves fo far to the utmoft as we fee Circumftances do require we fhould, and fo far as we can fuppofe we may do it with tolerable Safety and Conveniency either to our felves or our Religion : Withal taking chis as an eftablifhed Rule or Maxim, vi%. Where we forefee that evil Confequences may probably follow, whether to our felves or our Caufe, yet if the Good we can pro- pofebeproportionably greater than theEvil apprehended, there Charity oughc co prevail with us co deny our felves ; for fince Charity Jeeketh not her own, as che Apo ftle faith, 1 Cor. xiii. 5. confequently we can hardly be faid co fhew forth Charity buc in thofe Cafes which expofe us to fome Difadvancages. And I dare fay he is many cimes much more acceptable to God who Suffers himfelf, and who even in fome Cafes may feem to make che Caufe of Religion to fuffer through a charitable Condefcenfion, than he who wifely and juftly too, as he may imagine, avoids all Inconveni- encies, by Sturdily refufing to deny himfelf ; and he thac hath told us he will have Mercy and not Sacrifice, Hofea vi. 6. hath by fo faying caught us this Leffon. 4. Again in thofe Cafes wherein ac che fame Time we are required co deny our felves upon one Accounc, and not co deny our Selves upon another, there we are to chufe thac Side which Charity doch with moft Rea fon prompt us co encline co, upon a due Comparifon and Consideration of the Number and Sincerity of the Perlons concerned, and the Dangers attending the feve ral Cales ; for this is a Suggeftion of the beft Reafo- ning that can be, and of two Evils to chufe the leaft, or of two good Things to chufe the greateft Good. Fourth Head I come now to the Fourth Head of my Difcourfe, ofDifcurie. namely, to lay down fome neceffary Confequences with refpect to Church Communion, which flow from the Doctrines exprefled and implied in the Branches of the Three foregoing Heads in the Preamble, and in fome particular Sentences ufed by che Apoftle in the Dilcourfe mentioned. \ft, From ift, From thence I gather that thofe Graces, Opera tions, and Participations of the Holy Spirit by which only we become. reconciled to God, and entituled to Salvation, by which only our Souls become pure, and we become enabled to adorn them with Goodneis, fo as to fit chem for eternal Happinefs, are conveyed to us by our Communion with the Churchy and we only can expect them by our Communion therewith. idly, From thence I gather, that all the Chriftian Inhabitants in each Place ought to worfhip God in one and the fame Communion ; and that, as on the one Hand ic is no Excufe to a Man that doth not do fo, that the Members, or that any confiderable Number of Members of that Communion, hold Opinions to which he doth not confent, provided he be not obli ged by the Terms of Such Communion to profefs an Opinion contrary to his real Judgment ; fo on the other Hand ic is no juft Caufe to reject a Perfon as an un worthy Member whofe Opinions may difagree with thofe of che reft of the Affembly, provided his Opini ons do not oppofe the Fundamental Doctrines, and provided he doth not condemn the Difcipline and Ser vice, fo as not to comply with tbe Injunctions of them. idly, From thence I gather on the one Hand thac the Parts of the Service, or the Offices of the Church, in which every Member muft neceffarily join, or be taughc frorri who holds Communion cherewich, oughc to imply and inculcate a Belief and an Acknowledg ment of the Fundamental Doctrines delivered under the Firft Head. And on che ocher Hand I gather that the faid Of fices oughc not to require a Proftffion of any more Doctrines than what are implied in thofe Fundamen tals. And that the Governors of the Church, deny ing their own private Defires, ought to fuit their Litur* gy and Difcipline to the Liking of the Weak as well as of the Strong, and to fet the Terms or Limits of Communion fo wide to the utmoft as the Belief of the Fundamentals, as the particular Rules or Forms pre fcribed in the Scripture, and as Decency and Edifica tion in general will allow of. But that they are not obliged, and ought noc to alter thofe Parts of the Service or Difcipline which chey think are well ordered to humour Men of perverfe Spirits, or to gratifie defigning evil-minded People, Thefe ( lOO ) Thefe Confequences I fhall in order explain where' I think there is tieed, and fhew how they flow from. the: Doctrines abo^e- mentioned. FlrftConfe- ift, Then ! gather thac thofe Craces, Operations, quence. anfj participations of the Holy Spirit, by which only we become reconciled to God and entltuled to Salva tion, by Which only our Souls become pure, and we become enabled to adorn them with Goodnefs, fo as to fit them for Ecernal Happinefs, are conveyed co ui by our Communion with the Church, and we can on ly expect chem by our Communion therewith. Firft Para^ ' The Graces^ Operations, and tbe like I mean, afe grap ' a Releafe from the Sentence of Spiritual Death upon the account of all Actual as well as Original Sin, through the Imputation of Chrift's curfed Death co us. A Releafe from the guilt of all Sin, through the Impu tation of Chrift's negative Righteoufnefs to us, and thereupon a Reconciliation wich God the Father. A cleanfing the Soul from the Polntion of all Sin through the fanctifying Operation of the Holy Ghoft, and A juftifying us, or accounting us perfect Fulfillers of the Law of God, notwithftanding our Omiflions rhrough the Imputation of the pofitive Righteoufnefs of Chrift, and thereupon a Title co Degrees of everlafting Glory in Heaven. Alfo the Graces, Operations, ?ndche like I mean, are the Receipt of the Holy Ghoft to dwell in our Heart, hi continual cleanfing our Souls from che Po- lucions occafioned by our continual Lapfes incoSin, his moving us conftantly to Prayer, to Repentance, to all Duties of Devotion, co the Mortification of Luft, and putting on Chriftian Habits; his concinual aflifting us in che Performance of our Duty, by reprefling our Lufts; and Strengthening our Inclinations co Virtue and Piety, by giving us che true Senfe of the Word of God, which we may read, hear, or meditate upon at all Seafons, but efpecially when we are in the Holy Af- fetnblies, and by powerfully working in us thereby to ftirus up to Religious Practices. And likewife the Graces, Operations, and the like I mean, are the Holy Ghoft's uniting Participations of himfelf to our Souls upon our Application to the Lord's Table, whereby we become one with Chrift and with God, and his comforting us throughout our Lives, and C 101 ) and efpecially in our Afflictions, bv giving us Peace of Mind, ana! ti good Hope of Heavenly Happinefs. Now that by thefe Graces, Operations and Parcici- Second p,; pacions of the Holy Spirit «ve only become reconciled "grdph. to God, and enrituled to Salvation, and that hereby only our Souls become pure, and we become enabled to adorn them with Goodfiefs, fo as to fie them for Eternal Happinefs, will be very clear to all thofe who fhall confider the Confequences of Adam's Fall, and the Chriftian Doctrine as is fet forth in, and is con- fequenc from the Doctrines included in the Third and • Firft KCsd' Fourth Particulars of the Firft Branch of the Firft Fii u Branch,' Head, as hath been faid *. Conclufion. And that we receive ihefe Graces, Operations, and Si^h para- the like, by our Communion with the Church, is plain, B»ph. becaufe (as hath been fe" forth in the Sums of the Third and Fourth Particulars of the Firft Head above-men tioned) we receive them, or are entitled co them, or receive the Caufes of them, partly in Baptifm, part ly in Confirmation, and partly in frequenting che Ser vice of the Church, and in approaching the Lord's Table with due Preparation and Reverence, by our be taking our felves to which Holy Offices or Ordinances we may be faid to hold Communion with the Church. And thac we only can expect thefe Graces, and che like, by our betaking our felves co the Ordinances mentioned, will be manifeft, becaufe, fince Chrift hath ' appointed them as Means to convey the Benefits fpe cified to ns, as might eafily be fhewn, by arguing from his Words0 of Inftitucion, (3c Whac can be choughtof thofe among us to whom ic is plainly and earneftly declared, Thac Chrift hath fo appoinced them, if chey refufe to incline their Ear, and receive Inftruction in this Poinr, or if they neglect and refufe to betake themfelves thereto, but that Chrift will re ject them, and not bellow his Gifts and Graces upon them ; as in like Manner he declared concerning thole who being called ro his Supper excufed themfelves from coming to ic, that none of thofe which were bidden fhould tafte of it, Luke xiv. 24. So thac che Duty of holding Communion with the Church is a Duty of the greateft Importance, which alfo appears in that the Apoftle fo earneftly Sets himfelf to recommend to the Chriftians of Rome a charitable denying of them felves, and an avoiding of cenfuring their Brechren for H 3 Dif- ( ica ) Difference in Opinion, for che fake of their glorifying God with one Mind and one Mouth, and chac in che Congregation (as is fet forth in rhe Preamble) that is for the lake of holding Communion with the Church agreeably. Third Pan- However ic muft be granced, that fome of thofe "grjph. Graces which we partake of by our Communion wich the Church may in fome meafure be conferred upon fome wichouc cheir holding fuch Communion, for , even Unbelievers will receive Benefic from che Suffe rings of Chrift '. For Sc. Paul cells us, That God is the Saviour of all Men, efpecially of them that believe (y.ahl- sa .sr/jw) by which ic is implied, chac God will Save fome who. believe noc. And St. John tells us, That Jefus Ch-ift is the Propitiation, not only for the Sins of 11s (Believers) but alfo for the Sins of the whole World, I John ii. 2. Buc ic muft be thought that God doth notfave LTnbelievers in (o great a Proportion as he doth Chriftians, ic may be he doth not give them fo great a meafure of the Spirit, nor fanctifie chem fo much, nor advance chem to fo great Degrees of Happinefs here after in Heaven, as he doth us. And ic muft alfo be thought tbat thefe Unbelievers are fuch as do the Things contained in the Law which Nature teaches them, as jheyp forth the Work, of tbe Law written in their Hearts, and which work Good, of whom, or fuch , like, the Apoftle fpeaks, Rom. ii. io. that God Jhall render to them Glory, and Honour, and Peace. And far ther it muft be thought tbat thefe have never had the Gofpel effectually preached to them as we all have : To fuch are to be applied our Saviour's Words, Mark xvi. 1 6. namely. He that helievetk not [kail be damned;. and alfo the Words of the Apoftle, Heb. ii. 3. viz. How Jhall we ejcape if we negleEl fo great Salvation ? And by a Parity of Reafon it may be faid of thofe among us who neglect co apply themfelves to the Ordi nances of Chrift, or to the Communion of the Church, which they are fo earneftly called upon to do, How Shall they receive the Graces which are ordained to be conveyed by a diligent Application co Chrift's Inftittt- tions, if rhey neglect co apply themfelves thereto ? And with.il it may be confidered too, that in the former part of the fore-cited Verfe, Mark xvi. 16. where our Lord promifech Salvation co the Believing, he ( 10] ) he promifeth ic noc to rhe believing only^ but to thofe who believe and are baptised; in which Word bap tised may well be thought to be included, according to the comprehenfive Way of Scriptural Speaking, an Application to all the Chriftian Ordinances. And whatfoever Allowances may be made by the Almighty for invincible Prejudices in thofe who fet themfelves to lead a fober, boneft Life, yec we may be Sure no Al lowance will be made for any which have not fuch Prejudices, and who live diforderly ; and fince in chis Sun-fhine of che Gofpel among us very few can have Preeence co fuch Prejudices, confequently fo few can be exempted from an indifpenfible Obligation to comply wich Chrift's Infticutions, as chac in general I chink I may fairly conclude, chac we only can expect the Graces, Operacions, and Parricipacions of che Spi rit mentioned, by an Application to the Holy Ordi nances, or which is the fame thing, by our Commu nion wich che Church. 2dly, I gacher cbac all che Chriftian Inhabitancs in Second each Place oughc to worlhip God in one and che fame q™nCe. Communion ; and thac as on the one hand ic is no Ex cufe co a Man thac doth noc do fo, thac che Members, or chac any considerable Number of Members of chac Communion hold Opinions co which he doth not con- fenc, provided he be noc obliged by the Terms of fuch Communion to profefs an Opinion concrary co his real Judgment ; fo on che ocher Hand, ic is no juft Caufe to reject a Perfon as an unworthy Member whofe Opinions may difagree with thofe of the reft of the Affembly, provided bis Opinions do noc oppofe theFun- damental Doctrines, and provided he doth noc con demn the Difcipline and Servic?, (o as not co comply wich che Injunctions of them. Thac che Chriftian Inhabicants in each place, thac Pact Firft. is in each City, Town or Parilh, and fubject to the fame Jurisdiction or Ecclefiaftical Rule,ought to worihip God in one and the fame Communion is apparent, be caufe as I have fee forch in che Preamble of chis Dif courfe che Defign of che Apoftle's Exhortations in the I &,th Chap.and beginning of che itfhChap.oi Epift. Rom. was to preferve mutual Concord and Good-will a- amongft all the Chriftian Inhabicants in the City of Rome, that fo chey might with one Mind and one Mouth fflorike God, even the Father of our Lord Jefus Chrift. S H 4 Where C 104 ) Where by glorifying God with one Mind and one Mouth can be underftood no lefs than a Worshipping God in one and the fame Communion. And this Doctrine alfo appears, in that at the firft fetting up of Chriftianity, when the Believers were able to affemble together in one Congregation, they are in feveral Places fee forth as affembling together in the fame Congregacion. Tnus when che People were con vened to Chriftianity upon the firft preaching of Sr. Peter, it is faid, that all who believed were together. Acts ii. 44. of whom alfo it is faid in the 42d Verfe above, That they continued ftedfaftly in the Apoftles Do Elrine and Fellovcftoip, and in breaking of Bread, and in Prayers. And thus again it is faid of them fome time after chis, thac they were all with one accord in Solomon's Porch, Acts v. 1 2. co which we may add the Confi- deracion thac it is recorded of the Believers on the Day of Pcntecoft, when tbe Holy Ghoft came down upon them, that they were all with one accord in one place, Acts ii. 1. of whom aifo it is faid, Ail s i. 13,14. that they abode together in an upper Room, and continued with one accord in Prayer and Supplication. And what reafon can be imagined why we are fo often told that the •firft Chriftians affembled together at fo many feveral times, in the fame place, and with one accord , but that w? might imitate their Example by Worfliipping God in one and the fame Communion. To this purpofe likewife may be brought that place in the Epift. to the Ephefians , iv '. 