AN
ANSWER
TO
THE
Dissenters
Pleas
FOR
SEPARATION
,
OR
AN
ABRIDGMENT
OF
THE
LONDON
CASES
;
WHEREIN
The
Substance
of
those
Books
is
digested
into
one
Short
and
Plain
Discourse
.
CAMBRIDGE
,
Printed
at
the
University
Press
,
for
Alexander
Bosvile
at
the
Sign
of
the
Dial
over
against
St.
Dunstan's
Church
in
Fleet-street
.
1700.
Imprimatur
.
-
GUL.
DAWES
,
Procan
.
-
HUMF
.
GOWER
,
SS.
Theol.
pro
D
na
Margareta
Prof.
-
GUL.
SAYWELL
,
Coll.
Jes
.
Praefect
.
-
JA.
JOHNSON
,
Coll.
Sid.
S.
Magist
.
THE
PREFACE
.
THAT
Collection
of
Cases
and
other
Discourses
,
which
was
lately
written
by
the
most
Eminent
of
the
Conforming
Clergy
,
to
recover
Dissenters
to
the
Communion
of
the
Church
of
England
,
has
met
with
such
an
Universal
Approbation
,
that
I
need
not
speak
any
thing
in
commendation
of
it
.
Therefore
I
shall
wave
all
discourse
of
that
nature
,
and
only
give
a
short
account
of
this
Abridgment
.
The
Collection
it self
being
large
and
dear
,
it
was
thought
convenient
to
reduce
it
to
a
less
Bulk
and
smaller
Price
;
that
those
Persons
who
have
not
either
Money
to
buy
,
or
Time
to
peruse
so
big
a
Volume
,
may
reap
the
benefit
of
it
upon
easier
terms
.
This
,
I
presume
,
will
justify
my
Design
,
if
I
have
not
fail'd
in
the
prosecution
of
it
.
I
have
us'd
my
best
endeavours
to
avoid
obscurity
,
and
all
those
other
faults
which
are
often
charg'd
upon
Abridgments
;
and
I
hope
I
may
venture
to
say
,
I
have
omitted
nothing
that
is
material
;
tho'
the
Number
of
these
sheets
is
not
the
Sixth
part
of
those
that
contain
the
Original
.
For
the
Learned
Authours
of
the
Collection
do
frequently
glance
,
and
sometimes
Discourse
largely
,
upon
the
same
Subject
:
so
that
by
avoiding
Repetitions
and
blending
all
the
Substance
together
,
I
have
much
lessen'd
the
Expence
of
Money
and
Time
.
This
and
some
other
advantages
arise
from
the
Digestion
into
Chapters
;
which
cou'd
not
have
been
gain'd
,
if
I
had
made
a
distinct
Abridgment
of
every
single
Discourse
.
I
hope
,
I
have
fairly
Represented
the
Sense
of
my
Authours
;
but
if
I
have
mistaken
or
injur'd
it
in
any
particular
,
I
am
sorry
for
it
,
and
do
heartily
beg
Pardon
of
Them
and
the
Reader
.
The
11th
and
12th
Chapters
,
I
am
sure
,
are
exact
;
for
they
have
receiv'd
the
A.
Bp.
of
York's
own
Corrections
,
for
which
I
am
obliged
to
return
his
Grace
my
humblest
Thanks
.
Other
parts
I
have
submitted
to
the
Censure
of
other
worthy
Persons
,
to
whose
Judgment
I
shall
ever
pay
the
greatest
Deference
:
but
I
have
reason
to
suspect
my self
for
what
I
have
receiv'd
no
Assistance
in
;
and
therefore
I
desire
the
Reader
to
Correct
me
,
when
he
finds
occasion
.
I
have
follow'd
not
only
my
own
Opinion
,
but
the
Directions
of
several
very
judicious
Persons
,
in
the
omission
of
A.
Bishop
Tillotson's
Discourse
of
Frequent
Communion
;
which
is
wholly
foreign
to
the
Design
of
the
Collection
.
The
Quotations
in
the
London
Edit.
1698.
which
I
follow
,
are
very
badly
Printed
;
and
therefore
,
if
any
mistakes
of
that
Nature
have
crept
into
this
Book
,
I
hope
they
will
not
be
charg'd
upon
me
.
Many
of
them
appear'd
false
at
first
View
;
and
many
I
knew
not
what
to
make
of
:
but
some
of
them
I
have
ventur'd
to
Correct
.
God
Almighty
grant
,
that
this
weak
endeavour
may
be
of
some
Service
at
least
towards
the
Cure
of
those
Divisions
,
which
have
endanger'd
the
Ruin
of
the
Best
Church
in
the
World
.
St.
John's
Coll.
in
Cambridge
,
Octob.
2d
.
1699.
Tho.
Bennet
.
A
Catalogue
of
those
Books
,
the
Substance
of
which
is
contain'd
in
this
Abridgment
.
-
1.
ARchbishop
Tennison's
Argument
for
Union
,
taken
from
the
true
Interest
of
those
Dissenters
in
England
,
who
profess
and
call
themselves
Protestants
.
-
2.
Archbishop
Sharp's
Discourse
concerning
Conscience
.
In
two
parts
.
-
3.
Bishop
Grove's
Persuasive
to
Communion
with
the
Church
of
England
.
-
4.
Bishop
Patrick's
Discourse
of
Profiting
by
Sermons
.
-
5.
Bishop
Fowler
's
Resolution
of
this
Case
of
Conscience
,
whether
the
Church
of
England's
Symbolizing
,
so
far
as
it
doth
,
with
the
Church
of
Rome
,
makes
it
unlawful
to
hold
Communion
with
the
Church
of
England
.
-
6.
His
Defence
of
the
Resolution
,
&c.
-
7.
Bishop
Williams's
Case
of
Lay-Communion
with
the
Church
of
England
.
-
8.
His
Case
of
Indifferent
things
used
in
the
Worship
of
God
.
-
9.
His
Vindication
of
the
Case
of
Indifferent
things
,
&c.
-
10.
Dr.
Hooper's
Church
of
England
free
from
the
Imputation
of
Popery
.
-
11.
Dr.
Sherlock's
Resolution
of
some
Cases
of
Conscience
,
which
respect
Church-Communion
.
-
12.
His
Letter
to
Anonymus
,
in
Answer
to
his
Three
Letters
to
Dr.
Sherlock
about
Church-Communion
.
-
13.
Dr.
Hicks's
Case
of
Infant-Baptism
.
-
14.
Dr.
Freeman's
Case
of
Mixt-Communion
.
-
15.
Dr.
Hascard's
Discourse
about
Edification
.
-
16.
Dr.
Calamy's
Discourse
about
a
Scrupulous
Conscience
.
-
17.
His
Considerations
about
the
Case
of
Scandal
,
or
giving
offence
to
Weak
Brethren
.
-
18.
Dr.
Scott's
Cases
of
Conscience
resolv'd
,
concerning
the
Lawfulness
of
joining
with
Forms
of
Prayer
in
Public
Worship
.
In
two
parts
.
-
19.
Dr.
Claget's
Answer
to
the
Dissenters
Objections
against
the
Common
Prayers
,
&c.
-
20.
Dr.
Resbury's
Case
of
the
Cross
in
Baptism
.
-
21.
Dr.
Cave's
Serious
Exhortation
,
with
some
Important
Advices
relating
to
the
late
Cases
about
Conformity
.
-
22.
Mr.
Evans's
Case
of
Kneeling
at
the
Holy
Sacrament
.
The
CONTENTS
.
-
THe
Introduction
,
containing
an
Argument
for
Union
,
taken
from
the
true
Interest
of
those
Dissenters
in
England
,
who
profess
and
call
themselves
Protestants
.
pag.
1
-
CHAP.
I.
Of
the
Necessity
of
living
in
constant
Communion
with
the
Church
of
England
.
pag.
15
-
CHAP.
II.
The
use
of
Indifferent
things
in
the
Worship
of
God
,
no
objection
against
our
Communion
.
pag.
31
-
CHAP.
III.
Of
the
Lawfulness
and
Expediency
of
Forms
of
Prayer
.
pag.
48
-
CHAP.
IV.
Objections
against
our
Morning
and
Evening
Service
and
Litany
,
Answer'd
.
pag.
90
-
CHAP.
V.
Of
Infant-Baptism
.
pag.
103
-
CHAP.
VI.
Objections
against
our
Form
of
Baptism
,
and
particularly
that
of
the
Sign
of
the
Cross
,
Answer'd
.
pag.
126
-
CHAP.
VII
.
Objections
against
our
Communion-Office
,
and
particularly
that
of
Kneeling
at
the
Sacrament
,
Answer'd
.
pag.
135
-
CHAP.
VIII
.
The
Objection
of
our
Symbolizing
or
Agreeing
with
the
Church
of
Rome
,
Answer'd
.
pag.
171
-
CHAP.
IX
.
The
Objection
of
Mixt-Communion
Answer'd
.
pag.
194
-
CHAP.
X.
The
Pretences
of
Purer
Ordinances
,
and
Better
Edification
among
the
Dissenters
,
Answer'd
.
pag.
210
-
CHAP.
XI
.
The
Pretence
of
it's
being
against
one's
Conscience
to
join
with
the
Church
of
England
,
Answer'd
.
pag.
228
-
CHAP.
XII
.
The
Pretence
of
a
doubting
Conscience
Answer'd
.
pag.
249
-
CHAP.
XIII
.
The
Pretence
of
a
scrupulous
Conscience
Answer'd
.
pag.
277
-
CHAP.
XIV
.
The
Pretence
of
Scandal
,
or
giving
Offence
to
Weak
Brethren
,
Answer'd
.
pag.
292
-
The
Conclusion
,
containing
an
earnest
Persuasive
to
Communion
with
the
Establish'd
Church
of
England
.
pag.
309
THE
INTRODUCTION
,
Containing
An
ARGUMENT
for
UNION
,
Taken
from
the
true
Interest
of
those
Dissenters
in
ENGLAND
,
who
Profess
and
call
themselves
PROTESTANTS
.
'T
IS
plain
,
that
the
ready
way
to
overthrow
a
Church
,
is
first
to
divide
it
;
and
that
our
Dissentions
are
Divisions
properly
so
call'd
.
How
mortal
these
breaches
may
at
last
prove
,
any
man
may
easily
foretell
;
and
therefore
't
is
the
business
of
every
good
man
to
dissuade
from
them
.
One
way
of
doing
this
is
to
shew
Dissenters
calmly
and
plainly
,
that
their
ends
are
not
likely
to
be
obtain'd
;
and
that
by
the
means
they
use
,
they
will
bring
upon
themselves
those
very
evils
,
which
they
fear
,
and
hope
to
remove
.
This
Argument
I
design
to
handle
by
way
of
Introduction
to
the
following
Discourse
;
and
in
the
Management
of
it
I
intend
to
shew
,
First
what
those
ends
are
,
which
are
propos'd
by
the
Wiser
and
better
Dissenters
;
and
Secondly
,
that
the
ends
which
they
propose
,
can
never
be
procur'd
by
the
dissettlement
of
the
Church
of
England
.
The
Dissenters
ends
are
two
;
First
,
the
establishing
of
themselves
,
either
as
a
National
Church
or
as
several
distinct
Churches
;
Secondly
and
chiefly
,
the
farther
advancement
of
the
Reform'd
Religion
,
by
the
removal
of
Popery
and
making
the
Protestant
Religion
more
pure
and
perfect
,
than
it
is
or
can
be
under
the
present
constitution
of
the
Church
of
England
.
First
then
,
as
for
the
establishing
of
themselves
as
a
National
Church
,
't
is
impossible
that
all
of
them
shou'd
be
United
.
For
what
Communion
can
the
Presbyterians
have
with
Arians
,
Socinians
,
Anabaptists
,
Fifth-Monarchy-Men
,
Sensual
Millenaries
,
Behmenists
,
Familists
,
Seekers
,
Antinomians
,
Ranters
,
Sabbatarians
,
Quakers
,
Muggletonians
,
Sweet-Singers
?
Such
a
medly
of
Religions
cannot
frame
amongst
them
any
common
Scheme
,
in
which
their
assents
can
be
United
.
Nor
can
any
Prevalent
Party
hope
to
establish
themselves
as
a
National
Church
;
because
they
want
Episcopacy
,
which
hath
obtain'd
in
England
since
it's
first
Conversion
,
and
is
so
agreeable
to
the
Scheme
of
the
Monarchy
,
and
will
not
easily
be
exchang'd
for
a
newer
model
by
the
general
consent
of
the
English
,
who
are
naturally
tenacious
of
their
ancient
Customs
.
Again
,
all
the
Parties
amongst
us
have
of
late
declar'd
for
mutual
forbearance
;
and
therefore
they
cannot
be
consistent
with
themselves
,
if
they
frame
such
a
National
Constitution
,
by
which
any
man
who
dissents
from
it
shall
be
otherwise
dealt
with
,
than
by
personal
conference
;
which
also
he
must
have
liberty
not
to
admit
,
if
he
be
persuaded
it
is
not
fit
or
safe
for
him
.
Now
such
a
Body
without
any
other
Nerves
for
its
Strength
and
Motion
;
for
the
encouragement
of
those
who
are
Members
of
it
,
and
the
discouragement
of
those
who
refuse
its
Communion
,
will
not
long
hold
together
;
nor
hath
it
means
in
it
sufficient
for
the
ends
to
which
it
is
design'd
.
And
indeed
by
this
means
the
Spiritual
Power
of
Excommunication
will
be
rendred
of
none
effect
.
For
what
Punishment
,
what
Shame
,
what
Check
will
it
be
to
cross
and
perverse
men
;
if
being
shut
out
of
the
National
Church
,
they
may
with
open
arms
and
with
an
applause
due
to
real
Converts
,
be
receiv'd
into
this
or
the
other
particular
Congregation
,
as
it
best
suits
with
their
good
liking
?
Some
persons
Think
,
that
since
they
gathered
Churches
out
of
Churches
,
there
are
not
many
true
and
proper
Presbyterians
in
England
;
and
if
this
be
true
,
Independency
is
the
prevalent
side
:
but
I
know
not
how
a
National
Church
can
be
made
up
of
separate
Independent
Churches
.
For
each
Independent
Congregation
is
a
Church
by
its
self
,
and
has
besides
the
general
Covenant
of
Baptism
,
a
particular
Church-Covenant
;
and
therefore
't
is
difficult
to
imagine
,
how
all
of
them
can
be
United
into
one
intire
Society
.
But
be
it
suppos'd
,
that
the
Presbyterians
are
the
most
Numerous
and
prevalent
Party
;
yet
experience
shews
how
hard
a
work
it
is
for
all
of
them
to
form
themselves
into
a
Church
of
England
.
In
the
late
times
of
public
disquiet
,
tho'
they
had
great
power
and
fair
opportunities
,
and
seem'd
nigh
the
gaining
of
their
point
,
yet
they
widely
miss'd
of
it
.
There
were
in
the
Assembly
of
Divines
,
some
for
an
Independent
,
others
for
an
Erastian
Interest
.
[
(a)
](A27392-e12090-b)
(a)
Vid.
Whitlock's
Memoirs
,
p.
116.
&
189.
Harm
.
Consent
.
p.
20.
There
were
a
Party
in
the
Nation
,
who
were
then
call'd
Dissenting
Brethren
;
who
hated
the
Directory
,
and
Printed
a
Remonstrance
against
Presbytery
,
and
reproach'd
the
Presbyterians
in
the
same
Phrases
,
which
they
had
us'd
against
the
Church-Liturgy
.
[
(b)
](A27392-e12160-b)
(b)
Testim
.
to
the
Truth
of
J.
C.
p.
31.
Some
Presbyterians
did
openly
confess
that
their
hopes
were
not
answer'd
,
and
that
instead
of
a
Reformation
they
had
a
Deformation
in
Religion
.
Those
Independents
,
who
adher'd
to
that
part
of
the
House
which
joyn'd
with
the
Army
,
prevail'd
for
a
season
;
but
they
also
were
disturbed
by
the
Lilburnists
,
Levellers
,
and
Agitators
.
[
(c)
](A27392-e12250-b)
(c)
Myst
of
Godlin
.
Anno
1649.
Wynstanl
.
in
Sts.
Paradise
.
c.
5.
p.
54
,
&c.
Whitlock's
Memoirs
,
p.
430.
Salmon's
Rout.
in
Pref.
&
p.
10
,
11
,
&c.
Hist.
of
Indep
.
part
2.
p.
153.
View
of
the
late
Troubles
.
p.
366.
Then
Wynstanly
publish'd
the
Principles
of
Quakerism
,
and
Enthusiasm
brake
forth
.
Joseph
Salmon
a
Member
of
the
Army
publish'd
his
Blasphemies
and
defended
his
Immoralities
;
and
Printed
a
Book
in
which
he
set
forth
himself
as
the
Christ
of
God
.
Cromwel
favour'd
Enthusiasm
,
and
together
with
Six
Souldiers
Preach'd
and
Pray'd
at
Whitehall
;
and
confess'd
to
a
person
of
condition
(
from
whom
I
receiv'd
it
,
as
did
others
yet
living
)
that
he
Pray'd
according
to
extraordinary
impulse
;
and
that
not
feeling
such
impulse
(
which
he
call'd
supernatural
)
he
did
forbear
to
Pray
,
oftentimes
for
several
days
together
.
At
last
he
and
his
House
of
Commons
were
publicly
[
(d)
](A27392-e12380-b)
(d)
Whitlock's
Memoirs
,
p.
592
,
606
,
624.
Burroughs's
Trumpet
of
the
Lord
.
p.
2.
disturb'd
by
Quakers
,
bespatter'd
in
their
books
,
his
Preachers
interrupted
by
them
in
his
own
Chappel
before
his
face
;
and
himself
conspir'd
against
by
those
who
call'd
themselves
the
free
and
well
affected
People
of
England
.
Other
Memorials
might
be
produc'd
relating
to
the
hopeful
Rise
,
mighty
progress
and
equal
declension
of
the
Presbyterian
Party
:
but
in
short
,
the
longer
the
Church
of
England
was
dissetled
,
the
greater
daily
grew
the
Confusion
;
so
that
those
very
distractions
prepar'd
the
Way
for
the
Restitution
of
the
King
and
the
Church
.
Now
if
Dissenters
cou'd
not
settle
themselves
when
they
had
such
fair
opportunities
,
much
less
can
they
do
it
now
;
because
,
First
the
platform
of
Discipline
so
much
applauded
and
contended
for
in
the
Reigns
of
Q.
Elizabeth
and
K.
James
,
has
been
partly
tried
,
and
lost
some
of
that
Reverence
which
several
had
for
it
.
Secondly
,
there
is
not
now
such
an
Union
amongst
Dissenters
as
appear'd
at
the
beginning
of
the
late
Troubles
.
Thirdly
,
those
who
then
favour'd
the
Discipline
,
do
now
incline
to
Independency
and
plead
for
Toleration
.
Fourthly
,
the
sincere
Zeal
and
Power
of
many
Pious
Men
of
Quality
,
who
favour'd
the
Discipline
in
the
simplicity
of
their
hearts
,
could
not
then
settle
it
;
much
less
will
it
now
succeed
,
since
these
Men
have
seen
such
Revolutions
,
and
discover'd
the
Vile
interests
of
many
under
pretence
of
Pure
Religion
.
These
have
seen
their
errour
,
and
will
not
be
a
second
time
engaged
.
Lastly
,
by
reason
of
the
gross
Hypocrisies
,
numberless
Parties
and
Opinions
,
Irreligious
Books
and
Laxation
of
Discipline
in
those
Wars
,
Atheism
has
much
increas'd
;
and
they
say
that
some
undisguised
Sceptics
and
Atheists
have
,
since
the
King's
return
,
been
much
us'd
in
the
Cause
of
our
Dissenters
;
and
surely
such
hands
cannot
do
,
what
well
meaning
zeal
could
not
effect
.
Nor
can
they
settle
themselves
as
several
distinct
Parties
by
a
general
Toleration
.
For
First
,
some
Dissenters
believe
some
of
the
Parties
to
be
incapable
of
forbearance
,
as
maintaining
Principles
destructive
of
Christian
Faith
and
Piety
.
This
Opinion
they
still
have
of
Antinomians
,
Quakers
and
Muggletonians
;
and
they
formerly
declaim'd
against
the
Toleration
of
Erastians
and
Independents
.
[
(e)
](A27392-e12720-b)
(e)
Harmon
.
Consent
.
p.
12.
Nay
many
Ministers
declar'd
a
Toleration
to
be
an
appointing
a
City
of
Refuge
in
Mens
Consciences
for
the
Devil
to
fly
to
—
a
Toleration
of
Soul-murther
,
the
greatest
murther
of
all
others
,
&c.
Secondly
,
there
is
no
firmness
in
this
Union
;
for
the
Union
that
lasteth
,
is
that
of
the
Concord
of
Members
in
an
Uniform
Body
.
Thirdly
,
Parties
cannot
be
kept
equal
in
number
and
interest
,
but
one
will
always
prevail
and
be
favour'd
as
the
Religion
of
the
State
.
And
it
is
natural
for
the
strongest
to
attempt
to
subdue
all
the
rest
;
so
that
they
will
not
be
at
peace
,
but
in
perpetual
discord
.
Some
indeed
think
,
this
inclination
to
the
swallowing
up
of
all
other
Parties
is
to
be
found
almost
only
in
the
Romish
Church
:
But
there
is
something
of
it
to
be
discerned
(
I
will
not
say
in
all
Churches
,
for
our
own
suffered
Bonner
himself
to
live
,
yet
)
in
all
Factions
and
Parties
;
tho'
the
inequality
of
Power
makes
it
not
seem
to
be
alike
in
all
of
them
.
Parties
,
who
are
not
(
otherwise
than
in
shew
)
concern'd
for
Religion
,
will
perpetually
covet
after
Power
;
and
Parties
that
are
conscientious
in
their
way
,
will
do
the
same
.
For
they
withdraw
from
others
,
because
they
think
Communion
with
them
to
be
unlawful
;
and
if
they
think
those
of
another
way
(
without
Repentance
)
to
be
lost
eternally
,
Charity
will
urge
them
to
reduce
them
;
and
they
will
think
,
that
suffering
them
to
wander
declares
them
to
be
contented
with
their
condition
.
Besides
,
experience
shews
that
where
there
is
Power
there
is
little
forbearance
;
and
the
same
men
,
as
their
conditions
alter
,
speak
of
Mercy
or
Justice
.
Thus
did
the
[
(f)
](A27392-e12870-b)
(f)
Vid.
August
.
Cont.
Petil.
Lib.
2.
Donatists
of
old
,
and
the
[
(g)
](A27392-e12900-b)
(g)
Mr.
Calamy's
great
dang
.
of
Cov.
Ref.
p.
3.
Heads
of
the
Discipline
in
the
late
Times
.
Those
that
remov'd
to
New
England
for
Liberty
of
Conscience
,
when
they
had
gotten
footing
there
,
refus'd
Indulgence
to
Anabaptists
and
Quakers
,
and
use
them
to
this
day
with
great
severity
.
The
[
(h)
](A27392-e12970-b)
(h)
Whitlock's
Memoirs
.
p.
276.
Commons
in
47
gave
Indulgence
to
all
,
but
those
that
us'd
the
Common
Prayer
.
The
Dutch
suffer
none
to
speak
against
those
Doctrines
,
which
the
State
hath
Authoriz'd
;
and
the
Remonstrant
Party
contend
for
Superiority
,
whenever
they
have
any
encouragement
.
The
Popish
Orders
mortally
hate
,
and
(
were
they
not
restrain'd
)
wou'd
soon
devour
one
another
.
And
Gittichius
his
behaviour
towards
[
(i)
](A27392-e13050-b)
(i)
Ruari
Epist.
par.
1.
p.
415
,
416.
Ruarus
a
Socinian
of
better
temper
,
shews
the
spirit
of
the
Socinians
,
those
great
asserters
of
Liberty
in
Religion
.
The
Quakers
themselves
,
when
form'd
into
a
society
,
began
to
Excommunicate
and
Domineer
;
and
G.
Fox
[
(k)
](A27392-e13120-b)
(k)
Spirit
of
the
Hart.
p.
41.
declar'd
,
he
never
lik'd
the
word
Liberty
of
Conscience
,
and
wou'd
have
no
Liberty
given
to
Presbyterians
,
Papists
,
Independents
and
Baptists
.
I
proceed
now
to
the
Second
and
Chief
end
of
the
Dissenters
,
the
removal
of
Popery
and
perfecting
the
Protestant
Religion
.
As
for
the
removal
of
Popery
,
't
is
plain
that
the
ruin
of
our
Church
,
called
by
Diodati
the
Eye
of
the
Reform'd
Churches
,
will
rather
advantage
it
both
at
home
and
abroad
.
For
she
being
more
like
the
Primitive
Pattern
than
some
others
of
the
Reformation
,
can
better
answer
the
Papists
Objections
,
than
those
that
are
cramp'd
in
a
few
points
;
and
therefore
if
Dissentions
ruin
her
,
Popery
will
the
sooner
spread
over
Foreign
Reform'd
Countries
.
And
since
the
Romanists
are
so
powerful
,
diligent
and
cunning
;
have
so
much
Learning
and
interest
;
and
pretend
to
antiquity
,
miracles
,
&c.
nothing
can
secure
us
from
them
at
home
,
but
the
Christian
constitution
and
strong
nature
of
the
Primitive
,
Learned
,
Pure
,
Loyal
and
Pious
Church
of
England
;
which
is
a
National
Body
already
form'd
,
that
is
able
to
detect
the
Forgeries
of
Rome
,
and
hath
not
given
advantage
to
her
by
running
from
her
into
any
extreme
.
Monsieur
Daille
,
who
was
not
likely
to
be
partial
in
this
matter
,
and
was
at
that
time
engaged
in
a
Controversy
with
one
of
our
Divines
,
[
(l)
](A27392-e13360-b)
(l)
De
Confess
.
adv.
Hammond
.
c.
1.
p.
97
,
98.
says
,
As
to
the
Church
of
England
,
purg'd
from
Foreign
wicked
superstitious
Worships
and
Errours
,
either
impious
or
dangerous
,
by
the
rule
of
the
Divine
Scriptures
,
approv'd
by
so
many
and
such
illustrious
Martyrs
,
abounding
with
Piety
towards
God
and
Charity
towards
Men
,
and
with
most
frequent
examples
of
good
works
,
flourishing
with
an
increase
of
most
Learned
and
wise
Men
from
the
beginning
of
the
Reformation
to
this
time
;
I
have
always
had
it
in
just
esteem
,
and
till
I
die
I
shall
continue
in
the
same
due
veneration
of
it
.
And
indeed
it
is
strange
,
that
any
who
know
other
Churches
and
States
,
shou'd
be
displeas'd
at
ours
,
which
so
much
excels
them
.
Now
is
it
probable
,
that
such
a
Church
shou'd
have
less
strength
in
it
for
the
resisting
of
Popery
,
than
a
number
of
divided
Parties
,
the
best
of
which
is
not
so
Primitive
,
Learned
,
United
,
Numerous
or
Legal
;
and
is
but
of
yesterday
?
These
Parties
have
scarce
any
form'd
way
of
keeping
out
Popery
;
for
what
hinders
a
crafty
Jesuit
from
gathering
and
modelling
a
particular
Congregation
?
And
what
a
gap
do
they
leave
open
for
Seducers
,
who
take
away
all
legal
Tests
,
and
admit
strangers
to
officiate
upon
bare
pretence
of
spiritual
illumination
!
The
Romanists
have
more
powerful
ways
of
drawing
men
from
the
Dissenting
Parties
,
than
from
the
Church
of
England
.
For
Men
separate
(
too
frequently
)
thro'
weakness
of
imagination
,
for
which
the
Church
of
Rome
has
variety
of
gratifications
.
They
will
offer
strictnesses
to
the
severe
,
and
mental
Prayer
to
those
who
contemn
or
scruple
Forms
.
They
have
Mystical
Phrases
for
such
,
who
think
they
have
a
new
notion
when
they
darken
understanding
with
words
;
and
accordingly
the
third
part
of
a
very
mystical
Book
,
written
by
Father
Benet
a
Capuchin
,
was
reprinted
in
London
in
46
,
with
a
[
(m)
](A27392-e13590-b)
(m)
A
Bright
Star
centring
in
Christ
our
Perfection
.
Printed
for
H.
Overton
,
in
Popes-head
Alley
.
new
Title
and
without
the
Authour's
Name
,
and
it
pass'd
amongst
some
of
the
Parties
for
a
Book
of
very
sublime
Evangelical
Truths
.
They
use
much
gesture
and
great
shew
of
Zeal
in
Preaching
.
They
have
rough
cords
and
mean
garments
,
bare
feet
and
many
other
great
shews
of
Self-denial
.
They
have
Processions
and
other
Rites
to
humour
the
soppishness
of
others
.
But
our
Church
is
sufficient
for
this
encounter
.
She
designs
to
make
Men
good
by
making
them
first
judicious
;
but
some
others
desire
to
bring
them
to
their
side
by
catching
of
their
imaginations
;
and
so
some
new
device
shall
,
in
time
,
bring
them
over
to
a
new
Party
.
Dissention
it self
amongst
Protestants
weakens
their
interest
;
and
that
which
weakens
one
side
strengthens
another
.
Many
that
are
wearied
with
endless
wrangling
,
are
too
apt
for
quiet
sake
to
run
to
infallibility
.
Some
Dissenters
prepare
the
way
for
Popery
by
running
into
another
extreme
to
avoid
it
.
By
decrying
Episcopacy
,
Liturgy
,
Festivals
,
&c.
as
Popish
,
they
condemn
that
as
Popish
which
is
decent
and
Christian
,
and
so
bring
Popery
into
reputation
.
For
men
will
be
apt
to
say
,
if
such
good
things
be
Popish
,
surely
that
which
is
Popish
,
is
also
Primitive
and
Evangelical
.
What
we
have
examin'd
is
good
,
and
probably
the
rest
may
be
of
the
same
kind
.
It
appears
also
from
the
History
of
our
late
Wars
,
that
Popery
gains
ground
by
the
ruin
of
our
Church
.
For
it
made
such
a
progress
in
those
times
,
that
the
Dissenters
charge
the
Jesuits
with
the
King's
murther
;
thereby
tacitly
owning
,
that
they
had
so
great
a
power
over
some
of
them
,
as
to
make
them
their
instruments
in
it
.
'T
is
evident
to
any
man
that
Popery
was
not
then
rooted
out
;
[
(n)
](A27392-e13800-b)
(n)
Vid.
Rob.
Mentit
de
Salmonet
,
Hist.
des
troubles
de
la
grand
Bret.
lib.
3.
p.
165.
Short
view
of
the
troub
.
p.
564.
Arbit
.
gov
.
p.
28.
Whitl
.
Mem.
p.
279
,
280
,
282.
Exact
.
Coll.
p.
647.
't
is
notorious
,
that
many
Priests
and
other
Papists
fought
and
acted
for
the
Parliament
against
the
King
;
Nay
,
in
49
,
there
was
a
design
to
[
(o)
](A27392-e13860-b)
(o)
ibid.
p.
405.
settle
the
Popish
Discipline
in
England
and
Scotland
.
The
Papists
generally
sheltred
themselves
under
the
Vizor
of
[
(p)
](A27392-e13910-b)
(p)
Edwards's
Gangr
.
par.
2
,
p.
10.
Independency
.
A
College
of
Jesuits
was
settled
at
[
(q)
](A27392-e13950-b)
(q)
B.
of
Heref.
Narrat
.
to
the
Lds.
p.
7.
Come
in
52
;
and
155
were
reconciled
to
Rome
that
year·
Cromwel
[
(r)
](A27392-e14000-b)
(r)
Cromwel's
Declar.
Oct.
31.
1655.
said
,
that
he
had
some
proof
that
Jesuits
had
been
found
amongst
the
Discontented
Parties
;
and
Dr.
Bayly
the
Papist
[
(s)
](A27392-e14060-b)
(s)
Dr.
Bayly's
Life
of
Bp.
Fisher
.
p.
260
,
261.
courted
him
as
the
hopes
of
Rome
.
One
of
his
Physicians
[
(t)
](A27392-e14100-b)
(t)
Elen.
mot
.
Par.
2.
p.
347.
saith
,
he
was
Treating
with
the
Papists
for
Toleration
,
but
brake
off
,
because
they
came
not
up
to
his
Price
,
and
because
he
fear'd
it
would
be
offensive
.
We
are
[
(u)
](A27392-e14130-b)
(u)
Hist.
Indep
.
Part
2.
p.
245
,
&c.
told
also
that
an
agreement
was
made
in
49
even
with
Owen
Oneal
that
bloody
Romanist
;
and
that
he
in
pursuance
of
the
Interest
of
the
State
,
rais'd
the
Siege
of
Londonderry
.
A
great
door
was
open'd
to
Romish
Emissaries
,
when
the
Oaths
of
Allegiance
and
Supremacy
were
by
public
order
taken
away
;
and
the
Doctrine
of
the
unlawfulness
of
an
Oath
,
reviv'd
in
those
days
by
[
(w)
](A27392-e14200-b)
(w)
Cotton's
Lr.
Exam.
p.
4
,
5.
Simplicit
.
defence
.
p.
22.
Min.
of
Lond.
Test.
p.
18.
Williams
,
Gorton
,
&c.
help'd
equivocating
Papists
to
an
Evasion
;
as
I
fear
it
may
the
Quakers
at
this
day
.
It
was
the
Church
of
England
that
kept
out
Popery
in
those
times
.
The
patient
sufferings
of
her
Members
prov'd
that
they
were
not
Popish
or
earthly-minded
;
and
the
Writings
of
Laud
,
Chillingworth
,
Bramhal
,
Cosins
,
Hammond
,
&c.
kept
men
stedfast
in
the
Protestant
Religion
.
To
this
we
may
add
,
that
the
Papists
themselves
think
their
Cause
is
promoted
by
our
Divisions
,
as
appears
from
2
Jesuits
,
viz.
Campanella
in
his
discourse
of
the
Spanish
Mon.
cap.
25.
p.
157.
Printed
at
Lond.
in
English
in
54.
and
Contzen's
Polit.
Lib.
2.
Cap.
18.
Sect.
9.
And
they
act
accordingly
;
for
they
widen
our
breaches
that
themselves
may
enter
,
and
hope
that
we
shall
be
dissolv'd
at
last
by
our
distempers
.
They
expose
Protestants
as
a
Disunited
People
;
and
ask
men
how
they
can
in
prudence
join
with
those
,
who
are
at
Variance
among
themselves
?
As
for
the
design
of
advancing
the
Protestant
Religion
to
greater
Purity
and
Perfection
by
dissetling
the
Church
,
it
is
not
likely
to
be
effected
for
six
reasons
.
First
,
the
dissetling
that
which
is
well
setled
,
corrupteth
Religion
by
removing
Charity
,
which
is
the
Spirit
of
it
.
It
lets
men
loose
that
cannot
govern
themselves
;
it
moves
men
to
Atheism
,
Idolatry
and
contempt
of
the
Church
,
and
confirms
them
in
sin
.
It
exposes
the
Church
for
a
prey
to
the
Enemy
,
as
it
did
formerly
in
Africa
and
Egypt
.
Those
that
dissent
from
a
National
Church
,
generally
move
for
alterations
in
it
,
when
there
is
a
ferment
in
the
State
;
and
in
such
seasons
a
Church
may
be
pull'd
in
sunder
,
but
there
is
not
temper
enough
to
set
it
together
to
advantage
.
State-dissenters
generally
begin
Revolutions
with
the
pretence
of
Reforming
Religion
;
and
well-meaning
Dissenters
(
when
in
such
hands
)
can
establish
nothing
,
but
what
pleases
their
secular
Leaders
.
A
change
in
the
Church
naturally
produces
some
change
in
the
State
;
and
who
can
secure
the
event
for
the
better
?
None
can
foresee
all
the
ill
consequences
of
disturbances
.
When
the
vessel
is
stirr'd
,
the
lees
come
up
;
and
Religion
is
made
less
pure
by
commotions
.
Politicians
promise
fair
,
and
use
conscientious
men
to
serve
a
turn
;
but
afterwards
they
take
other
measures
.
Men
may
intend
well
,
but
by
using
the
illegal
Arm
,
they
frequently
render
that
which
was
well
setled
,
much
worse
by
their
unhinging
of
it
.
Secondly
,
in
the
Times
of
Vsurpation
,
which
began
with
pretence
of
a
more
Pure
Religion
,
our
Dissentions
caus'd
great
Corruptions
both
in
Faith
and
Manners
.
The
War
was
Preach'd
up
as
the
Christian
Cause
;
and
many
believ'd
that
God
wou'd
not
lay
the
greatest
villanies
to
the
charge
of
an
elect
person
.
The
instances
of
their
extravagancies
are
endless
;
and
the
Lords
and
Commons
,
as
well
as
the
Ministers
,
were
[
(u)
](A27392-e14620-b)
(u)
Vid.
Ordin
.
Feb.
4.
1646.
Min.
Testim
.
p.
31.
highly
sensible
of
them
.
Thirdly
,
if
by
Purity
of
Religion
be
meant
such
Doctrine
,
Discipline
and
Life
,
as
the
Gospel
teaches
,
and
a
removal
of
human
inventions
;
that
Purity
is
in
our
Church
already
:
and
as
for
her
Injunctions
,
they
are
(
like
those
of
the
Primitive
Church
)
Rules
of
Ecclesiastical
Wisdom
in
pursuance
of
the
general
Canons
in
Holy
Writ
.
But
if
by
Purity
of
Religion
be
meant
a
fewness
of
parts
;
as
the
Quakers
believe
their
way
is
purer
,
because
they
have
taken
away
Sacraments
and
outward
Forms
;
by
the
same
reason
the
Papists
may
say
,
that
their
Sacrament
of
the
Lord's
Supper
is
more
pure
than
that
of
the
Protestants
,
because
they
have
taken
the
Cup
from
it
.
But
it
must
be
consider'd
,
that
that
which
makes
a
Pure
Church
,
is
like
that
which
makes
a
pure
Medicine
;
not
the
fewness
of
the
ingredients
,
but
the
goodness
of
them
,
how
many
soever
they
be
,
and
the
aptness
of
them
for
the
procuring
of
health
.
Therefore
our
Church
being
already
Pure
,
the
ruin
of
it
will
not
tend
to
the
purity
and
advancement
of
the
Protestant
Religion
.
Fourthly
,
the
establishing
of
contrary
parties
by
a
Toleration
is
not
the
way
to
perfect
Religion
,
any
more
than
the
suffering
of
divers
Errours
wou'd
be
the
means
of
reforming
them
.
One
principle
only
can
be
true
;
and
a
mixture
of
Sacred
and
Profane
is
the
greatest
impurity
.
Fifthly
,
Many
Dissenters
are
not
like
to
improve
Christianity
,
because
they
lay
aside
the
Rules
of
discretion
,
and
rely
not
on
God's
assistance
in
the
use
of
good
means
;
but
depend
wholly
upon
immediate
illumination
without
the
aids
of
prudence
.
Sixthly
,
Our
Church
has
already
better
means
to
promote
Pure
Religion
,
than
any
the
Dissenters
have
propos'd
.
Any
Church
may
be
improv'd
in
small
matters
;
but
't
were
very
imprudent
to
change
the
present
model
for
any
that
has
yet
been
offer'd
.
We
have
all
the
necessaries
to
Faith
and
Godliness
;
Primitive
discipline
,
decency
and
order
are
preserved
;
We
have
as
many
truly
pious
Members
as
any
Nation
under
Heaven
,
and
such
excellent
Writers
and
Preachers
as
God
ought
to
be
prais'd
for
:
whereas
amongst
the
Parties
the
folly
and
weakness
of
Preachers
is
delivered
solemnly
as
the
dictate
of
God's
Holy
Spirit
.
I
may
add
also
,
that
the
Dissenters
Doctrine
of
God's
secret
Decrees
,
their
Ordination
by
Presbyters
without
a
Bishop
,
their
long
unstudy'd
effusions
,
their
leaving
the
Creed
out
of
the
Directory
for
public
Worship
,
their
sitting
at
the
Lord's
Supper
(
and
that
sometimes
with
the
Hat
on
)
their
alteration
of
the
Form
of
giving
the
holy
Elements
,
and
their
forbidding
the
observation
of
Festivals
,
were
not
so
conducive
to
the
edifying
of
the
Body
of
Christ
,
as
those
things
which
were
in
the
late
Times
illegally
remov'd
by
them
.
It
is
easy
enough
to
alter
a
Constitution
;
but
't
is
extreme
difficult
to
make
a
true
and
lasting
improvement
.
To
conclude
,
since
it
appears
that
Dissenters
are
not
like
to
obtain
their
ends
of
establishing
themselves
,
of
rooting
out
Popery
,
and
promoting
Pure
Religion
,
by
overthrowing
the
Church
of
England
;
therefore
they
ought
both
in
Prudence
and
Charity
to
endeavour
after
Union
with
it
.
CHAP.
I.
Of
the
Necessity
of
living
in
constant
Communion
with
the
Establish'd
Church
of
England
.
THAT
I
may
discourse
with
all
possible
clearness
,
it
will
be
necessary
before
I
proceed
,
to
explain
a
few
things
.
1.
What
is
meant
by
a
Christian
Church
.
2.
What
Church-Communion
is
.
3.
What
is
meant
by
Fixt
Communion
and
by
Occasinal
Communion
.
I.
Then
a
Church
is
a
Body
or
Society
of
Men
separated
from
the
rest
of
the
World
,
and
united
to
God
and
to
themselves
by
a
Divine
Covenant
.
It
is
a
Body
or
Society
in
opposition
to
particular
Men
and
to
a
confus'd
multitude
.
For
tho'
it
do's
consist
of
particular
men
,
yet
those
men
are
consider'd
not
in
a
private
capacity
,
but
as
united
into
a
regular
Society
.
For
God
is
not
the
Authour
of
confusion
.
And
if
the
meanest
Societies
cannot
subsist
without
order
,
much
less
the
Church
of
God
,
which
is
a
Society
instituted
for
the
most
spiritual
and
supernatural
ends
.
The
Jewish
Church
had
exact
order
;
and
the
Christian
Church
with
respect
to
the
Union
and
Order
of
it's
parts
is
not
only
call'd
a
Body
,
but
a
spiritual
building
,
Holy
Temple
,
and
the
House
of
God
.
But
then
the
Church
is
One
body
in
opposition
to
many
bodies
.
The
Jewish
Church
was
but
One
,
and
therefore
the
Christian
,
which
is
grafted
into
the
Jewish
,
is
but
One.
The
Church
is
call'd
the
Temple
of
God
,
and
the
Temple
was
but
One
by
the
command
of
God
.
Christ
also
tells
us
,
that
there
should
be
but
one
fold
under
one
shepherd
,
Joh.
10.16
.
And
indeed
it
is
extremely
absurd
to
say
,
that
the
Christian
Church
,
which
has
the
same
Foundation
,
the
same
Faith
,
the
same
Promises
,
the
same
Priviledges
;
should
be
divided
into
separate
Bodies
of
the
same
kind
.
For
certainly
where
everything
is
common
,
there
is
One
Community
.
'T
is
true
,
distinct
men
,
tho'
of
the
same
common
nature
,
have
distinct
Essences
,
and
this
makes
them
distinct
persons
;
but
where
the
very
essence
of
a
Body
or
Society
consists
in
having
all
things
common
,
there
can
be
but
one
Body
.
And
therefore
if
one
Lord
,
one
Faith
,
one
Baptism
,
one
God
and
Father
of
all
,
be
common
to
the
whole
Christian
Church
;
and
if
no
Christian
has
any
peculiar
privileges
;
then
there
is
but
one
Church
.
I
add
,
that
the
Church
is
a
Body
or
Society
of
Men
separated
from
the
rest
of
the
World
;
upon
which
account
Christians
are
call'd
the
Chosen
or
Elect
People
of
God
,
having
a
peculiar
Faith
,
Laws
,
Rites
,
&c.
which
are
not
common
to
the
whole
World
.
It
is
also
a
Society
of
Men
united
to
God
and
to
themselves
by
a
Divine
Covenant
.
It
is
united
to
God
,
because
it
is
a
Religious
Society
;
and
the
Men
are
united
to
themselves
,
because
they
are
one
Society
.
But
the
chief
thing
to
be
observ'd
is
,
that
the
Union
is
made
by
a
Divine
Covenant
.
Thus
God
made
a
Covenant
with
Abraham
,
of
which
Circumcision
was
the
Seal
;
and
the
Christian
Church
is
nothing
else
,
but
such
a
Society
of
Men
,
as
are
in
Covenant
with
God
thro'
Christ
.
I
suppose
all
Men
will
grant
,
that
God
only
can
make
a
Church
;
and
that
the
only
visible
way
he
has
of
forming
a
Church
is
by
granting
a
Church-Covenant
,
which
is
the
Divine
Charter
whereon
the
Church
is
founded
;
and
by
authorizing
some
persons
to
receive
others
into
this
Covenant
by
such
a
form
of
admission
as
he
shall
institute
,
which
form
under
the
Gospel
is
Baptism
.
So
that
to
be
taken
into
Covenant
with
God
,
and
to
be
receiv'd
into
the
Church
is
the
same
thing
;
and
he
is
no
Member
of
the
Church
,
who
is
not
visibly
admitted
into
God's
Covenant
.
From
what
has
been
said
it
plainly
follows
,
1.
That
a
Covenant-State
and
a
Church-State
are
the
same
thing
.
2.
That
every
profest
Christian
,
who
is
receiv'd
into
Covenant
,
as
such
,
is
a
Church-Member
.
3.
That
nothing
else
is
necessary
to
make
us
Members
of
the
Christian
Church
,
but
only
Baptism
,
which
gives
us
right
to
all
the
privileges
of
the
Covenant
.
4.
That
no
Church-State
can
depend
upon
human
Contracts
and
Covenants
,
and
therefore
the
Independent
Church-Covenant
between
Pastor
and
People
is
no
part
of
the
Christian
Church-Covenant
;
because
it
is
no
part
of
the
Baptismal
vow
,
which
is
one
and
the
same
for
all
Mankind
,
and
the
only
Covenant
which
Christ
has
made
.
And
why
then
do
the
Independents
exact
such
a
Covenant
of
Baptiz'd
persons
,
before
they
admit
them
to
their
Communion
?
5.
That
it
is
absurd
to
gather
Churches
out
of
Churches
,
which
already
consist
of
Baptiz'd
persons
.
For
there
is
but
one
Church
,
which
is
founded
upon
a
Divine
Covenant
,
and
this
we
are
made
Members
of
by
Baptism
;
if
therefore
an
Independent
Church-Covenant
be
necessary
,
then
the
Baptismal
Covenant
is
of
no
value
,
till
it
be
confirm'd
by
entring
into
a
particular
Church-Covenant
.
6.
That
if
the
Church
be
founded
on
one
Covenant
,
then
the
Church
is
but
one
.
For
those
that
have
an
interest
in
the
same
Covenant
are
Members
of
the
same
Church
;
and
tho'
the
Universal
Church
,
for
Man's
conveniency
,
be
divided
into
several
parts
or
Congregations
,
yet
it
cannot
be
divided
into
two
or
more
Churches
.
So
that
two
Churches
which
are
not
Members
of
each
other
,
cannot
partake
in
the
same
Covenant
,
but
the
divider
forfeits
his
interest
in
it
.
A
Prince
indeed
may
grant
the
same
Charter
to
several
Corporations
;
but
if
he
confine
his
Charter
to
the
Members
of
one
Corporation
,
those
who
separate
from
the
Corporation
,
forfeit
their
interest
in
the
Charter
.
Thus
has
God
granted
a
Charter
or
Covenant
,
and
declares
that
by
this
one
Covenant
he
Unites
all
Christians
into
one
Church
,
into
which
we
are
admitted
by
Baptism
;
and
therefore
if
we
separate
from
this
one
Church
,
we
forfeit
our
interest
in
it
.
God
has
not
made
a
particular
Covenant
with
the
Church
of
Geneva
,
France
,
or
England
,
but
with
the
one
Catholic
Church
;
and
therefore
if
we
do
not
live
in
unity
with
the
Catholic
Church
,
we
have
no
right
to
the
blessings
promis'd
to
it
.
II.
By
Church-Communion
I
mean
Church-Society
.
To
be
in
Communion
with
the
Church
,
is
to
be
a
Member
of
it
.
And
this
is
call'd
Communion
,
because
all
Church-members
have
a
common
right
to
Church-privileges
,
and
a
common
obligation
to
the
duties
of
Church-Members
.
'T
is
true
,
this
word
Communion
is
commonly
us'd
to
signify
Praying
,
hearing
and
receiving
the
Sacrament
together
;
but
strictly
speaking
those
Offices
are
not
Communion
,
but
an
exercise
of
Communion
.
Church-Communion
is
Church-Union
;
for
as
a
member
must
be
united
to
the
Body
,
before
it
can
perform
the
natural
action
of
a
member
:
so
a
man
must
be
in
Communion
with
the
Church
,
before
he
has
a
right
to
Pray
,
&c.
And
therefore
,
tho'
a
man
that
is
not
in
Union
or
Communion
with
the
Church
,
shou'd
perform
those
Offices
;
yet
the
performance
of
them
do's
not
make
him
a
Member
of
the
Church
,
but
an
Intruder
.
Such
Offices
are
acts
of
Communion
,
if
perform'd
by
Church-Members
;
but
not
otherwise
.
So
that
to
be
in
communion
with
the
Church
is
to
be
a
Member
of
it
;
and
by
being
a
Member
a
man
has
a
right
to
the
blessings
promis'd
to
it
,
and
an
obligation
to
perform
the
Offices
of
Church-Society
,
viz.
obedience
to
the
Churches
authority
,
joining
in
Prayers
,
&c.
and
he
that
acts
otherwise
,
renounces
his
Communion
with
it
.
From
what
has
been
said
I
observe
,
1.
That
Church-Communion
principally
respects
not
a
particular
,
but
the
Universal
Church
,
which
is
but
one
all
the
World
over
.
For
Membership
may
extend
to
the
remotest
parts
of
the
World
,
if
the
body
,
whereof
we
are
Members
,
reach
so
far
:
and
Baptism
makes
us
members
of
the
Universal
Church
,
because
it
admits
us
into
the
Covenant
,
which
God
made
with
the
Universal
Church
.
2.
That
every
act
of
Christian
Communion
,
such
as
praying
,
&c.
is
an
act
of
Communion
with
the
whole
Catholic
Church
,
tho'
it
must
be
perform'd
in
a
particular
Congregation
,
because
all
Christians
cannot
meet
in
one
place
.
Thus
do
we
as
Fellow-Members
Pray
to
God
the
Common
Father
of
Christians
,
in
the
Name
of
Christ
the
Common
Saviour
of
Christians
,
for
the
same
Common
blessings
,
for
our selves
and
all
other
Christians
.
Thus
also
the
Supper
of
the
Lord
is
not
a
private
Supper
,
but
the
Common
Feast
of
Christians
,
and
an
act
of
Catholic
Communion
.
3.
That
the
only
reason
,
why
I
am
bound
to
live
in
Communion
with
any
particular
Church
,
is
because
I
am
a
Member
of
the
whole
Christian
Church
.
For
I
must
live
in
Communion
with
the
whole
Christian
Church
;
and
this
cannot
be
done
without
actual
Communion
with
some
part
of
it
.
So
that
I
have
nothing
else
to
do
but
to
consider
,
whether
that
part
of
the
Catholic
Church
wherein
I
live
,
be
so
sound
that
I
may
lawfully
live
in
Communion
with
it
;
and
if
it
be
,
I
am
bound
to
do
so
under
peril
of
Schism
from
the
Catholic
Church
.
4.
That
those
Churches
which
are
not
Members
of
each
other
,
are
separate
Churches
;
because
the
Catholic
Church
being
but
one
,
all
particular
Churches
ought
to
be
Members
of
it
.
To
make
this
plain
,
I
shall
lay
down
some
few
Rules
,
whereby
we
may
certainly
know
what
Churches
are
in
Communion
with
each
other
,
and
which
are
Schismatical
Conventicles
.
1.
There
must
be
but
one
Church
in
one
place
;
because
private
Christians
ought
to
join
with
those
Christians
with
whom
they
live
;
and
to
withdraw
our selves
from
ordinary
Communion
with
the
Church
in
which
we
live
into
separate
Societies
,
is
to
renounce
its
Communion
;
and
when
there
is
not
a
necessary
cause
for
it
,
is
a
Schismatical
separation
.
Every
particular
Church
must
have
its
limits
,
as
every
Member
in
the
Body
has
its
proper
place
:
but
when
there
is
one
Church
within
the
bowels
of
another
,
it
is
a
notorious
Schism
.
This
is
the
case
of
our
Dissenters
,
who
refuse
to
worship
God
in
the
same
assemblies
with
us
.
Distinct
Churches
at
a
distance
may
be
of
the
same
Communion
:
but
distinct
Churches
in
the
same
place
can
never
be
of
the
same
Communion
;
for
then
they
wou'd
naturally
unite
.
So
that
all
separation
from
a
Church
wherein
we
live
,
unless
there
be
necessary
reasons
for
it
,
is
Schism
.
'T
is
true
,
a
Nation
may
permit
those
Foreigners
that
are
among
them
,
to
model
their
Congregations
according
to
the
Rules
of
those
Churches
,
to
which
they
originally
belong
;
and
that
without
any
danger
of
Schism
.
For
a
bare
variety
of
Ceremonies
makes
no
Schism
between
Churches
,
while
they
live
in
Communion
with
each
other
.
Now
every
particular
National
Church
has
Authority
over
her
own
Members
to
prescribe
the
rules
of
Worship
:
but
as
she
does
not
impose
upon
other
Churches
,
at
a
distance
;
so
she
may
allow
the
same
liberty
to
the
Members
of
such
Foreign
Churches
,
when
they
live
within
her
jurisdiction
.
For
tho'
all
true
Churches
are
Members
of
each
other
,
yet
each
Church
has
a
peculiar
jurisdiction
;
and
therefore
for
the
Church
of
England
to
allow
Foreigners
to
observe
their
own
Rules
,
is
not
to
allow
separate
Communions
,
but
to
leave
them
to
the
Goverment
of
that
Church
,
to
which
they
belong
.
So
that
distinct
Congregations
of
Foreigners
,
who
own
the
Communion
of
our
Church
,
tho'
they
observe
the
customs
of
their
own
,
are
not
Schismatical
,
as
the
separate
Conventicles
of
our
Dissenters
are
.
2.
Those
are
separate
Churches
,
which
divide
from
the
Communion
of
any
Church
,
from
any
dislike
of
its
Doctrine
,
Goverment
or
Worship
.
For
in
this
case
they
leave
the
Church
,
because
they
think
it
unsafe
to
continue
one
body
with
it
.
Two
Churches
may
be
in
Communion
with
each
other
,
and
yet
not
actually
Communicate
together
,
because
distance
of
place
will
not
permit
it
:
but
it
is
impossible
that
two
Churches
,
which
renounce
each
others
Communion
,
or
at
least
withdraw
ordinary
Communion
from
each
other
from
a
profess'd
dislike
,
shou'd
still
continue
in
Communion
with
each
other
.
Because
they
are
opposite
Societies
,
sounded
upon
contrary
Principles
,
and
acting
by
contrary
Rules
,
and
pursuing
contrary
ends
,
to
the
ruin
and
subversion
of
each
other
.
3.
Those
are
separate
Churches
which
do
not
own
each
others
Members
as
their
own
.
The
Christian
Church
is
but
one
Houshold
and
Family
and
whoever
makes
two
Families
of
it
,
is
a
Schismatic
.
If
Christians
in
the
same
Kingdom
hold
separate
Assemblies
under
distinct
kinds
of
Goverment
and
different
Governours
,
and
condemn
each
others
constitution
and
modes
of
Worship
,
and
endeavour
to
draw
away
Members
from
each
other
;
they
cannot
be
thought
to
be
one
Church
.
And
indeed
we
may
as
well
say
,
that
several
sorts
of
Goverment
in
the
same
Nation
,
with
distinct
Governours
,
distinct
Subjects
and
distinct
Laws
,
that
are
always
at
Enmity
and
War
with
each
other
,
are
but
one
Kingdom
;
as
we
may
say
,
that
such
Congregations
are
but
one
Church
.
III.
I
am
to
explain
what
is
meant
by
Fixt
and
by
Occasional
Communion
.
By
fixt
Communion
the
Dissenters
understand
an
actual
and
constant
Communicating
with
some
one
particular
Church
,
as
fixt
Members
of
it
.
By
occasional
Communion
they
mean
praying
,
hearing
and
receiving
the
Sacrament
at
some
other
Church
(
of
which
they
do
not
own
themselves
to
be
Members
)
as
occasion
serves
;
that
is
,
either
to
gratify
their
own
curiosity
,
or
to
serve
some
secular
end
,
or
to
avoid
the
imputation
of
Schism
.
Now
fixt
Communion
is
the
only
true
notion
of
Communion
,
for
occasional
Communion
do's
not
deserve
the
name
of
Communion
.
For
I
have
prov'd
that
he
,
who
is
not
a
Member
,
cannot
perform
an
act
of
Communion
;
and
therefore
it
is
as
plain
a
contradiction
to
talk
of
an
occasional
act
of
Communion
,
as
of
an
Occasional
Membership
.
Since
every
act
of
Communion
is
an
act
of
Communion
with
every
sound
part
of
the
Catholic
Church
,
therefore
the
exercise
of
Christian
Communion
is
equally
fix't
and
constant
,
or
equally
occasional
with
the
whole
Catholic
Church
.
'T
is
true
,
in
one
sence
we
may
be
Members
of
a
particular
Church
,
that
is
,
we
may
live
under
the
Goverment
of
a
particular
Bishop
in
a
particular
National
Church
;
but
yet
every
act
of
Communion
perform'd
in
this
particular
Church
is
an
act
of
Communion
with
every
sound
part
of
the
Catholic
Church
.
So
that
wherever
I
Communicate
,
whether
in
that
Church
in
which
I
usually
live
,
or
in
any
other
particular
Church
,
where
I
am
accidentally
present
,
my
Communion
is
of
the
same
nature
.
Now
our
ordinary
Communion
with
those
Churches
where
our
constant
abode
is
,
may
be
call'd
fix't
Communion
;
and
our
Communion
with
those
Churches
where
we
are
accidentally
present
,
may
be
call'd
occasional
Communion
;
and
all
this
may
be
done
without
Schism
,
because
all
these
Churches
are
Members
of
each
other
:
but
we
cannot
lawfully
join
sometimes
with
the
establish'd
Church
and
sometimes
with
a
separate
Congregation
;
because
the
case
is
vastly
different
.
For
the
establish'd
Church
and
the
Dissenters
Congregations
are
not
Members
of
each
other
,
but
separate
Churches
.
Now
't
is
impossible
for
any
man
to
be
a
Member
of
two
separate
Churches
;
and
whatever
acts
of
worship
we
join
in
with
other
Churches
,
of
which
we
are
no
Members
,
they
are
not
properly
acts
of
Communion
.
Having
thus
explain'd
the
Three
foregoing
particulars
,
I
proceed
to
the
main
business
,
which
was
to
shew
,
that
it
is
the
indispensable
duty
of
all
English
men
to
live
in
constant
Communion
with
the
establish'd
Church
of
England
.
This
I
shall
do
by
shewing
,
First
,
That
Communion
with
some
Church
or
other
is
a
necessary
duty
.
Secondly
,
That
constant
Communion
with
that
Church
,
with
which
occasional
Communion
is
lawful
,
is
a
necessary
duty
;
from
whence
I
shall
make
it
appear
,
Thirdly
,
That
it
is
necessary
to
continue
in
constant
Communion
with
the
establish'd
Church
of
England
.
I.
Then
,
it
is
plain
,
that
Communion
with
some
Church
or
other
is
a
necessary
Duty
.
Because
to
be
in
Communion
is
to
be
a
Member
of
Christ
;
and
he
that
is
a
Member
,
has
a
right
to
the
Privileges
and
an
obligation
to
the
duties
of
a
Member
;
and
't
is
certain
that
Communion
in
Prayers
,
&c.
is
none
of
the
least
Privileges
of
Christianity
,
and
that
't
is
the
duty
of
a
Member
to
Communicate
in
Religious
Offices
.
But
to
put
the
matter
out
of
all
doubt
,
I
shall
offer
Five
things
,
to
prove
that
external
and
actual
Communion
is
a
necessary
duty
.
1.
Baptism
makes
us
Members
of
the
visible
Church
of
Christ
;
but
there
can
be
no
visible
Church
without
visible
Communion
,
and
therefore
every
visible
Member
is
bound
to
visible
Communion
,
when
it
may
be
had
.
2.
This
is
Essential
to
the
notion
of
a
Church
,
as
it
is
a
Society
of
Christians
.
For
since
all
Societies
are
instituted
for
the
sake
of
some
common
Duties
and
Offices
,
therefore
some
duties
and
offices
must
be
perform'd
by
the
Society
of
Christians
;
especially
since
the
Church
consists
of
different
Offices
and
Officers
,
as
Pastors
,
&c.
Eph.
4.11
.
which
are
of
no
use
,
if
private
Christians
are
not
bound
to
maintain
Communion
with
them
in
all
Religious
Offices
.
3.
The
nature
of
Christian
worship
obliges
us
to
Church-Communion
.
For
we
are
bound
to
worship
God
according
to
Christ's
institution
,
that
is
,
by
the
hands
of
the
Ministry
authoriz'd
for
that
purpose
,
Acts
2.42
.
and
therefore
tho'
the
private
Prayers
of
Church-members
are
acceptable
,
yet
none
but
public
Prayers
offer'd
up
by
the
Ministers
are
properly
the
Prayers
of
the
Church
and
acts
of
Church-Communion
.
Nay
the
Lord's
Supper
,
which
is
the
principal
part
of
God's
worship
,
is
a
Common
Supper
or
Communion-Feast
,
and
cannot
possibly
be
celebrated
but
in
actual
Communion
.
4.
The
exercise
of
Church-Authority
,
which
consists
in
admitting
men
to
,
or
excluding
them
from
the
external
acts
of
Communion
,
supposes
that
Church-members
are
obliged
to
visible
Communion
.
5.
If
Separation
from
Religious
Assemblies
be
to
break
Communion
,
as
it
plainly
appears
to
be
from
2
Cor.
6.17
.
1
Joh.
2.19
.
Heb.
10.25
.
then
to
live
in
Communion
with
the
Church
,
requires
our
actual
Communicating
with
the
Church
in
all
Religious
duties
.
Accordingly
to
have
Communion
with
any
,
is
to
partake
with
them
in
their
Religious
Mysteries
,
1
Cor.
10.20
,
21.
so
that
tho'
we
must
first
be
in
a
state
of
Communion
,
before
we
have
a
right
to
Communicate
;
yet
we
cannot
preserve
our
Church-state
without
actual
Communion
.
And
a
right
to
Communicate
without
actual
Communion
,
which
is
an
exercise
of
that
right
,
is
worth
nothing
;
because
all
the
blessings
of
the
Gospel
are
convey'd
to
us
by
actual
Communion
.
This
is
sufficient
to
prove
the
necessity
of
actual
Communion
with
the
Church
,
when
it
may
be
had
;
for
when
it
can't
be
had
,
we
are
not
obliged
to
it
.
But
then
the
greater
difficulty
is
,
whether
it
be
lawful
to
suspend
Communion
with
all
,
because
the
Church
is
divided
into
Parties
.
Now
a
man
may
as
well
be
of
no
Religion
,
because
there
are
different
Opinions
in
Religion
;
as
Communicate
with
no
Church
,
because
the
Church
is
divided
into
Parties
.
For
't
is
possible
to
know
which
is
a
true
and
sound
part
of
the
Catholic
Church
;
and
when
we
know
that
,
we
are
bound
to
maintain
Communion
with
it
.
Indeed
if
Divisions
excuse
from
actual
Communion
with
the
Church
,
then
Church-Communion
never
was
or
can
be
a
duty
;
for
there
were
Divisions
even
in
the
Apostles
times
.
But
the
rule
is
plain
;
for
we
are
bound
to
Communicate
with
the
Establish'd
Church
,
if
it
may
be
done
without
sin
.
The
advantage
lies
on
the
side
of
Authority
,
and
to
separate
from
such
a
Church
is
both
disobedience
and
Schism
.
But
what
is
meant
by
Suspending
Communion
?
These
men
will
not
say
that
it
is
lawful
never
to
worship
God
in
any
public
Assemblies
during
the
divisions
in
the
Church
;
and
therefore
they
mean
,
that
in
case
of
such
Divisions
they
may
refuse
to
enter
themselves
fixt
and
settled
Members
of
any
Church
,
but
Communicate
occasionally
with
them
all
.
But
I
have
already
shewn
how
absurd
this
distinction
of
fixt
and
occasional
Communion
is
;
and
that
whoever
is
a
Member
of
the
Church
is
a
fixt
and
not
an
occasional
Member
;
and
that
every
act
of
Communion
is
an
act
of
fixt
Communion
.
So
that
when
men
Communicate
occasionally
,
as
they
speak
,
with
all
the
different
Parties
of
Christians
in
a
divided
Church
,
they
either
Communicate
with
none
or
with
all
of
them
.
If
with
none
,
then
they
maintain
Communion
with
no
Church
,
which
I
have
prov'd
it
to
be
their
duty
to
do
:
but
if
they
Communicate
with
all
,
then
they
are
Members
of
separate
and
opposite
Parties
;
that
is
,
they
are
contrary
to
themselves
,
and
on
one
side
or
other
are
certain
to
be
Schismatics
.
II.
I
am
now
to
shew
in
the
2d
.
place
,
That
Constant
Communion
is
a
necessary
duty
,
where
occasional
Communion
is
lawful
.
Every
true
Christian
is
in
Communion
with
the
whole
Christian
Church
,
that
is
,
is
a
Member
of
the
whole
Church
;
and
therefore
he
must
constantly
perform
the
acts
of
Communion
in
that
part
of
the
Church
in
which
he
lives
.
So
that
he
cannot
without
sin
Communicate
only
occasionally
with
that
Church
,
with
which
he
may
and
ought
to
Communicate
constantly
,
as
being
constantly
present
there
.
There
cannot
be
two
distinct
Churches
in
the
same
place
,
one
for
constant
,
and
another
for
occasional
Communion
,
without
Schism
;
and
therefore
where
my
constant
abode
is
,
there
my
constant
Communion
must
be
,
if
there
be
a
true
and
sincere
part
of
the
Catholic
Church
in
that
place
.
For
it
is
not
lawful
to
Communicate
with
two
distinct
and
separate
Churches
in
the
same
place
,
as
for
instance
,
sometimes
with
the
Church
of
England
,
sometimes
with
the
Presbyterians
;
because
this
is
directly
contrary
to
all
the
principles
of
Church-Communion
.
For
to
be
in
Communion
with
the
Church
is
to
be
a
Member
of
it
;
and
to
be
a
Member
of
two
separate
and
opposite
Churches
,
is
to
be
as
contrary
to
our selves
as
those
separate
Churches
are
to
each
other
;
and
whoever
Communicates
with
both
those
Churches
,
on
one
side
or
other
Communicates
in
a
Schism
.
So
that
if
Schism
be
a
very
great
sin
,
and
that
which
will
damn
us
as
soon
as
Adultery
or
Murther
,
then
it
must
needs
be
unlawful
and
dangerous
to
Communicate
with
Schismatics
.
Nothing
less
than
sinful
terms
of
Communion
can
justifie
our
separation
from
the
establish'd
Church
wherein
we
live
;
for
otherwise
there
cou'd
be
no
end
of
Divisions
,
but
men
might
new
model
Churches
as
often
as
their
fancies
alter
.
That
is
a
sound
and
Orthodox
part
of
the
Catholic
Church
,
which
has
nothing
sinful
in
its
Communion
;
otherwise
no
Church
can
be
sound
and
Orthodox
.
Now
that
Man
that
separates
from
such
a
sound
part
of
the
Church
,
separates
from
the
whole
Church
,
because
the
Communion
of
the
Church
is
but
one
.
Since
therefore
those
who
Communicate
occasionally
with
the
establish'd
Church
,
do
thereby
own
that
there
are
no
sinful
terms
of
Communion
with
it
;
and
since
he
who
separates
from
that
establish'd
Church
where
there
are
no
sinful
terms
of
Communion
,
is
guilty
of
Schism
;
therefore
a
Man
is
obliged
to
join
constantly
with
that
Church
,
with
which
he
owns
it
lawful
to
Communicate
occasionally
.
III.
Now
if
these
things
be
true
,
which
I
have
so
plainly
prov'd
,
then
it
will
easily
be
made
appear
in
the
Third
place
,
that
it
is
necessary
to
continue
in
constant
Communion
with
the
establish'd
Church
of
England
.
For
since
a
Man
is
obliged
to
join
constantly
with
that
Church
,
with
which
he
owns
it
lawful
to
join
occasionally
;
therefore
it
is
plain
,
that
all
English
Men
are
obliged
to
join
constantly
with
the
establish'd
Church
of
England
,
because
they
may
lawfully
Communicate
with
it
Occasionally
.
But
if
any
Man
say
that
't
is
not
lawful
to
Communicate
occasionally
with
the
establish'd
Church
of
England
,
I
doubt
not
to
make
it
appear
in
the
following
discourse
,
that
he
is
greatly
mistaken
.
'T
is
not
my
present
business
to
prove
,
that
the
Pastors
of
Dissenting
Congregations
ought
to
subscribe
to
the
Articles
,
&c.
For
tho'
that
matter
may
be
easily
made
out
,
yet
't
is
Foreign
to
my
purpose
;
my
design
being
only
to
satisfy
Lay-Dissenters
,
and
to
shew
that
they
may
lawfully
join
with
our
Church
,
because
then
it
will
appear
to
be
their
duty
to
do
so
constantly
.
And
certainly
if
the
Case
of
Lay-Communion
were
truly
stated
and
understood
,
the
People
wou'd
not
be
far
more
averse
to
Communion
with
the
Parish-Churches
,
than
the
Non-Conforming
Ministers
,
who
have
often
join'd
with
us
.
And
as
the
Ministers
by
bringing
their
Case
to
the
Peoples
,
may
see
Communion
then
to
be
lawful
,
and
find
themselves
obliged
to
maintain
it
in
a
private
capacity
:
so
the
People
by
perceiving
their
Case
not
to
be
that
of
the
Ministers
,
but
widely
different
from
it
,
wou'd
be
induced
to
hold
Communion
with
the
Church
.
It
appears
therefore
from
what
I
have
already
said
,
that
if
that
part
of
the
Church
in
which
we
live
be
a
true
and
sound
part
of
the
Catholic
Church
,
then
we
are
obliged
to
maintain
constant
Communion
with
it
.
And
that
the
Establish'd
Church
of
England
is
such
a
true
and
sound
part
of
the
Catholic
Church
,
even
our
Dissenters
themselves
have
fully
prov'd
.
For
all
or
most
of
those
,
with
whom
I
am
to
Treat
,
have
join'd
in
our
solemn
Offices
of
Devotion
;
which
they
cou'd
not
lawfully
do
,
if
our
Church
were
not
a
true
and
sound
part
of
the
Catholic
Church
of
Christ
.
But
I
shall
not
insist
upon
that
personal
argument
;
because
I
design
to
descend
to
particulars
,
and
to
shew
First
,
that
our
Church
is
a
true
and
sound
part
of
the
Christian
Church
,
and
Secondly
,
that
those
Pleas
which
the
Dissenters
make
use
of
to
excuse
their
separation
from
her
,
are
vain
and
frivolous
.
First
,
Then
,
the
Establish'd
Church
of
England
is
a
true
and
sound
part
of
the
Catholic
Church
.
That
't
is
a
true
Church
,
appears
from
the
Confession
of
the
most
Eminent
and
Sober
[
(a)
](A27392-e16310-b)
(a)
Bayly's
Dissuasive
,
c.
2.
p.
21.
Corbet's
Discourse
of
the
Religion
of
England
,
p.
33.
Non-Conformists
no
Schismatics
,
p.
13.
See
Ball
's
Friendly
Trial
,
c.
13.
p.
306.
Letter
of
Ministers
in
Old
England
to
Ministers
in
New
England
,
p.
24.
Non-Conformists
;
nay
the
Old
Non-Conformists
undertake
to
[
(b)
](A27392-e16400-b)
(b)
A
Grave
and
Sober
Confut.
p.
1.
&c.
p.
57.
prove
it
,
and
so
do's
the
[
(c)
](A27392-e16410-b)
(c)
Jerubbaal
,
or
the
Pleader
impleaded
,
p.
18.
&
27.
Authour
of
Jerubbaal
;
and
if
I
shou'd
proceed
to
particulars
,
I
might
fill
a
Volume
with
[
(d)
](A27392-e16440-b)
(d)
Concerning
her
Doctrin
,
See
the
Opinion
of
the
Presbyt.
in
Corbet's
Discourse
.
§.
21.
p.
43.
Baxter's
5
Disp.
Pref
,
p.
6.
of
the
Independents
in
the
Peace
Offering
,
p.
12.
See
also
Baxter's
Def.
of
his
Cure
,
part
1.
p.
64.
part
2.
p.
3.
Wadsworth's
Separ
.
yet
no
Schism
,
p.
60
,
62.
Throughton's
Apology
,
c.
3.
p.
106.
and
of
the
Brownists
in
their
Apol.
p.
7.
Anno
1604.
See
also
Bayly's
Dissuasive
,
c.
2.
p.
20
,
33.
Stillingfleet's
Unreasonableness
of
Separ
.
part
1.
§.
9.
p.
31.
for
Opinions
concerning
her
Worship
,
See
Hildersham's
Lect.
26.
on
Joh.
p.
121.
Contin
.
of
Morn
.
Exercise
,
Serm.
4.
p.
91.
Throughton's
Apology
,
p.
104.
Peace
Offering
,
p.
17.
for
Opinions
concerning
the
Truth
,
sufficiency
and
ability
of
her
Ministry
,
See
Bradshaw's
Unreasonableness
of
Separ
.
p.
16
,
27
,
37.
Grave
and
Mod.
Confut.
p.
28.
Apologet.
Narrat
.
p.
6.
Cotton's
Infant
Baptism
.
p.
181.
for
the
defence
of
the
Ordination
of
our
Ministry
,
See
Jus
Divi.
Minist.
Evangel
.
part
2.
p.
12
,
16
,
17
,
25
,
&c.
Jus
Div.
regim
.
Eccles.
p.
264
,
&c.
Cawdry's
Independency
a
great
Schism
,
p.
116.
and
his
defence
of
it
,
p.
35
,
37.
Testimonies
.
'T
is
true
they
own
her
to
be
a
true
Church
upon
different
Grounds
,
because
some
of
the
Dissenting
Writers
are
for
a
National
,
and
others
for
a
Congregational
Church
;
but
they
[
(e)
](A27392-e16680-b)
(e)
Jus
div.
Min.
Evangel.
p.
12
,
&c.
Brinsly's
Church-Remedy
,
p.
41
,
42.
Cawdry's
Independency
a
great
Schism
,
p.
60
,
89
,
132
,
172.
Tombes's
Theodulia
,
§.
15
,
16.
pref.
&c.
9.
§.
3.
Crofton's
Reformation
not
Separation
p.
10.
and
Bethshemesh
Clouded
,
p.
101
,
&c.
Church
Refor
.
p.
42.
Corbet's
account
of
the
Principles
,
&c
,
p.
26.
Throughton's
Apology
,
p.
103.
Baxter's
defence
of
his
Cure
,
part
2.
p.
178.
Cotton's
way
clear'd
,
p.
8.
his
Letter
,
p.
3.
Hooker's
Survey
,
pref.
&
part
1.
p.
47.
Goodwin
on
the
Ephes.
p.
447
,
448
,
449.
all
agree
in
this
that
the
Church
of
England
is
a
true
Church
,
tho'
they
say
she
is
a
corrupted
one
.
Nay
our
[
(f)
](A27392-e16850-b)
(f)
Grave
and
Mod.
Confut.
p.
6.
Goodwin's
Sion
Coll.
visited
.
Bradshaw's
Unreasonableness
of
the
Separation
,
p.
97.
Brethren
do
not
only
grant
her
to
be
a
true
Church
,
but
also
declare
her
to
be
one
of
the
most
valuable
,
if
not
the
very
best
in
the
world
.
But
I
shall
say
no
more
of
this
matter
,
only
I
refer
the
Reader
to
Mr.
Baxter's
Cure
of
Ch.
divis
.
dir.
56.
p.
263.
That
the
Establish'd
Church
is
also
a
sound
,
as
well
as
a
true
part
of
the
Catholic
Church
might
easily
appear
by
an
examination
of
it
;
but
I
shall
not
enter
upon
so
large
a
work
,
because
it
is
not
necessary
:
for
I
conceive
that
our
Dissenters
will
be
not
only
willing
but
forward
to
acknowledge
it
,
when
I
shall
have
answer'd
those
objections
which
they
are
pleas'd
to
make
against
our
Communion
,
and
shewn
that
those
Pleas
which
they
raise
from
them
,
are
by
no
means
sufficient
to
make
Separation
lawful
.
I
proceed
therefore
to
the
several
Pleas
,
and
design
to
examine
them
in
their
natural
order
.
CHAP.
II.
The
use
of
indifferent
things
in
the
Worship
of
God
,
no
objection
against
our
Communion
.
THE
First
Objection
against
our
Communion
is
drawn
from
the
use
of
indifferent
things
.
Our
Adversaries
say
,
that
indifferent
things
may
not
lawfully
be
us'd
in
the
worship
of
God
,
and
that
our
Communion
is
therefore
unlawful
,
because
we
require
men
to
use
such
indifferent
things
.
Now
that
this
objection
may
be
fully
answer'd
,
I
shall
do
four
things
;
viz.
First
,
I
shall
shew
what
is
meant
by
indifferent
things
.
Secondly
,
I
shall
shew
that
indifferent
things
may
be
lawfully
us'd
in
divine
Worship
.
Thirdly
,
I
shall
consider
how
we
may
know
,
what
things
are
indifferent
in
the
worship
of
God
.
Fourthly
,
I
shall
shew
,
how
we
are
to
determine
our selves
in
the
use
of
indifferent
things
with
respect
to
the
worship
of
God
.
I.
Then
,
I
shall
shew
what
is
meant
by
indifferent
things
.
All
actions
are
either
duties
or
sins
,
or
indifferent
,
that
is
,
such
as
are
neither
duties
nor
sins
.
Duties
or
sins
are
so
,
either
in
their
own
nature
or
by
Divine
Law
.
That
which
is
commanded
is
a
duty
;
that
which
is
forbidden
is
a
sin
;
but
that
,
which
is
neither
commanded
nor
forbidden
,
is
indifferent
;
because
't
is
neither
duty
nor
sin
;
and
we
may
either
chuse
or
refuse
it
without
sin
.
For
where
no
law
is
,
there
is
no
transgression
;
Rom.
4.15
.
Duty
is
duty
,
because
't
is
commanded
;
and
sin
is
sin
,
because
't
is
forbidden
;
and
indifferent
is
indifferent
,
because
't
is
neither
commanded
nor
forbidden
.
So
that
we
may
as
well
know
by
the
silence
of
the
Law
what
is
indifferent
,
as
we
may
know
by
its
Authority
what
is
a
duty
or
a
sin
.
For
where
there
is
no
Law
for
or
against
,
the
matter
is
indifferent
.
As
for
instance
,
suppose
there
should
be
a
dispute
concerning
daies
set
apart
for
the
service
of
God
;
how
must
this
be
determin'd
,
but
by
the
Law
of
Nature
or
Revelation
?
Now
if
neither
the
Law
of
Nature
nor
the
Law
of
Revelation
say
any
thing
of
the
observation
of
such
daies
,
then
we
are
at
liberty
to
observe
or
not
to
observe
them
.
II.
Indifferent
things
may
be
us'd
in
the
Divine
worship
;
as
appears
,
1.
From
the
consideration
of
the
Gospel-rules
of
worship
,
which
(
except
what
relate
to
the
two
Sacraments
)
are
taken
from
the
Nature
of
the
thing
,
and
were
the
same
in
all
Ages
;
viz.
such
as
respect
Order
,
Decency
and
Edification
.
1
Cor.
14.26
,
40.
So
that
we
are
no
otherwise
bound
,
than
all
the
world
ever
was
;
and
therefore
,
since
others
have
always
determin'd
the
outward
circumstances
of
worship
,
we
have
also
the
same
liberty
.
The
Rules
themselves
are
general
,
and
the
Apostles
rarely
descend
to
particulars
;
but
whenever
they
do
,
they
shew
how
far
Custom
,
Charity
and
the
reason
of
the
thing
ought
to
govern
us
;
(
as
in
the
case
of
a
Man's
being
uncover'd
in
God's
worship
,
1
Cor.
11.4
,
7.
)
for
they
thought
it
impossible
or
not
worth
their
while
,
to
tie
all
Nations
to
the
same
Modes
,
since
God
may
be
honour'd
by
one
as
well
as
the
other
.
If
it
be
said
,
that
when
things
are
determin'd
in
general
,
the
particulars
are
therein
Virtually
determin'd
,
and
so
are
not
indifferent
;
I
answer
,
that
then
nothing
is
indifferent
,
since
there
are
general
rules
about
every
thing
.
As
for
example
,
all
Meats
are
now
lawful
to
Christians
;
but
yet
there
are
general
rules
,
by
which
we
are
determin'd
in
the
use
of
them
,
such
as
our
own
constitution
,
&c.
but
those
rules
do
not
make
the
Meats
to
be
other
than
indifferent
.
So
there
are
general
rules
for
God's
worship
;
but
yet
the
particulars
are
indifferent
,
and
prudence
is
to
regulate
them
.
The
general
rules
of
Order
,
Decency
and
Edification
depend
upon
variable
circumstances
,
and
may
be
different
according
to
those
circumstances
.
That
thing
may
tend
to
Order
,
Decency
and
Edification
in
one
Country
or
Age
,
which
in
another
may
tend
to
the
contrary
.
Thus
being
cover'd
in
the
Church
,
and
the
Custom
of
Love-Feasts
,
&c.
were
once
thought
decent
;
but
afterwards
the
opinions
of
Men
alter'd
.
So
that
Order
,
Decency
and
Edification
being
changeable
things
as
circumstances
vary
,
only
general
rules
can
be
prescrib'd
;
but
the
particulars
must
be
left
to
Authority
to
determine
.
2.
Our
Saviour
and
his
Apostles
did
use
indifferent
things
,
which
were
not
prescrib'd
,
in
Divine
Worship
.
Thus
he
join'd
in
the
Synagogal
Worship
,
John
18.20
,
&c.
tho'
(
if
the
place
it self
were
at
all
prescrib'd
)
the
manner
of
that
Service
was
not
so
much
as
hinted
at
.
Thus
he
us'd
the
Cup
of
Charity
in
the
Passover
,
tho'
it
was
not
instituted
;
Luke
22.16
.
The
Feast
of
Dedication
was
an
human
institution
,
yet
he
vouchsaf'd
to
be
present
at
it
.
Nay
he
comply'd
with
the
Jews
in
the
very
posture
of
the
Passover
,
which
they
chang'd
to
Sitting
,
tho'
God
had
prescrib'd
Standing
.
The
Apostles
also
observ'd
the
hours
of
Prayer
,
which
were
of
human
institution
,
Acts
3.1
.
Now
if
Christ
and
his
Apostles
did
thus
under
the
Jewish
Law
,
which
was
so
exact
in
prescribing
outward
Ceremonies
;
certainly
we
may
do
the
same
under
the
Gospel
.
I
may
add
,
that
the
Primitive
Christians
not
only
comply'd
with
the
Jews
in
such
Rites
as
were
not
forbidden
,
but
also
had
some
ritual
observations
taken
up
by
themselves
.
Thus
they
[
(a)
](A27392-e17380-b)
(a)
1
Tim.
5.10
.
Ambros
.
De
Sacram.
lib.
3.
cap.
1.
wash'd
the
Disciples
feet
in
imitation
of
Christ
,
and
[
(b)
](A27392-e17400-b)
(b)
Tertull
.
De
Orat.
cap.
14.
us'd
Love-Feasts
;
till
they
thought
it
convenient
to
lay
them
aside
.
From
whence
it
appears
that
prescription
is
not
necessary
to
make
a
Rite
lawful
;
't
is
enough
if
it
be
not
forbidden
.
If
it
be
said
,
that
these
usages
of
the
Christian
Church
were
civil
observances
,
and
us'd
as
well
out
of
God's
worship
as
in
it
;
and
therefore
what
there
needed
no
institution
for
,
might
be
lawfully
us'd
without
it
;
I
answer
,
1.
That
this
justifies
most
of
our
usages
;
for
a
white
Garment
was
us'd
in
civil
cases
as
a
sign
of
Royalty
and
Dignity
,
&c.
2.
A
civil
observance
,
when
us'd
in
Religious
worship
,
either
remains
civil
,
when
so
apply'd
;
or
is
religious
,
when
so
apply'd
.
If
it
be
civil
,
then
kneeling
in
God's
worship
is
not
religious
,
because
't
is
a
posture
us'd
in
civil
matters
.
If
it
be
religious
,
then
a
rite
that
is
not
prescrib'd
,
may
be
us'd
in
worship
to
a
religious
end
.
3.
'T
is
evident
,
that
[
(c)
](A27392-e17460-b)
(c)
Buxtorf
.
Exere
.
Hist.
S●c
.
Caen.
neither
the
washing
of
feet
nor
the
holy
Kiss
were
us'd
as
civil
rites
;
and
that
the
latter
is
call'd
by
the
Fathers
the
Seal
of
Prayer
and
the
Seal
of
Reconciliation
.
4.
If
a
rite's
being
civil
makes
it
lawful
in
Divine
worship
,
then
any
civil
rite
may
be
us'd
in
worship
,
and
consequently
all
the
ridiculous
practices
of
the
Church
of
Rome
wou'd
be
warrantable
.
5.
If
a
rite's
being
civil
makes
it
lawful
in
worship
,
then
how
can
our
Adversaries
say
,
that
nothing
is
to
be
us'd
in
worship
,
but
what
is
prescrib'd
by
GOD
,
except
the
Natural
circumstances
of
action
?
For
there
are
many
civil
Rites
which
are
not
natural
circumstances
of
action
.
Feasting
and
Salutation
are
civil
usages
;
but
Divine
worship
can
be
perform'd
without
them
.
And
if
these
and
the
like
were
antiently
us'd
in
worship
,
then
we
have
the
same
liberty
to
introduce
such
customs
.
3.
If
things
indifferent
,
tho'
not
prescrib'd
,
may
not
be
lawfully
us'd
in
God's
worship
,
then
we
cannot
lawfully
join
with
any
Church
in
the
World
.
For
all
Churches
do
in
some
instances
or
other
take
the
liberty
of
using
,
what
the
Scripture
has
no
where
requir'd
.
Thus
the
[
(d)
](A27392-e17570-b)
(d)
Vid.
August
.
Epist.
118
,
119.
Basil
.
De
Sp.
S.
cap.
27.
Ambros
.
De
Sacram.
lib.
2.
cap.
7.
&
lib.
3.
cap.
1.
antients
observ'd
the
Feasts
of
the
Passion
,
Resurrection
,
&c.
Stood
in
their
devotions
on
the
Lord's
Day
,
&c.
These
things
they
all
agree'd
in
,
and
thought
it
unlawful
to
act
against
an
universal
practice
.
Besides
,
some
Churches
had
peculiar
customs
within
the
bounds
of
their
own
Communion
.
The
Church
of
Rome
fasted
on
Saturdays
,
others
indifferently
on
any
Day
.
That
of
Milan
wash'd
the
feet
of
persons
to
be
Baptiz'd
,
but
that
of
Rome
did
not
.
Thus
in
our
daies
some
receive
the
Lord's
Supper
kneeling
,
others
standing
,
&c.
So
that
if
we
must
have
an
Institution
for
every
thing
done
in
the
worship
of
God
,
and
if
we
must
join
in
nothing
which
has
it
not
,
then
we
cannot
be
members
of
any
Church
in
the
World
.
Nor
indeed
can
I
learn
how
a
Christian
can
,
with
a
good
conscience
,
perform
any
part
of
God's
worship
,
if
this
principle
be
admitted
for
true
.
For
habits
and
gestures
are
not
determin'd
in
Scripture
,
and
God's
worship
cannot
be
perform'd
without
them
;
and
if
they
are
unlawful
,
for
not
being
commanded
,
then
a
man
must
sin
every
time
he
Praies
or
receives
the
Sacrament
.
Nay
those
that
condemn
the
use
of
such
things
as
are
not
commanded
,
do
in
their
practice
confute
their
opinion
.
For
where
,
I
pray
,
are
they
commanded
to
sprinkle
the
Children
that
are
Baptiz'd
?
or
to
receive
the
Lord's
Supper
sitting
?
or
to
use
conceiv'd
Prayers
?
or
to
touch
and
kiss
the
Book
in
Swearing
?
Or
to
enter
into
a
particular
Church-covenant
?
Nay
where
do
they
find
that
the
Scripture
saith
,
that
there
is
nothing
lawful
in
divine
worship
,
but
what
is
prescrib'd
;
or
that
what
is
not
commanded
is
forbidden
?
Where
are
we
told
,
that
God
will
be
angry
with
us
for
doing
that
,
which
he
has
not
forbidden
?
Our
brethren
themselves
will
allow
,
that
the
time
and
place
of
God's
worship
may
be
prescrib'd
by
Authority
;
and
why
then
may
not
necessary
circumstances
,
such
as
gestures
and
habits
,
be
thus
determin'd
,
tho'
they
be
not
commanded
?
Certainly
the
command
of
a
lawful
power
does
not
make
that
unlawful
,
which
was
not
forbidden
,
and
by
consequence
was
lawful
before
.
They
say
indeed
,
that
Nadab
and
Abihu
sinn'd
,
because
they
offer'd
strange
fire
before
the
Lord
,
which
he
commanded
them
not
,
&c.
Lev.
10.1
,
&c.
and
therefore
there
must
be
a
command
to
make
any
thing
lawful
in
divine
worship
.
But
to
this
I
answer
,
that
the
phrase
not
commanded
is
constantly
apply'd
to
such
things
as
are
absolutely
forbidden
.
The
fire
also
is
call'd
strange
;
which
phrase
when
apply'd
to
matters
of
worship
,
signifies
as
much
as
forbidden
.
Thus
strange
incense
,
Exod.
30.9
,
24.
is
such
as
was
forbidden
,
because
it
was
not
rightly
made
;
strange
vanities
is
but
another
word
for
strange
Gods
,
Jer.
8.19
.
and
thus
the
fire
of
these
Men
was
strange
,
that
is
forbidden
fire
.
For
there
was
scarce
any
thing
belonging
to
the
Altar
,
of
which
more
is
said
than
of
the
fire
burning
upon
it
.
Lev.
9.24
.
&
6.12
.
&
16.12
.
'T
was
lighted
from
Heaven
,
and
was
to
be
always
burning
.
When
atonement
was
to
be
made
by
incense
,
the
coals
were
to
be
taken
from
thence
,
and
therefore
surely
't
was
peculiar
to
those
offices
.
Nay
just
after
the
account
of
the
extraordinary
way
of
lighting
the
fire
,
follows
this
relation
of
Nadab
and
Abihu
,
to
shew
wherein
they
offended
.
For
before
it
was
the
office
of
Aaron's
Sons
to
put
fire
upon
the
Altar
;
and
now
they
suffer'd
for
attempting
to
do
as
formerly
,
because
Heaven
had
declar'd
to
the
contrary
.
There
was
also
a
Conformity
between
the
punishment
and
the
sin
;
for
as
fire
from
the
Lord
consum'd
the
burnt-offering
,
so
fire
from
the
Lord
consum'd
them
.
So
that
their
case
seems
like
that
of
Vzzah
,
1
Chron.
13.7
,
10
,
&
15.2
.
for
they
acted
contrary
to
God's
command
.
I
may
add
that
in
other
places
also
the
phrase
not
commanded
is
apply'd
to
things
forbidden
;
such
as
are
call'd
abominations
,
that
is
,
idolatrous
worship
,
false
Prophets
,
&c.
Deut.
17.3
,
4.
Jer.
7.31
.
&
19.5
.
&
32.35
.
so
that
since
the
phrase
is
always
spoken
of
things
plainly
forbidden
,
't
is
a
sign
,
that
't
is
rather
God's
forbidding
that
made
them
unlawful
,
than
his
not
commanding
.
But
,
say
they
,
why
shou'd
the
phrase
be
us'd
at
all
in
such
matters
,
if
not
commanded
is
not
the
same
as
forbidden
?
To
this
I
answer
,
that
not
commanded
is
only
a
softer
way
of
speaking
,
which
is
usual
in
all
languages
,
and
frequently
to
be
met
with
in
Scripture
.
Thus
God
saies
,
that
hypocrites
chuse
that
in
which
I
delighted
not
,
Is
.
66.4
.
that
is
,
their
abominations
,
as
we
read
,
v.
3.
So
the
Apostle
saies
,
the
Gentiles
did
things
not
convenient
,
Rom
,
1.28
,
29.
that
is
,
envy
,
murther
,
&c.
And
the
phrase
not
commanded
is
of
the
like
kind
,
when
the
things
it
's
apply'd
to
,
are
alike
abominable
.
Besides
,
if
not
commanded
be
the
same
as
forbidden
,
then
the
very
notion
of
indifferent
things
is
destroy'd
,
and
there
is
no
indifferent
thing
in
the
world
;
because
a
thing
indifferent
is
,
as
I
said
before
,
that
which
is
neither
commanded
nor
forbidden
.
But
't
is
said
,
that
all
things
not
commanded
in
God's
Word
are
additions
to
it
;
and
that
such
additions
are
unlawful
,
because
God
saies
,
Ye
shall
not
add
unto
the
Word
which
I
command
you
,
neither
shall
ye
diminish
ought
from
it
,
Deut.
4.2
.
and
the
Scribes
are
condemn'd
,
Matth.
15.9
.
because
they
taught
for
doctrines
the
Commandments
of
Men.
Now
to
this
I
reply
,
that
if
by
adding
to
the
Word
they
mean
doing
what
the
Word
forbids
;
or
appointing
somewhat
else
instead
of
what
God
has
appointed
;
or
expounding
away
the
design
of
the
Word
;
or
making
that
which
is
not
the
Word
of
God
,
to
be
of
equal
authority
with
it
,
as
the
Scribes
did
;
or
giving
the
same
efficacy
to
human
institutions
as
God
does
to
his
;
if
I
say
by
adding
to
the
Word
they
mean
any
of
these
things
,
we
think
that
adding
to
the
Word
is
unlawful
.
And
if
by
diminishing
they
mean
neglecting
what
the
Word
requires
,
or
thinking
God's
institutions
not
compleat
,
we
think
that
diminishing
from
the
Word
is
unlawful
.
But
if
they
say
,
that
doing
any
thing
not
commanded
in
the
worship
of
God
,
tho'
it
have
none
of
the
ingredients
before
spoken
of
,
is
a
sinful
adding
to
the
Word
;
we
therein
differ
from
them
.
1.
Because
Christ
and
his
Apostles
and
all
Churches
have
done
things
not
commanded
.
2.
Because
this
destroys
the
nature
of
indifferent
things
;
which
cannot
be
indifferent
,
if
they
be
sinful
additions
to
God's
Word
.
Besides
,
adding
is
adding
to
the
Substance
,
and
diminishing
is
diminishing
from
the
Substance
;
so
that
when
the
Substance
remains
intire
without
debasement
or
corruption
,
it
cannot
be
call'd
an
addition
or
diminution
in
the
Scripture-sence
.
However
our
Adversaries
themselves
are
really
guilty
of
what
they
charge
upon
us
;
for
they
forbid
,
as
absolutely
unlawful
,
to
use
any
thing
in
the
worship
of
God
,
which
is
not
prescrib'd
;
and
certainly
he
that
forbids
what
the
Scripture
do's
not
forbid
,
do's
as
much
add
to
it
,
as
he
that
commands
what
the
Gospel
doth
not
command
.
As
for
the
Words
of
the
2d
Commandment
,
Thou
shall
not
make
unto
thee
any
graven
image
,
&c.
they
do
by
no
means
prove
,
that
we
must
worship
God
by
no
other
Religious
rites
,
than
what
he
has
prescrib'd
.
'T
is
true
,
we
are
there
commanded
to
worship
none
besides
God
,
and
to
worship
God
in
a
manner
sutable
to
his
Nature
and
agreeable
to
his
Will
:
but
surely
rites
instituted
by
Men
for
the
Solemnity
of
God's
Service
are
not
there
forbidden
.