2, 3. which com mands us to walkin Love, endeavouring to keep the Uni ty of the Spirit in (or through) the bond of Peace ; that is, endeavouring to be all of one Heart, and one Soul, according to the Prefcription and inward Working of the Holy Ghoft in us, through the Dictates of that love for Peace which fhould bind us all together like as a Bond bindeth feveral Twigs into one Bundle ; to which is fubjoyned as a Reafon why we fhould fo walk and endeavour, there is one Body and one Spirit, even as ye are called in one hope of your calling ; one Lord, one Faith, one Baptifm, one God and Father of all, who is above all, and through all, and inyou all, v. 4, 5, 6. That is. you oughc to walk fo becaufe you Chriftians are one Body enlightened and enlivened by one Holy Ghoft, even as there is one Saviour of us, one Faith, oneBaptifm,andone God ( xoy ) God the Father. In which Words ic is implyed ac leaft, thac all Chriftians in each place oughc co Worfhip God in one and the fame Communion, nothing being more apt to break Peace between Men than Difference of Communion, as is found by Experience ; which al fo, inftead of making Men of one Body, and of pre ferving the Unity of the Spirit we are commanded to keep, divides Men into fo many feveral Bodies as there are feveral Communions, and fhews them co be acted by differenc Spirits, and not by chac one Spirit which prefcribesto us to fp?ak the fame thing, that there be no Divifions among us, but that we be perfectly joyned to gether in the fame Mind and in the fame Judgment, as is fee forth, i Cor. i. io. And this Difference of Commu nion alfo befpeaks Men to be of a different Faith, and to be under the Direction of different Lords. And to this purpofe likewife may be brought thofe Places which call the Body of Chriftians the Houf- hould of Faith, Gal. vi. io. and the Houjhold of God, Eph. ii. 19. and which fee forth that we are all one, as the Father is in Chrift, and as Chrift is in the Father, Joh. xvii. 21. Which Characters can never agree to thofe who without very good Caufe are the Authors and Maintainers of Separace Communions in che fame Place ; to fuch is co be applied the Character of thofe St. Paul cautioned che Elders of the Church of Ephefus to wacch againft, of whom he faid, That of themfelves Men fhould arife, fpeaking perverfe things to draw away Difciples after them, Acts xx. 30. and chefe for Separa ting rhemfelves, feem co fall under rhe Cenfure of Sc. Jude utthe 19th Verfe, who faith of fuch, That they are. Senfual, not having the Spirit. Then chac on the one Hand it is no excufe to a Man Second Part. whodoch noc Worfliip God in chac one and che fame Communion of Chriftians in his place , that the Mem bers of that Communion hold Opinions ro which he doth noc confenc, provided he is noc obliged by the Terms of fuch Communion co profefs an Opi nion concrary co his real Judgment; and that on che ocher Hand, ic is no juft Caufe co reject a Perfon as an unworchy Member whofe Opinions may difagree wich thofe of the reft of the Affembly in the Cafe fup pofed doth appear ; becaufe the Chriftians of Rome, upon whom the Apoftle prefleth his Exhortations, did hold C lofi ) hold different Opinions in two Particulars; and yet without being called upon to alter their or either of their Opinions, chey were mucualJy exhorced co puc on fuch a Behaviour towards one anocher, as noc co hin der their mutual Glorifying God with one Mind and one Mouth, as is fee forch in the Preamble ; which would have been abfurd, excepc on the one Hand, Men are not excufed for noc Worfhipping God in one and che fame Communion where chey live, nocwithftanding ever fo great a number of Members of tbat Com munion hold Opinions co which others do noc content ; and excepc on the other band ic be no juft Caufe to reject a Perfon as an unworthy Member whofe Opinions may difagree with chofe of che reft of the Affembly. And tho' in fome Cafes on che one hand thofe Who joyn in Communion wich the Church where chey live may be thoaghc to act againft cheir Confcience, and to be guilty of Diffimulation or Mockery by reafon of cheir Opinions; and on the ocher hand, che Church ic felf, or the Paftors and Governours of it, may be charged wich Profanarion for admicting Men of He terodox Opinions co their Communion; yet in che Cafes fuppofed, neither fide can be chus caxable, becaufe in joyning wich his Brechren, no one precends co acknow ledge an Opinion co which he doth noc confent ; and becaufe every one by acknowleding the Fundamental Doctrines which is acknowledging all che Doctrines neceffary to Communion with the Chriftian Church T?'^BHe"h (as 's to ^e gathered from what is faid above*) and by ' complying alfo with the Injunctions of the Difcipline. and Service, do perform all chac can be required of any one co entitle him co Communion wich che Chriftian Church, as migbc be fnewn ac large. Third Con- idly, I gacher on che one hand, that the parts of fequence. t[,e Service, or the Offices of the Church in which every Member muft neceffarily joyn.or be caught from, who holds Communion therewith, ought to imply and inculcate a Belief and an Acknowledgment of the Fun damental Doctrines delivered to us under the Firft Head. And on the other hand I gather, that the faid Of fices ought not to require a Profeffion of any more Doctrines than what are implied in thofe Fundamen tals. And chat the Governours of the Church denying their ( 107 ) their own private Defires, ought to fuit their Liturgy and Difcipline to the likeing of the Weak as well as of the Strong, and to order them fo, as to fet the Terms and Limits of Communion fo wide co che ut- tnott, as che belief of che Fundamentals, and as De cency and Edificacion in general will allow of. Buc withal I gather, that they are not obliged to alter thofe parts of the Service or Difcipline which are well ordered, to humour Men of perverfe Spirits, or to gratifie Defigning evil-minded People. Firft, Then I gacher, Thac che pares of the Service, Krftp«t: or the Offices of the Church , in which every Member muft neceffarily joyn, or be taught from, who holds Communion therewith, ought to imply and inculcate a Belief and an Acknowledgment of the Fundamental Doctrines delivered under the Firft Head. Since the Apoftle fpeaking concerning the Ufages in Religious Affemblies, doth ordain that all things be done to Edifying (i Cor. xiv. 16.) it will appear that the Offices of the Church in which every Member muft joyn, ought to be ordered as much as may be for che Edificacion of che People, which alfo common Reafon doch fuggeft co every Man. Then fince the Belief and Acknowledgmenc of all the Fundamencal Doctrines referred co doch moft effectually tend to ac complish che Perfection of che Soul in all Pious Habits; infomuch, as thac if any of thofe Arguments or Mocives for che doing rigbceoufly, which are imprinced by the laying thofe Foundations, be wanting, it cannot reafon- ably be expected that a Man fhould begin to do his Duty, and proceed therein fo effectually as to attain to that Perfection of Soul for which he was defigned, as is fet forth* , confequently it will appear thac ic is " Conclufion moft neceffary co the Edification of che People to teach °f Eir£ - , . • , , # t* j 1 Branch of and inculcate thele fundamentals. firft Bei^ Then it being confidered, that the Offices of the Sixth Para- Church, and more particularly the Catechifm, are Ser- *"&• vices proper to teach and inculcate Doctrines, and to very good Purpofe, in regard chey are conftandy ad- miniftred to the People ; and alfo it being confidered, that the Subftance of all the Fundamentals may eafily, by general Expreffions, be included and fet forth with in thecompafs of the Common Service as well as in the Catechifm, (which things will appear upon a little Con- fideration) it will follow that the Offices of tbe Church in • Firft Head, Firft Branch, Conclufion,Tenth Para graph. Second Fart. tThirdHead, SecondBranch, Fourth Para graph. Confequence. Third [lead, Eifth Branch. * Firft Head , ThirdBranch. C ip& ) in which every Member muft joyn, or be taught from, oughc to imply and inculcate a Belief, and an Acknow ledgement of the Fundamentals referred to. And there can be no Objection raifed againft fuch Provision in the Service upon the Account of giving Offence to any weak Brother, becaufe whofoever takes Offence at any of thofe Doctrines, is not to be thoughc capable of being admitced .co Communion wich che Church.as is faid ;* fo chat fuch a Man's Offence is not co be regarded. idly, I gacher,thatthe Offices of che Church in which every Member muft joyn oughc noc co require a Profefliori of any more Doctrines than what are im- plyed in che Fundamentals ; and that the Governours of the Church denying their own private Defires, oughc to Suit cheir Liturgy and Difcipline co che liking of che Weak as well as of che Scrong, and co order them fo as to fee the Terms or Limits of Communion fo wide to theutmoft, as the Belief of the Fundamentals, and as Decency and Edification in general will allow of. That Governours of the Church more particularly ought to ufe their utmoft Care, that among all thofe who may with Reafon be admitted to the Communion of the Church, no one be any manner of way driven from it, or urged to think flightingly of ic upon che accounc of unchariable Dealings, or offending Practices, hath been fhewn.f And thac chey more particularly ought to deny themfelves as far as they may do fo without committing Sin, or omitting Duties, or gi ving occafion to take up unchriftian Opinions or Pra ctices, and fo far forch alfo as is tolerably confiftent wich Reafon, to pleafe Men of weak Judgments, and Men invincibly prejudiced, or truly confeiencious Men, in all Cafes in which chere is danger of grieving them, and caufing rhem to do things contrary to their Con fcience by their Example, or of exafperating and of fending them, and thereby /urging them either to think flightingly of cheir Co.nmunion, or to forfake it hath been fhewn.* Then the Belief of the Fundamental Doctrines, as to pofitive and actual Belief, being fufficient to entitle any one to Communion with the Chriftian Church as hath been fhewnt- And If more Doctrines than the Fundamental ones be required to be profeffed by the Members of any Church in cheir joyning themfelves in Com- t 109 ) Communion with ic, ic being poflible chac fome Well- meaning Men chrough weaknefs of Judgmenc or invin cible Prejudices mighc take fuch Offence ac thofe Do ctrines over and above che Fundamental ones, as co think flghcingly of, or it may be forfake fuch Commu nion, who yet by believing the Fundamentals are quali fied to be Members of it. Confequently the Governours of the Church, that they may perform their Duty of taking care thac no one who may with Reafon be ad mitted co Communion be driven from ir, and the like, and that they may perform their Duty of denying them felves to pleafe Men of weak Judgments and the like, as is Sec forch , they oughc fo co order che Licurgy and Difcipline co pleafe che Weak as well as che Strong, as to take care that no more Doctrines be required to be profeffed than thofe included in the Fundamentals, fince by ordering matters fo, they will be under no Sufpi- cion of committing Sin, or omitcing Duties, or giving occafiort co take up unchriftian Opinions or Practices,or of doing unreafonably ; thac is, the Governours of the Church Ought fo to order the Liturgy and Difcipline to the liking of the Weak as well as of the Strong, as to fet the Terms of Communion fo wide to the utmoft as the Belief of the Fundamentals will allow of. Buc becaufe che Prefcripcions in che Scripcure, to let all things in Religious Affemblies be done to edifying* * i Cor. 14.; and to let all things be done decently and in order,\ do I6" , relate to the appointing many other things befides the Doctrines to be profeffed in thofe Affemblies, all which the Governours of the Church are to take care of ; therefore in ordering the Liturgy and Difcipline they are to take in che Consideration of Decency and of Edification relating to al! other Matters as well as to Doctrine, and to order the chings relating thereto to pleafe the Weak as well as the Strong, fo far forth as the general Rules in Scrip. ure relating to thefe matters will allow of, for the fame Reafon chat they are to or der tbe Doctrine as hath been laid. And fo cullecting the Sum of chis Second Part, itap- Sum of Se- pearschac the Offices of che Church in which every <:°ndp,ts- Member mult joyn onghc noc co require a profeflionof more D>ctnnes than of thofe implied in the Fundamen tals, and that the Governours of the Church ought fo to fine the Liturgy and Difcipline to the liking of the Weak as well' as of the Strong, as to fee the Terms of Communion fo wide to the ucmoft as che Belief of che ( no ) the Fundamentals, and as Decency and Edification in general will allow of. Thicd Part. idly, I gather that the Governours of the Church are not obliged, and ought noc to alter thofe Parts of the Service or Difcipline, which they think to be well ordered, to humour Men of perverfe Spirits or to gracifie Defigning Evil-minded People. That we oughc noc co deny our felves to pleafe Men of no Sincericy, and fuch as feek occafion co bring our felves or the Religion we profefs into a Snare, hath •rhird Head, been fhewn* ; confequently Governours of the Church Second*!?.' more e^?ec^Y zte noc obliged, and ought not to ragraph. deny chemfelves in chefe Cafes. And becaufe the al tering the Parts of the Service or Difcipline which they chink co be well ordered co gracifie Men of per verfe Spirics and of Evil-defigning Minds, implies a denying chemfelves in an eminenc manner co pleafe Men of no Sincerity, and fuch as feek to enfnare their Religion ; therefore they are not obliged, and oughc not to alter the Pares of the Service or Difcipline which chey think to be well ordered to humour or gra cifie fuch Men. And indeed chough on the one Hand ic oughc to be allowed thac Governours are obliged to make Altera- tions as far as their Commiffion extends in the Cafes fee forth in the Second Parr, and though in judging who are Men of perverfe Spirits, (3c they ought to be careful that they do not throw off the Charitable Habit ; yec certainly, on che other Hand, they ought noc co make Alteracions where Reafon upon due and folemn Confideracion and Circumfpection doth not require ic, that they may avoid the Imputa tion of Partiality and Levity, and chac chey may not give coo juft an occafion co che People codifregard their Institutions. Fifth Head of I come now co che Fifth Head of my Difcourfe, Difcourfe. natnely , To apply che Doctrines concained in che Four Heads of Difcourfe foregoing, co regulace thofe amongft us in cheir Temper, Carriage and Behaviour towards one anocher, and in cheir Condefcenfion to each other, for che fake of Worfhipping God in che fame Commu nion with an inward Union and Communion of Spirit, intermixing Argumencs and Exhortations as they may occur, to comply with thofe Duties which Piety Shall prefcribe to us. For (ni 3 For the more regular and ufeful handling of the Arguments and Exhortations to be produced in chis Ap plication, I will ift apply to thofe .among us who either actually forfake the Communion of the eftablith- ed Church, or who but coldly adhere to it. idly, I will apply the Doctrines above rehearfed to regulate thofe amongft us in their cenfuring one ano ther for their Opinions. idly, I will apply the Doctrines contained herein co fhew how thofe amongft us ought, or ought not, to de ny themfelves for their Brethrens good. ift, Then I apply to thofe among us, who either Firft B«nc& actually forfake the Communion of the eftablifh'd Church, or who buc coldly adhere co it. If chofe who forfake che Communion of our Church Firft Part; becake themfelves to no other Communion in which the Sacraments and other Ordinances are adminiftred, whereby the peculiar Chriftian Graces neceffary to our Salvation are conveyed to us, I beg them to con fider what I have faid unaer the firft Confequence ; wherein I have (hewed, that we only can expect thofe Graces by our Application to the Ordinances fpeci fied * : And therefore, if thofe who thus forfake our • Fourth Communion do absolutely deprive themfelvs thereby of Head, firft thofe Graces, how deplorable muft their Condition be! q°"n^ And though I have allowed that God notwithftand- part zd. ing may confer his Graces upon thofe who are invin cibly prejudiced without their ufing the Means ap pointed (though I dare fay be will not in fo great mea fure confer his Graces upon fuch) ; however, I have at the fame cime fhewed that in chis Sun-fhine of che Go fpel hardly any can really pretend to fuch Prejudices t; t Fourth for as for thofe who having Abilities to receive Inftru- Head, firft ctions do retain Prejudices meerly becaufe they do confe- not encline their Ears to the Voice of God's Word and |u,et" } j„ Meffengers to fet themfelves right, they can by no means hope co be favoured upon this Score, ic being plain thac God denounces Judgments upon none more feverely than upon thofe who do not encline their Ear to his Word, as may be gathered from many Places of Scripture, particularly from Jer. xi. 8. and Chap. xxv. 4. and our Saviour frequently gives this Caution, He that bath Ears to hear let him hear, as particularly may be feen, Mtttb.xih. 43. £«£ fpeakable Damage to Religion would from hence acme. Therefore to avoid the Difhonour to himfelf, and the Damage to Religion mentioned, it muft be thought very , reafonable for God to require every Inhabitant to worfhip him in the Communion eftablifhed in his Place, Which was eftablifhed before others, and efpecially if it hath continued a long time, if it retain the Effentials of a Church, and not to difpenfe With their feparacing from ic upon the Account of either imaginary or real Naughtinefs or Errors to be found, either in the People 1 J or (II6) or Paftor, which God canno' agreeably prevent in the beft Communion, So long as we cannot but be Senfible that we fully perform our Obedience to Chrift's Insti tutions relating to Worfhip, by applying our Selves to the Communion of the Paftor and People among whom we live, though they may be wicked, and may enter tain Errors. And fo. long as our bleffed Lord hath given u*to underftand that we receive the Benefits of Communion, namely, the opening of the Heart ne ceffary to give us a good Underftanding of the Word of God, together with Light and Grace, as well by the Ministry of a wicked Paftor, as by the Ministry of a good one, which he hath Sufficiently done by ta king Judas the molt profligate Wretch in the World into the number of his twelve Apoftles, whom he alfo fent out with the others to preach, to heal the fickj to cleanfe the Lepers, to raife the Dead, and to caft out De- • Matth. x. vils * ; and alfo by giving us to underftand, that ic is *¦ 7,s' onlv through the Operation of God thac Men increafe in Goodnefs, even when Paul plants, and Apollo wa ters ; and that neither be that planteth (firft Converts to the Faith) nor he that watereth (doth the Office of a Paftor in preaching, (3c.) are any thing (that is have any Power in themfelves co open che Hearr, and the like, be they ever fo good and perfwading) but God who (by the Ministry of their preaching) giveth the 1 1 Cor, iii. increafe j-. And if God had not' thus given us to un- 6, 7. derftand thefe Things, it could not have been doubted but thac he who muft be thoughc che Author of all Graces doth Sufficiently afford us the Benefits of Com munion by the Mimftry of a naughty Guide, and among a bad People, from che Consideration thac otherwife he muft be faid to be needlefly regardlefs of his 'chief End, in fupporting the Gofpel in every Place where he fuffers naughty Men to'prefide or remain among his People, which is too great an Abfurdity to be allowed in the leaft. And as from thefe Considerations ic appears Co be highly reafonable that God fhould require every one Co worfhip him in the moft anciently eftablifhed and con tinuing Communion in his Place, if it retain the Effen tials of a Church, although the Paftor and People be wicked and maintainers of Errors. So from thefe Considerations may eafily be drawn the Reafonablenefs of our Saviour's fending the Lepers to che Priefts and of C H7 ) of his own joining with che Members of chac Com munion in which naughty Men were the Rulers. But at the fame time, as on the one hand ic is noc to be doubted, buc that God will deal more Severely with thofe, as well common Members as Paftors in the Com munion where he bellows the moft powerful Graces, who prove naughty, than he will with others; Soon the other hand ic is very expedient that Paftors efpe cially, and others alfo therein who tranlgrefs plain Laws, fhould be made to reform or be removed from Com munion, and that falfe Doctrines fhould be caft our. But thefe things are to be done by the Correction of Magiftrates, or by regular Reformations ; and 'till they can be fo done, good People (who will not anfwer for other Mens Faults) ought quietly co bear all Incon veniences anting from hence. Then as to any Objection againft fuch a Communi on as is defcribed, upon the Account of tbe Interrup tion of its Eftabliihmenr and Exercife for a few Years, during the time of a publick Confufion, its Reftoration to its Eftablifhmenc and Order, and its Conrinuance therein hitherto for upward of fifty Years, is a clear Demonstration of God's Approbation of it, even as che Restoration of the Jewifh Worfhip after tbe End of Manaffes his Reign, who had caufed it to be difcon- tinued ; and after the Seventy Years Captivity in Ba bylon, and their Continuance in their Worfhip 'rill our Saviour's Time, which was long after their Return from Babylon, doch evidently fhew Co all Men that their Communion in Judea was moft acceptable to God. So then if it may be faid of that Communion efta blifhed here, diftinguilhed by the Name of The Church of England, that it retains all the Effentials of a Chri ftian Church, chat it was fee up and eftablifhed here before any of the others, chat from ics firft planting or general Reception ic hath conftantly continued through a Succeffion of many Ages, and thac it hath been the only eftablilhed Communion all chac while, excepc for the Space of a few Years in che time of a general Con fufion ; after which it was fully reftored to its Efta- blifhment and Order, and hach continued cherein ever fince for above fifty Years, metbinks no one to whom thefe Things appear fhould be able to make any Scru ple in acknowledging that the Communion of the I 3 Church ( 118 ) Church of England is beft entituled to tbe one Com munion. And that thefe Things may be faid of this Commu nion may feverally be made to appear. Firft Section. And, ift, It may appear, that the Church of England retains all the Effentials of a Christian Communion, by confidering, that all and each of the Particulars in which the Effentials of fuch a Communion do confift are ap plicable to this Church. Namely, ift, that it hath its Paftors and other Mini flers, fuch as have been duly called and fent by thofe who have continued in an uninterrupted Succeffion from the Apoftles as far as fuch a thing can be made oue concerning che Miniflers of any Church. Thac chefe Paftors and Miniflers are ordered and governed ac cording co Rules and Paccerns relating to chis Matter, agreeable to the Word of God, and that they have fuf ficient Authority to exercife their Office and Jurisdi ction. idly, That che Form of Worfhip and che Admini stration of the Sacraments ufed herein, is agreeable co the Rules contained in the Scripture relating to this Matter, and is fo free from fuperfticious or infignificant- Ufages, as that no one can pretend ic fails in the Effen tials of Communion upon the accounc of any fuch. And, idly, that in this Church tbe Doctrine of Chrift and of his Apoftles is truly and fully taught, fo far as to entitle it to the Effentials of Communion upon this Account. And that all the Effentials of a Chriftian Communion are included in the Particulars now defcribed.and that each of thefe Particulars is applicable to this Church, may at large appear to every one who fliall duly confi der and enquire about this Matter, by confulting the Scripture and the Works of learned Men relating here to, and by comparing our Conftitutions therewith %*. And I doubc noc buc thac moft Men amongft us, even of thofe whodiffent from us, are inwardly confcious of fome fecrec Intimations fetting forth thac our Church %s a true Chriftian Church, to which Intimations they ought to give good heed, ic being the ufual Practice of the Holy Ghoft in his working in our Hearts to Signify Truths and Duties to us by fuch fecrec Intimations or Whifpers, as might at large be fhewn. <»9> Then, idly, it may appear, thac the Communion, Second Se- diftinguifhed by the Name of the Church of England, pa'r0an,raFiLft was fee up and eftablifhed here before any other of araerap ' thofe amongft us, by confidering, thac for ought can be fhewn to the contrary for many Ages before the Re formation, if not ever fince Christianity has been gene rally embraced in -:his Part of the Kingdom cal led England, there has conftantly been a Communion of faithful Men, and of Paftors and Governours who have fiicceeded one another in a continued Suc ceffion down to their prefent Succeffors, che Believers, the Paftors and Governours of this Church of England now in being, in which Communion (as might be fhewn at large) a Faith in God and Chrift Jefus has been conftantly profeffed and raughc, a, Form of Chri ftian Worfhip, and an Administration of Chriftian Sa craments has been conftantly ufed, and the Paftors and the Miniflers who have Succeeded one another in a con tinued Succeffion, have been called, fent, ordered and governed all along according to fuch Rules as were fufficient to enable them to derive Chrift's Commiflion to his Apoftles down to their Succeffors in the Mini- ftry ,- nor wanted they any Authority to exercife their Office and Jurifdiction. From whence it follows, thac this prefent Communion, diftinguifhed by the Nameof the Church of England, is the fame Communion con tinued through all the intermediate Ages, which was fet up and eftablifhed either when Chriftianity was firft generally embraced here, or at leaft a long Time be fore the Reformation. For though there have been feveral Alterations made fince the Time referred to when firft the Communion fpoken of was eftablifhed, and parcicularly at the Re formation mentioned, namely, in taking away the Jurisdictions of fome Prelates, and otherwife 'toew mo delling the Government of rhe Church, in che incro- ducing fome Doctrines, Practices, and Forms of Ad ministration, and