It
has
been
said
indeed
,
that
Ceremonies
,
being
invented
by
Man
,
are
of
the
same
nature
with
images
;
but
we
must
observe
,
1.
That
Images
are
expresly
forbidden
,
and
Ceremonies
are
not
.
2.
That
Images
tend
to
debase
God
in
the
thoughts
of
those
that
worship
him
after
that
Manner
,
but
Ceremonies
do
not
;
and
therefore
Ceremonies
are
not
a
breach
of
the
2d
.
Commandment
.
Ceremonies
are
not
Essential
parts
of
Divine
Worship
,
but
only
circumstances
of
it
;
and
certainly
our
Brethren
cannot
find
fault
,
that
such
circumstances
are
us'd
to
further
Devotion
.
For
they
themselves
do
plead
for
sitting
at
the
Lord's
Supper
,
&c.
upon
this
very
account
,
because
they
think
such
external
circumstances
do
further
Devotion
.
But
,
say
they
,
if
there
be
not
a
Rule
for
all
things
belonging
to
the
Worship
of
God
,
the
Gospel
wou'd
be
less
perfect
than
the
Law
;
and
Christ
wou'd
not
be
so
faithful
in
the
care
of
his
Church
,
as
Moses
,
who
was
faithful
in
all
his
house
,
Heb.
3.2
.
Therefore
as
Moses
laid
down
all
the
particular
Rules
for
God's
Worship
under
the
Law
,
so
has
Christ
under
the
Gospel
;
and
it
is
as
dangerous
to
add
,
as
to
detract
from
them
.
Now
to
this
I
answer
,
that
the
design
of
the
Epistle
to
the
Hebrews
is
to
compare
Moses
and
Christ
,
or
the
Law
and
the
Gospel
,
and
to
shew
the
exact
Correspondence
between
the
Type
and
the
Antitype
;
and
not
to
shew
that
our
Saviour
had
as
particularly
prescrib'd
the
Order
of
Christian
Worship
,
as
Moses
had
that
of
the
Jewish
.
The
Gospel
is
not
so
particular
in
the
Circumstantials
of
Worship
as
the
Law
was
;
and
we
must
not
affirm
that
it
is
,
because
we
wou'd
have
it
so
.
We
cannot
prove
,
that
Christ
has
actually
done
this
,
because
we
imagine
that
he
shou'd
have
done
it
.
We
may
better
argue
,
that
since
these
things
are
not
expresly
determin'd
under
the
Gospel
,
as
they
were
under
the
Law
;
therefore
they
are
left
to
the
determination
of
our
Superiours
,
whom
we
are
commanded
to
obey
.
Nor
are
the
sufficiency
of
Scripture
and
faithfulness
of
Christ
,
to
be
judg'd
of
by
what
we
fancy
they
shou'd
have
determin'd
,
but
by
what
they
have
.
Since
we
do
not
find
in
the
Scriptures
such
particular
prescriptions
in
Baptism
as
in
Circumcision
,
nor
in
the
Lord's
Supper
as
in
the
Passover
,
nor
in
our
Prayers
as
in
the
Jewish
Sacrifices
;
therefore
't
is
plain
,
that
the
sufficiency
of
Scripture
and
faithfulness
of
Christ
do
respect
somewhat
else
,
and
that
they
are
not
the
less
for
want
of
them
.
Christ
was
faithful
as
Moses
to
him
that
appointed
him
,
in
performing
what
belong'd
to
him
as
a
Mediatour
,
and
discovering
to
Mankind
in
Scripture
the
Method
and
Means
,
by
which
they
may
be
sav'd
;
and
the
sufficiency
of
Scripture
appears
in
its
being
a
sufficient
means
to
that
end
,
and
it
's
putting
Men
into
such
a
State
,
as
will
render
them
capable
of
attaining
to
it
.
III.
I
am
next
to
consider
,
how
we
may
know
,
what
things
are
indifferent
in
the
worship
of
God
.
To
this
I
might
answer
briefly
,
that
in
things
forbidden
by
human
Authority
,
the
not
being
requir'd
in
Scripture
;
and
in
things
requir'd
by
human
Authority
,
the
not
being
forbidden
in
Scripture
,
is
a
Rule
,
whereby
we
may
know
,
what
things
are
indifferent
in
the
worship
of
God
.
But
because
things
in
their
nature
indifferent
,
may
become
unlawful
in
their
use
and
application
,
therefore
I
shall
add
the
following
particulars
.
1.
Things
are
call'd
indifferent
from
their
general
Nature
,
and
not
as
if
they
were
never
unlawful
;
for
they
are
lawful
or
unlawful
,
as
they
are
us'd
and
apply'd
.
2.
A
thing
may
not
be
requir'd
or
forbidden
by
one
Law
,
which
is
by
another
;
and
that
may
be
indifferent
in
one
state
which
is
not
in
another
;
and
therefore
when
we
say
a
thing
is
indifferent
,
we
must
consider
the
Case
and
Law
which
it
respects
.
Thus
to
discourse
about
common
affairs
is
a
thing
indifferent
;
but
it
is
unlawful
,
when
practis'd
in
the
Church
,
and
in
the
midst
of
Religious
Solemnities
.
3.
As
there
are
certain
Rules
,
which
we
are
to
respect
in
common
conversation
,
and
which
even
in
that
case
ought
to
tie
us
up
in
the
use
of
things
(
otherwise
)
indifferent
:
so
there
are
some
Rules
,
which
we
must
have
a
regard
to
in
the
administration
of
Divine
worship
.
And
as
in
common
matters
the
nature
of
the
thing
,
in
actions
the
end
,
in
conversation
the
circumstances
are
to
be
heeded
,
viz.
time
,
place
,
persons
;
as
when
,
where
,
before
whom
we
are
cover'd
and
uncover'd
,
&c.
so
in
sacred
matters
,
the
nature
of
the
thing
,
in
the
decency
and
solemnity
of
the
worship
;
the
end
for
which
it
was
appointed
,
in
the
Edification
of
the
Church
;
and
the
Peace
,
Glory
and
Security
of
that
,
are
to
be
respected
.
By
these
Rules
we
are
to
judge
of
the
indifferency
of
things
in
God's
service
.
But
because
these
Rules
are
general
;
and
Decency
,
Edification
and
Order
are
variable
according
as
circumstances
alter
;
and
because
different
men
have
different
opinions
of
them
;
therefore
I
shall
give
more
particular
Directions
.
1.
Some
things
are
so
notoriously
agreeable
or
opposite
to
Decency
,
Edification
and
Order
,
that
common
reason
will
be
able
to
judge
of
them
.
Thus
't
is
plain
,
that
a
tumultuous
speaking
of
many
together
is
less
for
Edification
,
and
has
more
of
confusion
,
than
the
orderly
speaking
of
one
by
one
;
and
service
in
an
unknown
Tongue
do's
less
conduce
to
Edification
,
than
when
't
is
in
a
Language
commonly
understood
.
But
,
2.
There
are
other
things
which
are
not
so
evident
;
and
therefore
for
the
clearing
of
them
we
may
observe
;
1.
That
Decency
,
Order
and
Edification
depend
upon
each
other
,
and
must
not
be
consider'd
asunder
.
And
therefore
we
must
not
throw
down
the
bounds
of
public
Order
,
and
bring
all
things
into
confusion
,
for
the
sake
of
Edification
,
or
because
we
think
any
matter
indecent
.
What
is
against
public
Order
and
Practice
,
is
for
that
reason
indecent
,
were
there
no
other
reason
to
make
it
so
.
So
that
if
we
wou'd
judge
aright
of
either
of
these
,
we
must
judge
of
them
together
;
and
as
Order
alone
is
not
enough
to
make
a
thing
Decent
,
which
is
in
it self
indecent
;
so
Decency
or
particular
Edification
is
not
enough
to
recommend
that
,
which
cannot
be
introduc'd
without
the
disturbance
of
public
Order
.
2.
That
when
the
case
is
not
apparent
,
we
shou'd
rather
judge
by
what
is
contrary
,
than
by
what
is
agreeable
to
these
rules
.
We
know
better
,
what
things
are
not
,
than
what
they
are
;
and
therefore
,
since
we
better
know
what
is
indecent
than
decent
,
disorderly
than
orderly
,
against
Edification
than
for
it
,
it
's
best
to
take
this
course
in
judging
about
it
.
As
for
instance
,
if
we
wou'd
inquire
into
the
decency
of
the
posture
to
be
us'd
in
the
Lord's
Supper
,
or
the
Edification
that
may
arise
from
it
;
it
may
not
perhaps
be
so
easy
for
a
Man
to
judge
of
the
greater
Decency
and
Edification
of
kneeling
or
sitting
;
but
if
he
find
that
the
posture
injoin'd
is
not
indecent
or
destructive
of
Piety
,
and
of
the
ends
for
which
the
ordinance
was
instituted
,
he
is
therewith
to
satisfy
himself
.
If
,
says
St.
Austin
,
Epist.
118.
what
is
injoyn'd
be
not
against
Faith
or
good
manners
,
it
is
to
be
accounted
indifferent
;
and
I
may
add
,
if
it
be
not
indecent
,
disorderly
and
destructive
of
Piety
,
it
's
lawful
.
3.
That
if
the
case
be
not
apparent
,
and
we
cannot
easily
find
out
how
the
things
injoin'd
are
decent
,
&c.
we
are
obliged
to
be
cautious
how
we
condemn
an
action
,
which
those
men
practice
whom
for
other
things
we
cannot
condemn
.
When
we
find
that
they
argue
,
and
produce
Experience
and
Reason
for
it
,
and
we
have
a
whole
Church
against
our
Opinion
,
we
shou'd
be
apt
to
think
the
fault
may
be
in
our selves
;
and
that
't
is
for
want
of
understanding
and
insight
,
for
want
of
use
and
Tryal
,
and
by
reason
of
some
prejudices
,
that
we
thus
differ
in
our
judgment
from
them
.
We
see
what
little
things
do
determine
men
ordinarily
in
these
matters
,
how
addicted
they
are
to
their
own
ways
and
customs
;
and
therefore
we
shou'd
think
again
.
So
may
we
be
reconcil'd
to
the
rites
of
a
Church
,
as
we
are
to
the
customs
and
habits
of
a
Nation
,
which
at
first
seem
as
indecent
,
as
the
Ceremonies
of
a
Church
can
do
.
In
short
,
we
have
reason
to
suspect
,
't
is
a
Zeal
without
Knowledge
,
when
we
presume
to
set
our
Judgment
,
Reason
and
Experience
against
the
Judgment
,
Reason
and
Experience
of
the
Christian
World
.
IV.
I
am
now
to
shew
in
the
last
place
,
how
we
are
to
determine
our selves
in
the
use
of
indifferent
things
,
with
respect
to
the
worship
of
GOD.
1.
Then
as
particular
Persons
,
solitary
and
alone
,
we
may
forbear
to
use
what
is
indifferent
,
when
no
Law
of
Man
requires
it
;
and
we
may
freely
use
it
,
when
no
Law
of
Man
forbids
it
.
2.
In
our
conversation
with
others
we
must
so
use
our
Liberty
,
as
shall
be
less
to
the
prejudice
and
more
to
the
benefit
of
those
we
converse
with
.
We
may
act
or
forbear
in
complyance
with
Persons
of
weaker
Judgment
.
But
3.
as
we
are
Members
of
a
Church
,
we
are
to
obey
the
commands
of
it
.
For
if
the
not
grieving
a
Brother
or
endangering
his
Soul
obliges
us
to
restrain
the
exercise
of
our
Liberty
,
much
more
do's
the
Peace
of
the
Church
oblige
us
to
the
same
.
Let
every
one
please
his
neighbour
,
for
his
good
to
Edification
,
Rom.
15.2
.
that
is
,
to
his
improvement
in
Knowledge
,
Grace
,
or
Piety
,
and
the
promoting
of
Concord
and
Charity
.
Now
Edification
is
chiefly
so
with
respect
to
the
whole
,
as
the
Church
is
the
House
of
God
,
1
Pet.
2.5
.
and
every
Christian
is
a
Stone
of
it
,
and
therefore
ought
to
study
what
may
be
for
the
Edification
of
the
whole
.
And
how
is
that
,
but
by
promoting
Love
,
Peace
and
Order
,
and
taking
care
to
preserve
it
?
For
so
we
[
(e)
](A27392-e18800-b)
(e)
1
Cor.
14.26
.
2
Cor.
10.8
.
1
Tim.
1.4
.
Rom.
14.19
.
1
Thess.
5.11
.
Eph.
4.12
,
16.
find
Peace
and
Edifying
,
Comfort
and
Edification
,
Union
and
Edification
join'd
together
,
as
the
one
promotes
the
other
.
And
therefore
as
the
good
and
Edification
of
the
Church
is
to
be
always
in
our
Eye
;
so
't
is
the
Rule
by
which
we
ought
to
act
in
all
things
lawful
;
and
to
that
end
we
shou'd
comply
with
its
customs
,
observe
its
directions
,
and
obey
its
orders
,
without
reluctancy
and
opposition
.
If
any
Man
seem
,
or
have
a
mind
to
be
contentious
,
we
have
no
such
custom
,
neither
the
Churches
of
God
;
1
Cor.
11.16
.
Whatever
might
be
urg'd
,
the
Apostle
concludes
,
we
have
no
such
Custom
,
&c.
The
Peace
of
the
Church
is
to
a
peaceable
mind
sufficient
to
put
an
end
to
all
disputes
about
it
;
and
since
the
Peace
of
the
Church
depends
upon
the
observation
of
its
customs
,
that
is
infinitely
to
be
preferr'd
before
scrupulosity
and
niceness
,
or
a
meer
inclination
to
a
contrary
practice
.
There
must
be
somewhat
establish'd
;
and
the
very
change
of
a
custom
,
tho'
it
may
happen
to
profit
,
yet
doth
disturb
by
its
Novelty
,
saies
St.
Austin
,
Epist.
118.
Infirmity
in
a
Church
is
better
than
confusion
;
and
in
things
which
neither
we
nor
the
worship
are
the
worse
for
,
but
the
Church
the
better
for
observing
,
Peace
and
Order
are
to
be
preferr'd
far
before
niceties
;
and
certainly
neither
we
nor
the
service
of
God
can
be
the
worse
for
what
God
has
concluded
nothing
in
.
In
a
word
,
what
St.
Austin
and
his
Mother
receiv'd
from
St.
Ambrose
is
worthy
to
be
recommended
to
all
;
That
in
all
things
not
contrary
to
Truth
and
good
Manners
,
it
becomes
a
good
and
prudent
Christian
to
practise
according
to
the
custom
of
the
Church
where
he
comes
,
if
he
will
not
be
a
scandal
to
them
,
nor
have
them
to
be
a
scandal
to
him
.
Epist.
118
,
&
86.
And
if
the
custom
and
practice
of
a
Church
must
oblige
a
good
Man
;
much
more
ought
it
so
to
do
,
when
't
is
Establish'd
by
Law
,
and
back'd
by
Authority
.
For
then
to
stand
in
opposition
,
is
not
only
an
Offence
but
an
Affront
;
't
is
to
contend
,
whether
we
or
our
Superiours
shall
Govern
;
and
what
can
be
the
issue
of
such
a
temper
,
but
distraction
?
'T
is
pleaded
,
that
there
shou'd
be
a
Liberty
left
to
Christians
in
things
undetermin'd
in
Scripture
;
but
there
are
things
which
they
must
agree
in
,
or
else
there
can
be
nothing
but
confusion
.
For
instance
,
what
Order
can
there
be
,
if
Superiours
may
not
determine
,
whether
Prayers
shall
be
long
or
short
,
and
the
like
?
To
conclude
,
when
the
Scripture
do's
neither
require
nor
forbid
an
action
,
we
ought
to
obey
the
Orders
of
the
Church
in
the
performance
or
omission
of
it
.
But
't
is
said
,
That
if
we
be
restrain'd
in
the
use
of
indifferent
things
,
we
are
also
restrain'd
in
our
Christian
Liberty
,
which
the
Apostle
exhorts
us
to
stand
fast
in
,
Gal.
5.1
.
Now
to
this
I
answer
;
1.
This
is
no
argument
to
those
that
say
,
there
is
nothing
indifferent
in
the
worship
of
God
;
for
then
there
is
no
matter
of
Christian
Liberty
in
it
.
2.
A
restraint
of
our
Liberty
,
or
receding
from
it
,
is
of
it self
no
violation
of
it
.
The
most
scrupulous
Persons
plead
,
that
the
strong
ought
to
bear
with
the
weak
,
and
give
them
no
offence
by
indulging
that
Liberty
,
which
others
are
afraid
to
take
;
and
why
,
I
pray
,
is
a
Man's
Liberty
more
damaged
,
when
restrain'd
by
Superiours
,
than
when
't
is
restrain'd
by
another's
Conscience
?
If
it
be
said
,
that
the
Superiour's
command
restrains
it
perpetually
;
I
answer
,
that
the
case
is
still
the
same
;
for
the
Apostle
who
knew
his
own
Liberty
,
supposes
that
it
wou'd
not
be
damnify'd
,
tho'
it
were
restrain'd
for
his
whole
life
.
For
,
saies
he
,
if
Meat
make
my
Brother
to
offend
,
I
will
eat
no
Flesh
while
the
World
standeth
;
1
Cor.
8.13
.
and
this
he
wou'd
not
have
said
,
had
he
not
thought
it
consistent
with
standing
fast
in
that
Liberty
,
&c.
3.
Christian
Liberty
is
indeed
nothing
else
,
but
freedom
from
the
restraints
,
which
the
Jewish
Law
laid
upon
men
.
This
is
that
Liberty
which
we
are
exhorted
to
stand
fast
in
;
and
I
think
,
that
in
obeying
the
orders
of
our
Church
,
there
is
no
danger
of
Judaism
.
But
we
must
note
that
Christian
Liberty
consists
,
not
in
our
being
freed
from
the
act
of
observing
the
Jewish
Law
;
but
in
being
freed
from
the
necessity
of
observing
it
.
For
the
Apostles
and
first
Christians
did
observe
it
for
some
time
upon
prudential
considerations
;
but
they
did
so
,
not
out
of
necessity
,
but
in
condescension
to
their
weak
Converts
.
And
if
they
cou'd
observe
some
Judaical
Rites
without
infringing
their
Christian
Liberty
;
certainly
we
may
safely
use
a
few
indifferent
Ceremonies
.
From
what
has
been
said
it
plainly
appears
,
that
the
use
of
indifferent
things
is
no
objection
against
living
in
Communion
with
our
Establish'd
Church
;
and
this
is
enough
to
satisfy
those
Persons
,
who
upon
no
other
account
,
than
that
of
a
few
harmless
impositions
,
are
guilty
of
separation
from
her
.
But
because
they
have
some
particular
objections
against
some
particular
things
impos'd
by
her
,
therefore
I
shall
not
satisfy
my self
with
proving
the
lawfulness
of
using
indifferent
things
in
general
,
but
endeavour
to
satisfy
all
their
scruples
which
relate
to
single
instances
,
as
I
shall
have
occasion
to
treat
of
them
in
the
following
Chapters
.
CHAP.
III.
Of
the
Lawfulness
and
Expediency
of
Forms
of
Prayer
.
THE
next
objection
against
our
Communion
is
the
use
of
Forms
of
Prayer
.
This
the
Dissenters
judge
to
be
unlawful
,
or
at
least
not
expedient
;
and
they
think
it
a
sufficient
excuse
for
their
separation
from
us
.
I
shall
therefore
in
this
Chapter
endeavour
to
rectify
their
mistakes
;
1.
By
shewing
that
both
Scripture
and
Antiquity
do
warrant
Forms
of
Prayer
.
2.
By
answering
their
objections
against
Forms
of
Prayer
.
And
3.
by
proving
that
the
imposition
of
Forms
of
Prayer
may
be
lawfully
comply'd
with
.
First
then
I
shall
shew
,
that
both
Scripture
and
Antiquity
do
warrant
Forms
of
Prayer
.
The
Dissenters
indeed
require
us
to
produce
some
positive
command
of
Scripture
for
the
use
of
Forms
of
Prayer
;
but
this
is
needless
,
because
I
have
shewn
in
the
foregoing
Chapter
,
that
things
not
commanded
may
be
lawfully
us'd
in
Divine
worship
.
However
,
for
their
full
satisfaction
I
shall
endeavour
to
prove
these
Two
things
;
-
1.
That
some
Forms
of
Prayer
are
commanded
in
Holy
Scripture
.
-
2.
That
tho'
no
Forms
were
commanded
,
yet
Forms
are
as
Lawful
as
extempore
Prayers
.
I.
Then
,
some
Forms
of
Prayer
are
commanded
in
Holy
Scripture
.
I
do
not
say
that
God's
Word
commands
us
to
use
none
but
Forms
;
but
I
affirm
that
several
Forms
of
Prayer
are
injoin'd
in
God's
Word
.
Thus
Numb.
6.23
,
&c.
the
Priest
is
commanded
to
Pray
for
the
People
in
this
very
Form
of
words
,
The
Lord
bless
thee
,
&c.
And
Deut.
21.7
,
8.
the
People
are
injoin'd
to
say
,
Be
merciful
,
O
Lord
,
&c.
and
26.13
,
&c.
I
have
brought
,
&c.
Look
down
from
thy
Holy
,
&c.
David
also
by
Divine
inspiration
appointed
the
Book
of
Psalms
for
the
public
service
,
as
appears
by
the
Titles
of
many
of
them
.
And
tho'
some
of
them
have
no
Titles
at
all
,
yet
we
find
they
were
deliver'd
by
David
into
the
hands
of
Asaph
and
his
Brethren
,
for
Forms
of
Praise
and
Thanksgiving
,
1
Chron.
16.7
.
and
accordingly
Hezekiah
commanded
the
Levites
to
make
use
of
them
,
2
Chron.
29.30
.
This
Liturgy
also
was
renew'd
by
Ezra
,
Ezr.
3.10
,
11.
Besides
our
Saviour
saies
,
When
ye
Pray
,
say
,
Our
Father
,
&c.
in
which
he
do's
as
plainly
prescribe
that
very
Form
,
as
't
is
possible
.
Nay
had
he
said
,
use
this
Form
,
it
cou'd
not
have
been
more
expressive
of
his
intention
to
impose
it
as
a
Form
.
If
it
be
said
,
that
the
Lord's
Prayer
is
not
a
Form
,
but
only
a
Pattern
or
Directory
of
Prayer
;
because
our
Saviour
,
Matt.
6.9
.
commanded
his
Disciples
to
Pray
after
this
manner
,
Our
Father
,
&c.
I
answer
,
1.
When
the
same
matter
is
mention'd
ambiguously
in
one
Text
,
and
plainly
in
another
,
then
the
doubtful
or
ambiguous
Text
must
be
determin'd
by
the
plain
one
.
Now
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Matt.
6.9
.
may
be
as
well
translated
Pray
in
these
words
,
as
Pray
after
this
manner
;
but
I
confess
,
we
cannot
certainly
know
from
that
Text
,
whether
Christ
commands
us
to
use
that
very
Form
,
or
one
like
it
.
But
then
the
words
,
Luke
11.2
.
When
ye
Pray
,
say
,
Our
Father
,
&c.
are
so
express
a
command
to
use
that
very
Form
,
that
nothing
can
be
plainer
;
and
therefore
the
other
Text
must
be
determin'd
by
them
.
2.
Our
Saviour
gave
this
Prayer
not
after
the
manner
of
a
Directory
,
but
of
a
Form
.
Had
he
design'd
it
for
a
Directory
,
he
wou'd
have
bidden
them
to
call
upon
God
for
such
and
such
things
:
whereas
he
gives
them
a
Form'd
Prayer
,
and
bids
them
say
it
;
and
we
may
reasonably
suppose
,
that
he
intended
we
shou'd
use
it
as
a
Form
,
since
he
gave
it
as
such
.
3.
Tho'
the
words
in
St.
Matthew
were
only
a
Directory
,
yet
those
in
St.
Luke
are
a
Form
of
Prayer
.
For
the
former
were
deliver'd
in
the
Sermon
upon
the
Mount
,
in
the
second
year
after
his
Baptism
;
but
the
latter
upon
another
quite
different
occasion
in
the
third
year
after
it
.
Therefore
't
is
probable
,
that
the
Disciples
understood
those
in
St.
Matthew
only
as
a
Directory
;
and
requested
our
Saviour
afterwards
to
give
them
a
Form
.
For
,
4.
the
occasion
of
Christ's
giving
them
this
Prayer
in
St.
Luke
,
was
their
requesting
him
to
Teach
them
to
pray
,
as
John
taught
his
Disciples
.
For
't
was
the
custom
of
the
Jewish
Doctors
to
Teach
their
Disciples
a
particular
Form
of
Prayer
;
and
St.
John
had
done
the
same
,
and
the
Disciples
desire
,
that
Christ
wou'd
do
so
too
.
For
neither
St.
John's
,
nor
our
Saviour's
Disciples
cou'd
be
ignorant
how
to
Pray
;
but
their
request
was
,
that
Christ
wou'd
give
them
his
particular
Form
according
to
the
Jewish
custom
;
and
this
Form
he
gave
them
,
which
we
call
the
Lord's
Prayer
.
But
't
is
objected
,
that
supposing
our
Saviour
did
prescribe
it
as
a
Form
,
yet
it
was
only
for
a
time
,
till
they
shou'd
be
more
fully
instructed
and
enabled
to
Pray
by
the
coming
of
the
Holy
Spirit
.
For
,
say
they
,
before
Christ's
Ascension
the
Disciples
had
ask'd
nothing
in
his
Name
,
Joh.
16.24
.
but
all
Prayers
after
Christ's
Ascension
were
to
be
offer'd
in
his
Name
,
Joh.
14.13
,
14.
&
16.23
.
Now
this
Prayer
has
nothing
of
his
Name
in
it
;
and
therefore
was
not
design'd
to
be
us'd
after
his
Ascension
;
and
accordingly
,
say
they
,
in
all
the
New
Testament
we
have
not
the
least
intimation
of
the
Disciples
using
this
Form
.
But
this
objection
is
of
no
force
,
if
we
consider
the
following
particulars
.
1.
That
our
Saviour
has
not
given
us
the
least
intimation
,
that
he
prescrib'd
this
Form
only
for
a
time
,
and
not
for
continual
use
.
And
if
we
may
pronounce
Christ's
Institution
to
be
null
without
his
Authority
,
then
Baptism
and
the
Lord's
Supper
may
be
temporary
prescriptions
,
as
well
as
the
Lord's
Prayer
.
Whatever
Christ
has
instituted
without
limitation
of
time
,
do's
alwaies
oblige
.
2.
That
his
not
inserting
his
own
Name
into
it
,
is
no
Argument
at
all
,
that
he
never
intended
it
shou'd
be
us'd
after
his
Ascension
.
For
to
Pray
in
Christ's
Name
is
to
Pray
in
his
Mediation
,
depending
upon
his
Merits
and
Intercession
for
the
acceptance
of
our
Prayers
;
and
therefore
Prayers
may
be
offer'd
up
in
Christ's
Name
,
tho'
we
do
not
name
him
.
Thus
without
doubt
the
Disciples
Pray'd
in
his
Name
,
Acts
4.24
.
tho'
his
Mediation
is
not
mention'd
.
'T
is
true
,
his
Name
is
not
expressed
in
the
Lord's
Prayer
;
because
when
he
gave
it
,
he
was
not
yet
Ascended
,
and
his
Disciples
were
not
to
ask
in
his
Name
,
till
after
his
Ascension
:
but
now
that
he
is
Ascended
,
we
can
as
well
offer
it
in
his
Name
,
as
if
it
had
been
express'd
in
it
.
Nay
't
is
so
fram'd
,
that
now
after
his
Ascension
,
when
the
Doctrine
of
his
Mediation
was
to
be
more
fully
explain'd
,
we
cannot
offer
it
at
all
,
but
in
and
thro'
his
Mediation
.
For
God
is
peculiarly
our
Father
in
and
thro'
Jesus
Christ
.
And
therefore
Christ's
not
inserting
his
own
Name
,
do's
by
no
means
prove
,
that
he
did
not
design
it
for
a
standing
Form
.
3.
That
tho'
the
Scriptures
do
not
mention
the
Apostles
and
Disciples
using
the
Lord's
Prayer
,
yet
this
is
no
argument
either
that
they
did
not
use
it
,
or
that
they
did
not
believe
themselves
obliged
to
use
it
.
For
we
may
as
well
conclude
from
the
silence
of
Scripture
,
that
they
did
not
Baptize
in
the
Name
of
the
Father
and
of
the
Son
,
and
of
the
Holy
Ghost
,
tho'
Christ
had
commanded
them
so
to
do
;
as
we
may
conclude
,
that
they
did
not
use
the
Lord's
Prayer
,
tho'
Christ
commanded
them
to
say
,
Our
Father
,
&c.
Especially
if
we
consider
,
that
those
who
liv'd
nearest
the
Apostolical
Ages
,
and
so
were
the
most
competent
Judges
of
what
was
done
in
them
,
where
the
Scripture
is
silent
,
did
alwaies
use
this
Form
in
their
Public
Prayers
,
and
believe
themselves
obliged
to
do
so
.
Now
that
this
Prayer
was
look't
upon
as
a
standing
Form
,
to
be
perpetually
us'd
,
appears
from
Tertull.
de
Orat.
St.
Cyprian
de
Orat.
Dom.
St.
Cyril
,
Cat.
Myst
.
5.
St.
Jerom.
in
Pelag.
l.
3.
St.
Austin
.
Hom.
42.50
.
Epist.
59.
St.
Chrysost.
de
Simult
.
St.
Gregory
Ep.
lib.
7.
cap.
6.
And
to
be
sure
,
they
who
believ'd
the
Institution
of
it
to
be
perpetually
obliging
,
cou'd
not
doubt
,
but
that
it
was
constantly
us'd
in
the
Apostolic
Age.
And
methinks
't
is
very
strange
,
that
had
the
Institution
been
temporary
,
the
Church
of
Christ
for
Fifteen
hundred
Years
,
shou'd
never
be
wise
enough
to
discover
it
;
and
it
seems
to
me
a
very
high
presumption
for
us
to
determin
against
the
constant
belief
and
practice
of
the
Church
in
all
Ages
,
without
the
least
warrant
so
to
do
,
either
from
our
Saviour
or
his
Apostles
.
But
it
is
Objected
yet
farther
,
that
tho'
Forms
of
God's
appointing
may
and
ought
to
be
us'd
,
yet
Forms
of
Man's
composure
ought
not
:
and
that
we
may
as
well
appoint
New
Scripture
for
Public
instruction
,
because
the
inspir'd
persons
did
so
;
as
we
may
appoint
new
Forms
for
Public
worship
,
because
they
did
so
.
But
this
objection
also
will
be
of
no
force
,
if
we
consider
Four
things
.
1.
That
this
Objection
allows
the
prescribing
of
Forms
to
be
lawful
in
its
own
nature
;
for
otherwise
God
must
have
done
that
which
is
unlawful
in
its
own
nature
.
Nay
our
Saviour's
prescribing
his
Form
was
a
tacit
approbation
of
other
Forms
,
that
were
prescrib'd
before
,
and
that
not
only
by
God
,
but
by
Men
too
.
For
the
Jews
us'd
several
Forms
of
human
composure
in
their
Temple
and
Synagogues
in
our
Saviour's
time
,
yet
he
was
so
far
from
disapproving
them
,
that
he
prescrib'd
a
Form
to
his
own
Disciples
;
which
Form
,
as
Mr.
Gregory
has
prov'd
,
he
collected
out
of
the
Jewish
Forms
,
in
whose
Books
the
several
Parts
and
Clauses
of
it
are
Extant
almost
verbatim
to
this
day
.
And
certainly
had
he
disapprov'd
their
Forms
as
evil
and
sinful
,
he
wou'd
never
have
Collected
his
own
Prayer
out
of
them
.
Since
therefore
our
Saviour's
giving
a
Form
in
such
circumstances
signifies
his
approbation
of
other
Forms
,
't
is
plain
either
that
he
approv'd
what
is
evil
,
or
that
Forms
are
lawful
.
2.
That
this
Objection
must
allow
the
prescribing
of
Public
Forms
to
be
not
only
lawful
,
but
also
useful
.
For
otherwise
God
,
who
alwaies
Acts
for
wise
Ends
,
and
Uses
the
most
proper
means
,
wou'd
never
have
prescrib'd
any
Forms
.
And
certainly
what
was
once
useful
,
is
useful
still
.
For
1.
we
are
now
dull
and
carnal
enough
to
need
Forms
;
and
2.
our
Saviour
has
prescrib'd
one
to
be
us'd
in
all
Ages
,
which
he
wou'd
not
have
done
,
had
it
not
been
useful
for
the
Gospel-state
.
3.
That
this
Objection
must
also
allow
,
that
God's
prescribing
Forms
by
Inspir'd
Persons
may
be
lawfully
imitated
by
us
,
provided
we
have
the
same
reason
for
it
.
And
therefore
Governours
may
prescribe
Forms
as
long
as
Forms
are
useful
.
4.
That
tho'
Governours
may
prescribe
Forms
after
God's
Example
,
yet
they
may
not
prescribe
them
as
Scripture
,
or
Divine
Inspiration
.
For
as
Spiritual
Governours
must
take
care
to
instruct
the
People
after
God's
Example
,
but
are
not
obliged
to
do
it
by
Inspir'd
Persons
:
so
they
may
prescribe
Forms
of
Prayer
after
God's
Example
,
but
cannot
pretend
to
do
it
by
Inspiration
.
They
have
God's
Example
for
doing
the
Action
;
but
they
cannot
pretend
to
Inspiration
in
the
doing
of
it
without
manifest
falshood
and
presumtion
.
And
therefore
,
tho'
God's
Example
will
warrant
for
the
one
;
yet
it
will
not
warrant
them
falsly
to
pretend
to
the
other
.
Thus
then
it
appears
,
that
some
Forms
of
Prayer
are
commanded
in
Holy
Scripture
;
and
that
our
Governours
are
Authoriz'd
by
God's
Example
to
prescribe
others
,
when
they
judge
them
useful
.
II.
Therefore
,
I
am
to
prove
,
that
tho'
no
Forms
were
prescrib'd
,
yet
Forms
are
as
lawful
as
conceiv'd
or
Extempore
Prayers
.
Certainly
there
is
no
command
of
God
to
pray
Extempore
;
and
therefore
Forms
have
a
better
claim
to
Divine
Authority
,
than
they
.
'T
is
said
indeed
,
that
wheresoever
we
are
commanded
to
Pray
Vocally
,
we
are
commanded
to
Pray
in
our
own
Conceptions
and
words
;
but
this
is
a
great
mistake
.
For
certainly
when
God
commanded
Men
to
Pray
by
his
own
Forms
,
they
did
pray
Vocally
,
tho'
not
in
their
own
words
.
And
here
let
me
take
notice
,
that
Dissenters
appropriate
the
Name
of
Prayer
to
Praying
in
their
own
words
;
and
call
the
using
a
Form
(
not
Prayer
,
but
)
Reading
a
Prayer
.
But
surely
the
Levites
did
really
Pray
,
when
they
us'd
the
Words
of
David
and
Asaph
;
and
so
did
the
Primitive
Christians
,
when
they
said
the
Lord's
Prayer
;
and
if
so
,
then
a
Form
may
be
truly
call'd
a
Vocal
Prayer
.
For
Vocal
Prayer
consists
in
the
speaking
of
our
devout
affections
to
God
whether
with
,
or
without
a
Form
.
But
they
pretend
,
that
whatsoever
instances
there
may
be
of
Forms
in
Old
Times
,
God
has
declar'd
in
the
New
Testament
,
that
it
is
his
Will
,
we
shou'd
Pray
by
our
own
gift
of
utterance
for
the
future
.
Now
methinks
,
had
it
been
the
Will
of
God
,
that
we
shou'd
not
Pray
by
Forms
,
't
is
very
strange
that
in
all
the
New
Testament
there
shou'd
be
no
express
prohibition
of
it
.
Especially
since
I
have
prov'd
that
the
Jews
had
Forms
,
and
Philo
de
Victim
.
p.
483.
and
the
Modern
Rabbins
own
the
same
;
they
were
also
a
People
most
tenacious
of
their
customs
,
and
therefore
needed
to
be
forbidden
the
use
of
Forms
,
had
our
Lord
design'd
to
exclude
them
out
of
his
Worship
.
Nay
the
Essenes
,
who
of
all
the
Sects
of
the
Jews
,
did
most
readily
embrace
Christianity
,
had
certain
Forms
of
Prayer
,
as
Josephus
observes
,
De
Bell.
Jud.
l.
2.
c.
7.
p.
783.
Now
when
those
that
were
most
likely
to
receive
the
Christian
Faith
,
were
so
addicted
to
Forms
,
can
we
imagine
,
that
had
Christ
intended
they
shou'd
use
them
no
longer
,
he
wou'd
not
have
given
them
express
warning
of
them
?
But
when
instead
of
so
doing
,
he
bids
them
say
,
Our
Father
,
&c.
how
cou'd
they
think
,
but
that
he
design'd
they
shou'd
still
use
a
Form
,
as
they
did
before
?
Were
not
that
his
design
,
't
is
strange
,
that
he
took
no
care
to
undeceive
them
.
But
that
I
may
fully
prove
,
that
the
Scripture
does
not
command
us
to
Pray
without
a
Form
;
I
shall
examine
the
reasons
for
which
the
Dissenters
think
it
do's
.
God
,
say
they
,
has
promis'd
us
an
ability
to
utter
our
minds
in
Vocal
Prayer
,
and
therefore
to
Pray
by
Forms
of
other
Men's
composure
is
contrary
to
his
intention
.
But
I
shall
afterwards
prove
,
that
this
ability
,
which
they
pretend
is
promis'd
for
the
purpose
of
Vocal
Prayer
,
is
a
common
gift
,
which
God
has
no
more
appropriated
to
Prayer
,
than
to
any
other
end
of
utterance
and
elocution
;
and
that
therefore
to
omit
the
using
it
in
Prayer
,
is
no
more
contrary
to
the
intention
of
God
,
than
to
omit
the
using
it
upon
any
other
just
and
lawful
occasion
.
However
,
because
they
urge
some
places
of
Scripture
to
prove
,
that
't
is
design'd
merely
for
Vocal
Prayer
,
I
shall
therefore
consider
them
.
1.
They
urge
Zach.
12.10
.
I
will
pour
out
upon
the
house
of
David
and
the
inhabitants
of
Jerusalem
,
the
Spirit
of
grace
and
supplications
.
The
Hebrew
word
,
translated
supplications
,
do's
alwaies
(
say
they
)
denote
Vocal
Prayer
,
and
therefore
pouring
out
the
Spirit
of
supplications
must
imply
communicating
an
ability
to
Pray
Vocally
.
To
this
I
answer
,
that
the
word
is
no
more
restrain'd
to
Vocal
Prayer
,
than
any
other
word
that
signifies
Prayer
in
Scripture
.
'T
is
true
we
read
,
Psal.
28.2
.
Hear
the
voice
of
my
supplication
,
when
I
cry
unto
thee
;
but
the
voice
of
my
supplication
do's
not
necessarily
denote
Vocal
Prayer
.
For
't
is
a
Hebrai●●
,
and
may
signify
no
more
than
my
Supplication
or
Prayer
.
For
so
Gen.
4.10
.
't
is
said
,
The
voice
of
thy
Brother's
blood
cries
,
&c.
Now
the
blood
had
no
real
voice
to
cry
with
,
but
cry'd
just
as
mental
Prayer
do's
.
In
other
places
the
word
signifies
both
mental
and
vocal
Prayer
indifferently
,
Psal.
86.6
.
&
6.9
.
or
Prayer
in
general
,
Jer.
31.9
.
But
suppose
the
word
were
alwaies
us'd
for
Vocal
Prayer
,
yet
surely
the
Promise
of
pouring
out
the
Spirit
of
supplications
intends
a
much
greater
good
than
the
gift
of
extempore
utterance
in
Prayer
,
of
which
bad
Men
may
have
a
greater
share
than
the
most
devout
.
And
what
is
that
greater
good
,
but
the
gift
of
Heavenly
affections
in
Prayer
?
If
it
be
urg'd
,
that
God
has
sent
forth
the
Spirit
of
his
Son
,
crying
,
Abba
Father
.
Gal.
4.6
.
and
that
we
have
receiv'd
the
Spirit
of
adoption
,
whereby
we
cry
,
Abba
Father
,
Rom.
8.15
.
and
that
these
Texts
prove
us
to
be
enabled
to
Pray
Vocally
by
the
Spirit
,
and
that
therefore
we
ought
not
to
Pray
by
Forms
;
I
answer
,
1.
That
if
these
words
oblige
us
to
cry
Vocally
to
God
by
our
own
gifts
,
then
we
are
equally
obliged
in
all
our
Vocal
Prayers
to
cry
to
him
in
these
words
,
Abba
Father
;
because
that
is
the
cry
which
the
Spirit
enables
us
to
make
,
and
the
Text
is
every
whit
as
express
for
one
as
for
the
other
.
2.
I
deny
that
crying
here
do's
necessarily
denote
Vocal
Prayer
.
For
how
often
do
we
find
the
word
apply'd
to
things
that
have
no
Voice
at
all
?
Thus
the
stones
wou'd
immediately
cry
out
,
Luke
19.40
.
and
the
Labourers
hire
is
said
to
cry
to
God
,
James
5.4
.
And
indeed
crying
to
God
has
the
same
latitude
with
Prayer
,
which
includes
both
Vocal
and
Mental
.
3.
Suppose
that
crying
,
Abba
Father
,
by
the
Spirit
,
signifies
Vocal
Prayer
;
yet
all
that
can
be
gather'd
from
it
is
only
this
,
that
when
we
Pray
Vocally
,
we
are
enabled
by
the
Holy
Spirit
to
address
our selves
to
God
with
assurance
,
as
to
a
merciful
Father
;
and
this
we
may
as
well
do
in
a
Form
as
otherwise
.
For
if
we
never
cry
Abba
Father
by
the
spirit
,
but
when
we
word
our
own
Prayers
,
we
can
no
more
be
said
to
do
it
when
we
join
with
a
public
Extempore
Prayer
,
than
when
we
join
with
a
public
Form
,
because
we
word
our
own
Prayers
in
neither
.
'T
is
true
,
the
Scripture
speaks
of
a
gift
of
utterance
,
which
,
say
they
,
was
given
for
Praying
as
well
as
Preaching
;
but
I
answer
,
that
the
gift
of
utterance
was
miraculous
and
particular
to
the
Primitive
Ages
.
This
gift
,
saies
Saint
Chrysostom
Hom.
24.
ad
Eph.
c.
6.
is
that
which
Christ
promis'd
,
Mark
13.11
.
by
which
the
Disciples
spake
without
premeditation
,
and
what
they
spake
was
the
inspir'd
Word
of
God
;
and
this
Gift
no
sober
Dissenter
will
pretend
to
.
The
Apostles
began
to
speak
with
tongues
,
as
the
spirit
gave
them
utterance
,
Act.
2.4
.
and
the
Dissenters
may
as
well
pretend
to
the
gift
of
Tongues
,
as
that
of
Utterance
,
they
being
both
extraordinary
.
But
say
they
,
tho'
all
Men
have
not
the
Gift
of
Praying
Extempore
,
yet
some
have
;
and
therefore
God
requires
such
to
Pray
by
their
gift
and
not
by
a
Form
.
For
he
requires
them
not
to
neglect
the
gift
,
1
Tim.
4.14
.
but
to
stir
up
the
gift
,
2
Tim.
1.6
.
and
to
Minister
the
gift
,
1
Pet.
4.10
.
and
that
having
gifts
,
&c.
Rom.
12.6
.
and
if
Men
are
obliged
to
exercise
their
gifts
in
general
,
then
they
must
exercise
their
gift
of
Praying
Extempore
in
particular
.
Now
to
these
things
,
I
answer
,
First
,
That
the
gift
bestow'd
upon
Timothy
was
the
gift
of
Episcopal
power
,
which
he
is
exhorted
to
exercise
diligently
.
For
at
the
first
plantation
of
the
Gospel
,
the
Holy
Ghost
Pointed
out
the
Men
,
that
were
to
be
Bishops
,
as
the
[
(f)
](A27392-e20980-b)
(f)
Clem.
1
Epist.
ad
Corinth
.
Chrysost.
in
Act.
13.2
.
Fathers
testifie
.
For
this
reason
the
gift
is
said
to
be
given
him
by
Prophesy
.
'T
was
given
also
with
the
laying
on
of
the
hands
of
the
Presbytery
;
and
these
two
circumstances
prove
,
that
the
gift
was
not
the
gift
of
Prophesying
,
but
the
gift
of
Episcopal
Authority
bestow'd
upon
him
by
imposition
of
hands
at
God's
particular
Appointment
.
And
now
I
pray
,
how
do's
this
Text
prove
,
that
we
must
use
a
gift
of
Vocal
Prayer
in
our
own
words
?
As
for
1
Pet.
4.10
.
Rom.
12.6
.
I
Answer
,
1.
That
there
can
be
nothing
in
them
against
Praying
by
a
Form
;
for
then
they
wou'd
make
as
much
against
using
the
Lord's
Prayer
,
as
any
other
Form
.
2.
That
the
design
of
those
Texts
is
to
stir
Men
up
to
diligence
in
the
exercise
of
those
several
Offices
,
viz.
The
Office
of
a
Bishop
,
a
Priest
,
a
Deacon
,
and
a
Rich
Man
.
For
't
is
plain
that
the
word
Gift
do's
oftentimes
signifie
an
Office
;
and
tho'
it
may
be
said
,
that
the
relief
of
the
Poor
is
rather
the
exercise
of
an
Ability
than
an
Office
,
yet
I
answer
,
that
't
is
properly
the
exercise
of
an
Office
,
because
the
very
having
Ability
do's
as
much
put
a
Man
into
the
Office
of
shewing
mercy
to
the
Poor
,
as
if
God
had
appointed
him
to
it
by
a
solemn
Ordination
.
3.
Supposing
that
by
these
gifts
were
not
meant
Offices
,
but
only
abilities
,
yet
we
are
obliged
so
to
exercise
them
,
That
all
things
may
be
done
to
Edification
;
for
so
the
Apostle
declares
that
those
extraordinary
Gifts
,
that
were
pour'd
out
in
the
Primitive
Times
,
were
to
be
us'd
,
1
Cor.
14.2
,
6
,
19
,
40.
as
't
is
particularly
plain
by
the
instance
of
the
Gift
of
Tongues
,
vers.
23
,
26
,
28.
Now
if
we
are
not
to
exercise
our
gifts
,
but
as
they
tend
to
Edification
,
then
we
must
not
exercise
the
gift
of
Praying
Extempore
any
farther
than
it
tends
to
Edification
.
And
since
Praying
by
a
Form
in
Public
Worship
do's
(
as
I
shall
afterwards
prove
)
tend
more
to
Edification
,
than
Praying
Extempore
;
therefore
't
is
plain
that
we
ought
to
suspend
the
use
of
the
gift
of
conceiv'd
Prayer
.
Thus
,
I
hope
,
I
have
made
it
appear
that
some
Forms
of
Prayer
are
commanded
in
Scripture
,
and
that
those
Texts
which
are
urg'd
against
the
use
of
forms
of
Prayer
,
do
prove
nothing
against
them
;
and
therefore
I
think
I
may
safely
affirm
,
that
the
Scripture
do's
warrant
Forms
of
Prayer
.
I
proceed
now
to
shew
that
Antiquity
do's
the
same
.
This
I
shall
do
,
1.
by
answering
those
Authorities
,
which
are
objected
by
the
Dissenters
against
the
use
of
Forms
in
the
Primitive
Ages
.
2.
By
proving
that
they
were
us'd
in
those
Ages
,
by
a
short
Historical
Account
of
the
matter
of
Fact
.
1.
Then
't
is
objected
,
First
that
Justin
Martyr
saies
,
Apol.
2.
p.
98.
That
the
Minister
at
the
Communion
Pray'd
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
say
they
,
according
to
his
ability
;
from
whence
they
infer
,
that
in
his
daies
the
Ministers
Pray'd
by
their
own
gifts
and
abilities
.
To
this
I
answer
,
that
the
words
do
signify
with
all
his
might
,
i.
e.
with
his
utmost
fervency
.
For
the
same
words
are
spoken
of
the
People
in
the
same
Book
,
p.
60.
who
did
not
compose
their
own
Prayer
at
the
Eucharist
;
and
the
same
Phrase
is
us'd
in
the
same
sence
by
Nazianzen
,
Orat.
3.
2dly
,
Because
Tertullian
in
his
Apology
affirms
,
that
Christians
did
Pray
without
a
Monitor
or
Prompter
,
because
they
did
Pray
from
their
hearts
;
they
think
he
alludes
to
a
custom
of
the
Heathen
,
who
in
their
public
worship
had
a
Monitor
to
direct
them
in
what
words
and
to
what
God
they
were
to
Pray
.
Now
since
the
Christians
Pray'd
without
a
Monitor
,
therefore
say
they
,
they
Pray'd
without
any
one
to
direct
them
what
Form
of
words
they
were
to
pray
in
.
To
which
I
answer
,
1.
That
without
a
Monitor
cannot
signify
,
without
any
one
to
dictate
a
Form
of
words
.
For
in
their
public
Prayers
the
Minister
was
the
Mouth
of
the
People
;
and
therefore
whether
he
Pray'd
by
Form
or
extempore
,
his
words
were
a
Form
to
the
People
.
Whatever
therefore
this
obscure
Phrase
means
,
't
is
certain
it
cannot
mean
without
a
Form
,
unless
it
means
without
a
Minister
too
.
2.
It
seems
to
me
most
probable
,
that
by
without
a
Monitor
is
meant
,
without
any
one
to
correct
them
,
when
either
the
People
repeated
or
the
Minister
recited
the
public
Prayers
falsly
.
For
[
(g)
](A27392-e21380-b)
(g)
A.
Gell.
Noct.
Att.
l.
13.
c.
21.
Rosin
.
Antiq.
l.
3.
c.
33.
the
Heathen
Priests
began
their
Sacrifices
with
a
Form
of
Prayer
,
which
began
with
an
Invocation
of
Janus
and
Vesta
,
and
proceeded
with
the
invocations
of
all
the
greater
Deities
by
name
.
Now
that
none
of
the
greater
God's
might
be
pretermitted
,
and
[
(h)
](A27392-e21430-b)
(h)
Plin.
l.
28.
c.
2.
none
of
the
Prayers
falsly
or
disorderly
recited
or
repeated
,
[
(i)
](A27392-e21450-b)
(i)
Liv
,
l.
4.
one
Priest
read
out
of
a
Ritual
,
and
another
was
appointed
for
a
Public
Monitor
,
to
oversee
and
correct
such
mistakes
as
might
be
made
.
When
therefore
Tertullian
saies
,
We
Pray
without
a
Monitor
,
his
meaning
is
not
,
that
we
Pray
without
a
Priest
to
dictate
our
Prayers
to
us
,
whether
out
of
a
Book
or
Extempore
;
but
that
we
Pray
without
one
to
oversee
,
to
admonish
the
Priests
or
People
,
when
they
dictate
or
repeat
falsly
.
Because
,
saies
he
,
we
Pray
from
our
hearts
;
that
is
,
either
by
joining
our
affections
and
desires
with
the
Priest
without
repeating
the
words
,
or
by
saying
our
Prayers
by
heart
;
so
that
we
need
none
to
correct
us
.
For
Tertullian
affects
to
express
the
Greek
;
and
therefore
't
is
probable
his
de
pectore
,
or
from
the
heart
may
be
a
translation
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
to
say
by
heart
.
So
that
Tertullian's
words
do
rather
argue
for
the
use
of
Forms
,
than
against
them
.
The
Third
and
last
testimony
against
the
Antiquity
of
Forms
of
Prayer
,
is
that
of
Socrates
Scholasticus
,
whose
words
,
Hist.
lib.
5.
c.
22.
they
thus
translate
;
Every
where
and
in
all
worships
of
Prayer
,
there
are
not
two
to
be
found
,
that
speak
the
same
words
.
And
therefore
,
say
they
,
't
is
very
unlikely
,
they
shou'd
Pray
by
Forms
.
But
we
must
observe
,
that
he
had
been
speaking
of
the
different
ceremonies
and
customs
of
the
chief
Churches
;
and
then
concludes
,
Every
where
and
among
all
worships
of
Prayer
,
there
are
not
two
to
be
sound
,
(
not
that
speak
the
same
words
)
but
that
agree
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
same
thing
.
Where
by
worships
of
Prayer
he
means
rites
of
Prayer
,
which
the
Churches
differ'd
in
.
And
how
do's
it
follow
,
that
because
they
did
not
use
the
same
rites
and
ceremonies
of
Prayer
,
therefore
they
did
not
use
Forms
of
Prayer
?
For
even
now
we
see
there
are
different
rites
and
ceremonies
of
Prayer
among
those
Churches
,
which
do
yet
agree
in
using
Forms
of
Prayer
.
2.
Therefore
I
am
to
prove
,
that
Forms
were
us'd
in
the
Primitive
times
,
by
a
short
Historical
account
of
the
matter
of
fact
.
'T
is
probable
,
that
in
the
first
Age
there
was
a
gift
of
Praying
Extempore
by
immediate
inspiration
;
and
while
this
gift
continu'd
,
perhaps
there
might
be
no
other
Form
in
public
Worship
,
but
only
that
of
the
Lord's
Prayer
.
But
't
is
probable
,
that
upon
the
ceasing
or
abatement
of
it
,
Forms
were
compos'd
after
the
method
of
those
inspir'd
Prayers
.
For
't
is
most
likely
,
that
even
from
the
Apostolical
Age
some
part
at
least
of
the
public
Worship
was
perform'd
in
Forms
of
Prayer
;
because
,
so
far
as
we
can
find
,
there
never
was
any
dispute
among
Christians
concerning
the
lawfulness
of
Praying
by
a
Form
.
For
't
is
strange
that
,
if
Forms
were
an
innovation
,
such
a
remarkable
and
public
innovation
shou'd
be
introduc'd
without
the
least
contest
or
opposition
.
For
tho'
some
innovations
did
creep
in
;
yet
every
one
of
that
public
nature
alwaies
found
powerful
adversaries
to
withstand
it
.
But
not
to
insist
upon
probabilities
,
wee
'l
enquire
into
matter
of
fact
.
The
Liturgies
of
Saint
Peter
,
St.
Mark
and
St.
James
,
tho'
corrupted
by
latter
Ages
,
yet
are
doubtless
of
great
antiquity
,
and
probably
even
from
the
Apostles
times
.
For
besides
many
things
,
which
have
a
strong
relish
of
that
Age
,
that
of
St.
James
was
of
great
authority
in
the
Church
of
Jerusalem
in
St.
Cyril's
time
,
who
wrote
a
Comment
upon
it
even
in
his
younger
years
;
and
't
is
declar'd
by
[
(k)
](A27392-e21760-b)
(k)
Allat
.
de
Lit.
Sti.
Jac.
Proclus
,
and
the
[
(l)
](A27392-e21790-b)
(l)
Concil.
Trull
.
c.
32.
Sixth
general
Council
to
be
of
St.
James's
own
Composure
;
and
't
was
probably
receiv'd
in
the
Church
of
Jerusalem
within
170
years
after
the
Apostolical
Age.
And
that
there
are
Forms
of
Worship
in
it
as
ancient
as
the
Apostles
,
seems
highly
probable
;
For
First
,
all
the
Form
Sursum
corda
is
there
,
and
in
St.
Cyril's
Comment
;
and
the
same
is
in
the
Liturgies
of
Rome
and
Alexandria
and
the
Constitutions
of
Clemens
,
which
all
agree
are
of
great
antiquity
;
and
St.
Cyprian
,
who
was
living
within
an
100
years
after
the
Apostles
,
[
(m)
](A27392-e21900-b)
(m)
De
Orat.
Dom.
mentions
it
as
a
Form
then
us'd
and
receiv'd
;
and
St.
Austin
tells
us
,
that
Form
is
words
deriv'd
from
the
very
age
of
the
Apostles
.
The
same
is
asserted
by
Nicephorus
of
the
Trisagium
in
particular
,
Hist.
lib.
18.
c.
53.
'T
is
evident
,
that
from
that
Primitive
Age
there
was
a
Form
of
questions
and
answers
prescrib'd
in
Baptism
,
from
the
questions
and
answers
,
which
Tertull.
De
Resur
.
Carn
.
St.
Cypr.
76.80
.
Origen
in
Numer
.
Hom.
5.
speak
of
.
And
if
the
Minister
may
be
limited
to
a
Form
of
question
,
why
not
to
a
Form
of
Prayer
,
there
being
as
great
a
necessity
to
prescribe
for
the
latter
as
for
the
former
?
But
that
de
facto
there
were
Forms
of
Prayer
,
as
well
as
Questions
and
Answers
us'd
in
Baptism
,
Clemens's
Constitutions
affirm
;
and
some
of
the
Prayers
are
there
inserted
,
l.
7.
And
that
Christians
did
very
early
use
Forms
of
Prayer
in
their
public
Worship
,
is
evident
from
the
Names
given
to
public
Prayers
;
for
they
are
call'd
the
[
(n)
](A27392-e22030-b)
(n)
Justin
.
Apol.
2.
Ignat.
Epist.
ad
Magn.
Common-Prayer
,
[
(o)
](A27392-e22070-b)
(o)
Orig.
cont.
Celf.
l.
6.
Constituted
Prayers
and
[
(p)
](A27392-e22100-b)
(p)
Cypr.
de
Laps
.
serm.
14.
Solemn
Prayers
;
which
last
was
the
Title
by
which
the
Heathens
distinguisht
their
[
(q)
](A27392-e22130-b)
(q)
Vid.
Ovid.
de
fast
.
lib.
6.
Stat.
lib.
4.
Senec.
in
Oedip.
act.
2.
scen.
2.
public
Forms
of
Prayer
,
and
consequently
in
the
Language
of
that
Age
must
signifie
a
public
Form
.
[
(r)
](A27392-e22170-b)
(r)
De
Spir.
S.
c.
27.
&
29.
St.
Basil
fetches
the
Glory
be
to
the
Father
,
&c.
from
the
tradition
of
the
Apostles
,
and
cites
it
from
St.
Clemens
the
Apostles
Scholar
,
and
from
Dionysius
of
Alexandria
,
who
was
living
in
the
year
200
;
and
Clemens
of
Alexandria
,
who
was
living
in
the
year
160
,
sets
down
these
words
as
the
Christian
Form
of
Praising
God
,
[
(s)
](A27392-e22250-b)
(s)
Paedag.
Praising
the
Father
and
the
Son
with
the
Holy
Ghost
.
So
that
this
Form
is
older
than
the
time
of
the
Arians
;
for
they
are
sharply
[
(t)
](A27392-e22280-b)
(t)
Theod.
Hist.
l.
2.
c.
24.
reprov'd
by
the
Orthodox
Fathers
for
the
alteration
of
it
.
And
indeed
a
great
part
of
the
Primitive
Worship
consisted
of
Hymns
,
which
must
necessarily
be
compos'd
into
set
Forms
.
Tertull.
Apol.
cap.
2.
and
before
him
Lucian
in
Philop.
and
Justin
Martyr
also
,
Epist.
ad
Zen.
&
Heren
.
speak
of
their
singing
such
Hymns
.
They
spend
whole
nights
in
watching
and
singing
of
Psalms
,
saies
Lucian
;
and
Pliny
saies
,
that
early
in
the
Morning
't
was
their
manner
to
sing
by
turns
a
Hymn
to
Christ
as
God
;
which
Hymn
was
doubtless
of
human
composure
,
there
being
no
Hymn
to
Christ
in
Scripture
of
that
length
,
as
to
take
up
a
considerable
part
of
their
public
Service
.
Eusebius
tells
us
,
that
very
early
there
were
various
Psalms
and
Odes
compos'd
by
Christians
concerning
the
Divinity
of
Christ
[
(u)
](A27392-e22410-b)
(u)
Euseb.
Hist.
lib.
5.
;
and
that
Paulus
Samosatenus
was
condemn'd
for
suppressing
those
Hymns
that
were
made
in
the
Honour
of
Christ
,
as
being
the
composition
of
Men
of
late
daies
[
(w)
](A27392-e22450-b)
(w)
ibid.
Hist.
lib.
7.
;
tho'
in
all
probability
those
Hymns
were
compos'd
within
much
less
than
an
hundred
years
after
the
Apostolical
Age.
But
as
for
this
Hymn
which
Pliny
speaks
of
,
it
was
earlier
,
for
it
cou'd
not
be
much
above
ten
years
after
the
death
of
St.
John
,
that
Pliny
gave
this
account
of
the
Christians
to
Trajan
;
and
therefore
to
be
sure
the
Hymn
he
there
speaks
of
,
was
us'd
in
the
Age
of
the
Apostles
.
About
the
same
time
,
Lucian
makes
mention
of
a
Prayer
which
they
us'd
in
their
public
Worship
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
beginning
from
the
Father
;
which
doubtless
was
the
Lord's
Prayer
:
and
of
a
famous
Hymn
added
to
the
end
of
their
Service
,
[
(x)
](A27392-e22540-b)
(x)
Lucian
.
Philop.
which
in
all
probability
was
the
Hymn
that
Pliny
speaks
of
.
Since
therefore
the
Primitive
Worship
,
did
in
a
great
measure
consist
of
Hymns
,
which
were
Forms
of
Praise
intermixt
with
Prayer
,
and
some
of
these
of
human
composure
;
this
is
an
evident
Testimony
of
the
Primitive
use
of
Forms
.
And
doubtless
,
they
who
made
no
scruple
of
praying
by
Form
in
verse
,
cou'd
not
but
think
it
lawful
to
pray
by
Form
in
prose
.
Now
that
Praying
in
Meeter
or
compos'd
Hymns
was
a
very
early
practice
in
the
Christian
Church
,
is
evident
from
the
Apostolical
Constitutions
,
where
it
is
injoin'd
,
Let
the
People
sing
the
verses
which
answer
adversly
to
one
another
[
(y)
](A27392-e22580-b)
(y)
Constitut
.
Apost.
l.
2.
cap.
5.
:
which
way
of
singing
was
so
very
ancient
,
that
Eusebius
[
(z)
](A27392-e22600-b)
(z)
Euseb.
Hist.
Eccles.
l.
2.
c.
171.
urges
it
as
an
Argument
to
prove
the
Essenes
Christians
,
because
they
sung
by
turns
,
answering
one
another
;
and
how
cou'd
they
thus
answer
to
one
another
in
their
Hymns
and
Prayers
,
unless
they
had
constant
Forms
of
Prayer
?
But
that
they
had
such
Responsals
in
Prayer
,
is
evident
,
because
,
when
Julian
for
the
credit
of
Gentilism
wou'd
needs
dress
it
up
,
[
(a)
](A27392-e22650-b)
(a)
Soz.
Hist.
l.
5.
c.
15.
after
the
Order
of
the
Christian
Worship
;
one
thing
wherein
he
sought
to
imitate
it
was
in
their
constituted
Prayers
;
that
is
,
not
in
having
constituted
Forms
of
Prayer
,
for
that
the
Heathen
had
before
;
but
in
having
such
constituted
Forms
as
the
Christians
had
;
that
is
,
as
Nazianzen
[
(b)
](A27392-e22690-b)
(b)
Nazian.
Orat.
1.
p.
102.
explains
it
,
a
Form
of
Prayer
to
be
said
in
parts
;
for
this
way
of
Praying
in
parts
Nicephorus
[
(c)
](A27392-e22730-b)
(c)
Niceph.
l.
13.
c.
8.
derives
from
Ignatius
,
who
was
a
Scholar
of
the
Apostles
.
All
which
to
me
is
a
plain
demonstration
of
the
great
Antiquity
of
Forms
.
And
that
in
Constantine's
time
,
the
Church
us'd
public
Forms
of
Prayer
,
is
evident
from
that
often-cited
place
of
Eusebius
,
[
(d)
](A27392-e22780-b)
(d)
Euseb.
de
Laud.
Constant
.
where
he
tells
us
of
Constantine's
composing
Godly
Prayers
for
the
use
of
his
Soldiers
;
and
elsewhere
tells
us
in
particular
what
the
Prayer
was
;
We
acknowledge
thee
,
O
God
,
alone
,
&c.
[
(e)
](A27392-e22840-b)
(e)
Id.
de
vit.
Constant
.
c.
20.
which
is
a
plain
evidence
that
it
was
a
set
Form
of
words
.
But
it
's
objected
that
this
Form
was
compos'd
only
for
the
use
of
his
Soldiers
,
who
were
a
great
part
of
them
Heathens
;
and
that
Constantine's
composing
it
,
is
a
plain
evidence
,
that
at
that
time
there
were
no
public
Forms
in
the
Church
;
for
if
there
had
,
what
need
Constantine
have
compos'd
one
?
To
which
I
answer
,
That
this
Form
indeed
was
compos'd
only
for
his
Heathen
Soldiers
;
for
as
for
his
Christian
Soldiers
,
the
story
tells
us
,
that
he
gave
them
liberty
to
go
to
Church
[
(f)
](A27392-e22880-b)
(f)
Ibid.
c.
19.
.
And
therefore
all
that
can
be
gather'd
hence
is
,
that
the
Christian
Church
had
no
Form
of
Prayers
for
Heathen
Soldiers
,
which
is
no
great
wonder
;
for
if
they
had
,
it
's
very
unlikely
that
the
Heathen
Soldiers
wou'd
have
us'd
it
.
But
that
they
had
Forms
is
evident
,
because
he
calls
the
Prayers
which
Constantine
us'd
in
his
Court
,
according
to
the
manner
of
the
Church
of
God
;
▪
[
(g)
](A27392-e22910-b)
(g)
Ibid.
c.
17.
Authoriz'd
Prayers
;
which
is
the
same
Title
which
he
[
(h)
](A27392-e22930-b)
(h)
Ibid.
c.
18.
gave
to
that
Form
which
he
made
for
his
Heathen
Soldiers
.
And
therefore
if
by
the
Authoriz'd
Prayers
which
he
prescrib'd
to
his
Soldiers
,
he
meant
a
Form
of
Prayers
,
as
't
is
evident
he
did
:
then
by
the
Authoriz'd
Prayers
which
he
us'd
in
his
Court
after
the
manner
of
the
Church
,
he
must
mean
a
Form
of
Prayer
also
.
And
since
he
had
a
Form
of
Prayer
in
his
Court
after
the
manner
of
the
Church
,
the
Church
must
have
a
Form
of
Prayers
too
.
'T
is
plain
then
,
that
the
three
first
Centuries
had
public
Forms
of
Prayer
;
after
which
(
not
to
insist
upon
the
Liturgies
of
St.
Basil
,
St.
Chrysostom
and
St.
Ambrose
)
we
have
undeniable
testimonies
of
the
same
.
See
St.
Chrysost.
2.
ad
Corinth
.
Homil.
18.
St.
Austin
de
Bapt.
cont.
Donat.
lib.
6.
and
Concil.
Carth.
3.
c.
12.
Concil.
Milev
.
c.
12.
Justin
.
Novel.
137.
Pref.
&
1
,
2
,
6.
Nazian.
Orat.
in
Basil
20.
saies
,
St.
Basil
compos'd
Orders
and
Forms
of
Prayer
:
and
St.
Basil
himself
,
Epist.
63.
reciting
the
Manner
of
the
public
Service
,
that
was
us'd
in
the
Monastical
Oratories
of
his
Institution
,
saies
,
that
nothing
was
done
therein
,
but
what
was
consonant
and
agreeable
to
all
the
Churches
of
God
.
Nay
the
Council
of
Laodicea
,
holden
about
the
Year
364
,
expresly
provides
,
That
the
same
Liturgy
,
or
Form
of
Prayers
,
shou'd
be
alwaies
us'd
both
Morning
and
Evening
,
Can.
18.
and
this
Canon
is
taken
into
the
Collection
of
the
Canons
of
the
Catholic
Church
;
which
Collection
was
establish'd
in
the
General
Council
of
Chalcedon
,
in
the
Year
451
,
by
which
establishment
the
whole
Christian
Church
was
obliged
to
the
use
of
Liturgies
,
so
far
as
the
Authority
of
the
General
Council
extends
.
And
then
in
the
Year
541
,
these
Canons
were
made
Imperial
Laws
by
Justinian
,
Novel.
131.
c.
1.
See
Zonar
.
and
Balsam
.
on
can
.
18.
See
also
Smectym
.
Answ.
to
the
Remonst.
p.
7.
Grand
.
deb.
.
p.
11.
and
Concil.
Laod.
c.
15
,
19.
Thus
for
near
600
Years
after
Christ
we
have
sufficient
testimony
of
the
public
use
of
Forms
of
Prayer
.
And
from
henceforth
,
or
a
little
after
,
down
to
Mr.
Calvin's
time
,
all
are
agreed
,
that
no
Prayers
but
establish'd
Liturgies
were
us'd
.
Nay
Calvin
,
who
Pray'd
Extempore
after
his
Lecture
,
alwaies
us'd
a
Form
before
,
Pref.
ad
Calv.
Prael
.
in
Min.
Proph.
and
he
compos'd
a
Form
for
the
Sunday-Service
,
which
was
afterwards
establish'd
at
Geneva
.
Nay
he
saies
,
for
as
much
as
concerns
the
Forms
of
Prayer
,
and
Ecclesiastical
Rites
,
I
highly
approve
that
it
be
determin'd
so
,
as
that
it
may
not
be
lawful
for
the
Ministers
in
their
administration
to
vary
from
it
;
Ep.
87.
Nor
is
there
any
one
Reform'd
Church
,
but
what
has
some
public
Form
of
Prayer
;
nor
was
the
lawfulness
of
Forms
ever
call'd
in
question
before
.
Nay
Mr.
Ball
,
Dr.
Owen
,
Mr.
Baxter
,
Mr.
Norton
and
Mr.
Tombes
do
[
(i)
](A27392-e23410-b)
(i)
See
Ball
's
Trial
,
Pref.
&c.
1
,
2
,
3
,
8.
Baxter's
Cure
of
Ch.
Divis
.
p.
175.
Owen's
Work
of
the
Spirit
in
Prayer
▪
p.
220.222
,
235.
Norton's
Answer
to
Apollon.
c.
13.
expresly
own
them
to
be
lawful
;
and
this
is
said
[
(k)
](A27392-e23490-b)
(k)
Clark's
Lives
of
10
Divines
,
p.
255.
to
be
the
tenent
of
all
our
(
Dissenting
)
best
,
and
most
judicious
Divines
.
It
is
very
well
known
(
saies
[
(l)
](A27392-e23530-b)
(l)
Bradshaw's
Life
in
Clark's
Coll.
in
fol.
p.
67.
one
)
that
the
flower
of
our
own
Divines
went
on
in
this
way
,
when
they
might
have
done
otherwise
,
if
they
had
pleas'd
,
in
their
Prayers
before
Sermons
;
and
we
find
Mr.
Hildersham's
Prayer
before
Sermon
[
(m)
](A27392-e23580-b)
(m)
See
His
Doctrine
of
Fasting
and
Prayer
,
Anno
1633·
Printed
.
This
was
so
universally
and
constantly
practis'd
,
that
Mr.
Clark
[
(n)
](A27392-e23620-b)
(n)
Collect.
of
10
Lives
,
4
to
,
p.
38.
tells
us
,
that
the
first
Man
who
brought
conceiv'd
Prayer
into
use
in
those
parts
where
he
liv'd
,
was
Mr.
Sam.
Cook
,
who
died
but
in
the
Year
1649.
Nay
the
chief
Dissenting
writers
do
not
only
assert
,
but
they
also
undertake
to
prove
the
lawfulness
of
Forms
[
(o)
](A27392-e23670-b)
(o)
See
Ball
's
Tri
l.
c.
2.
Rogers's
Tr.
223.
Bryan's
Dwelling
with
God
,
p.
307.
Egerton's
Practice
of
Christianity
,
c.
11.
p.
691.
Edit.
5.
from
the
nature
,
use
and
ends
of
Prayer
;
and
charge
the
contrary
opinion
with
Enthusiasm
[
(p)
](A27392-e23720-b)
(p)
Grave
Confut
.
Epist.
to
the
Reader
.
Contin
.
Morn
.
Exerc.
p.
1006.
and
Novelty
[
(q)
](A27392-e23740-b)
(q)
Priest
,
Serm.
on
Joh.
1.16
.
.
They
grant
also
,
1.
That
Forms
are
not
only
lawful
,
but
that
there
are
Footsteps
of
this
way
of
Worship
both
in
the
Old
and
New
Testament
,
as
Mr.
Tombes
and
others
have
shew'd
,
[
(r)
](A27392-e23780-b)
(r)
Theodulia
,
p.
221.
Baxt.
Cure
,
p.
176.
Ball
's
Tryal
.
p.
128
,
129.
Grave
confut
.
p.
12
,
13.
and
Mr.
Ainsworth
(
that
did
otherwise
argue
against
them
)
do's
confess
[
(s)
](A27392-e23830-b)
(s)
Annot.
on
Ex.
12.8
.
.
2.
That
they
are
very
ancient
in
the
Christian
Church
.
The
Christian
Churches
of
ancient
Times
,
for
the
space
of
this
1400
Years
at
least
,
if
not
from
the
Apostles
Time
,
had
their
stinted
Liturgies
,
saith
Mr.
Ball
[
(t)
](A27392-e23870-b)
(t)
Tryal
,
p.
96
,
106
,
111
,
138.
&
p.
80.
:
and
[
(u)
](A27392-e23880-b)
(u)
Tombes's
Theodulia
,
p.
222.
they
answer
Objections
to
the
contrary
.
3.
That
in
the
best
reform'd
,
nay
,
in
all
reform'd
Churches
,
they
are
not
only
us'd
and
tolerated
,
but
also
[
(w)
](A27392-e23900-b)
(w)
Ball
's
Tryal
,
p.
108
,
&c.
Rogers's
Treatises
,
p.
224.
Tombes's
Theod.
p.
234.
useful
and
expedient
.
4.
That
those
amongst
us
,
to
whom
the
use
of
the
Common-Prayer
has
been
most
burthensome
,
have
from
time
to
time
,
profest
their
liking
and
approbation
of
a
stinted
Liturgy
,
as
Mr.
Ball
assures
us
[
(x)
](A27392-e23960-b)
(x)
Tryal
,
p.
96
,
106
,
12.
.
That
they
thought
it
altogether
unlawful
to
separate
from
Churches
for
the
sake
of
stinted
Forms
and
Liturgies
,
is
not
only
frequently
affirm'd
by
Mr.
Ball
[
(y)
](A27392-e23980-b)
(y)
Resp.
ad
Apol.
c.
13.
,
but
little
less
even
by
Mr.
Norton
,
[
(z)
](A27392-e24000-b)
(z)
Sacril
.
desert
.
p.
102.
who
saies
,
It
is
lawful
to
embrace
Communion
with
Churches
,
where
such
Forms
in
public
Worship
are
in
use
;
neither
do's
it
lie
as
a
Duty
on
a
Believer
,
that
he
disjoin
and
separate
himself
from
such
a
Church
.
And
they
give
this
reason
for
it
,
that
then
they
must
separate
from
all
Churches
.
So
Mr.
Baxter
[
(a)
](A27392-e24030-b)
(a)
Defence
,
part
2.
p.
65.
See
Ball
's
Tryal
,
p.
131
,
Rogers's
Tr.
p.
224.
,
Is
it
not
a
high
degree
of
Pride
,
to
conclude
,
that
almost
all
Christ
's
Churches
in
the
World
,
for
these
13
hundred
Years
at
least
to
this
day
,
have
offer'd
such
worship
unto
God
,
as
that
you
are
obliged
to
avoid
it
?
And
that
almost
all
the
Catholic
Church
on
Earth
this
day
,
is
below
your
Communion
for
using
Forms
?
And
that
even
Calvin
,
and
the
Presbyterians
,
Cartwright
,
Hildersham
,
and
the
Old
Non-Conformists
were
unworthy
your
Communion
?
As
for
Praying
Extempore
,
't
was
set
up
in
England
in
opposition
to
our
Liturgy
.
For
in
the
Ninth
Year
of
Q.
Eliz.
to
seduce
the
People
from
the
Church
,
and
to
serve
the
ends
of
Popery
,
one
Friar
Comin
began
to
Pray
Extempore
with
such
fervor
,
that
he
deluded
many
,
and
was
amply
rewarded
for
it
by
the
Pope
.
See
Foxes
and
Firebrands
,
p.
7
,
&c.
After
him
Tho.
Heath
did
the
same
,
p.
17.
See
also
Vnreason
.
of
sep.
.
pref.
p.
11
,
&c.
And
I
hope
when
the
Dissenters
have
well
consider'd
,
whom
they
join
with
,
and
whose
cause
they
advance
,
by
decrying
our
Liturgy
and
extolling
Extempore
Prayers
,
they
will
see
cause
to
think
better
of
Forms
of
Prayer
.
Secondly
,
I
am
now
to
answer
the
Dissenters
Objections
against
Forms
of
Prayer
.
1.
They
pretend
,
that
the
Use
of
public
Forms
do's
deaden
the
Devotion
of
Prayer
;
whereas
I
doubt
not
to
make
it
appear
,
that
they
do
quicken
Devotion
much
more
then
Extempore
Prayers
.
'T
is
plain
that
Forms
of
Prayer
do
fix
the
Minister's
attention
more
than
Extempore
Prayers
.
For
his
matter
and
words
being
ready
before
him
,
he
has
nothing
else
to
do
but
to
attend
his
inward
Devotion
,
which
is
the
life
of
Prayer
:
whereas
Praying
Extempore
forces
him
to
attend
to
the
Recollection
of
Matter
,
and
invention
of
expressions
;
which
must
more
or
less
divert
him
,
it
being
impossible
to
attend
to
several
things
,
as
closely
as
he
may
to
one
.
'T
is
true
,
he
that
uses
a
Form
,
may
permit
his
thoughts
to
wander
;
but
then
the
sault
is
in
the
Man
,
and
not
in
the
Form
;
for
he
converts
that
which
in
it self
helps
Devotion
,
into
an
occasion
of
indevotion
.
He
that
Praies
Extempore
is
more
bound
to
attend
to
words
;
but
he
that
Praies
by
Form
,
has
better
opportunities
of
attending
to
the
proper
business
of
Prayer
,
viz.
Contrition
,
Sense
of
our
Wants
and
dependence
upon
God
,
&c.
And
by
being
an
example
of
these
in
his
Prayer
,
the
Minister
do's
very
much
excite
the
Devotion
of
the
People
.
But
't
is
Objected
,
that
while
his
thoughts
are
imploy'd
in
inventing
the
matter
and
words
of
his
Prayer
,
they
are
well
imploy'd
;
because
they
are
attending
to
the
duty
of
Prayer
,
tho'
they
be
not
so
fixt
upon
the
inward
Devotion
of
it
,
as
they
might
be
in
the
use
of
a
Form
.
To
this
I
answer
,
that
to
invent
the
matter
and
words
of
Prayer
,
is
not
to
Pray
,
but
to
study
a
Prayer
,
which
cannot
be
prov'd
to
be
a
part
of
our
duty
.
But
we
believe
,
that
when
we
Pray
Devoutly
by
a
Form
,
we
discharge
the
whole
duty
of
Prayer
,
tho'
we
do
not
invent
the
matter
and
words
our selves
;
and
till
we
see
the
contrary
prov'd
,
we
shall
always
think
so
.
If
it
be
said
,
that
Praying
Extempore
will
not
suffer
the
Minister's
thoughts
to
wander
;
I
answer
,
that
if
the
Minister
have
Devout
affections
,
they
will
keep
his
thoughts
from
wandring
,
when
he
Praies
by
Form
,
as
much
as
when
he
Praies
Extempore
;
but
if
he
has
not
,
he
cannot
utter
his
words
from
his
affections
either
way
.
But
't
is
pretended
,
that
Praying
Extempore
do's
heighten
the
Minister's
affections
more
than
a
Form
.
Because
,
say
they
,
in
reading
a
Form
his
affections
follow
his
words
,
and
are
rais'd
and
excited
by
them
;
whereas
in
Praying
Extempore
his
words
follow
his
affections
.
But
why
may
not
a
Man
,
who
knows
before
hand
what
he
is
to
Pray
for
,
be
Devoutly
affected
with
it
,
before
he
expresses
it
in
a
Form
,
as
well
as
before
he
expresses
it
Extempore
?
And
why
may
not
he
that
Praies
Extempore
,
be
as
little
affected
with
what
he
Praies
for
,
before
he
has
exprest
it
,
as
he
that
uses
a
Form
?
May
not
a
Man's
tongue
run
before
his
heart
either
way
?
But
suppose
it
true
,
that
in
Extempore
Prayer
the
words
follow
the
affections
,
and
that
in
a
Form
the
affections
follow
the
words
;
do's
it
follow
that
Praying
Extempore
heightens
the
affections
more
than
a
Form
?
Why
may
not
the
affections
,
viz.
desire
,
&c.
which
follow
the
words
,
be
as
great
as
those
that
go
before
?
Especially
since
our
Dissenters
say
,
that
expressive
words
do
naturally
quicken
affections
.
If
it
be
said
,
that
the
Minister
cannot
so
well
express
his
Devout
affections
in
other
Mens
words
,
as
in
his
own
;
I
answer
,
that
he
is
the
Mouth
of
the
Congregation
,
and
that
his
business
is
,
not
to
express
his
own
particular
and
extraordinary
fervours
,
as
the
common
case
of
the
Congregation
;
but
so
to
speak
,
as
every
honest
and
ordinary
Christian
may
join
with
him
.
For
't
is
as
bad
for
him
to
express
such
heights
of
Devotion
,
as
few
or
none
of
them
are
arriv'd
to
;
as
to
confess
in
their
names
such
sins
,
as
few
or
none
of
them
are
guilty
of
.
Now
the
common
sense
of
the
Congregation
may
be
as
well
express'd
in
another
Man's
words
as
in
his
own
;
unless
we
suppose
that
Extempore
words
can
more
fitly
express
it
,
than
those
that
are
premeditated
;
which
no
sober
Dissenter
will
affirm
.
But
,
say
they
,
the
Minister's
Soul
is
so
busied
in
reading
a
Form
,
that
it
cannot
be
so
much
affected
,
as
when
he
Praies
Extempore
.
Now
I
leave
the
Reader
to
judge
,
whether
being
busied
about
the
Matter
,
Method
and
Expressions
of
Prayer
,
do's
not
much
more
imploy
the
Ministers
Soul
,
than
bare
reading
;
that
is
,
whether
he
that
can
read
a
Prayer
without
the
least
trouble
,
cannot
read
a
Prayer
more
easily
than
invent
one
.
However
,
they
tell
us
,
that
Praying
always
in
the
same
words
,
do's
cloy
the
Attention
of
the
People
;
whereas
the
newness
and
variety
of
conceiv'd
Prayers
do's
naturally
awaken
their
Minds
and
keep
them
more
sixt
and
intent
.
But
I
answer
,
that
the
matter
of
public
Prayer
is
,
and
for
the
main
will
be
,
the
same
;
and
therefore
if
the
matter
fixt
their
minds
,
't
wou'd
as
well
do
it
in
the
same
,
as
in
new
expressions
.
But
if
it
be
the
Phrase
,
that
their
minds
are
fixt
on
,
there
is
nothing
in
it
,
but
an
amusement
of
their
fancies
,
which
do's
rather
unfix
them
from
the
inward
acts
of
Prayer
,
and
distract
their
Devotion
.
Forms
may
be
compos'd
and
pronounced
as
affectionately
as
Extempore
Prayers
,
and
may
as
well
excite
the
People's
Devotion
;
but
novelty
of
method
and
expression
do's
as
much
deaden
the
Devotion
of
those
that
are
fixt
upon
it
,
as
worldly
business
.
That
seeming
Devotion
,
that
is
rais'd
by
the
jingling
of
words
,
is
not
Devotion
but
Mechanism
;
for
a
Man
may
be
strangely
affected
with
the
words
of
Prayer
,
who
has
not
the
least
spark
of
true
Devotion
to
the
matter
of
it
:
but
if
the
Mind
do's
affect
the
matter
of
Prayer
for
it self
,
and
not
for
the
sake
of
the
words
,
I
cannot
imagin
,
how
new
words
shou'd
any
way
advantage
its
Devotion
,
unless
they
were
to
express
new
matter
.
Thus
it
appears
,
that
even
what
is
urg'd
in
behalf
of
Extempore
Prayers
,
do's
plead
much
more
for
Forms
;
but
then
there
are
sundry
advantages
peculiar
to
Forms
,
which
Extempore
Prayers
cannot
pretend
to
.
For
1.
People
may
consider
the
matter
of
a
Form
,
and
endeavour
to
affect
their
minds
with
it
before
hand
;
and
so
they
may
Pray
with
greater
preparation
.
2.
People
may
join
in
a
Form
with
more
understanding
,
than
in
an
Extempore
Prayer
,
wherein
the
Minister
is
forced
to
use
such
expressions
as
come
first
to
hand
;
and
sometimes
he
is
forced
to
use
a
hard
word
,
which
half
of
the
Congregation
do
not
know
,
because
an
easier
do's
not
come
to
his
mind
;
besides
many
other
inconveniencies
,
which
't
is
impossible
alwaies
to
avoid
.
Now
in
composing
public
Forms
more
care
will
be
taken
that
the
words
may
be
intelligible
,
than
there
can
be
in
Extempore
Prayer
.
And
truly
,
if
the
words
be
not
intelligible
,
the
People's
Prayer
must
be
as
much
interrupted
as
if
the
Minister
spake
in
an
unknown
tongue
.
3.
Men
may
join
in
a
Form
with
much
more
Faith
,
and
Hope
of
being
heard
,
than
they
can
in
Extempore
Prayer
.
For
they
may
be
satisfied
before
hand
,
that
the
matter
of
a
Form
is
good
;
but
they
cannot
be
so
satisfied
of
an
Extempore
Prayer
;
considering
that
the
Minister
is
many
times
a
stranger
,
and
may
be
perhaps
Erroneous
,
Rash
,
Ignorant
,
&c.
And
even
those
Ministers
whom
they
know
,
may
sometimes
mistake
their
Passion
for
their
Zeal
,
and
reake
their
Anger
or
their
Faction
in
their
Prayers
,
or
let
drop
an
Errour
,
before
they
are
aware
,
or
express
themselves
so
,
as
an
honest
mind
may
not
be
able
to
join
.
So
that
in
joining
with
an
Extempore
Prayer
a
Man
must
judge
what
is
said
,
before
he
can
consent
to
it
:
and
if
he
meet
with
a
rub
,
the
Minister
goes
on
in
the
mean
time
,
and
the
Man
is
left
behind
at
a
loss
,
and
perhaps
confounded
,
before
he
can
join
again
;
and
no
sooner
perhaps
is
he
well
fixt
,
but
he
is
troubled
again
with
the
same
inconveniency
:
all
which
is
easily
prevented
by
the
use
of
Forms
.
4.
Forms
do
not
divert
the
affections
of
the
People
from
the
Matter
of
Prayer
,
as
Extempore
Prayers
do
,
which
disturb
Devotion
,
whenever
the
Minister
hesitates
,
or
blunders
,
or
expresses
himself
improperly
;
for
then
some
will
be
pitying
,
others
contemning
,
others
carping
,
&c.
And
if
he
perform
well
,
some
will
admire
his
Phrase
,
Judgment
,
Readiness
,
&c.
all
which
things
do
call
off
their
minds
from
the
Matter
.
5.
The
Decency
and
solemnity
of
public
Worship
,
which
things
are
highly
advantageous
to
the
Devotion
of
the
people
are
better
secur'd
by
Forms
,
than
by
Extempore
Prayers
,
where
they
depend
wholly
upon
the
Minister
.
For
if
he
happens
to
be
a
Man
of
a
bad
memory
,
or
apt
to
blunder
,
or
be
dull
,
&c.
then
the
Devotion
of
the
Congregation
may
be
turn'd
into
scorn
and
laughter
;
and
of
this
I
have
seen
too
many
sad
experiments
.
But
suppose
him
to
be
an
able
and
Pious
person
,
yet
he
may
be
liable
to
indispositions
of
body
,
dulness
,
inadvertency
,
&c.
with
outward
cares
and
accidents
;
and
if
he
be
,
he
must
many
times
Pray
confusedly
,
or
with
broken
,
indecent
expressions
,
and
omit
a
great
deal
of
the
matter
.
Sometimes
he
will
be
at
a
loss
,
and
be
forced
to
use
fulsome
repetitions
;
and
how
is
it
possible
almost
,
but
that
a
great
deal
of
flat
and
empty
nonsence
,
undigested
conceptions
and
unadvis'd
expressions
shou'd
escape
from
his
lips
,
before
he
is
aware
?
And
this
,
if
he
has
a
grain
of
modesty
,
must
put
him
into
greater
confusion
,
and
so
amaze
him
,
that
he
will
be
hardly
able
to
recover
himself
.
Now
is
it
not
a
hard
case
that
the
Devotions
of
Five
hundred
or
a
thousand
Persons
must
be
disturb'd
by
one
Man's
disorders
?
For
they
must
either
Pray
after
him
,
or
not
Pray
at
all
.
But
all
these
evils
are
prevented
by
set
public
Forms
.
6.
Those
that
join
in
a
Form
,
may
be
better
secur'd
of
the
reality
and
sincerity
of
their
own
Devotion
.
For
they
knowing
before-hand
the
expressions
of
the
Form
,
are
not
so
much
surpriz'd
with
the
Phrases
;
and
therefore
,
if
they
find
themselves
affected
,
may
more
safely
conclude
,
't
is
the
Matter
and
not
the
words
,
that
moves
them
.
Whereas
a
Man
that
is
tickled
with
the
words
of
an
Extempore
Prayer
may
fancy
himself
to
be
very
devout
,
when
he
has
nothing
of
true
Devotion
in
him
.
I
might
add
more
;
but
I
think
these
things
are
enough
to
convince
an
unprejudiced
person
,
that
Forms
of
Prayer
are
so
far
from
hindring
,
that
they
very
much
help
Devotion
.
But
if
any
Man
shall
still
object
,
that
he
finds
by
experience
,
that
Forms
do
actually
deaden
his
Devotions
;
because
his
affections
are
flat
and
heavy
,
when
he
uses
them
,
but
he
is
almost
transported
when
he
hears
a
Man
Pray
Extempore
;
I
beseech
him
to
consider
,
whether
his
experience
be
not
founded
in
prejudice
,
and
whether
his
prejudice
ought
to
prescribe
to
the
whole
Church
.
'T
is
certain
,
other
Men
find
by
experience
,
that
joining
with
a
Form
do's
help
their
Devotion
;
so
that
here
is
experience
against
experience
.
Now
since
two
contrary
experiences
cannot
proceed
from
the
nature
of
the
thing
,
therefore
one
must
proceed
from
the
temper
of
the
Man
.
Now
I
have
prov'd
,
and
many
Men
find
by
experience
,
that
Forms
do
help
Devotion
;
and
therefore
if
he
do's
not
find
the
same
,
the
fault
must
be
in
himself
;
and
I
doubt
not
,
but
if
he
will
consider
the
matter
impartially
,
he
will
soon
be
of
the
same
opinion
.
For
we
have
Scripture
and
Reason
on
our
side
;
but
he
is
led
by
his
passions
,
which
may
be
charm'd
and
flatter'd
,
and
will
betray
him
into
strong
delusions
.
'T
is
plain
,
't
is
not
the
matter
of
the
Extempore
Prayer
,
that
affects
him
;
for
that
is
the
same
as
in
a
Form
:
and
if
he
be
taken
with
the
chiming
of
words
,
't
is
but
a
sensitive
delight
;
and
he
must
not
make
a
Division
in
the
Church
,
only
to
gratifie
his
fancy
.
Besides
,
I
desire
him
strictly
to
examine
his
Conscience
,
whether
he
has
not
often
been
as
dull
at
a
conceiv'd
Prayer
,
as
at
the
public
Forms
.
If
so
,
then
the
person
is
to
be
blam'd
,
and
not
the
Form
;
and
he
is
guilty
of
a
double
iniquity
,
who
divides
the
Church
without
sufficient
cause
,
and
charges
his
own
formality
upon
a
good
and
wholesome
constitution
.
2.
They
pretend
,
that
Praying
in
a
Form
of
Words
do's
stint
and
limit
the
Spirit
of
Prayer
.
But
before
I
answer
this
Objection
,
it
will
be
necessary
to
explain
,
1.
What
it
is
that
the
Scripture
attributes
to
the
Spirit
in
Prayer
.
2.
What
is
meant
by
stinting
or
limiting
the
Spirit
in
Prayer
.
First
Then
,
what
is
it
that
the
Scripture
attributes
to
the
Spirit
in
Prayer
?
I
answer
,
There
are
some
things
attributed
to
him
,
which
were
Extraordinary
and
Temporary
;
and
others
that
were
Ordinary
,
fixt
and
standing
.
The
Extraordinary
and
Temporary
were
the
immediate
Inspiration
of
the
matter
of
Prayer
,
and
an
ability
to
express
it
in
known
or
unknown
Languages
.
We
read
in
the
Old
Testament
of
Prayers
and
Praises
,
which
for
the
matter
of
them
,
were
immediately
inspir'd
.
Thus
Pray'd
Hannah
,
who
,
as
the
Targum
paraphrases
it
,
Pray'd
by
the
Spirit
of
Prophesy
,
that
is
,
by
immediate
Inspiration
.
For
Praying
and
Praising
by
immediate
Inspiration
are
frequently
call'd
Prophesying
;
1
Sam.
10.5
.
Numb.
11.25
.
1
Chron.
25.1
.
Luc.
1.67
.
for
the
matter
of
all
those
Prayers
and
Praises
,
together
with
those
in
the
Book
of
Psalms
,
and
sundry
others
recorded
in
Scripture
,
was
immediately
dictated
by
the
Holy
Ghost
.
But
after
the
descent
of
the
Holy
Ghost
at
Pentecost
,
wherein
the
gift
of
Tongues
was
communicated
,
't
is
certain
,
that
not
only
the
matter
,
but
the
very
Language
of
their
Prayers
was
immediately
Inspir'd
.
This
gift
was
peculiar
to
the
Primitive
Ages
of
Christianity
;
because
the
design
of
it
was
,
not
only
to
enable
the
first
planters
of
the
Gospel
to
perform
their
office
in
the
Languages
of
the
several
Nations
they
were
sent
to
,
but
also
to
be
a
sign
from
God
,
as
other
Miracles
were
,
for
the
confirmation
of
the
Gospel
.
Tongues
were
for
a
sign
—
to
them
that
believe
not
,
1
Cor.
14.22
.
and
therefore
since
all
Miracles
were
Extraordinary
,
and
after
a
time
to
cease
,
certainly
this
Miraculous
gift
of
Prayer
was
so
too
.
However
,
because
many
Dissenters
think
it
(
not
an
extraordinary
,
but
)
a
Standing
Gift
,
which
the
Spirit
will
communicate
to
all
successive
Ages
of
the
World
;
I
desire
them
to
consider
,
1.
That
there
is
no
promise
of
such
a
gift
by
vertue
of
the
New
Covenant
,
and
therefore
no
reason
to
expect
the
continuance
of
it
;
and
't
is
presumtion
to
promise
our selves
,
what
God
has
not
promis'd
us
.
For
as
for
the
Spirit
of
Supplications
,
Zac.
12.10
.
't
is
plain
,
that
't
is
the
same
with
the
Spirit
of
Grace
,
or
of
inward
Piety
and
devotion
.
But
that
there
is
no
such
Promise
in
the
New
Covenant
,
is
evident
from
what
is
acknowledg'd
on
all
hands
;
viz.
That
there
are
many
good
Christians
,
who
cou'd
never
pretend
to
any
such
Inspiration
.
For
all
good
Christians
have
a
Right
to
the
blessings
of
the
New
Covenant
;
and
I
am
very
confident
,
't
wou'd
be
look'd
upon
by
all
sober
Dissenters
,
as
a
very
rash
and
unjust
censure
,
to
affirm
,
that
a
Man
cannot
be
a
good
Christian
,
who
do's
not
Pray
by
immediate
Inspiration
,
but
is
alwaies
fain
to
depend
either
on
his
own
invention
,
or
a
Form
.
2.
That
as
there
is
no
Promise
,
so
there
is
no
need
of
any
such
immediate
Inspiration
.
'T
is
true
,
the
Spirit
will
assist
us
in
all
necessary
things
,
wherein
our
duty
and
Spiritual
Life
are
concern'd
;
but
't
is
an
unwarrantable
presumtion
to
expect
an
immediate
Inspiration
in
Prayer
,
because
there
is
no
necessity
of
it
.
For
,
1.