in catling our fome Doctrines, and the like, yec fince thefe have been made by the Autho rity or Confent of thofe who have continued in this Succeffion, the Communion I am fpeaking of; is to be thought the fame Communion continued through all the intermediate Ages, which was fee up here when firft the Succeffion began, nocwithftanding the Alcera- - I 4 cions C x*o ) tions mentioned, even as the Communion which was in our Saviour's Days among the Jews, is to be accoun ted the fame Communion which was in the Time of David or which was fet up in the Wildernefs upon the Ch'ldren of Ifrael's coming out of Egypt, which Communion is to be thought to have continued all along in the intermediate Ages throughout the Reigns of their feveral Kings, throughout their Captivity in Babylon, and the Times after their Reftablifhment in their own Land, notwithftanding many Alterations w--re made in it at feveral Times, whether by the de- poling one from the High-Priefthood, or taking away his Jurisdiction, and letting up another in his room, as was done in Solomon's Time, by removing Abiatbar from rhe H gh Pneftbood,, and fetting up Z^adok*, or 37, j's".8" " by the introducing the Worlhip of tbe Brazen Ser pent, together with fuch wicked and foolilh Dictrines as our Saviour condemned in che Scribes and Phari- t 2 Kmg» fees | . as ajf0_ together with feveral other wicked Pra- Mattttxv. - xvui. 4, C H2- ) if any of the Ifraelites fhould have maincained their Obedience co Abiathar, and fhould have refuted co fub mic to S^adok's Adminiftracion, they would have been thought Schifmaticks, and Departers from the Com munion of their Brethren. And again, when for In stance He^ekjah removed the High Places, and brake the Images, and cut down the Groves, and brake in Pieces the Brazen Serpent that Mofes had made, becaufe the Cbil- • 2 Kingi dren of Ifrael did burn Incenfe to it *. And when Re formations were made in the Times of Joftah, of E\ra, and Nehemiab, &c. it muft be thought that if any of the Jews fhouid have refuted to fubmic to the feveral Reformations made, fhould have kepc up cheir old Ufages, and have withdrawn themfelves from the Communion of tbe feveral Kings, Rulers and People, upon Accounc of Difobedience co their Regulations, they muft needs have been elteemed Deparcers from the Communion of cheir Brechren, and noc Prefervers of che ancient Communion amongft "chemfelves by fo doing. From whence it follows chat the Roman Catholicks which are amongft us, are to be accounted Schifma ticks, and Departers from the Communion of their Brethren, and noc Prefervers of that Communion amongft themfelves which was fet up here when firft Chriftianity was generally embraced in chis Pare of the Nation, by Reafon that they maintain their Obe dience co the old Jurifdiction of che Bilhop of Rome, which was fhaken off in chis Nation by regular Courfes near an Hundred and Sixty Years ago when ic was laft fhiken off ; fince which Time ic hach conftantly, by evidently providential Interpofitions ; been kept out by Reafon thac chey refufe co fubmic co che Jurif diction eftablifhed by che greaceft Authoricy of the Nation, to which fort of Jurifdiction che whole Body of the Clergy fubmirted in che Time of King Hen ry VIII. and co which noc many in Number (propor- tionably fpeaking) of che Clergy in che Time of Queen Elizabeth refused co fubmic at che beginning of her Reign when ic was finally fee up ; and laftly, by reafon chac chey refufe co fubmic to the Reformations duly made in this Church in the Times of King Ed ward VI. and Queen Elizabeth, continue their old Ufages, and withdraw themfelves from our Commu nion upon account of Difobedience to our Reguiati- tions, fo that they are not of that Communion which was eftablifhed here long before the Times of the Re formation, or when firft Chriftianity was generally embraced in chis pare of the Nation : We are of that, and they by departing from us, bave deparced from that. And fo it cannot be faid chac they have all along concinued in it ; nor thac we departed from it at the Reformation, which was not a fetting up a new Communion (like the building a new Houl'e) buc a calling out the Corruptions of the old Communion (like the cleanfing an Houfe from its Filtbineffes). So that nocwichftanding whac may be objected from hence, the Communion of che Church of England is thac Communion concinu'd chrough a Succeffion of many Ages, which was fee up and eftablifhed here for many Ages before che Reformation, if noc when firft Chriftianity was generally embraced in chis Pare of Great- Britain called England; and confequencly it is a Communion which was fet up and eftablifhed here before any other of thofe amongft us for the Reafons given above. And Thirdly and Laftly, Ic may appear that from the Third StSti- Eftablifhment of this Communion (long Time before on' the Reformation) it hath conftantly continued thro' a Succeffion of many Ages, and that ic bath been che only Eftablifhed Communion all that while, excepc for the fpace of a few Years, in* che Time of a general Confufion, after which it was fully reftored co ics Efta blifhment and Order, and hath continued therein ever fince for upward of Fifty Years, by confidering that we do not find in Hiftory, or otherwife, that there was made any Interruption of the Eftablifhment of this Communion, or that any other Communion was efta blifhed here befides this fince a long Time before the Reformation, except that its Eftablifhment was once interrupted more or lefs for upwards of Fourteen Years in thofe Times of Confufion between the unfortu nate Lots of the Power of King Charles the Firft of Bleffed Memory, and the happy Reftoration of King Charles the Second, at which Time of Reftoration (which was above Fifty Years ago) this Communion was fully reftored to its Eftablifhment and Order, and hath continued therein ever fince. And fo collecting the Subftance of the Three Secti ons it will appear, thac fuch Things may* peculiarly be C IM ) be faid of the Communion of the Church of England' as muft needs be thought ro give it an undeniable Ti tle to tbe One Communion in every Place in this Part of the Nation called England, and confequently, that this is the Communion in which each Inhabitant in every Place or Parifh in England ought to worfhip God. t And though the Roman Catholickj and others, to evade this Conclufion, may ftill urge chac notwich- ftanding whac I have faid che Communion of the Church of Englandisto be reckoned cd have begun co exift ac che Reformation, yec I do not fee how their Caufe can be advancaged by ic if thac were proved, fince I conceive ic is fufficienc co give any Church a Tale to the one Communion above others in any Place, thac it retains che Effentials of a Chriftian Church, and chac ic is eftablifhed by moft Authentick Laws and Conftitutions regularly enacted and main tained by thofe High Powers who were and are in the Seac of Governmenc, which Things may undoubcedly be faid of the Communion of the Church of England in this Part of the Nation. And from hence it follows that all thofe amongft us who betake themfelves co feparate Communions where the Ordinances are oucwardly adminiftred, up on rhe Pretence thac the Communion which they fre quent is in fome Matters (not effential to che Confticu- tion of a Chriftian Congregation) ordered more ac cording to the Scripture Pattern than ours is, or upon the Pretence that tmny of the Miniflers, as well as of the common Profeffors in the Church, are Wicked and Maintainers of falfe Doctrines, or upon any other Pretence not more material than thefe, ic follows that all thofe do tranfgrefs their Duty in noc worfhipping God in that one Communion which they ought to worfhip in, and have no tolerable Excufe to plead in: cheir Juftification. And how can fuch expect co be made Partakers of the peculiar Chriftian Graces in their feparate Commu nion, who without juft Caufe refute to betake them felves to thac one Communion tor them which they are •2 King? v. in Duty bound to betake themfelves to? Let all fuch app'y to themfelves the Cafe of Naaman the Syrian *, and fee whether he could not with as muchj reafon have expected to find Cure of his Leprofie by wafh- ( IM ) ing in Abana or Parphar, whofe Waters Were better than all the Waters of Ifrael, as chofe amongft us can expect co receive che peculiar Chriftian Graces in a fe parate Communion in the Cafe fuppofed, although the Ordinances may be outwardly adminiftted there in many Things agreeably to the Scripture Pattern. But it may be demanded whether the Diftribution of God's Graces is fo far confined to the Communion of the Eftablifhed Church in every Place, when the Eftablifh'd Church is fo qualified as I have defcrib'd, as thac in no Cafe the peculiar Graces may be expect ed in another Communion in chac Place. To which I anfwer ; I conceive chere are noc many Caufes which can fo far juftifie a Separation from fuch an Eftablifhed Church, as to make it reafonable co ex pect chofe Gifts of God in any other Communion. I have (hewn that it is no Excufe to a Man to for fake the one Communion (or fuch an Eftablifhed Church as I have defcribed) becaufe a confiderable Number of the Members of that Communion hold Opinions to which he doth nor confent, provided he be noc obliged by the Terms of Communion therewith to profefs an Opinion concrary to his crue Judgmenc *. • Fourth And I have alfo fhewn (juft above) chac all thofe cranf- Head' 'grefs cheir Ducy who betake chemfelves to feparace ^c°°nce>n" Communions, chough che Ordinances of che Gofpel Second Part; may be oucwardly adminiftred there, upon the Pre tence thac the Communion chey frequent is in0fome Matters (not effential to the Conflitution of a Chri ftian Congregation) ordered more according to the Scripture Pattern than the Eftablifhed one is, or upon the Pretence that many of the Miniflers as well as of the common Profeffors in that Church are Wicked, and Maintainers of falfe Doctrines, or upon any other Pretence noc more marerial rhan thefe ; and confe quently none of thefe can with Reafon expect che pe culiar Graces in their feparate Communion. If anv one, to juftifie his Diffenfion, fhall pretend he cannot perform his Devotions in the Communion of the Eltablilhed Church fo much to his Edification (as he may call it) as he can in another, becaufe of the Dif- Jikes which he takes ac fome Ufages in che Service or, Difcipline (not in themfelves finful) or by Reafon of the Offences which he conceives at fome Practices in the Members (which yet he is noc obliged by che Terms ( 1x6 ) Terms of Communion to practice ; ) in the firft place let him confider whether thefe things do affect him more than difference of Opinion in the Members would affect him, and if he find they do not, let him fee thac thefe things therefore do no more excufe him from affembling himfelf with his Brethren in the eftablifh'd Church, than fuch difference did excufe the Romans, who, notwithftanding, were by Implication exhorted to Worfhip God with one Mind and with one Mouth* 'b?ees*K*m} In the next place, if he chinks chefe chings do affect Second Pi- h'03 more than fuch a difference of Opinion would, let ragnph. him confider the Ducies of Charity and Self-denial, and fee how thefe do oblige bim to put on fuch a Temper, as to be able to be calm and eafie under Provocations and Offences, and to be willing to fubmir with Cfaearfulnefs to all things to which his Humour or Fancy is a verfe, for the fake of doing his Duty towards God, and then he muft fee, that fince it is the Duty of every Man to worfhip God in one and the fame Communion in his place, confequently he ought to put on this Temper for the fake of doing that Doty, and that if the Provo cations and Offences offered in the Communion of fuch an eftablifh'd Church as I have defcribed, do not con- fift in the Impofieion of Terms and Practices which he is convinced ic would be finful in bim to comply with, be cannoc be faid co deny himfelf as he oughc, except he fubmic co affemble with his Brethren in Chear- fulnefs of Heart, notwithftanding his Diflikes. There are many places in Scripture which commands us both exprefly, and by implication, to avoid Divifions, and to endeavour after Unity, fome of which I have named, and no one Text thac I know of which in the leaft gives councenance co the feparating from fuch an eftablifhed Church as is defcribed ; for as for thofe Places which command us to come out from among them, and to be fe parate, 1 Cor. vi. 1 6. which require us to have no fel- lowfhip with the unfruitful Works of Darknefs, Eph. v.i r, (3c they relate wholly to Heathen or co Idolacrous Af femblies and Practices, and not to Chriftian Affemblies, as might be fhewn at large. And though we are com manded to avoid all civil Conversation with wicked Chriftians, and even not to eat with a Brother who is a Fornicator, or Covetous, or an Idolater, or a Railer, or a Drunkard, or the like, i Cor. v. n. and though it be highly reafonable to do fo, fince we by choofing fuch Aflbciaces ( 12-7 ) Affociates might feem to approve of their Vices ; yet it no way follows from hence, thac we may reasonably feparate from the Communion of our Brethren be- cauSe fome fuch joyn themSelves thereto. We are noc at libercy co choofe our Affociates in Worfhip, as we are co >.hoofe our Companions : Such vicious Members are co be Excoramunicaced by the Cenfures of the Church, i Cor.v. 13. but we are nocco Excommunicace our felves cherefore ; we have noc a Precedenc in the Scripcure for doing fo.but we have many Precedents for doing the contrary. Thus we find our Saviour did noc Separate from the Communion of thofe Scribes and Pharifees whom he calls Hypocrites, blind Guides, Fools and Blind, and defcribes to be abominably wicked People upon many Accounts, co be feen in che 23d Chap. Matt. for he frequenced che Temple, and obferved the Feafts and che like, «nd fenc the Lepers co the Priefts of chat Communion , as is obferved. So thac I do not fee how any fuch Caufes as I have named can fo far juftifie a Separacion from an eftablifhed Church, wherein all che Effentials of a Chriftian Church are found, as co give any one Ground co hope for a Participation of God's peculiar Graces in a feparace Affembly, fince chey cannot affemble there without breach of Duty, The only caufe which in my Apprehenfion can juftifie a Separa tion from fuch a Church is the Impofition of fuch Terms of Communion as oblige a Man to profefs an Opinion contrary to his Judgment, or to do fome- thing which be is justifiably convinced is finful for him to do. That this is a Caufe which will juftifie a Separation I fuppofe will eafily be allowed ; but what Advantage doth this Allowance give to many of tbofe amongft us who forfake our Communion ? I will Inftance the Pre tences of the Presbyte/ ians and the Anabaptifts. As for the Presbyterian, he faith, There is no mention in the Scripture of any Order of Clergy- men above the Presbyters, and becaufe we admit of the Order of Biffiops Superiour to thele, he Separates from us and Joyns bimlelt to the Presbyterian Communion, which he chimes more agreeable to the Scripcure Pattern in not admitting iiilhops. As Sor che Anabaptift, becaufe he fi .as no particular mention of the Baptifm of Infants in the Scrip. ure and becaufe he finds that all Nations were 10 be Taughc and Baptized, and thac Believing in ( u2 ) in Chrift is laid down as a neceffary Qualification fot Admiflion to Baptifm ; and becaufe he is aware that In fants cannot be laid to Believe, nor are capable of be ing Taught, therefore he concludes that Infants ought not to be Baptized, and fo hewichdraws himf.