As
for
the
Matter
of
our
Prayers
,
the
Holy
Spirit
has
already
sufficiently
reveal'd
it
to
us
in
the
Gospel
,
and
as
plainly
instructed
us
what
we
are
to
pray
for
,
as
he
can
be
suppos'd
to
do
by
any
immediate
Inspiration
.
And
therefore
,
to
suppose
after
all
,
a
necessity
of
immediate
Inspiration
,
is
in
effect
to
suppose
,
that
We
have
neither
reason
enough
to
understand
the
sense
of
plain
Words
,
nor
memory
enough
to
retain
it
.
But
,
say
the
Dissenters
,
We
know
not
what
to
Pray
for
as
we
ought
,
but
the
Spirit
it self
maketh
intercession
for
us
with
groanings
which
cannot
be
uttered
,
Rom.
8.26
.
and
therefore
we
cannot
in
all
cases
know
the
Matter
of
our
Prayers
without
immediate
Inspiration
.
But
I
answer
,
that
the
words
relate
not
to
the
matter
,
but
to
the
Manner
of
our
Prayers
.
What
to
Pray
for
as
we
ought
,
we
know
not
;
that
is
,
we
know
not
how
to
Pray
with
that
fervency
and
resignation
,
which
we
ought
,
unless
the
Spirit
assist
us
.
2.
As
for
the
words
of
Prayer
,
there
is
no
necessity
they
shou'd
be
immediately
dictated
to
us
,
since
we
may
use
Forms
;
and
those
Forms
(
with
small
additions
)
may
be
adapted
to
all
particular
Cases
and
Circumstances
.
3.
If
Prayers
are
Inspir'd
,
they
are
equal
to
Scripture
,
and
are
infallible
and
the
Word
of
God
;
because
whatever
God
inspires
,
must
needs
be
so
.
But
this
,
I
am
sure
,
no
sober
Dissenter
will
presume
to
say
.
4.
There
is
no
sign
of
this
immediate
Inspiration
remaining
among
us
.
Heretofore
all
Inspiration
was
attested
by
Miracles
;
but
the
pretended
Inspiration
of
Prayer
has
no
Miracles
to
warrant
it
.
Whereas
if
the
Inspiration
be
continu'd
,
't
is
requisite
that
proper
signs
shou'd
be
continu'd
,
that
so
we
may
be
able
to
distinguish
that
which
is
Divine
from
that
which
is
Natural
or
Diabolical
.
If
it
be
said
,
that
the
Scripture
is
sufficient
to
distinguish
them
;
I
answer
,
that
tho'
the
Scripture
may
be
sufficient
to
distinguish
,
whether
the
Matter
of
the
Inspiration
be
true
or
false
:
yet
it
's
not
sufficient
to
distinguish
the
Inspiration
it self
,
whether
it
be
Divine
or
Natural
,
or
Diabolical
.
For
,
1.
'T
is
certain
,
a
Man
may
Pray
agreeably
to
Scripture
by
Natural
Inspiration
,
that
is
,
by
a
Natural
or
accidental
fervency
of
temper
,
as
might
be
prov'd
by
many
instances
.
And
in
this
case
how
shall
he
know
by
Scripture
,
whether
his
present
Inspiration
be
Natural
or
Divine
?
'T
will
be
said
perhaps
;
that
God
Inspires
good
Men
with
fervency
in
Prayer
,
and
yet
this
fervency
sometimes
proceeds
from
temper
of
body
;
and
why
do's
not
the
want
of
a
sign
to
distinguish
,
conclude
against
the
Inspiration
of
fervency
,
as
well
as
against
the
Inspiration
of
the
Matter
and
Words
of
Prayer
?
I
answer
,
that
we
have
a
Promise
of
the
Spirit
's
assistance
for
the
fervency
of
our
Prayers
,
but
not
for
the
Matter
or
Words
of
them
.
Besides
,
we
may
easily
distinguish
,
whether
the
Inspiration
of
fervency
be
Natural
or
Divine
,
by
our
own
sense
.
If
it
be
accompany'd
with
a
fixt
and
constant
Devotion
of
Soul
,
't
is
Divine
;
but
if
it
be
only
a
sudden
fit
,
and
leaves
us
habitually
indevout
,
we
have
just
reason
to
think
it
Natural
.
But
we
cannot
distinguish
by
Scripture
between
one
and
the
other
;
for
both
may
be
agreeable
to
Scripture
.
And
can
it
be
imagin'd
,
that
had
God
meant
to
continue
the
gift
of
Inspiration
to
us
,
he
wou'd
have
left
us
thus
in
the
dark
concerning
it
,
without
any
certain
sign
to
distinguish
,
whether
it
be
from
his
Spirit
,
or
from
an
ill-affected
spleen
,
or
a
fever
?
2.
As
for
Diabolical
Inspirations
,
we
have
sundry
instances
,
such
as
Wier
,
Hacket
,
D.
George
and
John
Basilides
Duke
of
Russia
,
who
had
such
gifts
of
Prayer
,
as
ravish'd
the
Auditors
,
and
in
the
opinion
of
the
most
impartial
seem'd
to
exceed
the
power
of
Nature
,
and
made
many
think
them
immediately
Inspir'd
by
God
.
Now
since
by
such
Inspirations
the
Devil
may
sometimes
serve
his
own
ends
,
by
recommending
false
Teachers
,
&c.
we
may
reasonably
suppose
he
do's
use
that
method
.
And
since
he
may
Inspire
Men
with
such
Matter
of
Prayer
as
is
agreeable
to
Scripture
,
we
cannot
by
Scripture
certainly
distinguish
between
his
Inspiration
and
that
of
the
Spirit
.
But
surely
't
is
blasphemy
to
think
,
that
if
God
had
continu'd
this
gift
of
Inspiration
,
he
wou'd
leave
us
without
a
sign
to
distinguish
it
from
that
which
is
Diabolical
.
And
since
there
is
no
sign
,
we
have
all
the
reason
in
the
world
to
think
the
gift
is
ceas'd
.
But
farther
,
we
have
not
only
no
certain
sign
of
the
Divine
Inspiration
of
conceiv'd
Prayers
,
but
many
very
certain
ones
of
the
contrary
:
I
will
instance
in
four
.
1.
The
great
impertinence
,
nonsence
,
and
rudeness
(
to
say
no
worse
)
that
are
sometimes
mingled
with
these
Extempore
Prayers
,
and
which
we
cannot
attribute
to
the
Holy
Ghost
without
blasphemy
.
2.
That
they
are
so
generally
tinctur'd
with
the
particular
Opinions
of
those
that
offer
them
.
Whether
this
be
not
so
,
I
appeal
to
all
the
world
;
and
if
it
be
so
,
then
surely
they
are
not
Inspir'd
.
For
either
we
must
suppose
this
gift
of
Inspiration
to
be
consin'd
to
one
party
,
which
wou'd
be
to
stint
the
Spirit
with
a
witness
;
or
else
we
must
blasphemously
say
the
Spirit
Inspires
contradictions
,
and
indites
contrary
Prayers
to
Men
of
opposite
Parties
.
3.
Another
plain
sign
that
conceiv'd
Prayers
are
not
Inspir'd
,
is
,
that
that
which
gives
them
the
reputation
of
being
so
,
is
not
so
much
the
Matter
,
as
the
manner
of
expressing
them
.
As
for
the
Matter
,
I
suppose
the
Dissenters
will
not
deny
,
but
our
Forms
may
equal
at
least
,
if
not
excell
their
conceiv'd
Prayers
:
and
therefore
all
the
difference
must
be
in
the
Manner
.
But
are
conceiv'd
Prayers
the
more
Inspir'd
,
because
the
words
are
Extempore
?
Did
God
continue
the
gift
for
no
other
end
,
but
that
Men
might
ask
those
things
Extempore
,
which
they
might
as
well
have
asked
in
a
Form
?
Or
are
they
more
Inspired
,
because
they
do
generally
more
enlarge
,
and
express
the
same
Matter
over
again
in
different
words
?
Was
the
Spirit
continu'd
only
to
vary
phrases
?
Our
Saviour
forbids
us
to
use
vain
repetitions
(
or
as
Munster's
Hebrew
reads
it
,
to
multiply
words
above
what
is
fit
and
seasonable
)
thinking
we
shall
be
heard
for
our
much
speaking
;
and
therefore
these
enlargements
are
so
far
from
being
signs
of
their
immediate
Inspiration
,
that
supposing
the
Spirit
to
be
of
the
same
mind
with
Christ
,
they
are
generally
signs
of
the
contrary
.
4.
That
extraordinary
manner
and
way
of
expressing
them
,
for
which
they
are
thought
to
be
Inspir'd
,
ordinarily
proceeds
from
natural
causes
,
viz.
Natural
Enthusiasm
or
present
fervour
of
temper
.
For
,
1.
The
Dissenters
confess
,
it
comes
upon
them
much
oftner
in
their
public
,
than
in
their
private
Devotions
.
And
the
reason
is
plain
,
because
the
passions
of
the
Congregation
do
so
excite
their
affections
,
and
the
reverence
of
an
Auditory
obliges
them
so
much
to
wreck
their
inventions
,
that
their
Spirits
are
many
times
transported
into
raptures
.
2.
They
are
not
so
fluent
in
the
beginning
,
as
when
they
have
Pray'd
a
while
;
the
reason
of
which
is
this
,
because
the
Spirits
do
not
move
so
briskly
,
till
they
are
chafed
and
heated
with
Labour
.
Then
do
they
naturally
raise
the
fancy
,
and
render
the
invention
more
copious
and
easy
.
And
certainly
't
is
unwarrantable
to
attribute
that
to
Inspiration
,
which
do's
so
apparently
proceed
from
natural
causes
.
Thus
have
I
shewn
,
what
the
extraordinary
operations
of
the
Spirit
are
,
and
that
they
are
not
to
be
pretended
to
in
these
Times
;
I
proceed
in
the
next
place
to
shew
very
briefly
,
what
those
ordinary
operations
are
,
which
he
has
Promis'd
to
continue
to
the
end
of
the
World
.
They
are
therefore
the
proper
graces
and
affections
of
Prayer
,
such
as
shame
,
sorrow
,
hope
,
&c.
But
as
for
the
expressions
of
Prayer
,
they
are
of
no
account
with
God
,
but
as
they
signify
to
him
the
graces
and
affections
of
it
.
Now
can
any
Man
imagin
,
that
those
affections
will
be
the
less
acceptable
to
God
,
because
they
are
presented
in
a
Form
,
and
not
Extempore
?
Will
a
Father
deny
Bread
to
his
Child
,
because
he
askt
it
to
day
in
the
same
words
,
that
he
did
yesterday
?
Is
God
more
taken
with
words
,
than
with
affections
?
Certainly
his
withdrawing
the
Inspiration
of
words
,
and
continuing
the
Inspiration
of
affections
,
prove
the
contrary
.
Now
that
God
do's
continue
the
Inspiration
of
Devout
affections
in
Prayer
,
is
manifest
from
Gal.
4.6
.
Jude
20.
and
Rom.
8.26
.
where
the
Spirit
is
said
to
make
intercession
for
us
with
groans
,
which
cannot
be
utter'd
,
that
is
,
with
most
flagrant
affections
.
For
these
words
do
not
,
as
some
persons
wou'd
persuade
us
,
prove
the
Inspiration
of
the
Words
of
Prayer
;
because
the
Inspiration
of
those
things
that
are
too
big
for
words
and
cannot
be
uttered
,
cannot
mean
the
Inspiration
of
words
:
but
this
Intercession
of
the
Spirit
signifies
his
exciting
such
affections
,
as
make
our
Prayers
acceptable
.
For
as
Christ
,
who
is
our
Advocate
in
Heaven
,
enforces
our
Prayers
with
his
own
Intercessions
:
so
the
Spirit
,
who
is
our
Advocate
upon
Earth
,
begets
those
affections
,
which
render
our
Prayers
prevalent
.
And
these
are
the
standing
and
ordinary
operations
,
which
the
Scripture
attributes
to
the
Spirit
in
Prayer
.
Secondly
,
Stinting
or
limiting
the
Spirit
is
a
phrase
,
that
is
never
mention'd
in
Scripture
or
Antiquity
;
and
therefore
't
is
a
very
new
objection
against
Forms
of
Prayer
,
which
I
have
shewn
to
be
warranted
both
by
Scripture
and
Antiquity
.
However
,
what
the
Dissenters
mean
by
it
is
this
;
viz.
that
by
confining
our selves
to
a
Form
of
words
,
we
(
stint
or
limit
,
that
is
,
)
restrain
the
Spirit
from
giving
us
that
assistance
,
which
he
ordinarily
vouchsafes
in
conceiv'd
Prayer
.
And
now
having
explain'd
the
Two
forgoing
particulars
,
the
answer
to
this
Objection
will
be
very
easy
.
For
if
the
Spirit
be
stinted
or
restrain'd
by
Forms
of
Prayer
,
it
must
be
either
from
Inspiring
the
words
,
or
from
exciting
the
affections
of
Prayer
.
But
I
have
prov'd
that
Forms
are
so
far
from
restraining
the
Devotion
of
Prayer
,
that
they
do
very
much
promote
and
improve
it
;
and
as
for
the
Words
,
I
have
prov'd
,
that
since
the
first
propagation
of
the
Gospel
the
Spirit
has
withdrawn
the
immediate
and
Miraculous
Inspiration
of
them
.
And
since
that
cannot
be
stinted
which
is
not
,
therefore
the
Inspiration
of
the
Words
of
Prayer
is
not
stinted
by
Forms
.
3.
'T
is
Objected
,
that
public
Forms
are
a
sinful
neglect
of
the
Ministerial
gift
of
Prayer
.
For
,
the
Dissenters
say
,
the
gift
of
Prayer
is
an
ability
to
express
our
minds
in
Prayer
,
which
God
has
given
to
Ministers
,
as
a
means
of
public
Devotion
;
and
therefore
they
may
not
omit
the
exercise
of
it
,
by
using
Forms
of
other
Mens
Composure
.
Now
to
this
I
answer
,
1.
That
supposing
that
't
is
a
fault
in
Ministers
to
omit
the
exercise
of
their
ability
,
yet
the
People
are
not
to
be
charged
with
it
.
God
will
not
reject
the
People's
Devotions
,
because
the
Minister
is
to
blame
.
He
only
is
accountable
for
that
;
for
the
People
do
not
join
with
him
in
his
omission
,
but
in
that
which
is
acceptable
to
God
.
2.
This
gift
of
Prayer
is
either
natural
or
acquir'd
.
For
certainly
't
is
not
Inspir'd
at
Ordination
;
because
the
Scripture
do's
not
promise
any
such
thing
,
nor
is
there
any
experience
of
it
.
Nay
the
Dissenting
Ministers
must
own
,
that
just
before
their
Ordination
they
were
as
able
to
express
the
Devotions
of
a
Congregation
,
as
they
were
just
after
;
which
shews
that
they
had
no
new
ability
to
Pray
Inspir'd
in
their
Ordination
.
Now
since
this
gift
or
ability
is
nothing
more
than
a
quickness
of
invention
and
speech
,
which
is
either
natural
,
or
acquir'd
by
art
and
practice
;
therefore
't
is
no
otherwise
the
gift
of
God
,
than
our
natural
strength
,
or
skill
in
History
,
or
the
like
.
All
that
God
has
Promis'd
his
Ministers
,
is
to
concur
with
their
honest
endeavours
,
as
far
as
is
necessary
to
the
discharge
of
their
Office
:
and
to
suppose
that
this
cannot
be
done
without
Praying
Extempore
,
is
to
take
the
Matter
in
question
for
granted
.
3.
This
freedom
of
utterance
is
never
call'd
the
gift
of
Prayer
in
Scripture
.
Praying
in
unknown
Languages
is
once
call'd
a
gift
,
but
Praying
in
our
own
Language
is
never
call'd
so
.
Therefore
't
is
plain
that
the
gift
of
readiness
of
speech
is
not
appropriated
by
God
to
Prayer
,
but
left
in
common
to
all
other
honest
uses
,
that
it
can
be
apply'd
to
;
and
it
may
as
well
be
call'd
the
Gift
of
Pleading
at
the
Bar
,
or
of
Disputing
,
or
Conversation
,
as
the
gift
of
Prayer
.
Accordingly
we
find
,
that
those
who
have
this
gift
in
Prayer
,
have
it
also
upon
other
occasions
;
which
proves
,
that
't
is
not
appropriated
to
Prayer
.
4.
Since
this
gift
of
expressing
our
minds
is
not
appropriated
to
Prayer
,
it
may
be
as
lawfully
omitted
in
Prayer
,
as
in
any
other
purpose
which
't
is
design'd
for
.
For
if
it
be
unlawful
to
omit
the
use
of
the
gift
of
Elocution
,
then
he
who
has
the
gift
,
may
not
lawfully
use
a
Form
in
Petitioning
his
Prince
,
or
in
a
Court
of
Justice
:
but
if
it
be
lawful
to
omit
it
in
these
cases
,
as
a
Man
sees
occasion
,
then
it
is
equally
lawful
to
omit
it
in
Prayer
.
In
short
,
if
a
Man
has
two
gifts
,
he
may
use
which
he
pleases
;
and
since
we
have
other
means
of
Prayer
,
none
is
obliged
to
use
his
ability
to
pray
Extempore
.
5.
Using
a
Form
is
as
much
a
means
of
public
Devotion
as
praying
Extempore
;
because
the
end
of
public
Prayer
is
at
least
as
effectually
serv'd
by
a
Form
,
as
by
a
conceiv'd
Prayer
.
Now
since
there
are
two
means
of
Prayer
,
and
both
cannot
be
us'd
at
the
same
time
,
therefore
one
may
be
lawfully
omitted
;
and
consequently
the
use
of
a
Form
,
which
is
one
means
,
is
not
a
sinful
neglect
of
the
other
.
4.
The
last
Objection
is
,
that
the
Common
Cases
and
wants
of
Christians
cannot
be
so
well
express'd
in
one
constant
Form
,
as
in
conceiv'd
Prayers
;
because
the
circumstances
of
Men
are
infinitely
variable
,
and
require
sutable
Petitions
and
Thanksgivings
,
which
the
Minister
cannot
otherwise
provide
than
by
praying
Extempore
.
To
this
I
answer
,
1.
That
the
Common
Cases
and
necessities
of
Christians
are
for
the
Main
alwaies
the
same
,
and
therefore
may
be
more
fully
comprehended
in
a
Form
,
than
in
an
Extempore
Prayer
.
For
public
Prayers
,
which
are
offer'd
up
in
the
Name
of
the
whole
Congregation
,
ought
not
to
descend
to
particular
Cases
,
but
only
to
the
Common
Cases
of
all
,
and
what
every
one
may
truly
and
sincerely
join
with
.
Now
a
Form
will
express
them
much
better
than
an
Extempore
Prayer
,
which
is
subject
to
many
omissions
.
2.
Forms
can
make
as
good
provision
for
Extraordinary
cases
,
as
Extempore
Prayer
.
For
,
as
for
those
that
can
be
foreseen
,
such
as
the
want
of
rain
,
fair
weather
,
&c.
there
may
be
Forms
compos'd
for
them
afore-hand
:
and
as
for
others
that
cannot
be
fore-seen
,
Forms
may
be
provided
,
when
they
happen
;
and
this
has
ever
been
done
in
our
Church
.
3.
If
Forms
must
not
be
us'd
,
because
they
do
not
alwaies
reach
Extraordinary
Cases
,
certainly
Extempore
Prayers
ought
not
to
be
us'd
,
because
by
reason
of
omissions
,
they
will
not
alwaies
reach
even
Ordinary
Cases
.
In
a
word
,
it
appears
that
all
Extraordinary
Cases
may
be
very
well
provided
for
by
Forms
;
but
supposing
it
otherwise
,
yet
since
it
has
been
prov'd
at
large
,
that
the
use
of
Forms
is
upon
sundry
accounts
of
great
advantage
to
the
public
Devotion
,
't
is
unreasonable
to
spoil
the
Church
of
them
,
and
leave
her
to
the
mercy
of
Extempore
effusions
,
only
for
the
sake
of
a
few
contingencies
,
which
may
happen
but
very
rarely
,
if
at
all
,
in
a
whole
Age.
III.
I
am
now
to
prove
in
the
last
place
,
that
the
imposition
of
Forms
may
be
lawfully
comply'd
with
;
and
for
this
a
very
few
words
will
suffice
.
For
since
the
use
of
public
Forms
is
lawful
in
it self
,
therefore
it
may
be
lawfully
comply'd
with
;
because
I
have
shewn
in
the
Second
Chapter
,
that
a
Man
may
lawfully
do
a
lawful
thing
,
when
't
is
injoin'd
by
Authority
.
And
now
I
hope
,
it
is
evident
to
all
impartial
Readers
,
that
Forms
of
Prayer
are
not
only
lawful
,
but
expedient
also
.
CHAP.
IV.
Objections
against
our
Morning
and
Evening
Service
and
Litany
Answer'd
.
HAving
justified
Forms
of
Prayer
in
general
,
my
duty
and
method
oblige
me
to
justify
that
of
the
Church
of
England
in
particular
.
I
must
confess
,
I
have
alwaies
thought
the
Liturgy
of
the
Church
of
England
to
be
such
,
as
wou'd
rather
have
invited
Protestants
to
our
Communion
,
than
have
kept
them
from
it
.
And
I
believe
,
if
the
Dissenters
wou'd
seriously
read
over
Dr.
Beverege's
Sermon
concerning
the
Excellency
and
usefulness
of
the
Common-Prayer
,
they
wou'd
go
near
to
be
of
the
same
mind
.
But
alas
!
this
very
Liturgy
is
that
which
many
persons
are
incens'd
against
.
It
has
been
cry'd
down
as
Idolatrous
,
Popish
,
Superstitious
,
&c.
'T
is
true
,
we
do
not
now
so
often
hear
those
bitter
exclamations
of
Rome
and
Babylon
,
Baal
and
Dagon
;
for
the
Common-Prayer
is
not
now
esteem'd
such
an
abominable
thing
,
as
some
ignorant
and
heady
Zealots
were
wont
to
count
it
:
but
yet
some
Objections
are
still
insisted
upon
,
to
which
I
hope
to
return
a
fair
answer
.
1.
Then
't
is
Objected
,
that
the
Confessions
of
sin
in
our
Liturgy
are
too
general
;
and
that
there
are
many
particular
sins
,
which
ought
to
have
been
distinctly
confess'd
,
of
which
there
is
no
mention
.
But
I
desire
the
Objectors
to
consider
,
that
there
is
hardly
any
thing
in
public
worship
,
which
requires
more
caution
and
prudence
in
the
ordering
of
it
,
than
that
confession
of
sin
,
which
is
to
be
made
by
the
whole
Congregation
.
'T
is
hard
to
prevent
its
being
either
too
general
or
too
particular
.
The
reason
is
,
because
such
different
persons
must
join
in
it
,
and
the
sins
of
some
are
more
numerous
and
grievous
than
the
sins
of
others
;
so
that
all
persons
cannot
possibly
make
the
same
particular
confession
.
But
I
think
our
confessions
,
viz.
the
daily
one
and
that
in
the
Communion-Office
,
are
so
judiciously
fram'd
,
as
to
avoid
both
extreams
:
and
I
am
persuaded
,
all
persons
may
profitably
use
them
.
However
,
the
confession
of
sin
after
the
Minister
has
recited
each
of
the
Ten
Commandments
,
is
as
particular
,
as
can
reasonably
be
desir'd
;
and
by
this
a
Man
may
confess
all
his
known
offences
in
thought
,
word
or
deed
.
If
a
Man
must
not
use
a
confession
,
that
is
possible
to
be
mended
,
he
must
never
confess
at
all
:
and
if
a
Form
of
confession
were
compos'd
by
the
wisest
Dissenters
,
I
suppose
no
more
wou'd
be
pretended
,
but
that
it
might
be
profitably
us'd
.
Now
this
may
be
said
of
our
Form
,
and
ought
to
end
the
dispute
.
Indeed
there
are
examples
of
Jeremiah
,
Nehemiah
,
&c.
confessing
such
sins
as
they
were
not
guilty
of
:
but
this
was
done
upon
solemn
humiliation
for
those
known
and
public
Idolatries
of
the
Nation
,
which
had
brought
God's
heavy
judgments
upon
them
,
or
for
common
and
scandalous
transgressions
afterward
.
They
consider'd
themselves
as
a
part
of
the
Community
which
had
provok'd
God
;
and
they
bare
a
part
in
the
Calamity
and
in
the
confession
,
as
if
they
had
offended
as
greatly
as
their
Country-men
.
But
I
conceive
there
is
a
great
deal
of
difference
between
those
confessions
upon
such
public
humiliations
,
and
those
that
are
fit
for
the
Ordinary
Service
of
the
Church
.
I
may
add
,
that
particular
confessions
are
more
properly
the
matter
of
private
Devotion
;
and
if
we
did
seriously
practise
strict
examination
and
secret
contrition
in
our
Closets
,
we
shou'd
then
find
our
affections
prepar'd
to
comply
with
those
more
general
confessions
of
sin
,
which
we
make
with
the
whole
Congregation
.
And
we
shou'd
then
have
less
reason
to
complain
,
that
those
confessions
are
too
general
and
not
apt
to
move
us
;
because
this
wou'd
cure
the
deadness
of
our
hearts
,
which
are
commonly
most
to
blame
,
when
we
find
fault
with
the
Means
,
that
God
has
provided
for
us
.
2.
The
next
Objection
is
the
shortness
of
our
Collects
,
by
reason
of
which
't
is
pretended
,
that
the
Prayer
is
often
suddenly
broken
off
,
and
then
begun
again
:
and
this
is
thought
not
so
agreeable
to
the
gravity
wherewith
this
duty
ought
to
be
perform'd
,
nor
so
likely
a
means
of
exciting
Reverence
and
Devotion
in
the
People
,
as
one
continu'd
Form
of
Prayer
,
that
might
be
as
long
as
all
those
put
together
.
To
this
I
answer
,
1.
That
the
mere
shortness
of
a
Prayer
is
not
to
be
blam'd
;
since
that
wou'd
disparage
the
Form
,
which
Christ
taught
his
Disciples
.
2.
That
't
will
be
hard
to
prove
,
that
many
of
these
short
Prayers
being
offer'd
up
to
God
one
immediately
after
another
,
is
either
not
so
grave
or
not
so
edifying
,
as
one
continu'd
Form
.
For
the
work
of
Praying
is
as
much
continu'd
all
the
while
,
as
if
there
were
but
one
continu'd
Form
;
because
we
pass
from
one
Petition
to
another
,
or
from
one
matter
of
invocation
to
another
,
as
immediately
as
if
the
distinct
Forms
were
all
brought
into
the
compass
of
one
.
Nay
the
attention
of
the
People
is
rather
help'd
by
the
frequency
of
saying
Amen
:
and
their
Godly
disposition
of
mind
,
which
is
the
best
thing
in
Prayer
,
may
be
kept
alive
and
more
effectually
secur'd
,
by
calling
upon
the
Name
of
God
and
pleading
the
Merits
of
Christ
so
often
as
we
do
.
Besides
,
the
invocation
of
God
somewhat
often
by
his
attributes
,
maintains
in
our
minds
a
reverent
sense
of
his
Majestic
Presence
;
which
we
all
know
,
is
needful
to
make
us
pray
as
we
ought
:
and
the
frequency
of
mentioning
Christ's
Merits
and
Mediation
,
strengthens
our
faith
and
assurance
that
we
shall
be
heard
.
'T
is
also
the
peculiar
Character
of
Christian
Devotion
;
and
distinguishes
us
from
the
Papists
,
in
declaring
our
detestation
of
calling
upon
God
in
the
Name
of
Saints
,
or
any
other
but
that
of
Christ
.
If
it
be
said
that
we
say
Amen
,
and
break
off
our
Prayers
too
often
;
I
reply
,
that
all
wise
and
humble
Men
will
submit
themselves
in
that
case
to
the
judgment
of
their
superiours
.
3.
Some
except
against
the
repetition
of
the
Lord's
Prayer
,
and
of
Glory
be
to
the
Father
,
&c.
and
of
Lord
have
mercy
upon
us
,
and
the
like
;
because
they
think
our
Saviour
forbids
it
by
saying
,
when
ye
pray
,
use
not
vain
repetitions
.
But
it
appears
by
our
Saviour's
caution
against
vain
repetitions
,
that
some
repetitions
are
not
vain
,
and
consequently
not
forbidden
.
This
must
be
suppos'd
,
because
he
himself
,
when
in
his
Agony
,
pray'd
thrice
in
the
same
words
.
Now
Christ
forbids
the
fault
of
the
Heathens
,
whose
vain
repetitions
proceeded
from
an
affectation
of
speaking
much
,
or
from
a
belief
that
God
wou'd
not
help
them
,
unless
they
repeated
the
same
thing
over
in
a
tedious
manner
:
but
the
repetition
of
good
Prayers
is
nothing
like
their
practice
.
Repetitions
are
not
vain
,
if
two
things
be
regarded
;
1.
That
the
matter
be
very
weighty
,
and
apt
to
move
those
pious
affections
,
which
God
is
most
pleas'd
with
in
our
Addresses
to
him
;
and
in
this
respect
,
I
dare
say
,
our
repetitions
are
secur'd
from
vanity
.
2.
That
they
be
fram'd
with
judgment
,
that
they
come
in
fitly
and
in
due
place
,
and
not
too
often
.
And
these
rules
are
observ'd
in
our
Liturgy
;
for
as
none
did
ever
blame
the
disposal
of
our
repetitions
,
so
none
can
justly
blame
the
sequency
of
them
.
For
our
repetitions
are
very
few
;
but
if
our
number
be
too
great
,
what
shall
we
think
of
the
136
Psalm
,
where
His
mercy
endureth
forever
,
is
repeated
26
times
?
To
conclude
this
matter
,
I
desire
those
,
who
do
not
yet
approve
our
repetition
of
the
Lord's
Prayer
,
&c.
to
consider
,
whether
it
be
so
easy
to
spend
the
time
it
takes
up
more
profitably
,
than
by
joining
in
good
earnest
with
the
Congregation
in
these
Prayers
..
4.
Some
persons
dislike
the
Responsals
of
the
Congregation
,
and
the
People's
saying
the
Confessions
and
the
Lord's
Prayer
after
the
Minister
,
and
their
alternate
reciting
the
Psalms
and
Hymns
,
and
some
petitions
in
the
daily
Service
.
Now
I
beg
these
Men
to
consider
,
what
has
been
often
said
,
viz.
that
this
way
is
apt
to
check
a
wandring
Spirit
,
to
help
attention
and
quicken
a
lively
zeal
in
God's
Service
,
whilst
we
invite
and
provoke
one
another
to
pray
and
give
thanks
.
They
say
indeed
,
that
the
Minister
is
appointed
to
be
the
mouth
of
the
People
in
God's
public
Service
:
but
to
this
I
answer
,
1.
That
granting
the
Minister
to
be
appointed
for
the
mouth
of
the
People
,
yet
it
must
not
be
so
interpreted
,
as
to
make
all
Vocal
Prayer
and
thanksgiving
in
Religious
Assemblies
unlawful
to
the
People
.
For
then
the
People
must
not
say
Amen
,
which
is
a
short
responsal
to
the
Minister
;
nor
must
they
join
in
singing
Psalms
,
which
oftentimes
contain
matter
of
Prayer
.
2.
The
Scripture
do's
not
say
,
that
the
Minister
is
the
mouth
of
the
People
to
God
,
or
that
no
Prayer
must
be
offer'd
up
in
Religious
Assemblies
,
otherwise
than
by
the
mouth
of
the
Minister
.
'T
is
true
,
the
Minister
is
the
mouth
of
the
People
in
all
those
Prayers
which
he
utters
for
them
;
and
because
these
are
many
more
than
what
the
People
themselves
utter
,
he
may
be
said
to
be
their
mouth
to
God
comparatively
,
but
not
absolutely
.
'T
is
true
also
,
that
the
Minister
is
appointed
for
the
People
in
all
public
Services
appertaining
to
God
,
if
this
be
understood
for
the
most
part
,
or
of
all
with
little
exception
.
Some
public
Services
are
pronounced
by
him
only
:
and
as
for
the
rest
,
't
is
fit
he
shou'd
ever
utter
most
of
them
;
and
that
in
those
wherein
the
People
have
their
part
,
he
shou'd
ever
go
before
and
lead
them
,
and
guide
the
whole
performance
;
which
is
all
taken
care
for
in
our
Liturgy
.
Nay
the
Dissenters
themselves
do
not
utterly
debar
the
People
from
all
Vocal
Prayer
and
Thanksgiving
of
their
own
in
God's
solemn
Worship
.
For
they
allow
the
People
to
sing
Psalms
;
and
why
then
may
they
not
bear
a
part
in
the
Hymns
and
Psalms
by
alternate
responses
?
I
cannot
see
,
why
singing
or
not
singing
shou'd
make
such
a
difference
.
'T
were
better
,
if
they
were
every
where
sung
;
because
it
is
more
sutable
to
the
design
of
them
,
than
bare
reciting
is
:
but
if
they
be
not
sung
,
the
next
use
of
them
,
that
is
most
agreeable
to
their
nature
and
design
,
is
reciting
them
by
answering
in
turns
,
as
the
Custom
is
with
us
;
for
this
is
much
nearer
to
singing
,
than
the
Minister's
reciting
all
himself
.
But
,
say
they
,
the
People's
verse
is
in
a
manner
lost
to
some
of
the
Congregation
;
since
in
the
confus'd
murmur
of
so
many
voices
nothing
can
be
distinctly
heard
To
this
I
answer
,
that
those
who
can
read
,
may
bring
Books
;
and
those
that
cannot
,
may
attend
to
those
that
are
near
.
Nay
I
have
been
credibly
inform'd
,
that
some
devout
People
that
cou'd
never
read
,
have
attain'd
to
an
ability
of
reciting
most
of
the
Psalms
without
book
,
by
often
hearing
them
in
those
Churches
where
they
are
alternately
recited
.
I
shall
add
,
that
for
the
most
part
,
the
Psalms
are
recited
alternately
in
those
Churches
only
,
where
it
may
be
reasonably
presum'd
,
that
the
whole
Congregation
can
read
,
very
few
excepted
.
Now
if
the
People
may
join
in
Vocal
Praise
,
why
may
they
not
also
join
in
Vocal
Prayer
?
If
it
be
said
,
there
is
some
example
or
warrant
in
Scripture
for
the
one
,
but
not
for
the
other
;
it
seems
to
be
a
good
answer
,
that
there
is
such
a
parity
of
reason
,
as
that
the
express
warrant
of
Scripture
for
the
one
,
is
an
imply'd
warrant
for
the
other
.
I
have
already
shewn
,
Chap.
3.
that
the
People's
joining
in
Vocal
Prayer
was
very
anciently
practis'd
;
and
if
this
was
the
Primitive
way
,
't
is
probable
,
that
it
was
the
way
in
the
Apostles
times
.
I
know
,
't
is
objected
,
that
the
People's
speaking
to
God
in
the
Church
is
disorderly
,
and
a
breaking
in
upon
the
Minister's
office
.
But
will
they
say
,
that
the
Children
of
Israel
intrench'd
upon
the
Priest
,
when
they
all
bowed
themselves
upon
the
Pavement
,
and
worshipped
the
Lord
,
and
prais'd
him
,
saying
,
for
he
is
good
,
for
his
mercy
endureth
for
ever
;
2
Chron.
7.3
?
Ecclesiastical
Order
is
secur'd
by
the
Minister's
presiding
in
God's
public
Worship
,
and
guiding
the
performance
of
it
:
but
not
to
allow
the
People
to
make
an
Audible
confession
of
sin
after
the
Minister
,
nor
to
utter
some
few
affectionate
Petitions
,
and
those
very
short
,
to
which
they
are
also
invited
and
●●ted
by
him
,
seems
rather
to
favour
of
an
affectation
of
undue
superiority
over
the
People
,
than
to
proceed
from
any
fear
of
the
Minister's
office
being
invaded
.
Some
urge
,
that
Women
are
forbidden
to
speak
in
the
Church
,
1
Cor.
14.34
.
but
this
is
strangely
misapply'd
to
the
Matter
in
hand
.
For
't
is
plain
,
that
the
speaking
mention'd
by
the
Apostle
,
signifies
nothing
but
Prophesying
,
Interpreting
,
Preaching
and
Instructing
;
and
that
the
reason
,
why
he
will
not
allow
this
to
the
Woman
,
is
,
because
Preaching
implies
Authority
,
whereas
the
Woman's
part
is
obedience
and
subjection
.
They
that
will
read
the
whole
Chapter
,
will
find
that
this
is
the
meaning
of
St.
Paul
.
5.
I
proceed
in
the
next
place
to
consider
,
whether
there
be
any
just
cause
to
find
fault
with
the
reading
of
the
Apocryphal
Lessons
in
our
Church
.
Now
if
Sermons
and
Catechizing
be
allowable
,
besides
the
Word
of
God
;
why
may
not
some
Apocryphal
Lessons
be
read
,
which
contain
excellent
Rules
of
life
?
Especially
since
those
Writings
were
greatly
esteemed
by
the
Church
in
its
purest
Ages
,
when
they
and
other
human
writings
also
were
publicly
read
,
as
well
as
the
Scriptures
:
and
those
Chapters
of
the
Old
Testament
,
which
are
omitted
,
do
either
recite
Genealogies
,
or
the
Rules
of
the
Levitical
Service
,
or
matters
of
fact
deliver'd
in
other
Chapters
that
are
read
,
or
which
are
hard
to
be
understood
.
If
it
be
said
,
that
because
the
Scripture
is
all
of
Divine
Authority
,
't
is
more
profitable
to
read
any
part
of
that
,
than
any
other
good
Lesson
;
I
answer
,
that
then
no
place
will
be
left
for
Sermons
,
which
are
no
more
of
Divine
Authority
,
than
the
Apocryphal
Lessons
.
There
is
no
danger
of
any
person
's
mistaking
the
Apocryphal
Lessons
for
Canonical
Scripture
,
because
the
Church
speaks
so
plainly
in
her
Sixth
Article
:
nor
do
we
read
them
otherwise
,
than
the
antient
Church
did
.
I
shall
only
add
,
that
no
Apocryphal
Lesson
is
read
upon
any
Lord's
Day
in
the
Year
;
and
as
for
other
exceptions
,
I
refer
the
Reader
to
Dr.
Falkener's
Libertas
Eccles.
p.
164
,
&c.
6.
If
any
object
against
our
Standing
at
the
Creed
;
Mr.
Baxter
saies
,
his
judgment
is
for
it
,
where
it
is
required
,
and
where
not
doing
it
wou'd
be
aivisive
and
scandalous
.
Nay
,
elsewhere
he
saies
,
that
't
is
a
convenient
praising
gesture
,
&c.
See
his
Christ
.
Direct
.
p.
858.
I
proceed
now
to
the
Vindication
of
the
Litany
,
against
which
't
is
pleaded
,
1.
That
the
People
utter
the
Words
of
invocation
in
the
Litany
for
the
most
part
,
the
Minister
all
the
while
suggesting
the
matter
of
it
to
them
.
But
this
Objection
is
of
no
force
,
if
what
I
have
said
concerning
the
lawfulness
of
allowing
the
People
an
interest
in
Vocal
Prayer
,
be
admitted
.
If
it
be
said
,
that
the
People
bear
too
considerable
a
part
,
to
the
disparagement
of
the
Minister's
office
;
I
answer
,
that
't
is
a
great
mistake
;
For
1.
tho'
the
People
say
Good
Lord
deliver
us
,
and
We
beseech
thee
to
hear
us
Good
Lord
;
yet
the
Minister
saies
the
other
,
and
the
far
greater
part
of
the
Prayer
.
2.
They
are
but
these
Two
short
and
known
Petitions
,
which
are
excepted
against
:
and
if
the
People
may
be
allowed
any
part
in
Vocal
Prayer
,
I
know
of
nothing
more
proper
than
these
;
nor
are
they
repeated
,
but
when
they
are
apply'd
to
new
and
distinct
matter
.
Besides
,
they
relieve
our
attention
,
and
cherish
our
warm
affections
in
Prayer
:
and
I
could
almost
appeal
to
the
keenest
of
our
Adversaries
,
whether
,
if
Good
Lord
deliver
us
were
apply'd
but
once
in
gross
to
that
part
of
the
Litany
,
we
shou'd
not
be
more
apt
to
languish
in
the
offering
it
up
,
than
as
it
is
now
ordered
.
But
,
3.
'T
is
plain
,
that
in
those
Prayers
,
the
Minister
has
the
principal
and
guiding
part
,
in
that
he
utters
all
the
distinct
matter
of
the
Prayer
,
which
the
People
do
not
;
whereas
he
utters
words
of
invocation
as
well
as
they
.
And
consider
,
I
pray
,
whether
if
the
People
were
to
utter
that
which
is
the
Minister's
part
now
,
and
the
Minister
to
say
that
only
which
is
theirs
;
we
shou'd
not
have
more
grievous
complaints
,
that
the
Minister's
authority
was
slighted
in
the
whole
design
;
since
he
seem'd
only
to
learn
from
the
People
,
what
the
Congregation
was
to
pray
for
.
2.
'T
is
Objected
,
that
we
pray
to
be
deliver'd
from
all
deadly
sin
,
which
seems
to
imply
,
that
there
are
some
sins
which
are
not
deadly
.
Now
in
answer
to
this
,
it
is
by
some
truly
enough
said
,
that
these
words
do
not
necessarily
imply
a
distinction
between
sins
that
are
,
and
sins
that
are
not
deadly
.
But
admitting
that
such
a
distinction
were
intended
,
yet
we
must
observe
,
that
tho'
all
sin
be
in
its
own
nature
deadly
or
damnable
;
yet
thro'
the
Mercy
of
God
and
the
Merits
of
Christ
,
sins
of
mere
infirmity
are
not
imputed
,
and
therefore
not
deadly
to
us
.
But
there
are
some
sins
so
heinous
,
that
he
who
commits
them
,
is
thereby
put
into
a
damnable
state
:
and
't
is
of
such
sins
as
these
that
this
passage
is
to
be
understood
;
as
appears
by
Deadly
Sin
being
added
to
Fornication
,
from
Fornication
and
all
other
Deadly
Sin
,
Good
Lord
deliver
us
.
3.
Some
are
offended
with
our
praying
against
Sudden
Death
.
But
why
shou'd
we
not
by
Sudden
Death
understand
our
being
taken
out
of
this
World
,
when
we
are
not
fit
to
die
?
For
sometimes
a
thing
is
said
to
be
Sudden
to
us
,
when
we
are
not
prepar'd
for
it
.
And
in
this
sence
can
any
good
Christian
find
fault
with
the
Petition
?
But
suppose
that
by
Sudden
Death
we
mean
what
is
commonly
understood
by
it
,
that
is
,
a
Death
of
which
a
Man
has
not
the
least
warning
by
Sickness
;
are
there
not
Reasons
why
even
good
Men
may
desire
not
to
die
suddenly
?
May
they
not
,
when
they
find
themselves
drawing
towards
their
end
,
by
their
good
Instructions
and
Admonitions
,
make
Impressions
upon
their
Friends
,
Companions
,
and
Relations
,
to
the
bettering
of
them
?
May
not
their
Counsels
be
then
more
effectual
with
them
,
than
ever
they
were
before
?
And
is
it
not
reasonable
to
believe
they
will
be
so
?
As
for
themselves
,
may
not
the
warning
they
have
of
approaching
Death
be
improv'd
to
make
them
more
sit
to
die
,
than
they
were
in
their
perfect
Health
?
In
a
word
,
he
that
thinks
himself
to
have
sufficiently
perfected
holiness
in
the
fear
of
God
,
and
not
to
stand
in
need
of
those
acts
of
Self-Examination
,
Humiliation
,
and
Devotion
,
by
which
Good
Men
improve
the
Warning
of
Death
,
which
Mortal
Sickness
or
Extreme
Age
gives
them
;
let
him
suspend
his
Act
,
and
refuse
to
join
with
us
,
when
we
pray
God
to
deliver
us
from
sudden
death·
4.
Some
are
offended
,
that
we
pray
to
be
deliver'd
By
the
Mystery
of
Christ's
Holy
Incarnation
,
&c.
By
his
Agony
and
bloody
Sweat
,
by
his
Cross
and
Passion
,
&c.
And
by
the
Coming
of
the
Holy
Ghost
.
Some
say
this
is
Swearing
,
others
Conjuring
,
and
I
know
not
what
.
To
these
I
answer
,
that
when
we
say
,
By
the
Mystery
of
thy
holy
Incarnation
,
and
by
thy
Cross
and
Passion
,
&c.
Good
Lord
deliver
us
;
we
implore
Christ
,
who
has
already
shew'd
such
inestimable
goodness
towards
us
,
by
taking
our
Nature
into
his
Divinity
,
to
Die
upon
the
Cross
,
to
be
Buried
,
to
Rise
again
,
to
ascend
into
Heaven
,
and
there
to
intercede
with
the
Father
for
us
,
and
by
sending
the
Holy
Ghost
to
qualifie
the
Apostles
for
their
great
Work
of
carrying
the
Word
of
Salvation
into
the
World
:
I
say
,
we
implore
him
who
hath
already
done
such
mighty
things
for
our
Salvation
,
and
we
plead
with
him
by
that
goodness
which
he
has
already
given
us
such
great
demonstrations
of
,
by
those
Wonders
of
Mercy
that
he
has
wrought
for
us
,
that
he
wou'd
now
go
on
to
deliver
us
by
his
powerful
Grace
from
those
Evils
which
we
pray
against
.
And
this
is
so
reasonable
,
so
devout
and
affectionate
,
so
humble
and
thankful
a
way
of
praying
,
that
I
am
sorry
that
any
who
call
themselves
Believers
shou'd
be
so
ignorant
as
not
to
understand
it
,
or
so
profane
and
unlike
what
they
pretend
to
be
,
as
to
deride
it
.
To
conclude
,
I
must
confess
,
that
of
all
the
Prayers
in
our
Liturgy
,
that
are
of
humane
composition
,
I
shou'd
be
most
unwilling
to
part
with
the
Litany
.
It
seems
to
be
,
what
it
was
design'd
to
be
,
A
Form
of
Prayer
apt
to
excite
our
most
intense
and
fervent
desires
of
God's
Grace
and
Mercy
.
The
whole
office
is
fram'd
,
with
respect
both
to
matter
and
contrivance
,
for
the
raising
of
the
utmost
Devotion
of
good
Christians
,
and
for
the
warming
of
the
coldest
hearts
by
the
heat
of
the
Congregation
.
And
in
such
a
disposition
it
is
most
fit
to
express
our
Charity
,
by
praying
for
others
,
even
all
sorts
of
men
,
as
distinctly
and
particularly
as
public
Prayers
will
bear
.
CHAP.
V.
Of
Infant-Baptism
.
BEfore
I
proceed
to
the
Vindication
of
our
Office
of
Baptism
,
I
think
it
is
proper
to
justify
Infant-Baptism
,
which
is
practis'd
by
us
,
and
dislik'd
by
some
of
the
Dissenters
.
And
that
my
Discourse
concerning
Infant-Baptism
may
be
the
better
understood
,
I
shall
take
the
liberty
of
premising
a
few
things
.
1.
That
the
Original
of
the
Jewish
Church
(
consider'd
purely
as
a
Church
)
is
to
be
dated
from
the
Covenant
which
God
made
with
Abraham
;
but
that
of
the
Jewish
Common-wealth
from
the
delivery
of
the
Law
by
Moses
.
For
that
the
Jewish
Church
and
Common-wealth
are
distinct
things
,
is
plain
,
because
the
Apostle
makes
this
distinction
,
Rom.
4.13
.
Gal.
3.17
.
And
therefore
,
2.
The
way
to
find
out
the
Nature
of
the
Jewish
Church
is
to
consider
the
Nature
of
the
Covenant
made
with
Abraham
,
upon
which
the
Jewish
Church
was
founded
.
Now
't
is
plain
from
Rom.
4.
9th
to
the
17th
,
and
9.6
,
&c.
Gal.
3.5
,
&c.
that
the
Covenant
made
with
Abraham
was
a
Spiritual
Covenant
,
made
with
him
as
the
Father
of
Believers
,
and
with
his
Posterity
,
not
as
proceeding
from
him
by
Natural
,
but
by
Spiritual
Generation
,
as
heirs
of
his
Faith
.
Hence
saies
the
Apostle
,
in
the
name
of
the
Christians
,
We
are
the
Circumcision
,
which
worship
God
in
the
Spirit
,
and
have
no
confidence
in
the
Flesh
,
Phil.
3.3
.
and
it
is
one
God
,
which
shall
justify
the
Circumcision
by
Faith
,
and
the
Vncircumcision
thro'
Faith
,
Rom.
3.30
.
and
if
ye
be
Christ's
,
then
are
ye
Abraham's
Seed
,
and
heirs
according
to
the
Promise
,
Gal.
3.29
.
Nay
't
will
farther
appear
,
that
this
Covenant
was
made
,
not
with
Abraham's
Natural
,
but
his
Spiritual
Off-spring
,
if
we
consider
,
3.
That
the
initiatory
Sacrament
into
it
was
Circumcision
.
For
the
Covenant
is
call'd
the
Covenant
of
Circumcision
,
Acts
7.8
.
and
Circumcision
on
the
other
hand
is
call'd
the
Seal
of
the
Righteousness
of
faith
,
Rom.
4.11
.
faith
or
faithful
obedience
being
the
condition
of
that
Covenant
,
which
God
requir'd
of
the
Children
of
Abraham
,
and
which
they
promis'd
to
perform
.
It
also
signify'd
the
Circumcision
of
the
heart
,
Deut.
10.16
.
and
30.6
.
Rom.
2.28
,
29.
4.
As
to
the
Persons
to
be
admitted
into
the
Covenant
,
we
have
a
very
plain
account
at
the
institution
of
it
,
Gen.
17.
from
whence
it
appears
,
First
,
that
the
Children
of
Heathens
were
to
be
circumcis'd
;
(
See
Exod.
12.48
,
49.
)
which
also
proves
that
the
Promise
was
made
,
not
to
his
Natural
,
but
to
his
Spiritual
Children
.
Hence
in
all
Ages
great
numbers
of
Gentiles
were
admitted
into
the
Jewish
Church
by
Circumcision
.
Secondly
,
that
persons
of
all
Ages
were
to
be
Circumcis'd
,
and
that
God
was
so
far
from
excluding
Children
from
Circumcision
,
that
he
order'd
that
the
Circumcision
of
them
shou'd
not
be
deferr'd
beyond
the
8th
day
.
God
was
pleas'd
to
be
so
gracious
as
to
chuse
the
Children
with
their
Parents
,
and
look
upon
them
as
holy
upon
their
account
.
This
was
ground
enough
for
their
Admission
into
the
Church
,
and
for
God
to
look
upon
them
as
Believers
,
tho'
they
cou'd
not
make
open
profession
of
their
faith
.
The
Faith
and
consent
of
the
Father
or
the
God-father
,
and
of
the
Congregation
under
which
he
was
Circumcis'd
,
was
believ'd
of
Old
by
the
Jews
to
be
imputed
to
the
Child
as
his
own
Faith
and
consent
.
See
Seld.
De
Jure
,
lib.
2.
c.
2.
De
Synedr
.
lib.
1.
c.
3.
And
they
had
good
ground
in
Scripture
for
this
opinion
;
because
the
infidelity
and
disobedience
of
the
Parents
,
in
wilfully
neglecting
or
despising
the
Circumcision
,
was
imputed
to
the
Children
,
who
were
esteem'd
and
punish'd
as
breakers
of
the
Covenant
,
when
they
were
not
Circumcis'd
,
Gen.
17.14
.
And
therefore
,
if
the
act
of
Parents
in
neglecting
to
bring
their
Children
to
Circumcision
was
reputed
theirs
:
much
more
their
act
in
bringing
them
to
it
,
might
well
be
reputed
as
their
act
and
deed
.
Thus
Numb.
3.28
.
we
find
the
keeping
of
the
sanctuary
imputed
to
the
Males
of
the
Cohathites
,
of
a
month
old
and
upwards
;
because
their
Fathers
actually
kept
it
,
and
they
were
to
be
train'd
up
to
it
.
Thus
Deut.
29.11
,
12.
the
little
ones
are
expresly
said
to
enter
into
the
Covenant
with
God
,
because
the
Men
of
Israel
did
so
.
Thus
also
,
tho'
Christ
heal'd
grown
Persons
for
their
own
Faith
,
Matth.
9.29
.
yet
he
heal'd
Children
for
the
Faith
of
their
Parents
,
or
others
who
besought
him
for
them
;
as
it
were
imputing
it
to
them
for
their
own
Faith
;
Mark
9.23
.
Matth.
8.13
.
John
4.50
.
Vid.
Cassand
.
De
Baptismo
Infant
.
p.
729.
Taylor
of
Baptiz
.
Inf.
Great
Exemplar
,
Part
1.
Sect.
9.
5.
The
Church
was
the
same
for
substance
under
the
Law
,
as
it
was
before
it
;
and
still
remains
the
same
for
substance
under
the
Gospel
,
as
it
was
under
the
Law
.
For
Abraham
is
still
the
Father
of
the
faithful
:
and
we
that
Believe
under
the
Gospel
,
are
as
much
his
Children
,
in
the
true
meaning
of
the
words
,
as
those
that
were
Believers
under
the
Law
.
Hence
St.
Peter
,
Epist.
1.
calls
Christians
by
those
Titles
,
which
God
gave
to
the
Jews
,
as
to
his
peculiar
People
,
viz.
a
Chosen
Generation
,
Royal
Priesthood
,
&c.
and
St.
Paul
compares
the
calling
of
them
to
the
engrafting
of
the
Wild
Olive-tree
into
the
Old
Olive-tree's
Stock
,
Rom.
11.
Christ
and
his
Apostles
introduc'd
as
much
of
Judaism
into
the
Christian
Church
,
as
the
nature
of
the
Reformation
wou'd
bear
:
and
adher'd
as
much
as
they
cou'd
to
the
Old
,
both
in
the
Matter
and
Form
of
the
New
Oeconomy
.
For
the
proof
of
this
the
Reader
may
consult
Grot.
Opusc
.
Tom.
3.
p.
510
,
520
,
&c.
Hammond
of
Baptizing
Infants
,
Selden
de
Jure
,
l.
2.
c.
2.
de
Synedr
.
l.
1.
c.
3.
Lightfoot's
Horae
Heb.
p.
42.
Hammond
on
Matth.
2.1
,
Alting
.
Dissert
Septima
de
Proselyt
.
Mede's
1
B.
disc.
43.
2
B.
Christ
.
Sacrif
.
Cudworth
on
the
Lord's
Supper
,
Thorndike
of
Religious
Assembl
.
Taylor
's
Great
Exemplar
.
Part.
1.
Disc.
of
Baptism
.
Numb
.
11.
Dodwell's
One
Altar
and
One
Priesthood
,
Light●oot
on
1
Cor.
5.4
.
Some
things
,
I
confess
,
they
laid
aside
;
but
their
Reasons
for
so
doing
were
,
1.
Because
very
many
of
the
Jewish
Rites
were
fulfilled
in
Christ
;
and
this
is
so
plain
,
that
I
need
not
prove
it
.
2.
Because
many
of
them
were
inconsistent
with
the
Nature
of
Christianity
;
which
was
to
be
,
1.
Manly
,
in
opposition
to
the
Law
,
which
was
but
a
School-Master
to
bring
them
to
Christ
,
Gal.
3.24
.
and
the
Jews
were
under
it
,
as
Children
are
under
Tutors
,
Chap.
4.1
,
2
,
3
,
4.
for
they
had
Childish
understandings
,
and
were
like
Children
,
to
be
instructed
by
Symbolical
Lessons
,
viz.
Washings
,
&c.
2.
Free
,
in
opposition
to
the
servile
Nature
of
the
Jewish
Church
,
which
was
loaded
with
numberless
observances
,
of
which
the
Jews
were
grown
weary
,
and
with
which
they
had
been
for
a
long
time
heavy
laden
,
when
Christ
call'd
them
to
take
his
yoke
upon
them
,
which
was
to
be
so
easy
and
light
.
3.
Vniversal
,
God
injoin'd
the
Jews
many
things
,
in
oposition
to
the
Neighbouring
Idolatrous
Nations
;
that
there
might
be
a
mutual
strangeness
between
them
,
and
that
by
Ceremonial
singularities
they
might
be
distinguisht
from
the
rest
of
the
World
:
but
then
Christ
coming
to
break
down
the
Middle
wall
of
Partition
betwixt
the
Jews
and
Gentiles
,
and
to
abolish
the
enmity
of
ordinances
that
was
betwixt
them
,
that
he
might
make
peace
between
them
,
and
reconcile
them
both
into
one
body
;
it
was
requisite
to
this
end
,
that
he
shou'd
abolish
these
,
and
all
other
distingishing
characters
betwixt
them
,
which
wou'd
have
hindred
the
progress
of
the
Gospel
,
because
they
were
become
so
odious
and
ridiculous
to
the
Gentile
World
.
And
this
is
the
reason
,
why
the
bloody
Rite
of
Circumcision
is
changed
into
the
easy
Rite
of
Baptism
.
6.
Circumcision
was
a
Sacrament
of
equal
Significancy
,
Force
and
Perfection
with
Baptism
;
and
Baptism
suceeded
in
the
room
of
it
,
not
as
an
Antitype
succeeds
in
the
place
of
the
Type
,
but
as
one
positive
institution
succeeds
in
the
place
of
another
.
For
we
must
note
,
that
strictly
and
properly
speaking
,
there
was
the
same
difference
betwixt
the
Type
and
the
Antitype
,
as
betwixt
the
shadow
and
the
substance
,
or
betwixt
a
Man
and
his
picture
in
a
Glass
;
insomuch
that
what
was
in
the
Type
,
did
only
represent
something
which
did
in
a
more
perfect
manner
belong
to
the
Antitype
.
Thus
the
blood
of
Sacrifices
represented
the
blood
of
Christ
,
which
do's
truly
purge
the
Conscience
from
dead
works
;
and
the
healing
vertue
of
the
Brazen
Serpent
was
a
Symbol
of
the
healing
vertue
of
Christ
upon
the
Cross
.
But
the
case
is
not
so
betwixt
Circumcision
and
Baptism
;
because
Circumcision
has
no
Symbolical
likeness
with
Baptism
,
nor
any
thing
belonging
to
it
common
to
Baptism
,
which
doth
not
as
fully
belong
unto
it
,
as
unto
Baptism
it self
.
For
,
1.
Circumcision
was
heretofore
a
real
Sacrament
of
Initiation
into
the
Covenant
of
Grace
,
a
Seal
of
the
Righteousness
of
Faith
,
and
a
confirmation
of
the
Covenant
betwixt
God
and
Man
,
as
much
as
Baptism
is
now
.
Baptism
do's
nothing
under
the
Gospel
,
which
Circumcision
did
not
as
properly
and
effectually
do
under
the
Law
:
and
therefore
it
cou'd
not
be
a
Type
of
Baptism
,
any
more
than
the
Broad-Seal
of
England
300
years
ago
was
a
Type
of
this
.
And
accordingly
't
is
never
mention'd
in
the
New
Testament
as
a
Type
of
Baptism
,
nor
Baptism
as
the
Antitype
of
it
:
but
succeeded
in
the
room
of
it
,
not
as
the
Antitype
did
in
the
place
of
the
Type
,
but
as
one
absolute
Ordinance
or
positive
Institution
do's
in
the
place
of
another
.
2.
Circumcision
was
not
a
Type
of
Baptism
,
because
a
Type
is
an
Exemplar
appointed
under
the
Old
Testament
to
prefigure
something
under
the
New
:
but
Baptism
was
it self
of
Jewish
Institution
under
the
Old
Testament
;
and
by
consequence
cou'd
not
be
Typify'd
and
prefigur'd
by
Circumcision
,
because
it
was
us'd
together
with
it
in
the
Jewish
Church
.
The
Jewish
Church
made
it
a
Ceremony
of
Initiating
Proselytes
under
the
Law
;
and
our
Saviour
liking
the
Institution
,
continu'd
the
use
of
it
,
and
made
it
the
only
Ceremony
of
Initiating
Proselytes
under
the
Gospel
;
superadding
to
it
the
compleat
nature
of
an
Initiatory
Sacrament
,
or
the
full
force
of
Circumcision
,
as
it
was
a
sign
of
the
Covenant
,
and
a
seal
of
the
Righteousness
of
Faith
.
Having
premis'd
these
Six
things
,
I
proceed
to
the
main
business
,
in
treating
of
which
I
design
to
shew
,
1.
That
Infants
are
capable
of
Baptism
.
2.
That
They
are
not
excluded
from
Baptism
by
Christ
.
3.
That
't
is
unlawful
to
separate
from
a
Church
,
which
appoints
Infants
to
be
baptized
,
4.
That
't
is
the
duty
of
Christian
Parents
to
bring
their
Children
unto
Baptism
.
5.
That
't
is
lawful
to
Communicate
with
Believers
,
who
were
Baptiz'd
in
their
Infancy
.
I.
Then
I
shall
shew
,
that
Infants
are
capable
of
Baptism
.
God
commanded
Infants
to
be
Circumcis'd
,
as
well
as
adult
Persons
;
and
surely
,
if
they
were
capable
of
Circumcision
,
then
they
are
also
capable
of
Baptism
.
For
the
Two
Covenants
,
of
Circumcision
and
Baptism
,
are
for
substance
the
same
,
and
the
grace
of
those
Covenants
the
very
same
;
and
therefore
if
the
Initiation
of
Infants
was
then
no
absurdity
,
it
can
be
none
now
.
Nay
,
if
Infants
were
admitted
into
the
Church
,
when
the
entrance
was
more
grievous
and
not
without
Blood
;
how
unreasonable
is
it
to
assert
,
that
they
are
now
uncapable
of
admission
into
it
,
when
the
entrance
is
made
more
easy
,
and
more
agreeable
to
the
weakness
of
a
tender
Child
?
'T
is
said
indeed
,
that
Infants
are
uncapable
of
Baptism
,
because
they
cannot
Answer
the
Ends
of
it
;
they
cannot
understand
the
Gospel
,
or
Profess
their
Faith
and
Repentance
,
or
submit
to
Baptism
out
of
their
own
choice
,
nor
can
they
have
their
Faith
and
Hope
further
strengthen'd
in
the
use
of
it
.
But
this
way
of
arguing
is
very
weak
and
fallacious
,
and
reflecting
upon
the
Wisdom
of
God
.
First
,
It
is
weak
and
fallacious
,
because
it
makes
no
distinction
betwixt
a
strict
Institution
,
which
is
Instituted
by
God
for
one
,
or
a
few
ends
,
and
precisely
for
persons
of
one
sort
;
and
an
Institution
of
Latitude
,
which
is
Instituted
by
him
for
several
ends
,
and
for
different
sorts
of
Persons
,
differently
qualify'd
for
those
several
ends
.
Of
the
first
sort
was
the
Jewish
Ordinance
of
Fringes
,
which
cou'd
only
concern
grown
Persons
,
because
they
only
were
capable
of
answering
the
End
,
for
which
it
was
Instituted
,
viz.
To
look
upon
them
and
remember
the
Commandments
of
the
Lord
:
and
of
the
latter
sort
is
the
Holy
Ordinance
of
Marriage
,
which
was
appointed
for
several
ends
,
and
for
persons
differently
qualify'd
for
those
several
ends
;
insomuch
that
persons
who
are
incapacitated
as
to
some
ends
of
Marriage
,
may
yet
honestly
Marry
,
because
they
are
capable
of
the
rest
.
For
this
Reason
,
those
who
are
not
capacitated
for
the
Procreation
of
Children
,
may
Marry
,
because
they
are
capable
of
answering
another
end
,
for
which
Marriage
was
Ordain'd
.
Now
our
Adversaries
cannot
Prove
,
that
Baptism
is
a
strict
Institution
,
because
it
succeeded
in
the
room
of
Circumcision
,
which
was
an
Institution
of
Latitude
;
and
because
our
Saviour
was
Baptiz'd
,
who
was
less
capable
of
Baptism
,
than
Infants
possibly
can
be
.
For
John
Baptiz'd
with
the
Baptism
of
Repentance
,
and
thereby
Seal'd
unto
the
People
the
Remission
of
their
Sins
.
Now
our
Saviour
was
without
sin
,
and
yet
he
was
Baptiz'd
;
which
shews
,
that
a
Man
who
is
capable
of
some
ends
of
Baptism
,
may
be
Baptiz'd
,
tho'
he
is
not
capable
of
the
rest
.
Secondly
,
'T
is
reflecting
upon
the
Wisdom
of
God
,
because
God
Commanded
young
Babes
to
be
Circumcis'd
,
tho'
all
the
ends
of
Circumcision
cou'd
not
be
answer'd
by
them
.
For
,
since
there
lies
the
same
objection
against
Infant-circumcision
as
against
Infant-baptism
,
therefore
those
Men
who
argue
thus
against
Infant-baptism
,
do
reproach
the
Divine
Wisdom
,
which
injoin'd
Infant-circumcision
.
Children
are
capable
of
all
the
ends
of
Baptism
,
as
it
is
a
Sign
,
to
assure
us
of
God's
favour
,
and
to
consign
to
us
the
Benefits
of
the
Covenant
of
Grace
.
They
may
be
made
Members
of
a
Church
,
and
adopted
Heirs
of
Eternal
Life
;
as
well
as
they
may
be
made
Members
of
a
Family
,
and
adopted
Heirs
of
a
Temporal
Estate
.
And
if
they
are
capable
of
the
Benefits
and
Privileges
of
Christianity
,
why
shou'd
not
the
sign
of
those
Benefits
and
Privileges
be
apply'd
to
them
?
Suppose
a
Prince
shou'd
send
for
an
attainted
Traytor
's
Child
,
and
in
the
presence
of
several
Persons
Assembled
for
that
purpose
,
shou'd
say
,
You
know
the
blood
of
this
Child
is
attainted
by
his
Father's
Treason
;
by
Law
he
has
forfeited
all
Right
to
his
Ancestors
Estate
and
Titles
,
and
is
quite
undone
,
tho'
he
be
not
sensible
of
his
wretched
condition
.
My
Bowels
of
compassion
yern
upon
him
,
and
here
I
restore
him
to
his
Blood
and
Inheritance
,
to
which
hence
forward
he
shall
have
as
much
Right
,
as
if
the
Family
had
never
been
attainted
.
I
justify
him
freely
,
and
declare
my self
reconcil'd
to
him
;
and
that
no
spot
or
imputation
may
hereafter
lie
upon
him
,
I
here
before
you
all
wash
him
with
pure
Water
,
to
signify
that
he
is
cleans'd
from
his
original
attainder
and
corruption
of
Blood
,
and
that
he
is
as
fully
restor'd
to
his
Birth-right
,
as
if
he
had
never
been
attainted
.
Suppose
,
I
say
,
this
were
done
for
a
poor
attainted
Infant
;
cou'd
any
Man
say
,
the
action
was
insignificant
and
invalid
,
because
that
Child
knew
nothing
of
it
?
Or
that
he
was
incapable
of
the
sign
,
when
he
was
capable
of
being
wash'd
from
the
attainder
,
which
was
the
chief
thing
signify'd
thereby
?
Besides
,
tho'
Abraham
believ'd
,
and
solemnly
profess'd
his
Faith
before
he
was
Circumcis'd
;
yet
Isaac
was
Circumcis'd
,
and
enter'd
into
the
Covenant
with
God
,
before
he
was
able
to
understand
what
the
condition
of
the
Covenant
was
.
And
will
any
Man
say
he
was
Circumcis'd
in
vain
,
or
that
God
commanded
a
foolish
thing
;
tho'
he
was
under
the
very
same
incapacity
as
to
the
ends
of
Circumcision
,
that
Infants
now
are
as
to
the
ends
of
Baptism
?
If
it
be
said
,
that
Circumcision
was
more
proper
for
Infants
than
Baptism
,
because
it
left
a
Mark
in
the
Flesh
,
to
instruct
them
what
was
done
in
their
infancy
,
which
Baptism
does
not
;
I
answer
,
1.
That
even
the
Mark
of
Circumcision
was
as
insignificant
during
the
non-age
of
the
Child
,
as
Baptism
is
to
Christian
Infants
:
neither
afterwards
cou'd
he
tell
what
the
meaning
of
that
Character
was
,
but
by
the
instruction
of
others
.
And
therefore
according
to
their
way
of
reasoning
against
Infant-Baptism
,
it
ought
to
have
been
deferr'd
till
the
full
years
of
discretion
,
when
the
Circumcis'd
person
might
have
understood
the
Spiritual
signification
thereof
.
2.
Allowing
that
Circumcision
was
more
proper
for
Infants
than
Baptism
,
yet
we
must
consider
that
the
Jews
knew
very
well
,
that
Baptism
left
no
Mark
upon
the
person
.
And
therefore
those
who
argue
against
Infant-Baptism
,
must
condemn
the
Jewish
Church
,
which
for
many
Ages
Baptiz'd
Infants
and
minor
Proselytes
into
the
Covenant
,
as
well
as
actual
Believers
,
and
yet
were
never
reprov'd
for
it
by
any
Prophet
;
which
we
may
presume
they
wou'd
have
been
,
had
baptismal
initiation
of
Infants
into
the
Covenant
been
so
absurd
,
insignificant
,
and
abusive
a
practice
,
as
the
Professors
against
Infant-Baptism
pretend
it
is
.
II.
I
am
to
shew
,
that
Infants
are
not
excluded
from
Baptism
by
Christ
.
That
he
never
excluded
them
by
any
express
prohibition
,
the
Anabaptists
themselves
do
grant
,
because
there
is
no
such
prohibition
to
be
found
in
the
New
Testament
:
but
then
they
pretend
,
that
it
was
Christ's
intention
,
that
none
but
grown
persons
shou'd
be
Baptiz'd
,
because
the
Gospel
requires
,
that
persons
to
be
Baptiz'd
shou'd
,
1.
be
Taught
,
Matth.
28.29
.
2.
Believe
,
Mark
16.16
.
3.
Repent
,
Acts
2.38
.
But
those
and
the
like
Texts
do
no
more
prove
,
that
none
but
grown
persons
ought
to
be
Baptiz'd
,
than
the
Apostle's
words
,
2
Thess.
3.10
.
do
prove
,
that
none
but
grown
persons
ought
to
eat
.
For
he
requires
that
if
any
wou'd
not
work
,
neither
shou'd
he
eat
;
now
none
but
grown
persons
can
work
,
and
therefore
by
this
way
of
arguing
none
but
grown
persons
ought
to
eat
.
Again
,
suppose
there
were
a
Plague
in
any
Country
,
and
God
shou'd
miraculously
call
11
or
12
Men
,
and
give
them
a
Meditine
against
this
Plague
,
and
say
;
Go
into
such
a
Country
,
and
call
the
People
of
it
together
,
and
Teach
them
the
Vertues
of
this
Medicine
,
and
assure
them
,
that
he
that
believeth
and
taketh
it
from
you
,
shall
live
,
but
he
that
believeth
not
shall
die
.
Now
since
Children
are
capable
of
the
Medicine
,
tho'
they
are
ignorant
of
the
Benefits
of
it
;
wou'd
any
Man
conclude
,
that
it
was
God's
intention
,
that
none
but
grown
persons
shou'd
receive
it
,
because
they
only
cou'd
be
call'd
together
,
and
be
taught
the
Vertues
of
it
,
and
believe
or
disbelieve
them
that
brought
it
?
No
certainly
.
Wherefore
,
seeing
Children
,
as
I
have
prov'd
,
are
capable
of
the
Benefits
of
Baptism
;
and
the
Apostles
,
who
were
sent
to
Baptize
all
Nations
,
knew
them
to
be
capable
of
it
,
and
to
have
receiv'd
both
Circumcision
and
Baptism
in
the
Jewish
Church
:
how
shou'd
it
be
thought
,
but
that
it
was
Christ's
intention
,
that
Children
as
well
as
grown
persons
shou'd
be
Baptiz'd
?
Shou'd
God
,
in
the
daies
of
David
,
have
order'd
some
Prophets
to
go
and
Preach
the
Law
to
every
Creature
,
saying
,
He
that
believeth
,
and
is
Circumcis'd
and
Baptiz'd
,
shall
be
sav'd
,
but
he
that
believeth
not
shall
be
damn'd
;
wou'd
those
Prophets
have
Circumcis'd
and
Baptiz'd
only
grown
persons
,
contrary
to
the
practice
of
the
Jewish
Church
?
Or
if
in
a
short
History
of
their
Mission
we
shou'd
have
read
,
that
they
Circumcis'd
and
Baptiz'd
as
many
Proselytes
,
as
gladly
receiv'd
their
word
;
wou'd
this
have
prov'd
,
that
they
did
not
also
Circumcise
and
Baptize
the
Infants
of
those
believing
Proselytes
,
according
to
the
Laws
and
Usages
of
their
Mother-Church
?
Or
shou'd
God
bid
12
Men
,
of
a
Church
that
had
always
practis'd
Infant-Baptism
,
go
and
Preach
the
Gospel
in
the
Indies
,
saying
,
He
that
believeth
and
is
Baptiz'd
,
shall
be
sav'd
;
wou'd
those
Men
,
that
were
bred
up
to
the
practice
of
Infant-Baptism
,
think
it
was
God's
intention
,
that
Baptism
shou'd
be
deny'd
to
Infants
?
No
certainly
;
and
therefore
by
parity
of
Reason
,
the
Apostles
cou'd
not
so
understand
their
Commission
,
as
to
exclude
Infants
from
Baptism
.
Now
since
our
Saviour
has
not
,
either
expresly
or
otherwise
,
excluded
Infants
from
Baptism
,
certainly
his
Command
to
Baptize
all
Nations
,
do's
comprehend
Infants
as
well
as
Men.
For
the
Apostles
liv'd
under
a
dispensation
,
where
Infants
were
initiated
both
by
Circumcision
and
Baptism
into
the
Church
;
and
unless
they
had
been
instructed
to
the
contrary
,
they
must
naturally
understand
their
Commission
of
Baptizing
to
have
extended
unto
Infants
,
as
well
as
actual
Believers
.
Our
Adversaries
indeed
put
the
greatest
stress
upon
these
words
of
our
Saviour
,
Mark
16.16
.
He
that
believeth
and
is
Baptiz'd
,
shall
be
sav'd
:
but
if
they
wou'd
well
consider
the
next
words
,
they
wou'd
find
,
that
Infants
are
not
at
all
concern'd
in
them
;
because
it
follows
,
but
he
that
believeth
not
,
shall
be
damn'd
.
The
same
want
of
Faith
,
which
here
excludes
from
Baptism
,
excludes
also
from
Salvation
:
and
therefore
it
cannot
be
understood
of
Infants
,
unless
they
will
say
,
that
the
same
incapacity
of
believing
which
excludes
them
from
Baptism
,
excludes
them
from
Salvation
too
.
Wherefore
't
is
plain
,
that
the
believing
or
not
believing
in
that
Text
,
is
only
to
be
understood
of
such
as
are
in
a
capacity
of
hearing
and
believing
the
Gospel
,
that
is
,
of
grown
persons
;
just
as
the
words
,
John
3.36
.
He
that
believeth
on
the
Son
of
God
,
hath
Everlasting
Life
;
and
he
that
believeth
not
,
shall
not
see
Life
,
but
the
Wrath
of
God
abideth
on
him
.
But
they
urge
also
,
that
Baptism
is
unprofitable
for
Infants
,
because
putting
away
the
filth
of
the
Flesh
,
which
is
all
that
Infants
are
capable
of
,
signifies
nothing
;
but
only
the
answer
of
a
good
Conscience
towards
God
,
of
which
,
say
they
,
Infants
are
wholly
uncapable
.
To
this
I
answer
,
that
another
Apostle
tells
us
,
that
external
Circumcision
,
which
is
all
that
infants
are
capable
of
,
profiteth
nothing
without
keeping
the
Law
,
which
Infants
cou'd
not
keep
:
but
that
the
inward
Circumcision
of
the
Heart
and
in
the
Spirit
,
was
the
true
Circumcision
,
and
yet
Infants
are
uncapable
of
it
.
So
that
their
way
of
arguing
proves
nothing
,
because
it
stretches
the
words
of
the
Apostles
beyond
their
just
meaning
;
which
was
to
let
both
Jews
and
Christians
know
,
(
not
that
their
Infants
were
unprofitably
Circumcis'd
or
Baptiz'd
,
but
)
that
there
was
no
resting
in
external
Circumcision
or
Baptism
.
But
farther
,
had
not
the
Church
been
alwaies
in
possession
of
this
practice
,
or
cou'd
any
time
be
shew'd
on
this
side
the
Apostles
,
when
it
began
;
nay
cou'd
it
be
prov'd
that
any
one
Church
in
the
World
did
not
Baptize
Infants
,
or
that
any
considerable
number
of
Men
(
otherwise
Orthodox
)
did
decline
the
Baptizing
of
them
upon
the
same
principles
that
these
Men
do
now
:
then
I
shou'd
suspect
,
that
their
arguments
are
better
than
they
really
are
,
and
that
Infant-Baptism
might
possibly
be
a
deviation
from
the
Rule
of
Christ
.
But
since
it
is
so
Universal
and
Ancient
a
practice
,
that
there
never
was
any
Church
,
Ancient
or
Modern
,
which
did
not
practise
it
;
it
can
be
nothing
less
than
an
Apostolical
practice
and
tradition
.
If
it
be
said
,
that
False
Apostles
and
False
Teachers
brought
in
Infant-Baptism
in
the
very
first
Ages
;
I
wou'd
fain
know
,
how
it
came
to
pass
that
the
very
Companions
and
Contemporaries
of
the
Apostles
,
and
the
Ancient
Saints
and
Martyrs
,
who
wrote
against
other
Heresies
,
pass'd
it
over
in
silence
,
tho'
we
are
sure
from
Irenaeus
and
Tertullian
,
that
it
was
[
(a)
](A27392-e30220-b)
(a)
See
Suicerus
in
the
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Hammond
on
Matth.
19.28
.
John
3.5
.
Selden
De
Jure
,
lib.
2.
c.
4.
Vossius
De
Baptismo
.
p.
181.
practis'd
in
those
early
times
.
'T
is
impossible
,
that
they
shou'd
all
consent
in
such
a
dangerous
Errour
,
or
that
they
shou'd
all
peaceably
and
tamely
submit
to
it
without
opposition
,
or
that
such
an
alteration
shou'd
be
made
without
observation
,
no
body
can
tell
how
or
when
.
Certainly
those
places
of
the
New
Testament
,
which
require
a
profession
of
Faith
and
Repentance
in
grown
Persons
before
Baptism
,
were
understood
by
the
ancient
Fathers
:
and
yet
they
never
concluded
from
thence
,
that
Infants
ought
not
to
be
Baptiz'd
.
But
if
the
Scriptures
were
doubtful
in
the
case
,
I
appeal
to
any
Man
,
whether
the
harmonious
practice
of
the
ancient
Churches
,
and
the
undivided
consent
of
the
Apostolical
Fathers
,
be
not
the
best
interpreters
of
them
.
Let
any
modest
Person
judge
,
whether
it
be
more
likely
,
that
so
many
famous
Saints
and
Martyrs
,
so
near
the
Apostles
times
,
shou'd
conspire
in
the
practice
of
Mock-Baptism
,
and
of
making
so
many
Millions
of
Mock-Christians
;
or
that
a
little
Sect
shou'd
be
in
a
grievous
Errour
.
The
brevity
which
I
design
,
will
not
permit
me
to
recite
the
Authorities
of
the
ancients
,
and
therefore
I
refer
the
Reader
to
Cassander
,
and
Vossius
De
Baptism
.
Disp.
14.
only
I
desire
him
to
consider
the
following
particulars
.
1.
That
't
is
hard
to
imagine
,
that
God
shou'd
suffer
his
Church
to
fall
into
such
a
dangerous
practice
,
as
our
Adversaries
think
Infant-Baptism
to
be
,
which
wou'd
in
time
.
Unchurch
it
;
and
that
even
while
Miracles
were
yet
extant
in
the
Church
,
and
he
bare
them
witness
with
signs
and
wonders
and
divers
gifts
of
the
Holy
Ghost
.
And
yet
't
is
plain
,
that
Irenaeus
,
Tertullian
,
Origen
and
Cyprian
,
who
are
witnesses
of
Infant-Baptism
in
those
daies
,
do
assure
[
(b)
](A27392-e30460-b)
(b)
See
Irenaeus
Adv.
Haer.
l.
2.
c.
56
,
57.
Tertull.
Apol.
and
ad
Scapul
.
Origen
adv.
Celsum
,
Camb.
p.
34
,
62
,
80
,
124
,
127
,
334
,
376.
Cyprian
ad
Donat.
and
ad
Magn.
and
ad
Demetrian
.
p.
202.
Edit.
Rigalt
.
us
,
that
Miracles
were
then
not
Extraordinary
in
the
Church
.
2.
If
Infant-Baptism
was
not
an
Apostolical
Tradition
,
how
came
the
[
(c)
](A27392-e30590-b)
(c)
See
Voss
.
Hist.
Pelag.
lib.
2.
p.
2.
Id.
de
Baptis
.
Disp.
13.
Thes.
18.
and
Disp.
14.
●hes
.
4.
Cassand
.
Praef.
ad
Duc.
Jul.
p.
670.
and
Te●●im
.
vet.
de
Bapt.
parv
.
p.
687.
Pelagians
not
to
reject
it
for
an
innovation
,
when
the
Orthodox
us'd
it
as
an
argument
against
them
,
that
Infants
were
guilty
of
Original
sin
?
But
they
were
so
far
from
doing
this
,
that
they
practis'd
it
themselves
,
and
own'd
it
as
necessary
for
Childrens
obtaining
the
Kingdom
of
Heaven
,
tho'
they
deny'd
that
they
were
Baptiz'd
for
the
remission
of
Original
sin
.
3.
If
Infant-baptism
be
not
an
Apostolical
Tradition
,
how
came
all
Churches
[
(d)
](A27392-e30760-b)
(d)
See
Brerewood's
Enquir
.
c.
20.23
.
Cassand
.
Expos.
de
Auctor
.
Consult
.
Bapt
Inf.
p.
692.
Osor
.
l.
3.
de
Rebus
gest
.
Eman.
cit
.
a
Voss
.
Disp.
14.
de
Bapt.
whatsoever
,
tho'
they
held
no
correspondence
,
but
were
original
plantations
of
the
Apostles
,
to
practise
it
?
One
may
easily
imagine
,
that
God
might
suffer
all
Churches
to
fall
into
the
harmless
practice
of
Infant-Communion
;
or
that
the
Fathers
of
the
Church
might
comply
with
the
Religious
fondness
of
the
People
in
bringing
their
Children
to
the
Lord's
Supper
,
as
we
do
with
bringing
them
to
Prayers
:
but
that
God
shou'd
let
them
all
(
not
preserving
one
for
a
Monument
of
Apostolical
Purity
)
fall
into
a
practice
,
which
destroys
the
being
of
the
Church
,
is
a
thousand
times
more
incredible
,
than
that
the
Apostles
,
without
a
prohibition
from
Christ
to
the
contrary
,
shou'd
Baptize
Infants
according
to
the
practice
of
the
Jewish
Church
.
4.
Wou'd
not
the
Jewish
Christians
,
who
were
offended
at
the
neglect
of
Circumcision
,
have
been
much
more
offended
,
if
the
Apostles
had
excluded
their
Children
from
Baptism
,
as
the
Children
of
Unbelievers
,
and
refus'd
to
Initiate
them
under
the
New
Testament
,
as
they
had
alwaies
been
under
the
Old
?
Wherefore
,
since
among
their
many
complaints
upon
the
alteration
of
the
Jewish
Customs
,
we
never
read
that
they
complain'd
of
their
Childrens
being
excluded
from
Baptism
:
we
may
better
argue
,
that
the
Apostles
Baptiz'd
their
Children
;
than
we
may
conclude
from
the
want
of
an
express
example
of
Infant-Baptism
,
that
they
did
not
Baptize
them
.
III.
I
am
to
prove
,
that
't
is
unlawful
to
separate
from
a
Church
,
which
appoints
Infant-Baptism
.
Now
it
appears
from
what
I
have
already
said
,
that
Infant-Baptism
is
a
lawful
thing
,
and
therefore
't
is
a
sin
to
separate
from
that
Church
which
commands
it
;
because
the
Church
has
authority
to
Ordain
that
,
which
may
be
done
without
sin
.
But
farther
,
Infant-Baptism
is
not
only
lawful
,
but
highly
requisite
also
.
For
purgation
by
Water
and
the
Spirit
seem
equally
necessary
,
because
Except
a
Man
be
born
again
of
Water
and
of
the
Spirit
,
he
cannot
enter
into
the
Kingdom
of
God
,
John
3.5
.
And
't
is
reasonable
to
think
,
that
Children
are
capable
of
entring
into
Covenant
,
because
they
are
declar'd
capable
of
the
Kingdom
of
God
,
Mark
10.14
.
Nay
we
may
justly
conclude
,
that
Children
were
Baptiz'd
upon
the
Conversion
of
their
Parents
,
after
the
Custom
of
the
Jewish
Church
,
because
the
Apostles
Baptiz'd
whole
housholds
,
Acts
16.15
,
33.
1
Cor.
1.16
.
For
't
is
probable
,
that
the
federal
holiness
of
Believers
Children
makes
them
candidates
for
Baptism
,
and
gives
them
a
right
to
it
;
because
the
Children
of
Believers
are
call'd
Holy
,
1
Cor.
7.14
.
To
which
I
may
add
other
Texts
,
Psal.
5.5
.
Rom.
3.23
,
24.
Joh.
3.5
,
6.
2
Cor.
15.21
,
22.
and
5.14
,
15.
which
have
been
alledg'd
by
the
ancients
,
both
before
and
after
the
Pelagian
Controversy
,
to
prove
the
Baptism
of
Infants
necessary
to
wash
away
their
original
sin
,
which
makes
them
obnoxious
to
eternal
death
.
See
Voss
.
Hist.
Pelag.
p.
1.
Thes.
6.
p.
2.
l.
2.
I
say
,
it
may
be
fairly
concluded
from
these
Texts
,
that
Infant-Baptism
is
requisite
:
but
then
these
Texts
in
conjunction
with
the
practice
of
the
ancient
Church
do
demonstrate
that
't
is
requisite
;
because
the
Church
in
the
next
Age
to
the
Apostles
practis'd
Infant-Baptism
,
as
an
Apostolical
tradition
,
and
by
consequence
,
as
an
institution
of
Christ
.
I
do
not
say
,
that
Baptism
is
indispensably
necessary
to
the
Salvation
of
Infants
,
so
that
a
Child
dying
unbaptiz'd
thro'
the
carelesness
or
superstition
of
the
Parents
,
or
thro'
their
mistaken
belief
of
the
unlawfulness
of
Infant-Baptism
,
is
infallibly
damn'd
:
but
I
affirm
,
that
Infant-Baptism
is
in
any
wise
to
be
retain'd
in
the
Church
,
as
being
most
agreeable
to
the
Scripture
,
and
the
Apostolical
practice
,
and
the
institution
of
Christ
.
And
if
Baptism
be
not
only
lawful
but
so
highly
requisite
,
as
it
appears
to
be
;
then
certainly
't
is
unlawful
to
separate
from
that
Church
which
injoins
it
.
IV.
In
the
next
place
I
shall
shew
,
that
't
is
the
duty
of
Christian
Parents
to
bring
their
Children
to
Baptism
;
and
in
doing
this
I
must
proceed
,
as
I
did
in
the
foregoing
particular
.
Since
Infants
are
not
uncapable
of
Baptism
,
nor
excluded
from
it
by
Christ
;
nay
,
since
there
are
good
reasons
to
presume
,
that
Christ
at
least
allow'd
them
Baptism
as
well
as
grown
persons
:
therefore
the
command
of
the
Church
makes
it
the
People's
duty
to
bring
their
Children
to
Baptism
,
because
't
is
lawful
so
to
do
.
But
farther
,
Infant-Baptism
is
highly
expedient
also
.
For
,
1.
it
is
very
beneficial
to
the
Infants
,
who
are
thereby
solemnly
consecrated
to
God
,
and
made
members
of
Christ's
Mystical
Body
the
Church
.
Besides
,
they
being
by
Nature
Children
of
Wrath
,
are
by
Baptism
made
the
Children
of
Grace
,
and
receive
a
right
to
eternal
Life
.
I
cannot
deny
,
but
they
may
be
sav'd
without
Baptism
by
the
uncovenanted
Mercy
of
God
:
but
then
the
hopes
of
God's
mercy
in
extraordinary
cases
,
ought
not
to
make
us
less
regardful
of
his
sure
,
ordinary
,
and
covenanted
Mercies
,
and
the
appointed
Means
to
which
they
are
annex'd
.
Nay
,
Infants
do
by
Baptism
acquire
a
present
right
unto
all
the
Promises
of
the
Gospel
,
and
particularly
to
the
promises
of
the
Spirit
's
assistance
,
which
they
shall
certainly
receive
,
as
soon
and
as
fast
,
as
their
natural
incapacity
removes
.
Now
,
since
these
are
the
benefits
of
Baptism
,
and
since
Infants
are
capable
of
them
;
let
any
impartial
Man
judge
,
whether
it
is
more
for
their
benefit
,
that
they
shou'd
receive
them
by
being
Baptiz'd
in
their
infancy
,
or
stay
for
them
till
they
come
to
years
of
discretion
.
Is
it
better
for
a
Child
that
has
the
Evil
,
to
be
touch'd
for
it
while
he
is
a
Child
,
or
to
wait
till
he
is
of
sufficient
Age
to
be
sensible
of
the
benefit
?
Or
is
it
best
for
a
Traytor
's
Child
to
be
presently
restor'd
to
his
Blood
and
Estate
,
and
his
Prince's
Favour
,
or
to
be
kept
in
a
mere
capacity
of
being
restor'd
,
till
he
is
a
man
?
I
must
add
,
that
Baptism
laies
such
an
early
pre-engagement
upon
Children
,
as
without
the
highest
baseness
and
ingratitude
they
cannot
afterwards
retract
.
For
there
is
no
person
of
common
Ingenuity
,
Honour
or
Conscience
,
but
will
think
himself
bound
to
stand
to
the
Obligation
which
he
contracted
in
his
Infancy
;
when
he
was
so
graciously
admitted
to
so
many
blessings
and
privileges
,
before
he
cou'd
understand
his
own
good
,
or
do
any
thing
himself
towards
the
obtaining
of
them
.
And
therefore
the
Wisdom
of
the
Church
is
highly
to
be
applauded
,
for
bringing
them
under
such
a
beneficial
pre-engagement
,
and
not
leaving
them
to
their
own
liberty
at
such
years
,
when
Flesh
and
Blood
wou'd
be
apt
to
find
out
so
many
shifts
and
excuses
,
and
make
them
regret
to
be
Baptiz'd
.
2.
Infant-Baptism
is
very
Expedient
,
because
it
conduces
much
to
the
Well-being
and
Edification
of
the
Church
,
in
preventing
those
scandalous
and
shameful
delays
of
Baptism
,
which
grown
Persons
wou'd
be
apt
to
make
in
these
,
as
they
did
in
former
times
to
the
great
prejudice
of
Christianity
.
Since
therefore
Infant-Baptism
is
not
only
Lawful
and
commanded
by
the
Church
,
but
most
Expedient
in
it self
,
and
most
agreeable
to
the
practice
of
the
Apostles
and
Primitive
Christians
,
and
to
the
Will
of
Christ
;
it
must
needs
be
concluded
,
that
there
lies
the
same
obligation
upon
Parents
to
desire
Baptism
for
their
Children
,
as
there
do's
upon
grown
Persons
to
desire
it
for
themselves
.
For
what
Authority
soever
exacts
any
thing
concerning
Children
or
Persons
under
the
years
of
discretion
,
laies
at
least
an
implicit
obligation
upon
Parents
,
to
see
that
it
be
perform'd
.
For
,
if
in
the
time
of
a
general
contagion
,
the
Supreme
Power
shou'd
Command
,
that
all
Men
,
Women
and
Children
,
shou'd
every
Morning
take
such
an
Antidote
;
that
Command
wou'd
oblige
Parents
to
give
it
to
their
Children
,
as
well
as
to
take
it
themselves
.
Just
so
the
Ordinance
of
Baptism
being
intended
for
Children
as
well
as
grown
Persons
,
it
must
needs
oblige
the
Parents
to
bring
them
to
it
.
What
I
have
here
said
about
the
obligation
,
which
lies
upon
Parents
to
bring
their
Children
to
Baptism
,
concerns
all
Guardians
,
&c.
to
whose
care
Children
are
committed
.
And
if
any
ask
,
at
what
time
they
are
bound
to
bring
them
to
Baptism
?
I
answer
,
at
any
time
;
for
the
Gospel
indulges
a
discretional
latitude
,
but
forbids
the
wilful
neglect
,
and
all
unreasonable
and
needless
delays
thereof
.
V.
As
to
Communion
with
Believers
,
who
were
Baptiz'd
in
their
Infancy
,
't
is
certainly
Lawful
,
and
has
ever
been
thought
so
;
nay
't
is
an
exceeding
great
sin
to
refuse
Communion
with
them
,
because
that
wou'd
be
a
disowning
those
to
be
Members
of
Christ's
Body
,
whom
he
owns
to
be
such
.
Nothing
now
remains
,
but
that
I
take
off
two
objections
.
First
,
'T
is
said
that
Infant-Communion
may
be
practis'd
,
as
well
as
Infant-Baptism
.
But
I
answer
,
1.
There
is
not
equal
Evidence
for
the
Practice
of
Infant-Communion
;
because
St.
Cyprian
is
the
first
Author
which
they
can
produce
for
it
,
and
then
the
Author
of
the
Ecclesiastical
Hierarchy
,
and
Cyril
of
Jerusalem
,
mention
it
towards
the
latter
end
of
the
Fourth
Century
,
and
St.
Austin
in
the
Fifth
:
whereas
for
Infant-Baptism
we
have
the
Authority
of
St.
Cyprian
and
a
whole
Council
of
Fathers
,
over
which
he
Presided
,
of
Origen
,
Tertullian
,
Irenaeus
,
St.
Jerom
,
St.
Ambrose
,
St.
Chrysostom
,
St.
Athanasius
,
Gregory
Nazianzen
,
and
the
Third
Council
of
Carthage
,
who
all
speak
of
it
as
a
thing
generally
practis'd
,
and
most
of
them
,
as
of
a
thing
which
ought
to
be
practis'd
in
the
Church
.
I
may
add
,
that
none
of
the
Four
Testimonies
for
Infant-Communion
speak
of
it
,
as
of
an
Apostolical
Tradition
,
as
Origen
do's
of
Infant-Baptism
.
2.
There
is
not
equal
Reason
for
the
Practice
of
it
.
For
Persons
of
all
Ages
are
capable
of
Baptism
:
but
the
Holy
Eucharist
is
the
Sacrament
of
Perfection
,
instituted
for
the
remembrance
of
Christ's
Death
and
Passion
;
which
being
an
act
of
great
Knowledge
and
Piety
,
Children
are
not
capable
to
perform
.
Nor
is
there
an
equal
concurrence
of
Tradition
,
or
the
Authority
of
so
many
Texts
of
Scripture
for
Infant-Communion
;
it
being
grounded
only
upon
John
6.53
.
Except
ye
eat
the
Flesh
of
the
Son
of
Man
,
and
drink
his
Blood
,
ye
have
no
life
in
you
.
Now
't
is
doubtful
whether
this
be
meant
of
the
Eucharist
or
no
,
because
it
was
not
as
yet
instituted
:
but
if
it
be
so
to
be
understood
,
yet
the
sence
of
it
ought
to
be
regulated
by
the
chief
end
of
its
Institution
,
Do
this
in
remembrance
of
me
.
Nay
,
the
Western
Church
,
discerning
the
Mistake
upon
which
Infant-Communion
was
grounded
,
have
long
since
laid
it
aside
,
tho'
they
still
continue
the
practice
of
Infant-Baptism
.
But
in
truth
,
the
practice
of
Infant-Communion
is
so
far
from
prejudicing
the
Cause
of
Infant-Baptism
,
that
it
mightily
confirms
it
;
because
none
were
,
or
cou'd
be
admitted
to
partake
of
the
Holy
Communion
,
till
they
were
validly
Baptiz'd
.
And
therefore
the
practice
of
Infant-Communion
fully
proves
,
that
all
the
Churches
,
wherein
it
ever
was
,
or
still
[
(e)
](A27392-e31850-b)
(e)
As
in
the
Greek
,
Russian
,
and
Abyssin
Churches
,
and
among
the
Christians
of
St.