-lf from our Church, becaufe he fees che Anabaptifts Com munion is more agreeable co che Rule of Scripcure in thac ic excludes Infants from Baptifm.' Now in the Firft place, che Presbyterian can no way be certain that the higheft ftapding Order he reads of is no higher than that of a Simple Presbyter, and much lefs can he be certain tbat he finds Such a Prefcription for Ruling the Church by Presbyters of that Nature, as that it is effenfial to the Being of a Church to have no higher Order in ic, cherefore he cannot be convinced thac ic is effencial co a Church co have Bifhops exclu ded ;fo chac cho' introducing the Order of Bifhops were noc to be thought an Apoftolical Inftitution, yet fince he cannot be convinced that it is effential to the Being of a Church co have chem excluded, and fince Bi fhops who govern our Church, cannot by him be chought to be lefs than Presbyters, therefore he muft needs ac knowledge thac our Church may be a true Chriftian Church, notwithftanding we have fuch an Order, and upon no other considerable Accounc doth he condemn the eftablifhed Church as unchriftian tbat I know of ; fo thac in bis efteem, for oughc I fee, our Church re tains che Effentials of a Chriftian Church. Buc farther, that thofe who are againft Epifcopacy may be fenfible tbat it is not effencial to che Nature of a Chriftian and Proreftanr Church to exclude Bifhops, and that ic is very juftifiable co admic them as a Hand ing Order, they may confider that the Ufages of the Chriftian Church are very nearly Suited co tbe Ufages of the Jewilh.as might be fhewn in abundance of Inftances ; • and that upon this Account as the Correfpondency of the Inferiour Order of Priefts among the Jews to our Order of Presbyters, and as the Correfpondency of che Jewilh more Inferiour Order of Levites to our Order of Deacons are refpectively Precedents in the Scripture for the admiflion of thofe Orders for Standing Orders ; fo the Correfpondency of the Jewifh High-Priefthood to our Epifcopacy, is thoughc to be a good Precedent in Scripcure tor che ftanding Order of Bifhops (each Church under a Bifhop being Correspondent to che C 1*9 ) Jewifh Church under the High-Prieft) And efpecially Since our Saviour by firft fending out the Twelve Apoftles, who were to be as fo many High-Priefts or Bifhops of fo many Chriftian Churches to Preach, (Luke. ix. i , (3c.) and afterwards by fending ouc Seventy others co Preach likewiSe (Luke x. i, (3c.) may well be choughc hereby to have eftablifhed, or at leaft to have approved of che feveral Orders of Bifhop and Presbyter for ftanding Orders in his Church, in allufion to. the High-Prieit- hood and Priefthood of the Jews, fince the Seventy muft in all reafon be allowed co be anjwerable to our Presbycers, as being Inferiour to the Apoftles, and alfo Superiour to the Deacons, who were noc introduced 'till fome time after the Defcent of the Holy Ghoft by the Apoftles, (Acts vi. 5. (3c) and fince 'tis plain our Lord did not inftitutehis Miniflers all. of one Order, the Apoftles being Said co be firft, the Prophets fecondari- ly, and the Teachers thirdly, 1 Cor. xii. ^28. And efpe cially again, fince we find by good Authority tbat the Order of.Bifhops Superiour to Presbyters, as well as the Order of Deacons, has univerfally prevailed in the Chriftian Church, withouc Incerruption in any consider able Inftance very near to che Apoftolick Age at leaft. And if it be any Prejudice, to this Argument thac we have few or no Inftances in the New Teftamenc, evi dently fetting forth that the three Orders of Bifhop, Prieft and Deacon were in ufe as ftanding Orders in the Apoftles Days, it may be confidered thac the Bu- finefs of chofe who are of che Order of a fimple Presby ter, being to ferve thofe Congregations under tbe Juris diction of a Bifhop, in which he is uncapable of ferving in Perfon, it cannot reafonably be fuppofed chere fhould be any mention of chofe of that Order, 'till Converts were grown fo numerous injCities, and 'till there were numbers of Converts living at fuch Distances from the Cities where the Bifhops were placed, as chat there was a neceffity to employ Presbycers as Subfticuces under them, co adminifter the Holy Offices to chofe co whom the Bifhops could not come. And fuch an Increafe of Converts not having been made in many Places ac leaft till after che Times the New Teftamenc gives an Ac count of in relation co chis Macter, it cannot be expe cted that we fhould have Inftances in the New Tefta menc Setting forth thac the Order of Presbyters was then in ufe, and fo confequently tha: the three Orders K men- C 130) mentioned were all of chem ufed chen as ftanding Or ders. - - TO. So that the Scarcity of Inftances in tbe New lelta- ment, wherein ic may undeniably appear chat the Three Orders mentioned were in ufe as ftanding Orders at the beginning of Chriftianity, oughc to be no pre judice to che Argument fee torch above ; and efpecial ly when ic fhall be confidered, chac withouc a good Foundation from Apoftolick Inftitucion, or a correfpon dency wich Jewifh Ufages ac leaft, ic will be very dif ficult to conceivchow that univerfal Reception of the diftinct Orders of Bilhop and Presbyter, as well as of tbe Order of Deacon Should prevail in all A?es of the Church up to tbe Times very near to the Apoftolick Age it felf , even up to thefe Times in which Converts can firft be thought to have been fo numerous as to ftand in need of Subftitutes under the Bifhop, to have the Offices of Religion adminiftred to them. However, if the Reafons I have given do not fatif- fie lorn?, that there ought to be an Order of'Bithbps in the Chriftian Church, Superiour to the Order of Pref- byters, if chey will impartially give their Judgment, they muft needs allow, thac they are fuch Realons as fhew thac Epifcopacy is noc inconfiftenc wich che Word of God, and therefore fuch as will juftifie the retain ing fuch Order in a Chriftian Proteftant Church, Since we find no fufficient Authority from Scripture or good Reafon co reject it. The Precedents I have named, and furely a fuffici ent Auchoriry for admitting ic, and befides ic muft be thought an Abfurdity for che Providence cf God co have fnftered an Ancichriftian Order co have prevailed univerlally in che Chriftian Church chrough all Ages without interruption in any confiderable Inftance from the Times very near to the Apoftles Days ac leaft, as ic hath been faid Epifcopacy Superiour to Presbytery has done. And cherefore no one who is againft Epif copacy can fay it is EffenrJal co a Chriftian Proteftant Church co have ic excluded. And in the Second Place, the Anabaptifis cannot be fure buc thac Infancs of Believing Parents might be Bap tized among chofe Houfkclds, which in feveral Places of Scripture^: faid to be Baptized; particularly in Aits xvi. I5,3?7 and 1 Cor. i. 16. And he fhculd confider thac the Accounts in the Scripture touching this mat er, refpect? Cm ) refpect che Adminiftring Baptifm co tbe firft Converts who in all Reafon muft be firft taughc and believe, , and alfo he fhould confider that Infants, even of Be lieving Parents, and confequently H>/> ..according to the Apoftle, i Cor. vii. 14. (thatis, as may well bechoughc fo far Holy as co be capable of being admicced to Bap tifm, and no farther) are yec conceived in Flefhly Luft, or born of che Flefh, and confequently as our Sa viour faich, Job. iii. 6. are Flefh, chac is are defiled in the Sight of God, and as it were in the Seed left under the Dominion of Flefhly Appetites, and fo'equally with grown Perfons do ftand in need of being born of Water and of tbe Spirit, Joh. iii. 5. do ftand in need of che . F- ft HellJ peculiar Graces now conferred in Baptifm co reconcile Firft Branch', them" co God, co cleanfe chem of cheir Original Polu- Thitd Parti tion, and to renew, their Souls, as hath been fet forth.* JjJ,1,r' ,„ sV; From whence it follows, rhat Infants of Believing Pa- COndObje- rents ought to be admitted to Baptifm, to which alfo &ion. ' they are very well entituled,as hath been fet forth*.And • Seeof this when with all it is confidered, that Circumcifion was Matterinthe adminiftred to Infants at Eight Days Old, as well as to f^" laft-<:l" New Converts at Years of Difcretion (to which alfo it muft needs be concluded no Stranger might be admit ted 'till he had been inftrutted in the Jewifh Religion, fo far proporcionably as is implied in the Teaching the Firft-Converts to Chriftianity, as may appear Irom Rom:' iv. n. which Place I fhall fpeak to a little below) bow can it be choughc buc chac this Administration of Circumcifion co Infancs is a Precedent for che Admini stration of Baptifm co fuch, fince Circumcifion was a Sacramenc of che Jews correfpondenc to our Baptifm. And if ic Should be queftioned by any.whecher Circum cifion was correfpondenc co Baptifm, it may be confi dered in the firft Place, that all Males were obliged .to be Circumcifed before they were admitted co che Paf- fover, and by Confequence before they were admic ced into the Sanctuary (as appearsfrom Gmj.xvm.io, 11. and from Exod. xii. 44. 48-) even as all Believers in Chrift are obliged to be Baptized before they are ad mitted to perform any Religious Act in tbe Congrega tion as appears from thofe Places of Scripcure which •Afi.a. 4J. Sc forch che Apoftles Practice of Bapcizing Believers ^-f and cheir Houlholds as foon as chey were converted to AasxVi.is. the Faith*, compared without Saviour's Command, to 33^ Teach and Baptise all Nation^. ^ xiyj£ ^ C m ) Alfo it may be confidered in the next Place, that Circumcifion is faid to be a Seal of the Righteoufnefs of the Faich which the Receivers of it have, as appears from the Application of this Expreffion to Abraham in relation to his Circumcifion , Rom. iv. ii. which im- plies,chat every Man of Age was inftructed in the Jew ifh Religion in a good Meafure before he was ad mitted co Circumcifion, and chac ac his Circumcifion he had in him, or made Profeffion ot thac Faith neceflary to be Believed by all Jews, even as every Man of Age who is admitted to Baptifm is inftructed firft in tbe Chriftian Religion, and has in him, or makes Profeffion of che Faith neceflary to be Believed by all Chriftians, as appears from Aits viii. 37. Laftly, ic may be confidered in che Third Place, chat the Apoftle faith (Col. ii. 1 1, 12.) we Chriftians are Cir cumcifed through Chrift with the Circumcifion made with out Hands, inputting off the Body of tbe Sins of the Flejh, by the Circumcifion of Chrift, being buried with bim in Baptifm. That is as much as to fay, We good Chriftians need not externally to be Circumcifed, becaufe we through the Favour and Grace of Chrift (in destroying the* reigning Powt r of the Flefh, whereby we become en abled to throw off all Obedience and Engagements to Flefhly Lufts through the Operation of the Holy Ghoft) are Circumcifed in our Baptifm wich the crue Circum cifion which is made without Hands', in actually throwing off all Obedience and Engagements to Flefh ly Lufts (which was figured by catling off che Flefh in Circumcifion) according to the Profeffion we make in our Bapcifm, by the Merits and the Application of the Circumcifion of Chrift to us. Infomuch that we arefaid to be buried with Chrift in Baptifm, in chat che chrowing off our Flefhly Lufts, or our Body of Sin, and che keep ing rhemunder,bears a refemblance to the throwing off the Body of Cbnft by Death, and to the Burial of it. bo then it appears, that in our Baptifm we are moft truly Circumcifed, and from thence ic follows, that our Bapcifm is a Sacramenc correfpondenc co the Jewifh Circumcifion ; and efpecially when ic is confidered al io, thac (as hach been juft now fee forch) in che Jewifh Circumcifion Men of Age had in chem, or made a Pro- feflion of chac Faich nec.ffary co be Believed by all Jews, and chac all Jews were obliged to be Circum cifed C 13? } Cu^i '5efore t'ie>' were admitted to the Paflbver, or into the Sanctuary, even as in the Chriftian Baptifm every one makes Profeffion of that Faith neceffary to be Be lieved by all Chriftians, and even as all Believers in Chrift are obliged to be Baptized before they be ad mitted to perform any Religious Act in the Congre gation. And chough ic mighc be alledged by fome, that Bap^ tifm is not correfpondenc co Circumcifion, becaufe Females as well a Males are Baptized, whereas only the Males are Circumcifed ; ic may be anfwered, chat the Females might be exempted from Circumcifion Upon the Account of the Impoffibility of adminiftring it co a correfpondenc Pare of the Body, in which Pare only it could be Significative to make that Operation. So that the Females are to be thought entituled to the Be nefits of God's Covenant with thejews chrough the Cir cumcifion of the Males. And thac tho' Baptifm be corre- fpondent to Circumcifion, yet the Females are not enti tuled to che Benefics of che Chriftian Covenanc chrough the Baptifm of the Males, becaufe they are altogecher as capable of being Baptized as che Males are. And again, if any one to prove che no correfpondency becween Baptifm and Circumcifion fhould alledge, tbat che Eighth Day was appointed for Circumcifing the Jewifh Child , whereas Baptifm may be Admini- flred fooner as well as later, it may be confidered chat in the Cafe of legal Uncleannefs (which under the Chriftian Difpenfation is of no Account) all Publick Service to God was 'fufpended till the Uncleannefs was purged ; and fince it appears by comparing toge ther* Lev. xxii. 27. and Lev. xii. 2. that all Creatures were to be counted "Unclean for feven Days after their Birth, therefore the Jewilh Child (though in danger of dying before the Eighth Day) might not be Circumci fed before thofe Days were accomplilhed. God, who can Save without Sacraments, being to be fuppofed to deal with Mercy towardslnfantsdying before the Eighth Day. So that Baptifm may be correspondent to Cir cumcifion, notwithftanding any Objection from hence. But not to proceed any further in this Controverfie, I fuppofe no Anabaptift can think it is Effential to the Being of a Chriftian Church to exclude Infant Baptifm, fince there are. fuch Grounds for admitting of ic, though he may cake the ufe of it co be an Innovation ; Kg and C i?4 ) and therefore having nothing more material to object againft us, he cannot think but that we retain tbe Ef fentials of a Chriftian Church , notwithftanding fuch Innovation. So then ic remains for thefe Diffenrers I have named' to fhew, thac by the Terms of Communion with us, they are obliged to profefs an Opinion contrary to cheir real Judgment, or co do fomething which chey are ju- ftifubly convinced co be fintul. And I do not fee how chey can pretend either ; for in what Office or Part of our Service in which Lay-men muft neceffarily Com municate who join with us is ic implied to be Believed that Bifhops have a Commiffion from Chrift Superiour from that of a Presbyter? Which is the only Point in which the Presbyterians truly differ from us ; or wh.ere in the like Cafe is it implied to be Believed that Infants oughc to be Baptized ? Befides that, we admit grown Perfons to Baptifm as well as Infants, and have a di ftinct Office for thac Purpofe, infomuch that the Ana- baptifls may be Baptized themfelves, and may have their Children Baptized their own way in our Com munion. Again, what Expreffions in our Service or Actions and Modes do we ufe, which by any Sentence of Scri pture or Dictate of Morality are either directly or in directly condemned ? Upon which Accounts only Men may justifiably be convinced that it would be finful in them co comply with che Ufe of them ; fo that for oughc I fee z Presbyterian and znAnabaptift may very agreeably joyn in Communion with us,notwithftanding their Diffe rence inOpinion from us, with as much reafon altogether, as tbe Romans might glorifie God with one Mind and one "chi s S St Mouth natwhh&mding their differenc Sentiments; and aT^Second' Mr* Baxter< in Jlis Book> entituled Englifto Nonconfor- Edition, mity, in the Name of the Nonconformist of his Time, profeffeth thac they could lawfully joyn with us in our Sunday Service*. I earnestly beg thofeof thefe Perflations mentioned, ferioufly and impartially to confider what I have of fered, together with the many dangerous Confequences to Religion and to the Enlargement of Chrift's King dom which attend upon Divisions , and inftead of Seeking to juftifie themfelves in their Nonconformity, by Diflikes to our Service, by Pretences to better Edi fication, apd many fuch like frivolous Caufes, to Study and and Practice the Duties of Charity and Self-denial, and to Sacrifice all fuch Prejudices to their Zeal for do ing ; their Duty towards God, of Worth ping him in one and che lame Communion with tbeir Brethren in their Flace and co confider feroiuffy with themfelves, whe ther chey can fo reafonably expect the peculiar Graces Which God doth vouchfafe to his Fauhful Servants in any otherCommunion befidesthac which is belTentituled to the one Communion in its place. , 1 have inftanced only two Sects particularly, who diffent from us, but the Arguments I have ufed may be applied to others (mutatis mutandis) which every ones own Judgment may eafily fuggeft how to apply ; and therefore I fhall contenc my felf with the Inftances I have given. Laftly, As to thofe who but1 coldly adhere to our jhftd Part. Communion, I befeech'them to confider the ineftimable Advantages'which are therein offered to them, namely, the peculiar Chriftian Graces -and Gifts which will be effectual chrough cheir fincere Endeavours to qualifie them for that Place among the many Manfions of Hea ven which our Saviour has promifed co prepare for his Difciples, Job. xiv. 2. We may be fure of receiving thefe Graces in our Communion, for Chrift hath pro mifed that he is always with us to the End of the World, Match, xxviii. 20. He hath faid, where Two or Three are gathered together in his Name, there be is in the midft of them, Matth. xviii. 20. And of us who duly apply our felves to the holy Ordinances in the Church, and who •endeavour co bring forch Fruics worthy our Profeffion, it may be faid as it was of the .Churches, Aits ix.31. Tbat we walk, in the Fear of God, and in the Comfort cf the Ho'y Ghoft ; and with whom among us can [h be choughc chac Chrift remains co che end of the World, buc with out Bifhops and Paftors; who as to the Effentials of Miffion are unexceptionably fent by Chrift ? Who among us can' be faid to be gather'd cogecher in Chrift's Name but our Congregations, who no way feparate from any eftablifhed Church, who" obey them which have Rule over them, according to the Apoftle s Pre cept Hob. xiii. 17. and whofe Adminiftration retains the Effentials of a Chriftian Church ? And confequently, who can expect the Comfort of the Holy Ghoft, buc thofr who walk in the Fear of God in our Communi on > As for thofe who affcmble in feparate Communi- K 4 oqs ons ic may be very much doubted whecher Chrift is with cheir Paftors as he is wich ours, boch becaufe it may be qneftioned whether they are duly called to the Office of Minifters,:j and alfo becaufe chey cake on them a Ruling Power, which ic may be doubted whe ther ic be properly given them ; and ir may with great Reafon be thought that their Congregations are not ga thered together in Chrift's'Name, becaufe they both dif- obey thofe who have rhe Rule over rhem, and deftroy, as much as in them lies, thac Unity which our Bleffed Lord and his Apoftles have commanded us to endea vour after ; and confequently it may be doubted, whe* ther Chrift be in their Affemblies as he is in ours, and whecher therefore they do walk in the Ccfmfort of the Holy Ghoft as we do. And therefore, though they may be ever fo Zealous in their way, they may noc be jealous according to Knowledge, Rom. x; 2. and as fuch a Zeal did noc avaii the unbelieving Jews, fo neither will fuch Zeal much avail them ; for it is not of him that willeth and runneth, but of God that fheweth Mercy, Bd Mifunderftanding, and chac fome Distinctions which have of lace Years moft irrationally prevailed, confift C 144 ) confift more in Difference of Temper than in Difference of Judgment. The beft way co reclaim Men from their dangerous Opinions, and to preferve Concord among difagreeing Judgments, is to deal calmly and mildly, and the Holy Ghoft, who beft knows which are the moft infallible Means to effect thefe things, he hath 'accordingly by the Mouth of che Apoftle Sc. Paul prefcribed to us in Meeknefs to inftruEl thoje that oppofe themfelves, if per ad venture God will give them Repentance, to the acknow ledgment of the Truth, 2Tim.ii. 25. If cherefore we are more hearry in our Defires for the propagating Truth and Peace than we are for indulging our own furious Paffions, we fhall follow the Advice given us herein. Chriftians above all things fhould endue themfelves with Charity, and by all Means endeavour to promote Peace and Concord, for by vercue of our Charicy we only can claim che Tide of Chrift's Difciples, for we are to be known CO be fuch only by our loving one another, John xiii.' 35. and by following after Peace, together with Righteoufnefs and Joy in the Holy Ghoft we are faid co accain co che Kingdom of God, Rom. xiv. 17. And cherefore we fhould be very backward and flow to conclude Men Faulty and Vicious upon che accounc of cheir Opinions as well as upon all ocher Accounts, for fo Charity requires of us, and alfo we fhould be careful co be oHuch a Temper, and co puc on fuch a Behaviour as may beft conduce co keep Men ac Peace wich us. Confequently in all our Dealings and Converfacion with thofe who are of Opinions different from ours, efpecially too if their Opinions be confiftent with the Chriftian Communion, we fhould behave our felves with Courtefie and Refpect cowards them, and endea vour .to exprefs an Efteem for them ; and in all Argu- ings which may neceffaxily-fall out, or which may b^ thought convenient to be ufed by way of Exhortation or So forth, we fhould warn them of their Errors in a calm manner, we fhould admonifh them in the Spiric of Meeknefs, and in fuch fore as chac ic may appear we do this meerly for che Good of cheir Souls, and noc for the fake of expofing them, or of propagating our own Sentiments. We ought to warn and admonifh our Brethren whom we may take to be in Errors, and efpe cially C i45 ) dally if their Errors any way, chough but indirectly,' tend co corrupt Religion after chis manner, as I have ftewn *. And by being and behaving our felves thus 'J^on* d we only can be faid co be of fuch a Temper, and to put BrancChU on fuch a Behaviour as may beft conduce to promote Paragraph, Peace and Concord, and to forward the Salvation of Con<:luf'011- Men, chey being hereby beft to be wroughc upon co love and efteem us who differ from them, and to en tertain fuch a good liking coward our Communion as perhaps, if they are Diffenters, may in the end win them to engage themfelves in it, and as will preferve that Union of Spirit betwixt our felves and Fellow - Communicants which ought topoffefs every Christian's Hearc, chat foall irrational and dangerous Diftinctions being laid afide, we may receive ro good Effect the Participation of thoSe Graces and Gifts of God, which only can enable us to perfect our Souls, and fie them for the beft Manfious of Heaven. I befeech every one ferioufly and impartially to confi der what I have offered, and thereby or otherwife to be Stirred up effectually to Jay afide all uncharitable Cen fures, together with all bitter wrathful Dealings upon the Account of Difference in Opinion, and more par ticularly I befeech thofe of our eftablifhed Church to fee themfelves to enlarge the Pale of it, by difclaim- ing all uncharitable diftinguifhing Appellations among themfelves, by convincing Gain-layers by Sober Rea soning, by mild and affectionate Exhorcacions, and by Shewing themfelves to be of fuch a meek, patient and charitable Spirit as can beft make it appear that in our Communion we receive and enjoy the moft edify ing Gifts and Graces of the Holy Ghoft. I come now to che chird Branch, namely ro apply che Third Doctrines concained herein, co fhew how chofe amongft Branch. us oughc or oughc noc co deny themfelves for their Bte- threns Good. The Perfons concerned in the Difcourfe under this Branch I fhall confider under two Capacities ; name ly, I fhall confider chem either as private Chriftians or as G-overnours of the Church. And I muft defire for lnftruction fake to be allowed to lay down (trained Suppofitions where I fhall fee fie. Now as touching the Behaviour and Practice of pri- Firft Part. vate Chriftians in relation to the Matter in Hand, it may be confidered, thac as in the Inftance delivered above L about ( 14* ) about eating the Flefh which had been offered in Sacri- •rhirdHead, fjce to an Idol *, thbfe Men of weak Judgments who F|r* branch, were encouraged to eat of fuch Meat by the Example graph."' °f cnofe wno were of E°°d Judgments, were guilty of a grievous Sin, in paying a Devotion to the Idol at tThirdHead, the fame time they eat of that Meat f ; as thinking id Branch, perhaps that the Men of good Judgment did fo too, 3 a"s' which yet chey were very far from doing. And as in the Inftance delivered above about eating TThirdHead, all forts of Meat f , ther;e was danger of caufing ^Branch, t^Qt;e wea.]