Thomas
in
the
Indies
.
is
practis'd
,
were
of
opinion
,
that
the
Baptism
of
Infants
is
as
Valid
and
Lawful
,
as
that
of
grown
Persons
.
Secondly
,
't
is
objected
,
that
Children
who
have
not
the
use
of
Reason
,
cannot
know
what
a
Covenant
means
,
and
therefore
they
cannot
contract
and
stipulate
;
tho'
St.
Peter
says
,
the
Baptism
which
saveth
us
,
must
have
the
Answer
,
or
Restipulation
of
a
good
Conscience
towards
God
.
To
this
I
Answer
,
1.
That
this
Objection
is
as
strong
against
Infant-Circumcision
,
as
against
Infant-Baptism
.
2.
That
God
was
pleas'd
to
Seal
the
Covenant
of
Grace
unto
Circumcis'd
Infants
upon
an
implicite
and
imputative
sort
of
stipulation
,
which
at
years
of
understanding
they
were
bound
to
own
;
because
if
they
renounc'd
it
,
the
Covenant
was
as
void
,
as
if
it
had
never
been
made
.
And
therefore
an
implicite
stipulation
is
sufficient
for
the
Baptism
of
Infants
;
and
St.
Peter
,
't
is
likely
,
had
not
respect
to
all
Baptism
,
or
Baptism
in
general
,
but
only
to
the
Baptism
of
adult
Proselytes
,
whom
the
Minister
us'd
to
interrogate
at
the
time
of
Baptism
,
much
after
the
same
manner
as
we
interrogate
adult
Proselytes
now
.
But
it
is
plain
that
Tertullian
[
(f)
](A27392-e32120-b)
(f)
De
Baptism
.
cap.
18.
makes
mention
of
Sponsors
or
Sureties
for
Children
at
Baptism
;
and
't
is
very
probable
,
that
the
Apostles
made
Parents
,
&c.
stipulate
in
the
name
of
their
[
(g)
](A27392-e32180-b)
(g)
See
Selden
de
Synedr
.
lib.
1.
cap.
3.
Minors
,
when
they
Baptiz'd
them
,
as
the
Jews
were
wont
to
do
;
and
t
is
certain
,
that
our
Saviour
speaks
of
Children
,
that
Believe
in
him
,
Matth.
18.6
.
And
therefore
St.
Peter
might
also
probably
allude
to
all
Baptism
,
because
Children
might
be
Answer'd
for
by
other
Persons
.
Thus
,
I
hope
,
I
have
sufficiently
justify'd
the
practice
of
Infant-Baptism
,
and
shewn
,
that
it
is
by
no
means
a
sufficient
excuse
for
separation
from
us
.
CHAP.
VI.
Objections
against
our
Form
of
Baptism
,
and
particularly
that
of
the
sign
of
the
Cross
,
Answer'd
.
I
Proceed
now
to
consider
the
Objections
against
our
Form
of
Baptism
.
I.
It
is
said
,
that
all
Baptiz'd
Infants
are
suppos'd
to
be
regenerated
,
of
which
,
some
think
,
we
cannot
be
certain
.
But
since
they
are
Baptiz'd
into
Christ's
Body
,
1
Cor.
12.13
.
and
into
Christ
,
and
have
put
on
Christ
,
Gal.
3.27
.
and
consequently
are
new
Creatures
,
2
Cor.
5.17
.
since
,
I
say
,
they
are
Baptiz'd
for
the
Remission
of
sins
,
Acts
2.38
.
and
since
Baptism
is
call'd
the
Washing
of
regeneration
,
Tit.
3.5
.
therefore
the
Scripture
,
as
well
as
our
Church
,
supposes
them
to
be
regenerated
;
unless
the
Ordinances
and
Promises
of
God
are
of
none
effect
towards
them
.
II.
'T
is
objected
,
that
Godfathers
and
Godmothers
have
no
Authority
to
Covenant
or
act
in
their
names
.
To
which
I
answer
,
1.
That
the
Sureties
are
procur'd
by
the
Parents
;
and
therefore
,
since
't
is
granted
that
the
Parents
may
act
in
behalf
of
the
Infant
,
the
Sureties
have
all
that
Authority
which
the
Parents
can
give
them
.
2.
The
Church
do's
hereby
take
great
security
,
that
the
Infant
shall
be
religiously
brought
up
:
inasmuch
as
,
besides
their
Parents
,
an
obligation
is
laid
upon
others
also
to
take
care
of
it
.
If
the
Parents
shou'd
die
or
be
negligent
,
the
Sureties
are
engaged
to
admonish
the
Child
,
and
have
greater
authority
and
better
advantages
of
doing
so
,
than
other
Persons
.
And
in
this
Age
,
when
the
Duty
of
Christian
reproof
is
so
generally
omitted
,
't
were
well
if
the
defect
were
this
way
a
little
supply'd
:
but
't
is
by
no
means
fit
,
that
the
opportunity
thereof
,
and
obligation
thereto
shou'd
be
taken
away
.
If
it
be
said
,
this
is
seldom
practis'd
;
I
answer
,
that
the
goodness
of
a
Rule
is
to
be
judg'd
of
by
the
good
that
is
done
where
't
is
kept
,
and
not
where
't
is
broken
.
And
if
the
Dissenters
have
nothing
to
say
,
but
that
't
is
neglected
;
they
may
remove
this
objection
themselves
,
by
returning
to
the
Church
and
increasing
the
number
of
those
that
observe
it
.
Thus
they
shall
have
the
benefit
of
the
order
of
the
Church
,
and
the
Church
the
benefit
of
their
Examples
.
As
for
the
Interrogatories
put
to
the
Sureties
,
and
their
Answers
,
they
are
a
Solemn
Declaration
of
what
Baptism
obliges
us
to
;
and
that
Infants
do
stand
engag'd
to
perform
it
,
when
they
come
to
Age.
This
is
the
known
meaning
of
the
Contract
;
and
therefore
I
see
not
,
why
it
shou'd
be
said
to
be
liable
to
misunderstanding
.
III.
But
that
which
is
most
dislik'd
,
is
the
Cross
in
Baptism
,
against
which
't
is
objected
,
1.
That
the
sign
of
the
Cross
has
been
so
notoriously
abus'd
by
the
Papists
,
that
our
retaining
of
it
makes
us
partakers
of
their
Superstitions
and
Idolatry
.
2.
That
it
seems
a
new
Sacrament
,
and
therefore
is
an
invasion
of
Christ's
right
,
who
alone
may
institute
Sacraments
.
As
to
the
First
pretence
,
tho'
I
readily
acknowledge
that
the
Cross
has
been
notoriously
abus'd
by
the
Papists
,
yet
this
do's
not
prove
our
retaining
of
it
to
be
unlawful
,
if
we
consider
Three
things
.
1.
That
the
use
of
this
sign
was
common
in
the
primitive
times
,
and
is
more
Ancient
,
than
any
of
those
Corruptions
,
for
which
we
differ
from
the
Papists
.
Tertullian
[
(a)
](A27392-e32660-b)
(a)
De
Coron.
Mil.
speaks
of
it
,
as
of
a
practice
which
Tradition
had
introduc'd
,
Custom
had
confirm'd
,
and
the
Believers
faith
had
observ'd
and
maintain'd
:
which
words
,
together
with
his
frequent
and
familiar
mention
of
it
,
make
it
very
improbable
,
that
he
receiv'd
it
from
the
Montanists
.
Fourty
years
after
him
,
and
about
200
after
Christ
,
Origen
[
(b)
](A27392-e32700-b)
(b)
Hom.
2.
in
Psal.
38.
mentions
those
,
who
at
their
Baptism
were
sign'd
with
this
sign
:
and
about
100
years
after
,
St.
Basil
[
(c)
](A27392-e32730-b)
(c)
De
Spir.
S.
c.
27.
gives
this
usage
the
Venerable
Title
of
an
Ecclesiastical
constitution
,
or
fixt
Law
of
the
Church
,
that
had
prevail'd
from
the
Apostles
daies
,
that
those
who
believe
in
the
Name
of
the
Lord
Jesus
Christ
,
should
be
sign'd
with
the
sign
of
the
Cross
.
But
of
all
the
Fathers
,
St.
Cyprian
who
was
before
St.
Basil
and
very
near
(
if
not
contemporary
with
)
Tertullian
himself
,
not
only
speaks
very
familiarly
of
the
use
of
this
sign
,
but
has
some
expressions
that
wou'd
now
seem
very
harsh
and
unwarrantable
:
and
yet
the
authority
of
this
Father
has
sav'd
him
from
being
question'd
about
it
.
He
[
(d)
](A27392-e32800-b)
(d)
See
Cyprian
.
De
Laps
.
p.
169.
adv.
Demet.
p.
203.
de
Unit.
p.
175.
tells
us
,
that
they
are
sign'd
in
the
forehead
with
the
Cross
,
who
are
thought
worthy
of
the
Lord
;
that
Baptism
is
sanctify'd
by
the
Cross
;
and
that
it
compleats
every
Sacrament
.
The
great
the
antiquity
of
this
usage
is
manifest
;
nay
,
the
Fathers
frequently
use
being
sign'd
in
the
forehead
for
being
Baptiz'd
.
I
shall
not
instance
in
St.
Cyril
,
St.
Ambrose
and
St.
Austin
,
who
sprinkle
their
writings
with
the
common
mention
of
this
Ceremony
,
and
oftentimes
frame
arguments
for
a
good
Life
,
from
this
very
sign
upon
their
foreheads
.
Only
I
shall
add
this
remark
;
that
the
first
Christian
Emperour
Constantine
the
Great
,
had
his
directions
probably
from
Heaven
it self
,
to
make
this
sign
the
great
Banner
in
his
Wars
,
with
this
encouragement
,
that
by
this
he
shou'd
overcome
.
That
this
Dream
or
Vision
was
from
Heaven
,
and
a
thing
of
great
reality
,
is
evident
from
the
success
of
that
Prince's
Army
under
it
:
and
we
cannot
suppose
,
that
our
Blessed
Lord
wou'd
,
by
so
immediate
a
revelation
,
countenance
such
a
Rite
as
this
,
already
us'd
in
the
Church
,
if
he
had
resented
it
before
as
superstitious
or
any
way
unwarrantable
.
I
may
add
,
that
we
ought
not
to
be
too
petulant
against
that
,
which
the
Holy
Spirit
has
sometimes
signaliz'd
by
very
renown'd
Miracles
;
as
those
that
consult
the
Ecclesiastical
Histories
of
the
best
Authority
,
cannot
but
be
convinc'd
:
and
that
those
conceits
of
the
Fathers
concerning
this
sign
,
which
perhaps
may
be
too
fanciful
,
do
confirm
the
ancient
reception
of
it
into
the
Primitive
Church
.
If
it
be
said
,
that
the
antient
Christians
us'd
this
sign
,
because
they
liv'd
amongst
Jews
and
Heathens
,
to
testify
to
both
,
that
they
made
the
Cross
the
Badge
of
their
profession
,
and
wou'd
not
be
asham'd
of
it
,
tho'
't
was
a
stumbling-block
to
the
one
and
foolishness
to
the
other
:
whereas
we
have
no
such
occasion
for
it
,
who
do
universally
profess
Christianity
;
I
Answer
,
1.
That
this
Objection
supposes
the
sign
to
be
lawful
,
and
that
it
may
be
us'd
upon
weighty
Reasons
;
and
surely
then
the
command
of
Authority
may
justify
the
practice
of
it
.
2.
That
we
have
as
just
reason
to
use
it
as
the
Primitive
Christians
,
because
of
the
blasphemous
Contempt
that
is
generally
cast
upon
the
whole
Scheme
of
Christianity
,
particularly
the
Merits
of
our
Saviour's
Cross
and
Passion
,
by
the
pretended
Wits
of
our
Age.
So
that
St.
Cyprian's
[
(e)
](A27392-e33060-b)
(e)
Epist.
56.
ad
Thiber
.
words
are
now
pertinent
,
Arm
your
Foreheads
,
that
the
Seal
of
God
may
be
kept
safe
;
as
if
he
shou'd
have
said
,
Remember
the
Badge
you
took
upon
you
in
Baptism
,
and
so
long
as
you
have
that
upon
your
Foreheads
,
never
be
asham'd
or
laugh'd
out
of
countenance
as
to
the
Memory
of
our
Saviour's
love
,
and
the
foundation
of
your
hopes
laid
in
his
Death
and
Passion
.
I
grant
indeed
,
that
the
use
of
the
Cross
is
an
indifferent
Ceremony
,
and
that
Baptism
is
,
as
our
Church
declares
,
compleat
without
it
:
but
what
I
contend
for
,
is
fully
prov'd
,
viz.
that
the
Cross
was
us'd
in
the
first
Ages
of
Christianity
;
from
whence
it
follows
,
that
tho'
't
is
not
necessary
,
yet
't
is
warrantable
.
2.
Our
use
of
this
sign
is
not
in
the
least
like
the
Popish
use
of
it
.
For
,
1.
we
admit
of
no
visible
Crucifixes
;
nor
has
any
of
our
Writers
ventur'd
to
say
[
(f)
](A27392-e33160-b)
(f)
Christian
Direct
.
Eccles.
Cas.
p.
113.
p.
875
,
876.
with
Mr.
Baxter
,
that
a
Crucifix
well
befitteth
the
imagination
and
mind
of
a
Believer
;
and
that
it
is
not
unlawful
to
make
an
image
(
of
a
Crucifix
)
to
be
an
Obiect
or
Medium
of
our
consideration
,
exciting
our
minds
to
worship
God
.
The
sence
of
our
Church
is
truly
exprest
by
Mr.
Hooker
,
who
[
(g)
](A27392-e33230-b)
(g)
Eccles.
Pol.
l.
5.
p.
348.
says
,
That
between
the
Cross
which
Superstition
honoureth
as
Christ
,
and
that
Ceremony
of
the
Cross
which
serveth
only
for
a
sign
of
remembrance
,
there
is
as
plain
and
great
a
difference
,
as
between
those
Brazen
Images
which
Solomon
made
to
bear
up
the
Cistern
of
the
Temple
,
and
that
which
the
Israelites
in
the
Wilderness
did
adore
.
Ours
is
a
mere
transient
sign
,
which
abides
not
so
long
as
to
be
capable
of
becoming
an
Object
or
Medium
of
worship
,
any
more
than
any
words
we
use
in
worship
may
do
.
2.
Our
use
even
of
this
transient
sign
is
nothing
like
the
Popish
use
of
it
.
For
the
Papists
use
it
upon
all
occasions
;
and
at
Baptism
they
use
it
much
oftner
,
and
so
differently
from
our
way
,
that
't
is
not
us'd
at
the
same
time
and
with
the
same
words
that
we
use
it
with
.
This
is
evident
from
the
Roman
Ritual
.
3.
Tho'
the
Church
of
Rome
has
notoriously
abus'd
this
sign
,
yet
't
is
not
unlawful
for
us
to
continue
the
use
of
it
,
as
I
shall
fully
prove
in
the
Eighth
Chapter
.
As
to
the
Second
pretence
,
that
the
sign
of
the
Cross
is
a
new
Sacrament
,
I
answer
,
that
we
all
agree
,
that
a
Sacrament
is
an
outward
and
visible
sign
of
an
inward
and
Spiritual
Grace
given
to
us
,
Ordain'd
by
Christ
himself
,
as
a
means
whereby
we
receive
the
same
,
and
as
a
Pledge
to
assure
us
thereof
.
And
therefore
,
since
we
never
suppos'd
,
that
the
use
of
the
Cross
in
Baptism
cou'd
confer
Grace
,
nor
have
ever
made
the
least
pretence
to
any
Divine
appointment
for
it
;
we
ought
not
to
be
charg'd
as
introducing
a
New
Sacrament
.
If
it
be
said
,
that
we
make
the
Cross
a
sign
betokening
our
Faith
and
Christian
Courage
,
because
we
apply
it
in
token
that
hereafter
he
shall
not
be
asham'd
to
confess
the
Faith
o●
Christ
Crucify'd
,
&c.
and
that
therefore
we
make
it
an
outward
sign
of
an
inward
and
Spiritual
Grace
;
I
answer
,
that
we
own
it
to
be
a
significant
Ceremony
,
as
all
other
Ceremonies
are
;
for
we
do
not
account
a
Ceremony
innocent
,
because
't
is
insignificant
and
impertinent
:
but
yet
we
deny
it
to
be
an
outward
and
visible
sign
of
an
inward
and
Spiritual
Grace
.
For
our
Ceremonies
are
not
seals
and
assurances
from
God
of
his
Grace
to
us
,
but
hints
and
remembrances
of
some
Obligation
we
are
under
with
respect
to
him
;
and
this
kind
of
significant
Usages
has
ever
been
taken
up
,
without
any
imputation
of
introducing
a
New
Sacrament
.
For
,
1.
the
Jewish
Church
chang'd
the
posture
of
eating
the
Passover
,
from
Standing
to
Sitting
in
token
of
their
Rest
and
Securi●y
in
the
Land
of
Canaan
.
There
was
also
an
Altar
of
witness
rear'd
on
the
other
side
of
Jordan
;
and
the
Synagogue-Worship
,
Rites
of
Marriage
,
Form
of
taking
Oaths
,
&c.
were
significant
;
and
yet
they
were
all
receiv'd
in
the
purest
times
of
the
Jewish
Church
,
and
comply'd
with
by
our
Saviour
himself
2.
The
Christian
Church
of
the
first
Ages
us'd
the
same
liberty
,
as
appears
by
the
customs
of
the
Holy
Kiss
and
the
Feasts
of
Charity
.
Tertullian
,
de
Orat.
speaks
as
if
the
public
Service
were
imperfect
,
if
it
concluded
not
with
the
Holy
Kiss
;
which
was
us'd
in
token
of
the
mutual
Communion
and
Fellowship
,
that
Christians
had
with
one
another
.
The
Feasts
of
Charity
also
signify'd
the
mutual
Love
and
Communion
of
Christians
,
and
the
equal
regard
that
God
and
our
Saviour
had
towards
all
sorts
and
conditions
of
Men
,
when
they
were
all
to
eat
freely
together
at
one
Common
meal
.
I
might
further
instance
in
the
Ceremony
of
insufflation
,
which
was
us'd
as
a
sign
of
Breathing
into
them
the
good
Spirit
;
and
the
Baptiz'd
Person
's
stripping
off
his
Garment
in
token
that
he
put
off
the
Old
Man
;
and
the
trine
immersion
,
at
the
Mention
of
each
Person
of
the
Trinity
,
to
signify
the
Belief
of
that
great
Article
.
Now
all
these
things
were
anciently
practis'd
without
any
jealousy
of
invading
the
prerogative
of
Christ
in
instituting
New
Sacraments
.
3.
All
the
Reformed
Churches
,
nay
the
very
Dissenters
themselves
,
do
use
some
Symbolical
actions
in
their
most
Religious
Solemnities
.
For
,
1.
Their
giving
to
the
Baptiz'd
Infant
a
New
Name
seems
to
betoken
its
being
made
a
New
Creature
.
Nay
the
Dissenters
generally
give
it
some
Scripture-name
,
or
one
that
betokens
a
particular
grace
;
and
this
is
an
outward
and
visible
sign
,
and
this
too
sometimes
of
an
inward
and
spiritual
grace
;
and
yet
they
do
not
think
it
a
New
Sacrament
.
2.
The
Dissenters
plead
for
sitting
at
the
Lord's
Supper
,
because
't
is
a
Table-g●sture
,
and
expresses
Fellowship
with
Christ
,
&c.
This
is
an
outward
and
visible
sign
of
an
inward
and
spiritual
grace
;
and
yet
't
is
not
accounted
an
additional
Sacrament
to
that
of
the
Lord's
Supper
.
4.
And
lastly
,
Suppose
that
an
Independent
,
when
he
is
admitted
into
their
Church-Covenant
,
shou'd
signify
his
assent
by
holding
up
his
hand
,
or
the
like
;
this
is
an
outward
and
visible
sign
of
no
less
then
a
new
state
of
life
,
that
is
,
of
being
made
a
Member
of
Christ's
Church
,
and
being
engaged
to
all
the
duties
and
instated
in
all
the
Privileges
of
it
:
and
yet
this
was
never
charg'd
upon
them
by
the
Presbyterians
,
as
introducing
a
New
Sacrament
.
Now
from
all
these
instances
't
is
evident
,
how
unreasonable
a
thing
it
is
,
that
our
using
the
sign
of
the
Cross
,
in
token
that
hereafter
he
(
the
Infant
)
shall
not
be
asham'd
to
confess
the
Faith
of
Christ
crucify'd
,
&c.
shou'd
be
thought
an
adding
of
a
New
Sacrament
of
the
Cross
to
that
of
Baptism
.
But
't
is
objected
,
that
our
Convocation
,
c.
30.
declares
,
That
by
the
sign
of
the
Cross
the
Infant
is
Dedicated
,
&c.
Now
,
say
they
,
Baptism
is
it self
a
Seal
of
Dedication
to
God
,
and
therefore
our
Dedicating
the
Infant
by
our
own
invented
way
of
the
sign
of
the
Cross
,
is
adding
a
New
Sacrament
.
To
this
I
answer
,
that
Dedication
may
properly
signify
a
Confirmation
of
our
first
Dedication
to
God
,
and
a
Declaration
of
what
the
Church
thinks
of
a
Baptiz'd
Person
;
and
the
sign
of
the
Cross
is
the
Medium
of
this
Declaration
.
That
this
is
the
meaning
of
our
Church
,
is
evident
,
if
we
compare
the
Office
of
Baptism
and
the
Canon
together
.
Both
the
Rubric
and
Canon
say
,
that
Baptism
is
compleat
without
the
sign
of
the
Cross
.
It
is
expresly
said
,
We
receive
this
Child
into
the
Congregation
of
Christ
's
Flock
,
and
upon
that
do
sign
it
with
the
Cross
;
So
that
the
Child
is
declar'd
to
be
within
the
Congregation
of
Christ
's
Flock
,
before
't
is
sign'd
with
the
Cross
.
Since
therefore
the
Person
is
Dedicated
in
Baptism
,
and
the
Baptism
is
acknowledg'd
compleat
without
,
or
before
the
sign
of
the
Cross
;
we
cannot
be
thought
to
Dedicate
in
Baptism
and
to
Dedicate
by
the
Cross
again
:
but
the
Dedication
by
the
Cross
must
be
something
very
distinct
from
the
Dedication
of
Baptism
;
that
is
,
the
one
is
the
sign
of
the
Dedication
,
and
the
other
the
Dedication
it self
.
So
that
this
is
plainly
no
other
,
than
a
Declaration
the
Church
makes
of
what
the
Baptiz'd
Person
is
admitted
to
,
and
what
engagement
he
lies
under
.
Which
Declaration
is
therefore
made
in
the
name
of
the
Church
in
the
Plural
number
,
We
receive
this
Child
,
&c.
and
do
sign
him
with
the
sign
of
the
Cross
,
&c.
whereas
in
Baptism
,
the
Minister
alone
,
as
the
immediate
Agent
of
Christ
,
pronounces
in
the
singular
number
,
I
Baptize
thee
in
the
Name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Ghost
.
From
what
has
been
said
,
I
hope
,
it
appears
,
that
our
Office
of
Baptism
has
nothing
in
it
,
that
may
in
the
least
justify
a
separation
from
us
.
CHAP.
VII
.
Objections
against
our
Communion-Office
,
and
particularly
that
of
kneeling
at
the
Sacrament
,
Answer'd
.
THO'
the
Communion-Office
,
for
the
Gravity
and
Holiness
thereof
,
is
preferr'd
by
the
Dissenters
before
all
other
Offices
in
the
Common-Prayer-Book
,
yet
it
has
not
past
free
from
exception
.
For
,
I.
'T
is
objected
against
it
,
that
the
Petition
in
the
Prayer
before
Consecration
,
That
our
sinful
Bodies
may
be
made
clean
by
his
body
,
and
our
Souls
wash'd
by
his
most
precious
Blood
,
implies
that
the
Blood
of
Christ
has
greater
efficacy
than
his
Body
,
inasmuch
as
the
Soul
is
said
to
be
cleans'd
by
the
Blood
of
Christ
,
and
only
the
Body
by
Christ's
Body
.
But
I
answer
,
that
at
the
delivery
of
the
Bread
and
Wine
,
the
Priest
saies
,
The
Body
of
our
Lord
Jesus
Christ
,
which
was
given
for
thee
,
preserve
thy
Body
and
Soul
unto
everlasting
Life
;
and
The
Blood
of
our
Lord
Jesus
Christ
,
which
was
,
&c.
And
therefore
't
is
plain
,
that
our
Church
teaches
,
that
the
Sanctification
and
Salvation
of
our
Souls
and
Bodies
flow
from
the
Body
as
well
as
the
Blood
of
Christ
.
Nor
do's
the
mentioning
of
one
alone
exclude
the
other
;
for
the
Apostle
speaks
sometimes
of
the
Bread
alone
,
1
Cor.
10.17
.
and
sometimes
of
the
Wine
alone
,
1
Cor.
12.13
.
and
yet
all
Men
must
grant
,
that
he
meant
both
.
II.
'T
is
said
,
that
Christ
did
not
deliver
the
Elements
into
every
Person
's
hands
,
with
a
Form
of
words
recited
to
every
one
of
them
,
as
we
do
.
But
I
answer
,
1.
That
this
do's
not
appear
from
Christ's
words
;
for
the
Evangelists
may
well
be
suppos'd
to
give
a
short
account
of
the
Institution
,
and
then
what
might
be
particularly
said
or
done
to
every
one
,
wou'd
be
sufficiently
related
in
being
said
to
be
done
or
spoken
to
all
.
2.
Suppose
that
our
practice
do's
vary
from
this
circumstance
of
the
Institution
,
it
may
be
as
easily
defended
as
celebrating
the
Lord's
Supper
at
Dinner-time
,
and
not
at
Supper
,
which
the
Dissenters
themselves
do
not
scruple
.
3.
Our
Saviour
commanded
his
Disciples
,
Matth.
28.19
.
to
Teach
all
Nations
Baptizing
them
in
the
Name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Ghost
.
But
will
any
Man
think
,
that
when
great
numbers
are
to
be
Baptiz'd
together
,
the
Form
of
Baptizing
in
the
Name
of
the
Father
,
&c.
may
not
lawfully
be
express'd
severally
to
every
Person
?
And
why
then
may
not
the
same
be
done
in
the
Lord's
Supper
?
Wherefore
the
practice
of
our
Church
herein
is
no
way
unsutable
to
the
Institution
of
Christ
,
or
the
nature
of
the
Sacrament
;
and
the
alteration
of
it
wou'd
be
for
the
worse
,
and
abate
the
Solemnity
of
its
Administration
.
See
Falkner
's
Libert
.
Eccles
.
p.
218
,
&c.
III.
The
last
and
great
objection
is
against
the
posture
of
kneeling
at
the
Sacrament
;
and
therefore
I
shall
consider
it
largely
,
and
endeavour
to
shew
,
1.
That
Christ
has
not
forbidden
us
to
kneel
at
the
Sacrament
.
2.
That
kneeling
is
not
a
deviation
from
his
Example
.
3.
That
't
is
not
unsutable
for
its
being
no
Table-gesture
.
4.
That
't
is
not
contrary
to
the
practice
of
the
Church
in
the
best
and
purest
Ages
.
5.
That
kneeling
is
not
therefore
unlawful
,
because
't
was
introduced
by
Idolaters
,
and
is
still
notoriously
abus'd
by
the
Papists
to
Idolatrous
ends
and
purposes
.
First
then
,
Christ
has
not
forbidden
us
to
kneel
at
the
Sacrament
.
For
in
all
the
Scriptures
God
has
not
given
us
any
express
command
to
determine
our
practice
one
way
or
other
:
and
,
if
Authority
did
not
restrain
our
Liberty
,
we
might
either
sit
,
kneel
or
stand
,
without
the
least
violation
of
the
Law
of
God
.
The
Apostles
and
Disciples
of
our
Lord
at
the
Institution
of
the
Sacrament
,
which
the
Scripture
relates
in
several
places
[
(a)
](A27392-e34800-b)
(a)
Matth.
26.26
,
&c.
Mark
14.22
,
&c.
Luke
22.19
.
&c.
1
Cor.
11.23
,
&c.
were
the
Representatives
of
the
whole
Church
,
and
are
to
be
consider'd
under
a
double
capacity
;
either
as
Governours
and
Ministers
,
Intrusted
by
Christ
with
the
Power
of
dispensing
and
administring
the
Sacrament
,
or
as
ordinary
and
Lay-communicants
.
If
we
consider
them
as
Governours
and
Stewards
of
the
Mysteries
,
their
duty
to
which
they
are
oblig'd
by
the
express
Command
of
their
Lord
,
is
to
take
the
Bread
into
their
hands
,
to
Bless
and
Consecrate
it
to
that
Mysterious
and
Divine
use
to
which
he
design'd
it
,
to
break
and
distribute
it
;
and
so
in
the
like
manner
to
take
and
bless
the
Cup
,
and
give
it
to
their
Fellow-Christians
.
But
if
we
consider
them
as
Private
Men
,
and
in
common
with
all
Believers
,
their
duty
was
to
take
and
receive
the
Bread
and
Wine
,
and
to
eat
and
drink
in
Commemoration
of
Christ's
Love
.
But
what
syllable
or
shadow
of
a
Command
is
there
in
all
the
History
for
the
use
of
any
gesture
in
the
act
of
receiving
?
Since
then
the
Holy
Scripture
is
altogether
silent
as
to
this
matter
,
it
's
silence
is
a
full
and
clear
demonstration
,
that
kneeling
is
not
repugnant
to
any
express
command
of
our
Lord
,
because
no
gesture
was
ever
commanded
at
all
.
But
the
Scotch
Ministers
Assembled
at
Perth
,
affirm
that
when
our
Lord
Commanded
his
Disciples
to
do
this
,
he
did
by
those
words
Command
them
to
use
that
Gesture
,
which
he
us'd
at
that
time
,
as
well
as
to
take
,
eat
,
drink
,
&c.
To
this
I
answer
,
1.
That
if
our
Lord
did
sit
at
the
Institution
(
which
we
will
suppose
at
present
)
yet
there
is
no
reason
to
think
,
that
He
intended
by
these
words
,
do
this
,
to
oblige
us
to
observe
this
Gesture
only
,
and
not
several
other
circumstances
,
which
he
observ'd
at
the
same
time
,
as
well
as
this
.
For
Example
,
if
the
words
may
be
Interpreted
thus
,
Do
this
,
that
is
,
sit
as
Christ
did
;
why
not
thus
also
,
Do
this
,
that
is
,
Celebrate
the
Sacrament
in
an
Upper-room
,
in
a
Private-house
,
late
at
night
or
in
the
evening
,
after
a
full
Supper
,
in
the
Company
of
Twelve
at
most
,
and
they
only
Men
,
with
their
Heads
cover'd
according
to
the
Custom
of
those
Countries
,
and
with
unleavened
Bread
?
There
lies
as
great
an
obligation
upon
us
to
observe
all
those
circumstances
in
imitation
of
our
Lord
,
as
there
do's
to
sit
.
2.
Even
the
two
last
of
those
circumstances
are
generally
allow'd
,
but
all
the
rest
are
mention'd
in
Scripture
,
and
were
most
certainly
observ'd
by
Christ
:
whereas
the
gesture
us'd
by
them
is
not
mention'd
,
and
what
it
was
is
very
disputable
,
as
I
shall
afterwards
prove
.
How
then
can
any
Man
think
himself
oblig'd
in
Conscience
to
do
what
Christ
is
not
expreslly
said
to
do
;
and
not
oblig'd
to
do
what
the
Scripture
expresly
saies
he
did
?
3.
'T
is
clear
from
St.
Paul
,
1
Cor.
11.23
,
&c.
that
do
this
,
respects
only
the
Bread
and
Wine
,
which
signify
the
Body
and
Blood
of
Christ
,
and
actions
that
are
specify'd
by
him
,
which
are
essential
to
the
right
and
due
Celebration
of
that
Holy
Feast
.
For
when
't
is
said
,
Do
this
in
remembrance
of
me
,
and
this
do
as
oft
as
ye
drink
it
in
remembrance
of
me
,
and
as
oft
as
ye
eat
this
Bread
and
drink
this
Cup
,
ye
do
shew
the
Lord's
Death
till
he
come
;
't
is
plain
,
that
do
this
,
must
be
restrain'd
to
the
Sacramental
actions
there
mention'd
,
and
not
extended
to
the
gesture
,
of
which
the
Apostle
speaks
not
a
word
.
Our
Lord
Instituted
the
Sacrament
in
Remembrance
of
his
Death
and
Passion
,
and
not
in
Remembrance
of
his
Gesture
in
Administring
it
:
and
consequently
,
do
this
,
is
a
general
Command
,
obliging
us
only
to
such
particular
actions
and
rites
as
he
had
instituted
,
and
made
necessary
to
be
us'd
in
order
to
this
great
end
,
viz.
to
signify
and
represent
his
Death
,
and
that
bloody
Sacrifice
which
he
offer'd
upon
the
Cross
for
us
miserable
Sinners
.
Nay
the
Practice
of
our
Dissenters
proves
,
that
no
particular
gesture
is
commanded
.
For
there
are
many
serious
and
sincere
Persons
among
them
,
who
profess
that
(
were
they
left
to
their
liberty
)
they
cou'd
use
kneeling
as
well
as
any
other
gesture
:
but
they
think
that
an
indifferent
thing
becomes
unlawful
,
when
't
is
injoin'd
by
Authority
.
I
have
already
confuted
this
opinion
;
but
't
is
certain
,
that
by
granting
they
cou'd
use
the
posture
of
kneeling
,
were
it
not
injoin'd
,
and
consequently
that
't
is
in
it's
own
nature
indifferent
;
they
do
thereby
grant
that
there
is
no
Command
for
any
particular
posture
.
I
must
add
,
that
the
Reform'd
Churches
of
France
,
and
those
of
Geneva
and
Helvetia
stand
,
the
Dutch
generally
sit
,
but
in
some
places
(
as
in
West-Friesland
)
they
stand
.
The
Churches
of
the
Bohemian
and
Augustane
Confession
,
which
spread
through
the
large
Kingdoms
of
Bohemia
,
Denmark
,
and
Sweden
,
thro'
Norway
,
the
Dukedom
of
Saxony
,
Lithuania
and
Ducal
Prussia
in
Poland
,
the
Marquisate
of
Brandenburg
in
Germany
,
and
several
other
places
and
free
Cities
in
that
Empire
,
do
for
the
most
part
,
if
not
all
of
them
,
retain
the
Gesture
of
Kneeling
.
The
Bohemian
Churches
were
Reform'd
by
John
Husse
and
Jerom
of
Prague
,
who
suffer'd
Martyrdom
at
Constance
about
the
year
1416.
long
before
Luther's
time
,
and
those
of
the
Ausbourg
or
Augustan
Confessions
were
founded
and
reform'd
by
Luther
,
and
were
the
first
Protestants
properly
so
call'd
.
But
these
Churches
so
early
reform'd
and
of
so
large
extent
,
did
not
only
use
the
same
Gesture
that
our
Church
injoins
at
the
Sacrament
;
but
they
,
together
with
those
of
the
Helvetic
Confession
,
did
in
three
[
(b)
](A27392-e35420-b)
(b)
1.
At
Cracow
,
Anno
Dom.
1573.
2.
Petricow
or
Peterkaw
.
1578.
3.
Wiadislaw
,
1583.
general
Synods
unanimously
condemn
the
sitting
Gesture
(
tho'
they
esteem'd
it
in
it self
lawful
)
as
being
scandalous
for
this
remarkable
Reason
,
viz.
because
it
was
us'd
by
the
Arians
(
as
their
Synods
call
the
Socinians
)
in
contempt
of
our
Saviours
Divinity
,
who
therefore
placed
themselves
as
Fellows
with
their
Lord
at
his
Table
.
And
thereupon
they
entreat
and
exhort
all
Christians
of
their
Communion
to
change
sitting
into
kneeling
or
standing
,
both
which
Ceremonies
we
indifferently
leave
free
,
according
as
the
custom
of
any
Church
has
obtain'd
,
and
we
approve
of
their
use
without
scandal
and
blame
.
Moreover
they
affirm
,
That
these
Socinians
who
deny
Christ
to
be
God
,
were
the
first
that
introduced
Sitting
at
the
Sacrament
into
their
Churches
,
contrary
to
the
practice
of
all
the
Evangelical
Churches
in
Europe
.
Among
all
these
Foreign
Churches
of
the
Reformation
,
there
is
but
one
that
I
can
find
which
uses
Sitting
,
and
forbids
Kneeling
,
for
fear
of
Bread-worship
;
but
yet
in
that
Synod
wherein
they
condemn'd
Kneeling
,
they
left
it
to
the
choice
of
their
Churches
to
use
Standing
,
Sitting
,
or
an
Ambulatory
Gesture
(
as
the
French
[
(c)
](A27392-e35540-b)
(c)
Harmon
.
4.
Synods
of
Holl.
do
)
and
at
last
conclude
thus
;
These
Articles
are
so
setled
by
mutual
consent
,
that
if
the
good
of
the
Churches
require
it
,
they
may
and
ought
to
be
chang'd
,
augmented
or
diminish'd
.
What
now
shou'd
be
the
ground
and
reason
of
this
Variety
both
in
Opinion
and
Practice
touching
the
Gesture
to
be
us'd
at
the
Lord's
Supper
?
Is
it
to
be
imagin'd
that
an
Assembly
of
Learned
and
Pious
Divines
,
met
together
on
purpose
to
consult
how
to
reform
their
Churches
,
according
to
the
pure
Word
of
God
,
shou'd
thro'
weakness
and
inadvertency
overlook
an
express
Command
of
Christ
for
the
perpetual
use
of
any
particular
Gesture
,
if
any
such
there
had
been
?
Or
shall
we
be
so
uncharitable
as
to
think
,
that
all
these
eminent
Churches
wilfully
past
it
by
,
and
establish'd
what
was
most
agreeable
to
their
own
fancies
,
contrary
to
the
known
Will
of
God
?
Wou'd
they
have
given
liberty
to
all
of
their
Communion
to
use
several
Gestures
according
to
the
Custom
of
their
several
Churches
,
if
our
Lord
had
tied
them
to
observe
but
one
?
Wou'd
they
declare
(
as
the
Dutch
Synod
doth
)
that
what
they
injoin'd
might
be
alter'd
,
if
the
good
of
the
Church
so
requir'd
;
if
so
be
Sitting
had
been
expresly
Commanded
by
our
Lord
,
to
be
us'd
by
all
Christians
to
the
end
of
the
World
?
No
undoubtedly
,
they
wou'd
not
;
we
cannot
either
in
Reason
or
Charity
suppose
it
.
The
true
Principle
upon
which
all
these
Reform'd
Churches
built
,
and
by
which
they
are
able
to
reconcile
all
this
seeming
difference
in
this
matter
,
is
the
very
same
with
that
which
the
Church
of
England
go's
by
in
her
Synods
and
Convocations
;
viz.
[
(d)
](A27392-e35600-b)
(d)
Vid.
Art.
34.
observat.
of
the
French
and
Dutch
Divines
on
the
Harmony
of
Confessions
,
Edit.
Geneva
1681.
Sect.
14.
p.
120.
In
hoc
etiam
ritu
(
speaking
of
Kneeling
at
the
Sacrament
)
suam
cuique
Ecclesiae
libertatem
salvam
reliquendam
arbitramur
.
That
as
to
Rites
and
Ceremonies
of
an
indifferent
nature
,
every
National
Church
has
Authority
to
institute
,
change
and
abolish
them
,
as
they
in
Prudence
and
Charity
shall
think
most
fit
and
conducive
to
the
setting
forth
God's
Glory
,
the
Edification
of
their
People
,
and
the
Decent
and
Reverend
Administation
of
the
Holy
Sacrament
.
Whosoever
therefore
refuses
to
receive
the
Lord's
Supper
according
to
the
Constitution
of
the
Church
of
England
,
purely
because
Kneeling
is
contrary
to
the
express
Command
of
Christ
,
must
condemn
the
Judgment
and
Practice
of
all
the
Reform'd
Churches
beyond
the
Seas
,
who
all
agree
in
this
,
That
the
Gesture
in
the
Act
of
Receiving
is
to
be
reckon'd
among
things
Indifferent
;
and
that
whether
we
sit
,
or
kneel
or
stand
,
or
Receive
walking
,
we
transgress
no
Law
of
God
;
and
consequently
they
prove
my
Assertion
true
,
That
Kneeling
is
no
more
contrary
to
any
express
Command
than
any
other
Gesture
;
because
they
allow
of
all
,
as
lawful
in
themselves
to
be
us'd
,
which
cannot
consist
with
an
express
Command
for
the
use
of
any
one
Gesture
whatsoever
.
Upon
the
whole
matter
,
I
think
we
may
certainly
conclude
,
that
there
is
not
a
tittle
of
a
Command
in
the
whole
New
Testament
to
oblige
us
to
receive
the
Lord's
Supper
in
any
particular
posture
:
and
if
any
be
so
scrupulous
,
as
not
to
receive
it
in
any
other
Gesture
,
but
what
is
expresly
commanded
,
they
must
never
receive
it
as
long
as
they
live
.
Secondly
,
I
shall
prove
,
that
Kneeling
is
not
a
deviation
from
Christ's
example
.
This
will
appear
,
if
we
consider
,
1.
that
't
is
doubtful
what
Gesture
our
Saviour
us'd
at
the
Institution
of
the
Sacrament
.
For
the
Scripture
do's
not
inform
us
what
it
was
,
and
the
Jews
us'd
variety
of
Gestures
at
the
Passover
;
and
therefore
,
since
our
Lord's
Example
cannot
certainly
be
known
in
this
Matter
,
our
Church
cannot
be
charg'd
with
deviation
from
it
.
2.
Those
who
Kneel
at
the
Sacrament
in
compliance
with
the
Orders
of
the
Church
,
do
manifestly
follow
the
Example
of
Christ
.
For
our
Saviour
comply'd
with
that
Passover-gesture
,
which
the
Jews
then
us'd
,
tho'
it
was
not
the
same
that
was
us'd
at
the
Institution
in
Egypt
:
and
his
compliance
may
teach
us
,
not
to
be
scrupulous
about
Gestures
,
but
to
conform
to
the
innocent
and
prevailing
customs
of
the
Church
,
wheresoever
we
live
.
And
if
Christians
did
walk
according
to
this
rule
,
they
wou'd
greatly
promote
the
peace
and
welfare
of
the
Church
of
Christ
,
and
in
so
doing
procure
quiet
and
peace
to
themselves
,
with
unspeakable
comfort
and
satisfaction
.
But
supposing
our
Lord
did
sit
,
as
the
Dissenters
will
have
it
;
yet
his
bare
example
do's
not
oblige
all
Christians
to
a
like
practice
.
1.
Because
naked
examples
,
without
some
rule
or
note
added
to
them
,
to
signify
that
't
is
God's
Will
to
have
them
constantly
follow'd
,
have
not
the
force
of
Laws
perpetually
obliging
the
Conscience
.
And
therefore
,
in
this
case
,
because
no
such
note
is
to
be
found
,
we
are
not
tied
in
Conscience
to
a
strict
imitation
of
Christ's
Example
.
Thus
the
Example
of
our
Saviour
do's
not
oblige
us
to
defer
our
Baptism
till
the
Age
of
30
years
,
or
not
to
receive
the
Sacrament
till
a
little
before
death
;
and
,
I
pray
,
what
reason
is
there
to
follow
his
Example
in
sitting
at
the
Sacrament
,
any
more
than
in
those
particulars
?
2.
We
are
bound
to
imitate
Christ
in
those
things
only
which
he
has
commanded
:
but
where
there
is
no
command
,
there
is
no
necessity
.
Indeed
we
must
follow
Christ
and
his
Apostles
;
but
in
what
?
Why
,
in
acting
according
to
the
Gospel-rule
.
An
example
may
help
to
interpret
a
Law
,
but
of
it self
it
is
no
Law
.
Against
a
rule
no
example
is
a
competent
warrant
:
and
if
the
example
be
according
to
the
rule
,
't
is
not
the
Example
,
but
the
Rule
,
that
is
the
Measure
of
our
actions
.
3.
The
bare
Example
of
Christ
is
no
warrant
for
us
to
go
by
,
because
he
was
an
Extaordinary
Person
,
and
did
many
things
which
we
cannot
,
and
many
which
we
must
not
do
.
He
Fasted
40
Daies
and
40
Nights
,
wrought
Miracles
,
&c.
which
we
are
not
to
pretend
to
.
They
say
indeed
,
We
are
bound
to
imitate
Christ
and
the
commendable
Example
of
his
Apostles
,
in
all
things
wherein
it
is
not
evident
,
they
had
special
Reasons
moving
them
thereunto
,
which
do
not
concern
us
.
But
I
wou'd
willingly
be
inform'd
how
we
shall
be
ever
able
to
know
when
they
acted
upon
special
Reasons
,
and
what
they
were
,
that
we
may
know
our
Duty
,
if
a
bare
Example
without
any
Rule
obliges
us
.
And
if
we
guide
our selves
by
Scripture
or
Reason
in
this
matter
,
then
they
are
the
measures
of
the
Example
.
Besides
,
if
we
are
not
to
imitate
them
in
such
things
,
as
they
were
mov'd
to
do
upon
special
Reasons
,
which
did
not
concern
us
;
then
we
are
obliged
to
imitate
their
Examples
in
such
things
as
they
did
upon
general
and
common
Reasons
,
which
concern
us
as
well
as
them
,
or
we
are
not
oblig'd
at
all
by
any
Example
:
and
if
so
,
then
those
Reasons
are
to
be
our
Rule
,
to
which
we
are
to
reduce
their
Examples
.
Unless
we
find
some
general
or
common
Reason
,
we
have
no
Warrant
(
according
to
their
own
Principle
)
to
follow
their
Examples
:
and
when
such
Reasons
do
appear
,
then
it
's
not
the
Example
alone
that
obliges
us
,
but
Reason
that
approves
the
Example
.
To
bring
their
own
Rule
to
the
case
in
hand
,
how
do
they
know
but
our
Lord
was
mov'd
to
Sit
at
the
Sacrament
by
Special
Reasons
drawn
from
that
Time
and
Place
,
or
the
Feast
of
the
Passover
,
to
which
that
Gesture
was
peculiar
?
How
do
they
know
,
but
that
our
Lord
might
have
us'd
another
Gesture
,
if
the
Sacrament
had
been
Instituted
apart
from
the
Passover
?
The
necessity
of
the
time
made
the
Jews
eat
the
Passover
after
one
fashion
in
Egypt
,
which
afterward
ceasing
,
gave
occasion
to
alter
it
in
Canaan
;
and
how
do
we
know
,
but
that
our
Lord
comply'd
with
the
present
necessity
,
and
that
his
Example
(
if
he
did
Sit
)
was
only
temporary
,
and
not
design'd
for
a
Standing
Law
,
perpetually
obliging
to
a
like
Practice
?
If
Christ
acted
upon
special
Reasons
,
then
we
are
not
obliged
,
by
their
own
Rule
:
and
if
he
did
not
,
let
them
produce
the
Reasons
if
they
can
,
which
make
this
Example
of
Christ
of
general
and
perpetual
use
,
and
to
oblige
all
Christians
to
follow
it
.
4.
'T
is
absurd
to
talk
of
Christ's
Example
apart
from
all
Law
and
Rule
,
and
to
make
that
alone
a
principle
of
duty
distinct
from
the
Precepts
of
the
Gospel
,
because
Christ
himself
alwaies
govern'd
his
actions
by
a
Law
.
For
if
we
consider
him
as
a
Man
,
he
was
obliged
by
the
Natural
Law
,
as
a
Jew
by
the
Mosaic
Law
,
as
the
Messias
by
the
Gospel-Law
.
He
came
to
fulfil
all
Righteousness
,
and
to
Teach
and
Practise
the
whole
Will
of
God
.
If
therefore
we
look
only
to
his
Example
,
without
considering
the
various
capacities
and
relations
he
bare
,
both
towards
God
and
towards
us
,
and
the
several
Laws
by
which
he
stood
bound
,
which
were
the
Measures
of
his
Actions
;
we
shall
miserably
mistake
our
way
,
and
act
like
Fools
,
when
we
do
such
things
as
he
did
pursuant
to
infinite
Wisdom
.
Thus
,
if
we
shou'd
subject
our selves
to
the
Law
of
Moses
,
as
he
did
,
we
shou'd
thereby
frustrate
the
great
design
of
the
Gospel
:
and
yet
even
this
we
are
obliged
to
do
,
if
his
Example
alone
be
a
sufficient
warrant
for
our
actions
.