!i Brethren there fpoken of to take up fuch an Averfion toward thole who did eat fuch Meat as to think flghcingly of, and ic may be to forfake their OThi-d Communion (*). Head, fecond $0 jc may be on che one band that fome Men of Parig 3d weak Judgments among us who may be encouraged to do or to omic che doing of fomeching by che Exam ple of chofe whom chey may cake co be Men of good Judgments, may mightily cranfgrefs their Ducy, by pro ceeding co fuch Exceffes as thofe whofe Example they think they follow do come vaftly fhorc of in their Practice, and do noc in che leaft incend. And fo ic may be on cbe other hand, that Men of weak Judgments among us may take fuch Offence at Liberties which fome Men of good Underftanding may be perfwaded ic is lawful for them to ufe, as co be provoked chereby eicher co forfake or to think Slightingly of che Communion they are of. Thus,for Inftance,on che one hand cheremay be fome among us who obferving chac many whom chey Cake to be Men of good Underftanding.do allow themfelvef more Liberties on the Lord's Day than the Jews did take on cheir Sabbaths, (who yec in che mean time do fully perform che publick Service incheCongrcgacion,dogive Exhortations co their Family, and do exercife them felves much in private Medications and Devotions on thac Day), it may be chere are fome among us, who by the Example of chofe whom chey cake co be Men of good Underftanding, may nor only allow themfelves the fame Liberties which thole ufe whofe Example they follow on the Lord's Day, but who may alio proceed co luch a Degree of Excels as to refrain altogether from the Affemblies of their Brethren on that Dey, and to exercife themfelves no more in Acts of Meditation and Devotion on that Day than common Men C 147 D Men do on any other Day ; and ic may be upon a conceit that the Men of good Judgments are in their own Minds perfwaded that the Precept in che fourth Commandment for keeping Holy the Seventh Diy is no longer irr Force, ic being abolifhed by the Coming of Chrift, fince among the abolifhed Things the Apo ftle reckons tbe Sabbath Days, Col. ii. i<5, 17. And on the other hand for Inftance, there may be fome among us who being perfwaded thac che Injun ctions of Mofes and of the Prophets about keeping the Sabbath Day are ftill binding, may take fuch Of fence at thofe who give themfelves Liberties on the Lord's Day, as to be provoked ro forfake or to con ceive Averfions toward the Communion they are of. Now if any Man of good Underftanding fhould be aware that any weak Brethren or Brother might be apt to take Advantage of fome Liberties he is perfwaded he may lawfully give himfelf, fo as ro be encouraged from thence to proceed to fuch Exceffes as would be very finful ; Or if that Man of good Underftanding fhould be aware that any weak Brethren or Brother might be ape to cake fuch Offence ac fome Libercies he chinks he may lawfully cake, as co be provoked chereby, either co de- parc from or ro conceive Averfion toward rhe Commu nion he is of ; furely chac Man of Underftanding oughc to refrain from giving himfelf chofe Libercies, if he may do fo withouc commiccing Sin or omitting any Duty, or giving Occafion co cake up any unchriftian Doctrine or Practice, or if ic be colerably reafonable for him co do fo ; for otherwife he cannot be faid to deny himfelf to pleafe his Brethren, as I bave fhewn we ought to deny our felves *. So tbat if for Inftance a "J'™^' Man fhould be aware that by giving himfelf the Li- firft P,„. ' berries he chinks lawful on che Lord's Day, he fhould graph. tempt any weak Brocher to commit Sin, or to take Of fence as is fpecified, he ought to refrain from ufingthofe Liberties. For what Sin would he commit ? Or what Duty would he omit ? Or whac Occafion would he give co cake up any unchriftian Opinion or Practice ? Or laftly, upon whac Accounc, comparatively fpeaking, js ic unreafonable for him thus to deny himfelf ? And as every Man ought to deny himfelf in this and in all like Inftances upon tbe Accounts fet forth, fo ouehc h« upon the fame Accouncs to deny himfelf che 6 La Liberty C 148 ) Liberty of difcourfing or arguing about thofe Doctrines which it is not needful for all Chriftians to hold, when he is aware that by fo doing he is likely to lead any to take up with Sinful Doctrines or Practices, or to con ceive Averfion toward the Communion of the Church, as muft needs be evident. Nay farther, a Man ought not only to avoid the do ing or practising what his Inclinations prompt him to in che Cafes, and upon the Accounts mentioned, but he ought alfo co practife whac he chinks he is noc obliged to practife if ic be lawful or reafonable for him to do fo upon the fame Accounts, for the doing thus comes f Third under the Obligation lee forth above f ; and is corre- ' Branch!' fgondenc to Sc. Paul's circumcifing Timothy, and beco- firft Para- ming as a Jew to the Jews, &c. which is fhewn above f. graph. Confequently in the Inftance given about keeping holy H«d" firft the Lord's Day, if I am aware that except I confine Branch, 2d my felf to fome Scrictneffes on that Day, which I am Paragraph, perfwaded Chriftians are not obliged co, I fliall give Occafion to fome weak Chriftians co allow themfelves too great a Liberty on that Day, or to take Offence at my Communion, I oughc actually to practife thofe Scrictneffes for the fake of pleafing and edifying my weak Brethren : For upon whac Accounc is ic unlawful or confiderably unreafonable for me to do fo ? And left by denying my felf thus ic fhould be thought I give up that Chriflian Liberty which the Apo ftle doth command us to ftand fail in (Gal. v. i.) ic may be confidered thac che Liberty which he bids us ftand faft in, is Feeedom from the Obligation of obferving the legal Ceremonies, Freedom from the Obligation of keeping the whole Law of the Jewifh Ordinances; fo that a Man who obferves Some of the Injunctions of Mofes noc ftrictly moral, if he obferves chem not becaufe they are typical or fo forth, but by reafon of fome Expediency in doing fo upon fome Accounts agreeable with Chriftianity, he no ways gives up that Liberty we are commanded to ftand faft in by fo doing: And much more a Man who practifes fome of Mofes's Injunctions or others by way of Denial of himfelf for the fake of pleafing and edifying his Brother, may do fo without the Imputation of giving up tbat Liberty. Otherwife I do not fee how it is poffible to deny our felves with Innocence in any Cafe to pleafe our Brother for his good ; and thofe who will C 149 ) not deny themfelves thus under a Pretence of ftanding fall in their Chriftian Liberty, muft needs fall under the Cenfure of St. Peter, who bids us not ufe our Li berty for a Cloak of Malicioufnefs *. And indeed chofe * 1 Pet.ii who refufe to deny themfelves, as hath been fee forth l6- to pleafe and edify their Brethren under a Pretence of ftanding faft in their Chriftian Liberty^ or under a Pretence of noc enfnaring themfelves or their Reli gion, and the like, may be faid more or lefs to make ufe of their Liberty for a Cloak of Malicioufnefs, accord ing as the Proportion in which ihe Good to be expect ed, by their condefcending to pleafe their Brechren, may be thought to be more or lefs great than the Evil apprehended thereby : And I have fhewn above thac ic is our Ducy to deny our felves in cafe the Good expected thereby is greater than the Evil apprehend ed f. llJd'U But though I fhould be aware that my Neighbour Branch. doch nor only account it unlawful to baptize Infants, Enlaraern. but alfo bears fuch an Averfion co chofe who do com- ,Ldsp[jr'" ply wich chac Practice thac he abhors all Communion and Converfation with chem ; in this Cafe I oughc noc to refrain from having my Child baptized for fear of difpleafing fuch Neighbour, becaufe in fo doing, as far as lyes in me, I fhould deny my Child chofe Graces I chink neceffary co his Reconciliation wich God, (he being by Nature a Child of Wrath) and alfo neceffary to his growing in Goodnefs, and confequent ly I fhould alfo omit my own Ducy in a very high manner ; and in chis Cafe I have (hewn I oughc noc to deny my felf to pleafe any Man ±. i Third And again, although I fhould be aware thac my *ea*;hf'{'h Neighbour thinks he is obliged to keep the Saturday-Sa- p^'ph. bath, and that he hath alfo fuch an ill Opinion of thofe who work on that Day as to avoid all Communion with them ; in this Cafe I conceive tbo' by refraining from all manner of Work on every Saturday to pleafe my Neighbour, and to beget in him a good Opinion of the Communion lam of, I fhould noc commie any Sin, nor perhaps give fufficienc occafion co cake up any unchri stian Practice or Doctrine ; yec I am not obliged co de ny my felf and refrain from all Bufinefs every Saturday throughout the Year, becaufe fince I am obliged to keep Sunday Holy, it would be fuch a hindrance co me in my Affairs to be idle every Saturday, that I could noc .' . ¦ L 3 tolerably f lyo ) tolerably bear it ; and in many Cafes I fhould omic a Duty 1 owe my Family in noc providing well for th^m as I oughc, che other five Days noc being fufficient, and therefore it muft be thougbtto be highly unreafonable for me to deny my felf after rhis manner. And betides, in all likely hood,by refraining from my Bufinefs every Sa turday I mighr offend thofe who are perfwaded that they oughc to keep the Sabbath upon the Firft-day of tbe Week, as tbe Chriftians in the Apoftles time undoubt edly did, and as the generality of Chriftians in all Ages fince and in all Places have done ; and thefe being by much the greater Number, and as I think in che right as to their Opinion in rhis matter, therefore I ought rather •rh'rdH d t0 take care how I offend thefe than thofe, and I have Fifth Brai.cn! Shewn tbis to be our Duty*. And we may obferve al- Enidrgem^iic tho' Sc. Paul profeffeth be would noc eac Flefh, and pre- Founh Pa- fcribes che like Denial ro us rather than offend a Bro- tag"p • tngr> as before, [^om. xjy. 21. yet he doth noc prefcribe that they who did not efteem thofe Days Holy of which he (peaks in che fame chap. v. 5. Should refrain from their Bufinefs on thofe Days to pleafe them who thoughc otherwife. I fuppofe he did noc prefcribe a Den al in chis Cafe becaufe of the unreafonablenefs of ic ; and pei haps ioo leaft by their Example they might offend thofe who were in tbe right in noc obferving thofe Day. Second Part. Then as Touching rhe Duty of our Governours of the Church in relation to this matter (whom hy no means I pretend to be able to direct) becaufe the Ar gument I am upon naturally leads me ro fpeak thereto, I moft humbly crave their leave co deliver a Sew Thoughcs upon chat Point, and in confidence of having luch leave upon my Prayer for it, I make bold to fay as follows. Ic is very vifible chac there are many who diffenc from our Church, who plead for their Separation Of fences ac particular Pares and Paffages, at Repetitions, at fome Omiflions too perhaps, and at fome Modes in tbe Administration of our Service and Offices, together with Diflikes at our Difcipline, and even fome of our own Communion are not without Averfions to certain of thefe things. Now although Offences and Diflikes of thefe kinds, efpecially fuch as are generally pretended, are no toler able Ground for a Separation from an eftablifhed Cburcb, ( IP ) Church ; yet I conceive that the Governours of it in confequence of their Wifhes and Prayers to have all Men under their Care glorifie God with one Mind and one Mouth, oughc to take thefe Diflikes into Considera tion, and by all reafonable Ways and Means within their Power to endeavour to bring every one to be pleafed with their Service and Difcipline: For the ac- complilhing of which happy End (belides that it may be thought convenient co publish Difcourfes ihewing che Ufefulnefs and Expediency of rheirlnjunctions; which no doubt has been ofcen done re good Purpofes among us) ic may feem to follows from theDoctrines delivered in che former parts of this Difcourfe, in che firfl place, chac if upon Examination of the Service and Offices of the Church in which all Members joyn or are taught from che Fundamental Doctrines delivered under che firft Head, are noc fo fet forth therein, as thac a Belief and an Acknowledgment of them is implied and inculcated by joyning in them, or learned from them, then a Remedy fuicable co chis Wane ought co be applied; which matter, chat ic oughc to betaken care of I have fhewn above*. 'Fourth And as on tbe one hand thofe who are entrufted confeqamcfl with the Government of the Church feem obliged to Firft part. make fuch Provision as is fpecified, fo on the other hand the People ought no farther to condemn the Ser vice or Offices for want of Doctrine than they can prove ic comes (horc of ceaching the Fundamentals. In che next place ic feems co follow from theDoctrines delivered above, chac although upon Examination of the Service and Difcipline of the Church there may be nothing therein but wjiat may feem very fie for the In struction and Edification of the People, yec if it ap pear either thac there are other Doctrines taught or required co be profeffed in thofe Offices in which rhe People muft neceffarily joyn befides thofe implied in che Fundamentals mentioned, thac then fuch fupernu- merary Doctrines oughc Co be left ouc. Or if it appear that fome Men of weak Judgments do take confiderable Offence at any of che Injunctions in che Service or Difcipline in which chey may be concerned, and which rhe Rulers can lawfully and fafely eicher omic or alcer, chac chen chey oughc accordingly eicher to omit or alter them for the fake of taking off fuch Mens Offence as far forth as the Belief of the Fundamentals, as fhe par ticular Rules or Forms prefcribed in che Scripture, and L 4 as C 15O as Decency and Edification in general will allow of J in which Cafes I have fhewn that Alterations or Omif- • Fourth lions ought to be made accordingly*. And if it bede- Fead, Thtfrf rnanded whac it is to make Alterations, (3c. as far as sTon^^T' Edification in general will allow of ; it may be anfwered that it is co do fo as far as ic maybe forefeen thac tbe Good expected thereby is greater than any Evils which may be apprehended from thence, after a duly wife and charitable Comparifon and Confideration had of the Number and Sincerity of tbe Perlons concerned, and of the Dangers attending the doing hereof. And that it is the Duty of every Man to deny himfelf for his tTMrdHead, Brethrens good, thusfar I have fnewn above f. Fifch Branch, ^nd as on t-;le or)e hancj tne Governours of the Third^nT' Church feem obliged to condefcend thus far, fo on fo^th Pa- the other hand all People ought to be fatisfied when ragraphi. tf,ey can lee that their Governours have done rhusjand they ought no farther to find fault wich them or with their Injunctions than they can be certain they have not finceiely to their Power followed thefe Rules. And therefore they are noc to be heeded who condemn thofe in Authority for noc making Omiflions or Alcera- tionsin rhofe Injunctions which feem to them to be \vell ordered, in compliance with the out-cries of Men oi perverfe Spirits, and of thofe who only feek to expofe the Church, or co gain Advantages in order to fubvert its Conflitution by fuch Alterations as they would have ; in this Cafe it is the Duty of the Magi strates of the Church not to make Alterations as I have * P"'rTr-..'rd ftlL"'vn above+; where alfo I have faid chac Alcerarions c'rlr-quence, °ught n^ t0 ^° made buc where Reafon upon due and Third .'art. ' Solemn Confidcration and Circumfpection doch requite i'. Rut when the bringing into the Communion of the Church great Numbers of thole who feparate from it (among it whom many may well be thoughc to be Men cf .Sincerity, and without evil Defigns in their Wilhes (or Aherations) and when rhe confirming likewife of m.iny in the Communion of it who are already Mem bers (of whom many may br concluded to be Men nf Sincerity, and witrjout evil Defigns alfo;) Ifay '.vhen che bringing the one Sort of thofe mentioned into the Communion of the Church, and the confirming the other Sort mentioned in it, may be expected by the -Condelcenfion of che Governours in making Orrtiffions and ( in D and Alterations fo far as is fet forth; in that Cafe cer tainly Reafon doth perfwade tbat the Governours fhould yield fo far, fince fuch Alterations may be made without endangering the Confticucion of the Church, or giving fo much Offence to any of the Members of ic as co countervail againft the Good co be hoped for by the coming of Separatists into its Communion, and by the Confirmation of thofe already in it who may diflike fome of its Injunctions. And now toward che Clofe of all, I chink ic highly proper to put every one in mind of their Duty, in an swering thac diftinguifhing Character which our blef fed Saviour gives of his Difciples, who are co be known to be fuch by cheir Loving one another. Job. xiii.3 5. chat is by their loving all Men, to the end chat all People in their (everal Stations may fincerely betake themfelves to the practice of thac Charicy, which will noc only be for che particular Advancage and Improvemenr of each Christian's Soul, buc which alfo will be moft likely to enlarge the Church and add Converrs co ics Communi-. on. And co make every one che more diligenc co be take chemfelves hereto, I do think fie co obferve, that the Seeds of Hatred which Nature hach fown in our Hearcs do foon fpring up, and that the Plants which arife from thence are very quick Growers, and will furely over-top and choak thofe cender Branches of Charicy which fhould grow up in us, unlefs we be very diligenc and careful co puc on a new Nacure, the new Man fpoken of by che Apoftle, Eph. iv. 24. So chac ge nerally fpeaking, ic may be thoughc that chere is much greacer Caution co be ufed that we be not over curious in difcovering Dangers attending our Condefcenfions to one another, Un worth ineffes in Perfons, and the like, than tbat we be not over charitable in denying our felves wichouc fufficienc Circumfpection, and I know no Remedy co prevenc ill Effects arising from che Force of Ill-Nacure, buc co be very careful in hearkening co the Dictates of Charity. Therefore boch Governours and privace Perfons would do well in all tbeir Con fiscations anfj Dealings wich reference co cheir Brechren, to lay before their Eyes the Condefcenfion and Charity of their Lord and Mafter the Bleffed Jefus, and co ap ply it ro regulate chemfelves by in all Inftances to which they can Suit any Doings or Sayings of his. To this purpofe che Apoftle may be underftoqd co propofe * ' the Ott) the Example of our Saviour, Rom. xv. iii. where af- tef be hath exhorced every one co pleafe his Neighbour to Edificacion, he gives chis Reafon why they fhould do fo in the place quoted, namely, becaufe Chrift pleafe d not himfelf. And one thing I cannoC choofe but particularly re commend to all Chriftians, in order to guide them the more furely, to deal as charitably as they ought, and not to be over-curious in fpying into the Iniquities and Failings of one another, and that is, that they take care not to defpife any one as unworthy their Confideration or Condefcenfion according to che Inftigation of certain Impulfes in our Hearts, founded upon Self-love and our hating difpofition. We know what Commendation the boafting Pharifee reaped by defpifing the Publican. Luk. xviii. 1.4. and ic istooeafie co obferve chac chis Pbari- faical Humour reigns much in many who would be thoughc very Zealous for the Propagation of true Re ligion, and fome I doubt have but few other Pre- ;.>nces to Zeal for God's Honour and tbe Increafe of Piety than what are founded upon a Contempt of their Brethren. Alas ! God made us all ; he made of one Blood all Na tions of Men, as is faid Aits xvii. 26. and he 'hath va riously difpenfed his Gifts and Qualifications upon the Members of his Church, as he hath adapted che va rious diftinct Motions and Operations to tbe Members of the Body ; and as each Member hath its peculiar Ufe for the Good of it felf and of the whole Body, fo each Chriftian hath his peculiar Qualifications for che Improvemenr of himfelf, and for the Benefit of the Church ; and I queftion not but that thofe who feem to be of meanelt Abilities, are yet very capable of ad vancing themfelves co a good Degree of Happinefs in Heaven, and have fome Things in them whereby they may peculiarly glorifie God. If therefore thou haft in thee thac Concern for che Propagation of Faich and Goodnefs which chou wouldeft be thought to have, Shew it by thy Charity in thinking well of, and in con descending to ferve thofe whom God hath made of the fame Blood he hath made thee, for whofe Welfare he muft therefore be rhought to be concerned as well as for chine. If chou loveft Chrift more rhan ochers, feed his Lambs as well as his Sheep ; order thy Conver- farion and chy Carriage fo, as that chou mayeft help C *55) even the meaneft Perfon in exercifing thofe Qualifica tions which are in him to the Improvement of 'his Soul, and to the fetcing forch che Honour of God. Confi der that the Church is competed of Babes in Chrift, as ic were, as well as of Perfons more grown in Years and Sracure, and chac in our Lord's Family there will be continual Occafion for thofe of riper Years to lead thejiabes carefully, and hold chem up, "till by De grees chey gain Screngch co ftand and walk. To fum up all, Let thofe amongft us who betake themfelves to no Communion of Chriftians in which the Sacramencs and ocher Ordinances are adminiftred, confider ferioufly whac I have faid to them *, in order 'Fifth Head, to convince them of tbe Neceffity of applying them- Firft Branth, felves to thofe Ordinances, by reafon that the peculiar F"ft Patt* Chriftian Graces which God vouchfafes to the Faithful are only regularly to be expected by our Application thereto. Let' chofe amongft us who becake themfelves to fe parate Communions wherein the Ordinances of the Gofpel are externally adminiftred, confider ferioufly what I have faid to them |, in order to convince them +F;f,(,H-ad, of their Duty of betaking themfelves co our Commu- Firft Branch," rion in the eftablifhed Church, by Reafon of the Obli- Second Pan. gation which lies upon all the Inhabitants of each Place to Worfhip God in one and the fame Communi on, from which Obligation they can by no means be exempted upon the Accounc of tbofe Exceptions and Excufes which are generally pretended. Let thofe amongft us who coldly adhere to our Communion confider ferioufly what I have offered to them t, in order to convince them of the Reafonable- +F;fthHcad, nefs of betaking chemfelves co a more hearty Applica- Firft Branch, tion to the Ordinances of Chrift in our Affemblies, Third Pact- wherein only they can be fure to receive God's Strength - ning Graces, together with all the Benefits of our Blef fed Saviour's Paffion. • Let chofe amongft us who are of differenc Opinions from one another, and efpecially when the Opinions of either Side may be thought confiftent with the Chrifti an Communion, confider whac I have faid to them *, .fif[h ^ in order to be ftirred up thereby to avoid defpifing, ha- Second ting, reviling one another, adjudging each ocher co che Br,nch- Wrath of God, and feccing upon one anocher wich Su- fious Difputes upon Account of fuch Opinions Nay farther* ( H6 ) farcher, to avoid thinking Men faulty or vicious in taking up fuch their Opinions, before they have duly enquired whecher they be fufficiently qualified for find ing out the Truth, before they are fatisfied that in taking them up they muft contradict Some plain Do ctrine which they have received, and that they were not poffeffed with fome invincible Prejudices which might be the Foundation of thofe Opinions and the like. And farther again, let them confider thefe Things, in order to be ftirred np thereby to behave themfelves with Courtefie and Refpect toward one another, and to endeavour to exprefs an Efteem for each other, notwithftanding fuch Difference of Opini on, and in all Arguings which may bethought conve nient to be ufed by way of Exhortation or fo forth, to warn Men of theirErrors in a calm manner, to ad monifh them in the Spirit of Meeknefs and the like, laying afide all diftinguifhing Appellations which cend to create Animoficies and Divifions. •Fifth Head, Let all Chriftians confider what I have faid to them *, fift^art*' 'n or^er t0 be thereby ftirred up to deny chemfelves the Libercy of practifing any Thing which chey may reafonably refrain from, and without commiccing Sin, or omiccing any Ducy, or giving Occafion to take up any unchriftian Opinion or Practice, when they are aware that by indulging their Liberty they fhall be apt either to tempt thofe of weak Judgments to cake up. with finful Doctrines or Practices, or chac thereby. they fhall be apt to offend and exalperate them, or urge them to think flightingly of, or to forfake the Com munion they are of. f Ibfd. ' Arid farther, let them confider whac I have faid f in. order co be ftirred up chereby to deny themfelves the Liberty of difcourfingor arguing about thofe Doctrines which ic is not neceffary for all Chriftians to hold, when they are aware that by fo doing, inftead of con vincing thofe who diffenc from them, they are likely ro cfmpr them ro take up dangerous Errors, or todo. Things which they oughc not, or when chey are likely to provoke them to take Offence ac their Communion. And farther again, lee chem confider whac I have * ibid. faid f, in order co be ftirred up thereby co practife whac they may chink they are noc obliged co practife if it be lawful or reafonable to do fo* for the fake of not tempting any co chink or do amifs, or co chink flighting ly of cheir Communion. And C 157 ) And Laftly, on the one Hand, if che Gover nours of the Church fhall think what I have faid to them co be worth their Notice, chey may confi der whac I have faid co chem *, and thereby, or ocher- * pifth wife, be moved co cake chofe Diflikes which fome may Head Third conceive ac the Service or Difcipline of the Church in- second' Part to Consideration, and to endeavour by all fuitable Means to order Matters fo as to bring every one to be pleated with their Injunctions. And on the other Hand, lee all People cake care noc to condemn the Service or any Offices for want of Doctrine any farcher rhan they can be certain chat they come fhorc in ceaching che Fundamencals ; nor let them find fault with their Governours or their Injuncti ons any farther than they can be certain thac chey have noc Sincerely followed the Rules they ought to walk by according to their Power. Let every one in his feveral Scacion and Capacicy, according co his beft Wifdom, and according co chat Charity which our Holy Chriftian Religion propofes to us, endeavour to follow the Directions given for his own Good, and the Good of the Church. Let every Man look not on his own Things, but aljo on the Things of others f, that fo yevery Man may follow after the + Phil. ii. 4.' Things which make for Peace, and Things wherewith one may edify another * ; To the end that we may all "QRom• with one Mind and one Mouth glorifie God, even the Father of our Lord Jefus Chrift. Which thac every one amongft us may Sincerely and vigoroufly endeavour to do, I befeech God to enligh ten all our Understandings with a true Senfe of our Duty herein, and to grant us fuch Graces and Influen ces of his Holy Spirit, as on his Pare may be effectual to this End. To whom be all Glory and Dominion, now and for ever. AMEN. 1?. INDEX. T)Reamble "* Firft Paragraph Firft Section Firft Duty Second Section Third Section ConclufionSecond Duty Second Paragraph Firft Section Second SeElion Third SeElion Fourth Section Page i ibid. ibid. ibid. 2 ibid. ibid. 3 ibid. ibid. ibid. , 4 5 Confequence of Fourth Section 9 Sum of Second Paragraph ibid. Firft Confequence 1 r Second Confequence ibid. Conclufion of Second Paragraph ib. Collection of Contents 1 1 Firft Head of Difcourfe, what ib. Second Head of Difcourfe, what J3 Third Head of Difcourfe, what ibid. Fourth Head of Difcourfe, whatibid. Fifth Head of Difcourfe, what ibid. Firfl Head of Difcourfe 14 Firft Branch ibid. Introduction ibid. Firft Particular 16 Sum of firft Particular 1 7 Second Particular 1 8 Sum of Second Particular Zo Fundamental Doctrines of tbe Chriftian Religion, what p. 21 Firfl Fundamental Doctrine ibid. Third Particular ibid. Firfl Paragraph ibid. Firft Part ibid. Second Part 22 Original Sin, what 24 Third Part ibid. Sum of Firfl Paragraph 16 Second Paragraph ibid. Firft Part ibid. Second Part 27 Third Part ibid. Sum of Second Paragraph 29 Third Paragraph 3 1 Firft Part ibid. Second Part 33 Third Part 34 Fourth Part 35 Fifth Part 36 Sixth Part 37 Wafhing, what 39 Juftifying what ibid. Seventh Part ibid. Sanctification, what 44 Eighth Part 45 N/wf/> Pa»-* ibidV. T«jf£ Pdrf 45 Saw 0/ TfoY