Thus
it
appears
that
Christ's
bare
Example
do's
not
oblige
us
to
do
any
thing
,
that
is
not
commanded
.
I
shall
only
add
,
that
they
who
urge
the
Example
of
Christ
against
Kneeling
at
the
Sacrament
,
do
not
follow
it
themselves
.
For
our
Saviour
probably
us'd
a
Leaning
Gesture
;
and
by
what
Authority
do
they
change
it
to
Sitting
?
Certainly
,
our
changing
the
Gesture
is
as
warrantable
as
theirs
.
Nor
is
it
enough
to
say
,
that
Sitting
comes
nearer
our
Saviour's
Gesture
than
Kneeling
;
for
if
they
keep
to
their
own
Rule
,
they
must
not
vary
at
all
.
The
Presbyterians
(
if
one
may
argue
from
their
Practices
to
their
Principles
)
lay
very
little
stress
on
this
Argument
taken
from
the
Example
of
Christ
.
For
tho'
they
generally
chuse
to
Sit
,
yet
they
do
not
condemn
Standing
as
Sinful
,
or
Unlawful
in
it self
;
and
several
are
willing
to
receive
it
in
that
posture
,
in
our
Churches
;
which
surely
is
every
whit
as
wide
from
the
Pattern
our
Lord
is
suppos'd
to
have
set
us
,
(
whether
he
lay
along
or
sate
upright
)
as
that
which
is
injoin'd
and
practis'd
by
the
Church
of
England
.
There
is
too
a
Confessed
variation
allow'd
of
and
practis'd
by
the
generality
of
Dissenters
,
both
Presbyterians
and
Independents
,
from
the
Institution
and
Practice
of
Christ
and
his
Apostles
,
in
the
other
Sacrament
of
Baptism
.
For
they
have
chang'd
dipping
into
sprinkling
;
and
't
is
strange
,
that
those
who
scruple
kneeling
at
the
Lord's
Supper
,
can
allow
of
this
greater
change
in
Baptism
.
Why
shou'd
not
the
Peace
and
unity
of
the
Church
,
and
Charity
to
the
Public
,
prevail
with
them
to
kneel
at
the
Lord's
Supper
;
as
much
as
mercy
and
tenderness
to
the
Infant
's
Body
,
to
sprinkle
or
pour
water
on
the
Face
,
contrary
to
the
first
Institution
?
Thirdly
,
kneeling
is
not
therefore
repugnant
to
the
nature
of
the
Lord's
Supper
,
because
't
is
no
Table-Gesture
.
The
Sacrament
is
a
Supper
;
and
therefore
,
say
they
,
the
Gesture
at
the
Lord's
Table
ought
to
be
the
same
,
which
we
use
and
observe
at
our
ordinary
Tables
,
according
to
the
custom
and
fashion
of
our
Native
Country
:
and
by
consequence
,
we
ought
to
Sit
,
and
not
to
Kneel
,
because
sitting
is
the
ordinary
Table-gesture
,
according
to
the
mode
and
fashion
of
England
.
Here
,
by
the
way
,
we
may
observe
,
that
this
Argument
overthrows
the
two
others
drawn
from
the
Command
and
Example
of
Christ
.
For
,
1.
Different
Table-gestures
are
us'd
in
different
Countries
;
and
therefore
,
tho'
Christ
did
Sit
,
yet
we
are
not
oblig'd
to
Sit
after
his
Example
,
unless
sitting
be
in
our
Country
the
common
Table-gesture
.
2.
If
the
Nature
of
the
Sacrament
require
a
Table-gesture
,
and
that
gesture
in
particular
which
is
customary
;
then
God
has
not
Commanded
any
particular
gesture
,
because
different
Countries
have
different
Table-gestures
.
However
,
I
shall
fu●ly
Answer
this
Argument
drawn
from
the
Nature
of
the
Sacrament
,
by
shewing
,
1.
What
is
the
Nature
of
it
.
2.
That
it
do's
not
absolutely
require
a
common
Table-gesture
.
3.
That
Kneeling
is
very
agreeable
to
the
nature
of
the
Lord's
Supper
,
tho'
't
is
no
Table-gesture
.
1.
Then
,
the
Nature
of
the
Sacrament
is
easily
understood
,
if
we
consider
that
the
Scripture
calls
it
the
Lord's
Table
and
the
Lord's
Supper
.
The
Greek
Fathers
call
it
a
Feast
and
a
Banquet
,
because
of
that
Provision
and
Entertainment
which
our
Lord
has
made
for
all
worthy
Receivers
.
'T
is
styl'd
a
Supper
and
a
Feast
,
either
because
't
was
Instituted
by
Christ
at
Supper-time
,
or
because
it
represents
a
Supper
and
a
Feast
;
and
so
it
is
not
of
the
same
nature
with
a
civil
and
ordinary
Supper
or
Feast
,
tho'
it
bear
the
same
name
.
Three
things
are
essential
to
a
Feast
,
Plenty
,
Good
Company
and
Mirth
:
but
the
Plenty
of
the
Lord's
Supper
is
a
Plenty
of
Spiritual
Dainties
;
and
the
Company
consists
of
the
Three
Persons
of
the
Trinity
,
and
good
Christians
;
and
the
Mirth
is
wholly
Spiritual
.
So
that
the
Lord's
Supper
differs
in
its
nature
from
civil
Banquets
,
as
much
as
Heaven
and
Earth
,
Body
and
Spirit
differ
in
theirs
.
Farther
,
the
Lord's
Supper
is
a
Feast
upon
a
Sacrifice
for
Sin
,
wherein
we
are
particularly
to
commemorate
the
Death
of
Christ
.
'T
was
also
instituted
in
honour
of
our
Lord
,
and
to
preserve
an
Eternal
Memory
of
his
wondrous
Works
,
and
to
Bless
and
Praise
our
Great
Benefactour
.
'T
is
also
a
Covenanting
Rite
between
God
and
all
worthy
Communicants
,
and
signifies
that
we
are
in
a
state
of
Peace
and
Friendship
with
him
;
that
we
own
him
to
be
our
God
,
and
swear
Fidelity
to
him
;
we
take
the
Sacrament
upon
it
(
as
we
ordinarily
say
)
that
we
will
not
henceforth
live
unto
our selves
,
but
to
him
alone
that
died
for
us
.
'T
is
also
a
means
to
convey
to
us
the
Merits
of
Christ's
Death
,
and
a
Pledge
to
assure
us
thereof
.
Lastly
,
't
was
instituted
to
be
a
Bond
of
Union
between
Christians
,
to
engage
and
dispose
us
to
love
one
another
,
as
our
Lord
loved
us
,
who
thought
not
his
Life
too
dear
,
nor
his
Blood
too
much
to
part
with
for
our
sakes
.
This
therefore
being
the
Nature
of
the
Sacrament
,
it
follows
,
2.
That
it
do's
not
absolutely
require
a
common
Table-gesture
.
For
if
the
Nature
of
the
Sacrament
,
consider'd
as
a
Feast
,
necessarily
requires
a
Table-gesture
;
then
the
nature
of
the
Sacrament
,
consider'd
as
a
Feast
,
do's
as
well
require
all
other
Formalities
that
are
essential
,
either
to
all
civil
Feasts
whatsoever
,
or
to
all
Feasts
as
they
obtain
among
us
:
and
consequently
we
must
carve
and
drink
one
to
another
,
&c.
at
the
Lord's
Supper
,
as
we
alwaies
do
at
other
Feasts
.
But
this
our
Dissenters
will
by
no
means
allow
;
nor
do
they
think
themselves
obliged
to
observe
all
the
other
Formalities
of
a
Feast
,
tho'
they
are
as
agreeable
to
the
Nature
of
a
Feast
,
as
Sitting
is
.
It
's
not
agreeable
to
the
Nature
of
a
Feast
,
that
one
of
the
Guests
,
and
the
principal
one
too
,
shou'd
fill
out
the
Wine
,
and
break
the
Bread
,
and
distribute
it
to
the
rest
of
the
Society
;
but
this
the
Dissenters
generally
allow
of
,
and
practise
at
the
Holy
Communion
.
It
's
not
agreeable
to
the
nature
of
a
Feast
to
sit
from
the
Table
,
dispers'd
up
and
down
the
Room
.
In
all
public
Feasts
there
are
several
Tables
provided
,
when
one
is
not
big
enough
to
receive
the
Guests
;
and
yet
the
Dissenters
generally
receive
in
their
Pews
,
scatter'd
up
and
down
the
Church
,
and
think
one
Table
is
sufficient
,
tho'
not
capable
of
receiving
the
twentieth
part
of
the
Communicants
in
some
large
Parishes
and
numerous
Assemblies
.
And
where
there
are
so
few
,
that
they
may
come
up
to
,
and
sit
at
the
Table
,
they
generally
are
against
it
(
especially
the
Presbyterians
)
and
think
they
are
not
obliged
to
observe
that
formality
,
tho'
constantly
practis'd
at
common
and
civil
Entertainments
.
It
's
by
no
means
agreeable
to
the
nature
of
a
Feast
to
be
sorrowful
.
To
mourn
and
grieve
at
a
Feast
is
as
indecent
and
unsutable
,
as
to
laugh
at
a
Funeral
.
But
sure
our
Dissenters
will
not
say
,
that
to
come
to
the
Sacrament
with
a
penitent
and
broken
spirit
;
to
come
with
a
hearty
sorrow
for
all
our
Sin
,
which
caus'd
so
much
pain
and
torment
to
our
dearest
and
greatest
Friend
,
our
ever
blessed
Redeemer
;
to
reflect
upon
the
Agonies
of
his
Soul
in
the
Garden
,
the
bitterness
of
his
deadly
Cup
,
the
Torture
he
endur'd
on
the
Cross
,
with
a
deep
Sympathy
and
Trouble
for
the
occasion
;
they
will
not
surely
,
I
say
,
affirm
,
that
such
a
disposition
of
Heart
and
Mind
is
improper
and
unsutable
to
the
Nature
of
this
Feast
,
which
we
solemnize
in
Commemoration
of
his
Death
for
our
sakes
.
This
Sacrament
is
also
call'd
the
Lord's
Supper
;
and
consequently
the
nature
of
it
requires
the
Evening
,
as
the
proper
season
for
it
:
and
yet
our
Dissenters
make
no
scruple
of
Communicating
at
Noon
.
Again
,
the
nature
of
the
Lord's
Supper
do's
not
necessarily
require
a
Table-gesture
,
because
't
is
not
of
the
same
nature
with
common
and
ordinary
Feasts
.
For
we
cannot
argue
from
Natural
and
Civil
things
to
Spiritual
;
or
conclude
that
,
because
they
agree
in
their
names
,
they
are
of
the
same
nature
.
And
therefore
,
tho'
the
Sacrament
is
a
Feast
;
yet
because
't
is
a
Spiritual
Feast
,
and
not
of
the
same
nature
with
common
and
ordinary
Feasts
,
we
must
not
think
,
that
such
a
gesture
as
is
necessary
to
the
one
,
is
also
necessary
to
the
other
.
I
must
add
,
that
the
nature
of
the
Lord's
Supper
,
consider'd
as
a
Feast
,
do's
not
necessarily
require
a
common
Table-gesture
in
order
to
right
and
worthy
receiving
;
because
the
Dissenters
grant
,
that
it
may
be
worthily
receiv'd
Standing
,
tho'
Standing
is
no
common
Table-gesture
.
If
any
shou'd
yet
urge
,
that
no
gesture
besides
Sitting
is
agreeable
to
the
nature
of
the
Sacrament
,
consider'd
as
a
Feast
;
and
that
to
use
any
other
gesture
wou'd
profane
the
Ordinance
;
I
answer
,
that
God
calls
the
Passover
a
Feast
,
Exod.
12.14
.
and
yet
he
commanded
the
Israelites
to
celebrate
it
with
their
Loins
girt
,
their
Shoes
on
their
Feet
,
and
their
Staff
in
their
Hands
;
which
were
all
signs
of
haste
,
but
no
Table-gestures
either
among
the
Jews
or
the
Egyptians
.
Now
to
say
,
that
God
injoin'd
Gestures
unsutable
to
that
Ordinance
,
is
to
call
his
Wisdom
in
question
:
and
to
say
,
that
the
Feast
of
the
Passover
did
in
it's
nature
admit
of
several
Gestures
,
is
to
yield
all
that
I
desire
;
for
then
the
Sacrament
,
consider'd
as
a
Feast
,
will
admit
of
several
too
,
and
consequently
do's
not
oblige
us
to
observe
only
a
Feast-gesture
for
the
due
celebration
of
it
.
3.
Kneeling
is
very
agreeable
to
the
nature
of
the
Lord's
Supper
,
tho'
't
is
no
Table-gesture
.
1.
Because
't
is
a
very
fit
Gesture
to
express
Reverence
,
Humility
and
Gratitude
by
;
which
Holy
affections
are
requisite
to
the
Sacrament
.
2.
Since
Christ
ought
to
be
Ador'd
at
the
Lord's
Supper
for
his
wonderful
kindness
to
us
,
therefore
whatsoever
is
fit
to
express
our
Veneration
,
is
not
unsutable
to
the
Sacrament
;
and
consequently
bowing
the
Knees
is
proper
,
because
't
is
an
external
sign
of
Reverence
.
3.
Since
lifting
up
our
Hands
and
Eyes
,
and
imploying
our
Tongues
in
uttering
God's
Praises
,
are
agreeable
to
the
Lord's
Supper
;
why
shou'd
Kneeling
be
thought
unsutable
,
which
is
only
Glorifying
God
with
another
part
of
our
Body
?
4.
The
Holy
Sacrament
was
Instituted
in
remembrance
of
Christ's
Death
and
Sufferings
;
and
therefore
I
desire
the
Dissenters
to
consider
his
Gesture
in
the
very
extremity
of
his
Passion
,
and
to
observe
,
that
he
then
pray'd
Kneeling
,
Luke
22.41
.
And
surely
no
sober
Person
will
say
,
that
't
is
improper
to
Kneel
at
the
Sacrament
,
where
we
Commemorate
those
Sufferings
,
part
of
which
he
endur'd
upon
his
bended
Knees
.
5.
If
we
consider
the
benefits
of
the
Sacrament
,
we
cannot
think
Kneeling
an
unbecoming
Gesture
at
it
.
If
a
grateful
hearty
sence
of
God's
infinite
Mercy
thro'
the
Merits
and
Sufferings
of
his
Son
,
and
of
the
manifold
Benefits
which
our
Lord
has
purchas'd
with
his
most
precious
Blood
;
If
a
Mind
deeply
humbled
under
the
sense
of
our
own
Guilt
,
and
Unworthiness
to
receive
any
Mercy
at
all
from
the
Hands
of
our
Creator
and
Soveraign
Lord
,
whom
we
have
by
numberless
and
heinous
Crimes
so
highly
provok'd
and
incens'd
against
us
;
If
such
an
inward
temper
and
disposition
of
Soul
becomes
us
at
this
Holy
Feast
,
(
which
I
think
no
Man
will
deny
)
then
surely
the
most
humble
and
reverential
Gesture
of
the
Body
will
become
us
too
.
Why
shou'd
not
a
submissive
lowly
deportment
of
body
sute
with
this
solemnity
,
as
well
as
an
humble
lowly
Mind
?
And
this
is
that
which
our
Church
[
(e)
](A27392-e36780-b)
(e)
See
the
Declaration
at
the
end
of
the
Communion
Service
in
the
B.
of
Com.
Prayer
.
declares
to
be
the
end
of
her
Injunction
,
in
requiring
all
the
Communicants
to
Kneel
,
viz.
for
a
signification
of
an
humble
and
grateful
acknowledgment
of
the
Benefits
of
Christ
therein
given
to
all
worthy
Receivers
.
The
Commemoration
of
the
Death
and
Passion
of
the
Son
of
God
will
strike
a
Man
,
almost
naturally
,
into
the
humblest
posture
of
Adoration
:
But
if
any
reverence
be
due
at
such
a
time
,
I
am
sure
Sitting
is
a
very
unfit
posture
to
express
it
.
In
a
word
,
whatsoever
Gesture
best
answers
the
Principal
ends
of
this
Holy
Feast
,
do's
best
sute
it
's
nature
,
and
ought
to
be
best
esteem'd
of
,
if
we
will
be
guided
by
the
nature
of
the
thing
:
and
that
Kneeling
do's
best
answer
the
Nature
and
Ends
of
the
Lord's
Supper
,
I
think
,
I
have
fully
prov'd
.
I
shall
crave
Leave
to
observe
in
the
last
place
,
that
the
Primitive
Church
had
no
such
Notion
of
the
necessity
of
a
Table-gesture
,
as
the
Dissenters
maintain
.
There
is
not
the
least
mention
made
of
the
name
Table
,
in
any
of
their
Writings
,
for
the
space
of
200
years
after
Christ
.
For
they
call
the
Place
,
on
which
the
Consecrated
Elements
stood
,
the
Altar
;
and
the
Eucharist
they
call
an
Oblation
and
a
Sacrifice
:
and
what
connexion
,
I
Pray
,
is
there
between
an
Altar
or
a
Sacrifice
,
and
a
Table-gesture
?
The
Dissenters
indeed
[
(f)
](A27392-e36930-b)
(f)
Dispute
against
Kneeling
▪
arg
1.
p.
6.
●6
.
&c.
say
,
that
Kneeling
or
an
Adoring-gesture
is
against
the
dignity
of
Guests
,
and
debars
us
the
Privileges
and
Prerogatives
of
the
Lord's
Table
,
such
as
social
admittance
and
social
entertainment
;
that
it
is
against
the
purpose
of
Christ
,
whose
intention
was
to
dignify
us
by
setting
us
at
his
Table
;
and
much
more
of
this
nature
:
but
't
is
plain
that
the
Fathers
thought
otherwise
,
as
the
Phrases
they
use
,
and
the
Titles
they
give
the
Sacrament
,
plainly
demonstrate
.
They
call
it
as
St.
Paul
doth
,
the
Lord's
Supper
,
the
Kingly
,
Royal
,
and
most
Divine
Supper
,
which
import
Deference
,
Distance
,
and
Respect
on
our
parts
;
the
Dreadful
Sacrifice
,
the
Venerable
and
Vnbloody
Sacrifice
,
the
Wonderful
and
Terrible
Mysteries
,
the
Royal
,
Spiritual
,
Holy
,
Formidable
,
Tremendous
Table
.
The
Bread
and
Wine
after
Consecration
,
are
in
their
Language
call'd
the
most
Mysterious
,
most
Holy
Food
and
Nutriment
,
the
most
Holy
things
;
and
the
place
where
the
Table
stood
,
the
most
Holy
part
of
the
Temple
,
in
allusion
to
that
of
the
Jewish
Temple
,
to
which
the
Jews
paid
the
highest
Reverence
.
The
Bread
in
particular
they
styl'd
the
Bread
of
God
;
the
Cup
,
the
Holy
and
Mysterious
,
the
Royal
and
Dreadful
Cup.
They
advise
the
Communicants
to
Reverence
these
Holy
Mysteries
,
to
come
with
Fear
and
Trembling
,
with
Sorrow
and
Shame
,
with
silence
and
down-cast
Eyes
,
to
keep
their
Joy
within
,
and
to
approach
the
Table
with
all
the
Signs
and
Expressions
of
Reverence
and
Humility
imaginable
.
How
can
these
Speeches
consist
with
that
Social
,
Familiar
carriage
at
the
Sacrament
,
which
the
Patrons
of
the
Table-gesture
contend
for
,
as
the
Privilege
of
Guests
,
and
the
Prerogative
of
the
Lord's
Table
?
Fourthly
,
I
am
to
shew
that
Kneeling
at
the
Lord's
Supper
is
not
contrary
to
the
general
Practice
of
the
Church
in
the
first
Ages
.
This
I
shall
do
by
proving
,
1.
That
it
's
highly
probable
,
that
the
Primitive
Church
us'd
to
Kneel
in
the
act
of
receiving
the
Holy
Sacrament
,
as
our
custom
at
present
is
.
2.
That
it
's
most
certain
they
us'd
an
Adoring
Posture
.
First
then
,
it
's
highly
probable
,
that
the
Primitive
Church
us'd
to
Kneel
in
the
act
of
receiving
the
Holy
Sacrament
.
I
have
already
shewn
,
that
the
Scripture
do's
not
inform
us
,
what
Gesture
was
us'd
at
the
Institution
of
the
Lord's
Supper
:
and
I
desire
those
,
who
contend
for
a
common
Table-gesture
,
and
particularly
Sitting
,
to
observe
,
that
the
Primitive
Church
thought
sitting
to
be
a
very
irreverent
Posture
in
the
Service
of
God
.
The
Laodicean
Synod
,
finding
great
inconveniences
to
arise
from
the
Love-Feasts
,
which
were
kept
at
the
same
time
with
the
Lord's
Supper
,
forbad
the
said
Feasts
,
and
the
lying
upon
Couches
in
the
Church
,
as
their
manner
was
at
those
Feasts
.
The
same
Practice
was
forbidden
by
the
Council
of
Carthage
,
c.
28.
and
the
Decree
was
Ratify'd
by
the
sixth
Trullian
Council
,
c.
74.
and
that
under
the
pain
of
Excommunication
.
Now
the
Reasons
,
upon
which
't
was
forbidden
,
were
in
all
probability
taken
from
the
disorder
and
irreverence
,
the
animosities
and
excess
,
that
accompany'd
those
Feasts
.
Justin
Martyr
,
who
liv'd
in
the
Second
Century
,
saies
,
We
rise
up
together
and
send
up
our
Prayers
,
Apol.
2.
from
whence
't
is
clear
that
they
did
not
Sit
:
but
in
most
other
places
they
were
not
permitted
to
sit
at
all
,
not
so
much
as
at
the
Lessons
or
in
Sermon-time
;
as
appears
plainly
from
what
Philostorgius
[
(g)
](A27392-e37320-b)
(g)
Hist.
Eccles.
l.
3.
p.
29.
observes
of
Theophilus
an
Indian
Bishop
,
That
among
several
irregularities
,
which
he
corrected
in
those
Churches
,
he
particularly
Reform'd
this
,
That
the
People
were
wont
to
Sit
,
when
the
Lessons
out
of
the
Gospel
were
read
unto
them
;
and
Sozomen
[
(h)
](A27392-e37390-b)
(h)
Hist.
Eccles.
l.
7.
c.
19.
notes
it
as
a
very
unusual
thing
in
the
Bishop
of
Alexandria
,
that
he
did
not
rise
up
when
the
Gospels
were
read
.
Optatus
Bishop
of
Milevis
[
(i)
](A27392-e37460-b)
(i)
De
Schism
.
Donat.
l.
4.
See
also
Albaspin
.
not
.
in
Optat.
cites
a
passage
out
of
the
50.
Psalm
,
and
applies
it
home
to
Parmenianus
the
Donatist
,
after
this
manner
;
Thou
sittest
and
speakest
against
thy
Brother
,
&c.
in
which
place
God
reproves
him
that
sits
and
defames
his
Brother
:
and
therefore
such
evil
Teachers
as
you
,
saies
he
,
are
more
particularly
pointed
at
in
the
Text
,
For
the
People
are
not
Licens'd
to
sit
in
the
Church
.
Now
if
it
had
not
been
the
general
Custom
to
stand
the
whole
time
of
Divine
Service
,
and
particularly
at
the
Lessons
and
Sermons
,
Parmenianus
might
easily
have
retorted
this
Argument
upon
Optatus
,
as
concluding
nothing
against
him
in
particular
,
but
what
might
be
charg'd
in
common
upon
all
private
Christians
,
who
sate
in
the
Church
as
well
as
he
.
[
(k)
](A27392-e37580-b)
(k)
De
Orat.
c.
12.
Tertullian
reproves
it
as
an
ill
custom
,
that
some
were
wont
to
sit
at
Prayer
;
and
a
little
further
in
the
same
Chapter
he
has
these
words
;
Add
thereunto
the
Sin
of
irreverence
,
which
the
very
Heathen
,
if
they
did
perceive
well
and
understand
what
we
did
,
wou'd
take
notice
of
.
For
if
it
be
irreverent
to
sit
in
the
presence
of
,
and
to
confront
,
one
whom
you
have
a
high
respect
and
veneration
for
;
how
much
more
irreligious
is
this
gesture
in
the
sight
of
the
living
God
,
the
Angel
of
Prayer
yet
standing
by
?
Vnless
we
think
fit
to
upbraid
God
that
Prayer
has
tir'd
us
.
Eusebius
also
[
(l)
](A27392-e37630-b)
(l)
De
Vit.
Constant
.
l.
4.
commends
Constantine
,
because
when
he
was
present
at
a
long
Panegyric
concerning
Christ's
Sepulchre
,
and
was
sollicited
to
sit
down
,
he
refus'd
to
do
so
,
saying
,
it
was
unfit
to
attend
upon
any
Discourse
concerning
God
with
ease
and
softness
,
and
that
it
was
very
consonant
to
Piety
and
Religion
,
that
Discourses
about
Divine
things
shou'd
be
heard
standing
.
Thus
much
may
suffice
for
satisfaction
,
that
the
ancient
Church
did
by
no
means
approve
of
Sitting
,
or
a
common
Table-gesture
,
as
fitting
to
be
us'd
in
Divine
Service
,
except
at
the
Reading
of
the
Lessons
,
and
hearing
of
the
Sermon
;
which
too
was
only
practis'd
in
some
places
;
for
in
others
the
People
were
not
allow'd
to
sit
at
all
in
their
Religious
Assemblies
.
Which
Custom
is
still
observ'd
in
most
,
if
not
all
the
Eastern
Churches
at
this
day
,
wherein
there
are
no
Seats
erected
or
allow'd
for
the
use
of
the
People
.
Now
if
the
Apostles
had
Taught
and
Establish'd
Sitting
(
not
only
as
convenient
,
but
)
as
necessary
to
be
us'd
in
order
to
worthy
receiving
the
Lord's
Supper
;
't
is
most
strange
and
unaccountable
,
1.
That
there
shou'd
be
such
an
early
and
universal
revolt
of
the
Primitive
Church
from
the
Doctrine
and
Constitutions
of
the
Apostles
.
2.
That
so
many
Churches
in
distant
Countries
,
being
perfectly
Free
and
Independent
one
upon
another
,
shou'd
unanimously
conspire
together
to
introduce
a
novel-custom
contrary
to
the
Apostolical
Practice
and
Order
;
and
not
only
so
,
but
that
,
3.
They
shou'd
censure
the
practice
and
injunctions
of
inspir'd
Men
,
as
indecent
and
unfit
to
be
follow'd
and
observ'd
in
the
public
Worship
of
God
;
and
all
this
without
any
Person
's
taking
notice
,
or
complaining
or
opposing
,
either
then
or
in
the
succeeding
generations
.
As
for
Standing
in
the
time
of
Divine
Service
,
both
at
Prayers
and
at
the
Sacrament
,
't
is
so
evident
that
the
ancient
Church
did
use
it
,
that
I
shall
not
endeavour
to
prove
it
:
and
as
for
Kneeling
,
't
is
plain
the
Primitive
Christians
us'd
that
gesture
also
.
For
,
tho'
on
Sundays
and
the
Fifty
daies
between
Easter
and
Whitsunday
they
observ'd
Standing
;
yet
at
other
times
they
us'd
the
gesture
of
Kneeling
at
their
public
Devotions
,
as
appears
from
the
authorities
cited
at
the
[
(m)
](A27392-e37780-b)
(m)
Conc.
1.
Nic.
c.
20.
Resp.
Quest
.
inter
Opera
Just.
Mart.
p.
468.
Tertull.
de
Coron.
Mil.
c.
3.
Epiphan.
Expos.
fid.
Cath.
p.
1105.
Edit.
Par.
St.
Jer.
Prol.
com
.
in
Epist.
ad
Eph.
St.
Aust.
Epist.
119.
ad
Jan.
c.
15.
Tertull.
de
Orat.
c.
3.
bottom
.
Now
since
they
were
wont
,
in
the
first
Ages
of
Christianity
,
to
receive
the
Holy
Sacrament
every
day
;
and
since
[
(n)
](A27392-e37920-b)
(n)
See
Tertull.
Apol.
c.
39.
p.
47.
St.
Aust.
Epist
118.
Const.
Apol.
l.
2.
c.
57.
St.
Chrysost.
Hom.
1.
in
c.
2.
Ep.
1.
ad
Tim.
St.
Ambros
.
de
Sacram.
l.
4.
c.
5.
Cave's
Prim.
Christ
.
c.
11.
St.
Cyril
Catech.
Myst
.
5.
St.
Aust.
Resp.
ad
Oros
.
Quest.
49.
Tom.
4.
p.
691.
Basil.
1541.
Euseb.
Hist.
Eccles.
l.
6.
c.
35.
it
was
deliver'd
and
receiv'd
with
a
Form
of
Prayer
,
and
that
on
those
daies
when
they
constantly
Pray'd
Kneeling
;
and
since
it
is
probable
,
that
when
they
receiv'd
the
Sacrament
,
they
did
not
alter
the
Praying-posture
of
the
day
;
therefore
I
conclude
,
that
they
receiv'd
the
Sacrament
Kneeling
upon
those
daies
,
on
which
they
Pray'd
Kneeling
.
For
,
since
Sitting
was
generally
condemn'd
as
an
indecent
and
irreverent
gesture
by
the
Primitive
Church
;
and
since
no
Man
in
his
Wits
will
say
,
that
Prostration
,
or
lying
flat
upon
the
ground
,
was
ever
us'd
in
the
act
of
receiving
,
or
ever
fit
to
be
so
;
therefore
the
posture
of
receiving
must
be
either
standing
or
kneeling
.
And
from
hence
I
gather
,
that
on
their
common
and
ordinary
daies
(
when
there
was
no
peculiar
reason
to
invite
or
oblige
them
to
Stand
at
the
Sacrament
)
in
all
likelihood
they
us'd
Kneeling
,
that
is
,
the
ordinary
posture
.
They
us'd
one
and
the
same
posture
(
viz.
Standing
)
both
at
their
Prayers
and
at
the
Sacrament
on
the
Lord's
day
,
and
for
Fifty
daies
after
Easter
,
contrary
to
what
was
usual
at
other
times
;
and
why
then
shou'd
any
Man
think
they
did
not
observe
one
and
the
same
posture
at
all
other
times
?
viz.
that
as
at
such
times
they
did
constantly
Kneel
at
their
Prayers
,
so
they
did
also
constantly
Kneel
at
the
Sacrament
,
which
was
given
and
receiv'd
in
a
Prayer
.
From
the
strength
of
these
Premises
I
may
promise
my self
thus
much
success
;
that
whosoever
shall
carefully
weigh
and
peruse
them
with
a
teachable
and
unprejudiced
mind
,
shall
find
himself
much
more
inclin'd
to
believe
the
Primitive
Church
us'd
at
some
times
to
Kneel
(
as
we
do
)
at
the
Holy
Communion
,
than
that
they
never
did
Kneel
at
all
,
or
that
such
a
posture
was
never
us'd
or
heard
of
,
but
excluded
from
their
Congregations
,
as
some
great
Advocates
for
Sitting
have
confidently
proclaim'd
it
to
the
World
.
But
Secondly
,
Suppose
they
never
did
Kneel
as
we
do
,
yet
this
is
most
certain
,
that
they
receiv'd
the
Lord's
Supper
in
an
adoring
posture
;
which
is
the
same
thing
,
and
will
sufficiently
justify
the
present
Practice
of
our
Church
,
as
being
agreeable
to
that
of
pure
Antiquity
.
For
the
proof
of
this
,
numerous
Testimonies
both
of
Greek
and
Latin
Fathers
might
be
alledg'd
;
but
I
will
content
my self
(
and
,
I
hope
,
the
Reader
too
)
with
a
few
of
each
sort
,
which
are
so
plain
and
express
,
that
he
who
will
except
against
them
,
will
also
with
the
same
face
and
assurance
except
against
the
Whiteness
of
Snow
,
and
the
Light
of
the
Sun
at
Noon-day
.
And
first
for
the
Greek
Fathers
,
let
the
Testimony
of
[
(o)
](A27392-e38260-b)
(o)
St.
Cyril
.
Hierosol
.
Mystag
.
Catech.
5.
versus
finem
,
Paris
.
Edit.
p.
244.
St.
Cyril
be
heard
,
than
which
nothing
can
be
more
plain
and
express
to
our
purpose
.
This
holy
Father
in
a
place
before
cited
,
gives
Instructions
to
Communicants
,
how
to
behave
themselves
when
they
approach
the
Lord's
Table
,
and
that
in
the
act
of
receiving
both
the
Bread
and
the
Wine
.
At
the
receiving
of
the
Cup
he
advises
thus
;
Approach
(
saies
he
)
not
rudely
stretching
forth
thy
hands
,
but
bowing
thy self
,
and
in
a
posture
of
Worship
and
Adoration
,
saying
Amen
.
To
the
same
purpose
[
(p)
](A27392-e38310-b)
(p)
24
Hom.
Ep.
ad
Cor.
p.
538.
To.
9.
Paris
.
St.
Chrysostom
speaks
in
his
Fourteenth
Homily
on
the
First
Epistle
to
the
Corinthians
,
where
he
provokes
and
excites
the
Christians
of
his
time
to
an
awful
and
reverential
deportment
at
the
Holy
Communion
,
by
the
Example
of
the
Wise
Men
,
who
ador'd
our
Saviour
in
his
Infancy
,
after
this
manner
;
This
Body
the
Wise
Men
reverene'd
even
when
it
lay
in
the
Manger
,
and
approaching
thereunto
worshipp'd
it
with
fear
and
great
trembling
.
Let
us
therefore
who
are
Citizens
of
Heaven
,
imitate
at
least
these
Barbarians
.
But
thou
seest
this
Body
,
not
in
a
Manger
,
but
on
the
Altar
;
not
held
by
a
Woman
,
but
by
the
Priest
,
&c.
Let
us
therefore
stir
up
our selves
,
and
be
horribly
afraid
,
and
manifest
a
much
greater
Reverence
than
those
Barbarians
,
lest
coming
lightly
,
and
at
a
venture
,
we
heap
fire
on
our
Heads
.
The
same
Father
in
another
place
expresly
bids
them
to
fall
down
and
Communicate
,
when
the
Table
is
made
ready
,
and
the
King
himself
there
:
and
in
order
to
beget
in
their
Minds
great
and
awful
Thoughts
concerning
that
Holy
and
Mysterious
Feast
,
he
further
exhorts
them
,
[
(p)
](A27392-e38390-b)
(p)
St.
Chrys.
Hom.
3.
in
Ep.
ad
Ephes.
in
moral
.
p.
1151.
That
when
they
saw
the
Chancel
doors
open
,
then
they
shou'd
suppose
Heaven
it self
was
unfolded
from
above
,
and
that
the
Angels
descended
,
to
be
Lookers
on
.
I
suppose
he
means
,
of
their
Courage
and
Behaviour
at
the
Table
of
the
Lord
,
and
by
giving
their
attendance
to
grace
that
Solemnity
.
With
the
Testimony
of
these
Ancient
Writers
Theodoret
agrees
,
who
in
a
Dialogue
between
an
Orthodox
Christian
and
an
Heretic
,
brings
in
Orthodoxus
thus
Discoursing
of
the
Supper
of
the
Lord
.
The
mysterious
Symbols
or
Signs
in
the
Sacrament
(
viz.
Bread
and
Wine
)
depart
not
from
their
proper
Nature
;
for
they
continue
in
their
former
Essence
,
and
keep
their
former
Shape
and
Form
,
and
approve
themselves
both
to
our
sight
and
touch
to
be
as
they
were
before
:
[
(q)
](A27392-e38460-b)
(q)
Dialog.
2.
To.
4.
p.
85.
Paris
.
Edit.
but
they
are
consider'd
for
such
as
they
are
made
,
(
that
is
,
in
respect
to
their
Spiritual
signification
,
and
that
Divine
use
to
which
they
were
consecrated
)
and
are
believ'd
and
ador'd
a●
those
very
things
which
they
are
believ'd
to
be
.
Which
words
plainly
import
thus
much
,
that
the
consecrated
Elements
were
receiv'd
with
a
Gesture
of
Adoration
;
and
at
the
same
time
assure
us
,
that
such
a
Behaviour
at
the
Lords
supper
was
not
founded
upon
the
Doctrine
of
Transubstantiation
.
For
there
is
not
a
more
manifest
instance
in
all
the
Ancients
against
that
absurd
Doctrine
,
which
the
Roman
Church
so
obstinately
believes
at
this
very
day
,
than
what
Theodoret
gives
us
in
the
words
abovemention'd
.
Lastly
,
(
to
alledge
no
more
out
of
the
Greek
Fathers
)
that
Story
which
Gregory
Nazianzen
[
(r)
](A27392-e38520-b)
(r)
O●at
.
in
laud.
Gorgon
.
p.
187.
Paris
.
Edit.
relates
concerning
Gorgonia
,
will
much
confirm
what
has
been
said
,
viz.
That
being
sick
,
and
having
used
several
Medicins
in
vain
at
last
she
resolv'd
upon
this
course
.
She
went
in
the
stilness
of
the
Night
to
the
public
Church
,
and
having
with
her
some
of
the
consecrated
Elements
which
she
had
reserv'd
at
home
,
she
fell
down
on
her
knees
before
the
Altar
,
and
with
a
loud
voice
pray'd
to
him
whom
she
Ador'd
,
and
in
conclusion
was
healed
.
I
am
not
much
concern'd
,
whether
the
Reader
will
believe
or
censure
this
Miracle
;
but
it
's
certain
,
that
this
famous
Father
has
Recorded
it
and
commends
his
Sister
for
the
way
she
took
for
her
Recovery
.
This
is
home
to
my
purpose
;
and
clearly
discovers
that
Gorgonia
did
Kneel
,
or
at
least
us'd
a
Posture
of
Adoration
when
she
ate
the
Sacramental
Bread
.
And
without
doubt
in
Communicating
she
observ'd
the
same
Posture
that
others
generally
did
in
public
:
She
did
that
in
her
sickness
,
which
all
others
us'd
to
do
in
their
health
,
when
they
came
to
the
Sacrament
;
that
is
,
She
Kneeled
down
.
For
it
can't
be
suppos'd
,
that
at
this
time
,
when
she
came
to
beg
so
great
a
Blessing
of
Almighty
God
in
the
public
Church
and
at
the
Altar
,
call'd
by
the
Ancients
The
Place
of
Prayer
,
she
wou'd
be
guilty
of
any
misbehaviour
,
and
make
use
of
a
singular
Posture
,
different
from
what
was
generally
us'd
by
Christians
when
they
came
to
the
same
place
to
communicate
,
and
pray
over
the
great
Propitiatory
Sacrifice
;
which
they
lookt
upon
as
the
most
prevailing
and
effectual
way
of
Praying
,
the
most
likely
to
render
God
favourable
to
them
,
and
to
prevail
with
him
above
all
other
Prayers
which
they
offer'd
at
any
other
time
,
or
in
any
other
place
.
So
much
for
the
Authorities
of
the
Greek
Fathers
,
who
were
Men
eminent
for
Learning
and
Piety
in
their
Daies
,
and
great
Lights
and
Ornaments
in
the
Primitive
Church
.
With
these
the
Latin
Fathers
fully
agree
in
their
Judgments
concerning
our
present
Case
.
And
of
these
I
will
only
mention
two
(
tho'
more
might
be
produc'd
)
and
those
very
eminent
and
illustrious
Persons
,
had
in
great
veneration
by
the
then
present
Age
wherein
they
flourish'd
,
and
by
succeeding
Generations
.
The
first
is
[
(s)
](A27392-e38630-b)
(s)
Ambros
.
de
Sp.
Sanct.
l.
3.
c.
12.
St.
Ambrose
Bishop
of
Milan
,
in
a
Book
he
wrote
concerning
the
Holy
Ghost
,
where
enquiring
after
the
meaning
of
the
Pslamist
,
when
he
exhorts
Men
to
exalt
the
Lord
,
and
to
worship
his
Footstool
,
he
gives
us
the
sense
in
these
words
:
That
it
seems
to
belong
unto
the
mystery
of
our
Lord's
Incarnation
;
and
then
goes
on
to
shew
for
what
Reason
it
may
be
accommodated
to
that
Mystery
,
and
at
last
concludes
thus
;
By
the
Footstool
therefore
is
the
Earth
to
be
understood
,
and
by
the
Earth
the
body
of
Christ
,
which
at
this
day
too
we
adore
in
the
Sacrament
,
and
which
the
Apostles
worshipp'd
in
the
Lord
Jesus
,
&c.
St.
Austin
(
Bishop
of
Hippo
)
Comments
,
on
the
very
same
words
and
to
the
same
purpose
.
For
thus
he
resolves
that
Question
,
How
or
in
what
sense
the
Earth
his
Footstool
may
be
worshipp'd
without
impiety
?
Because
he
took
earth
of
the
earth
,
for
flesh
is
of
the
earth
;
and
he
took
flesh
of
the
flesh
of
Mary
;
and
because
he
convers'd
here
in
the
flesh
,
and
gave
us
his
very
flesh
to
eat
unto
Salvation
.
Now
there
is
none
who
eateth
that
flesh
,
but
first
worshippeth
.
We
have
found
then
how
this
Footstool
may
be
ador'd
;
so
that
we
are
so
far
from
sinning
by
adoring
,
that
we
really
sin
if
we
do
not
adore
.
In
the
Judgment
therefore
of
these
Primitive
Bishops
,
we
may
lawfully
adore
at
the
Mysteries
,
tho'
not
the
Mysteries
themselves
;
at
the
Sacraments
,
tho'
not
the
Sacraments
themselves
;
the
Creator
in
the
Creature
which
is
sanctify'd
,
not
the
Creature
it self
;
as
a
late
[
(t)
](A27392-e38720-b)
(t)
Phil.
Mornay
du
Plessis
de
Missa
,
l.
4.
c.
7.
p.
732.
Protestant
Writer
of
great
Learning
and
Quality
among
the
French
,
distinguishes
upon
the
forecited
words
of
Saint
Ambrose
.
I
think
it
appears
evident
from
these
few
Instances
that
the
Primitive
Christians
us'd
a
posture
of
adoration
at
the
Communion
in
the
act
of
receiving
.
It
were
easy
to
bring
a
cloud
of
other
Witnesses
,
if
it
were
necessary
so
to
do
,
either
to
prove
or
clear
the
Cause
in
hand
:
but
since
there
is
no
need
to
clog
the
Discourse
with
numerous
References
and
Appeals
to
Antiquity
,
it
wou'd
but
obscure
the
Argument
,
and
tend
in
all
likelihood
rather
to
confound
and
distaste
,
than
convince
and
gratify
the
Reader
.
By
what
has
been
already
alledg'd
,
the
practice
of
our
Church
in
Kneeling
at
the
Sacrament
is
sufficiently
justify'd
,
as
agreeable
to
the
Customs
and
Practice
of
pure
and
Primitive
Christianity
.
For
if
the
Ancients
did
at
the
Sacrament
use
a
Posture
of
Worship
and
Adoration
,
(
which
is
very
plain
they
did
)
then
Kneeling
is
not
repugnant
to
the
practice
of
the
Church
in
the
first
and
purest
Ages
;
no
,
tho'
we
shou'd
suppose
that
Kneeling
was
never
practis'd
among
them
:
which
will
be
plain
,
if
we
cast
our
Eyes
a
little
upon
that
heavy
Charge
which
some
of
the
fiercest
,
but
less
prudent
Adversaries
of
Kneeling
have
exhibited
against
it
.
They
object
against
Kneeling
,
as
being
an
adoring
Gesture
;
for
they
affirm
,
[
(u)
](A27392-e38810-b)
(u)
Gillesp
.
p.
166
,
172.
Altar
.
Damas
.
p.
801.
Rutherf
.
Divine
Right
of
Ch.
Gov.
c.
1.
Qu.
5.
Sect.
1.3
.
That
to
kneel
in
the
act
of
Receiving
,
before
the
consecrated
Bread
and
Wine
,
is
formal
Idolatry
.
So
also
to
kneel
before
any
Creature
as
a
memorative
object
of
God
,
tho'
there
be
no
intention
of
giving
Divine
Adoration
to
that
Creature
,
is
Idolatry
.
Now
if
the
Primitive
Christians
may
be
suppos'd
to
prostrate
themselves
before
the
Altar
upon
their
first
approach
to
it
in
order
to
Receive
,
or
immediately
after
they
had
Receiv'd
the
Bread
and
the
Cup
from
the
Hand
of
the
Minister
;
or
if
they
bow'd
their
Heads
and
Bodies
after
a
lowly
manner
,
in
the
act
of
Receiving
;
or
if
they
receiv'd
it
standing
upright
,
and
ate
and
drank
at
the
Holy
Table
with
their
Hands
and
Eyes
lifted
up
to
Heaven
;
then
they
incurr'd
the
Guilt
of
Idolatry
,
as
well
as
we
who
Kneel
at
the
Lords
supper
,
in
the
Judgment
of
those
Scotch
Casuists
;
and
by
Consequence
,
Kneeling
at
the
Blessed
Sacrament
according
to
the
Custom
of
our
Church
,
is
not
contrary
to
the
practice
of
the
Christian
Church
in
the
first
and
purest
Ages
.
For
all
those
Postures
before
mention'd
were
Postures
of
Worship
and
Adoration
,
and
us'd
as
such
by
the
Primitive
Christians
;
especially
standing
,
which
is
allow'd
by
the
[
(w)
](A27392-e38860-b)
(w)
Gillesp
.
Disp.
against
E.
Po.
C●r
.
p.
101.
Disp.
of
Kneel
.
p.
93.
Patrons
of
sitting
,
to
be
anciently
and
generally
us'd
in
time
of
Divine
Worship
,
and
particularly
in
the
act
of
Receiving
.
To
conclude
all
with
an
Instance
in
their
own
Case
about
a
common
Table-Gesture
,
let
us
suppose
the
Primitive
Christians
in
some
places
did
receive
the
Holy
Sacrament
sitting
,
or
lying
along
upon
Beds
,
according
to
the
ancient
Custom
in
those
Eastern
Countries
,
at
their
common
and
ordinary
Tables
;
let
us
put
the
case
that
in
other
places
they
sate
cross-legg'd
on
Carpets
at
the
Sacrament
,
as
the
Persians
and
Turks
eat
at
this
day
;
or
that
they
receiv'd
standing
in
other
places
,
after
the
common
mode
of
Feasting
;
which
we
will
suppose
only
at
present
.
Cou'd
any
Man
now
object
with
reason
against
the
lawfulness
of
sitting
upright
at
the
Sacrament
upon
a
Form
or
Chair
(
according
to
the
Custom
of
England
▪
)
as
being
contrary
to
the
Practice
of
all
the
Ancients
,
who
never
sate
at
all
?
No
certainly
.
For
tho'
they
differ
from
the
Ancients
as
to
the
site
of
their
Bodies
,
and
the
particular
manner
of
Receiving
;
yet
they
all
consent
in
this
,
that
they
receive
in
a
common
Table-Gesture
.
They
all
observe
the
same
Gesture
at
the
Sacrament
,
that
they
constantly
observ'd
at
their
Civil
Feasts
and
ordinary
Entertainments
in
the
several
places
of
their
abode
.
And
so
say
I
in
the
present
Case
;
What
tho'
the
Primitive
Christians
stood
upright
some
of
them
at
the
Sacrament
,
and
others
bow'd
their
Heads
and
Bodies
in
the
act
of
Receiving
,
and
none
of
them
ever
us'd
Kneeling
?
Yet
they
and
we
do
very
well
agree
for
all
that
,
because
we
all
receive
in
an
adoring
or
worshipping
Posture
.
It
is
one
and
the
same
thing
variously
exprest
,
according
to
the
modes
of
the
different
Countries
.
Fifthly
,
and
lastly
,
I
am
to
Prove
,
that
Kneeling
is
not
therefore
unlawful
,
because
't
was
first
introduced
by
Idolaters
,
and
is
still
notoriously
abus'd
by
the
Papists
to
Idolatrous
ends
and
purposes
.
This
will
appear
,
if
we
consider
,
1.
That
it
can
never
be
prov'd
,
that
Kneeling
in
the
act
of
receiving
was
brought
in
by
Idolaters
,
as
is
pretended
.
2.
That
't
is
not
sinful
to
use
such
things
,
as
are
or
have
been
notoriously
abus'd
to
Idolatry
.
I.
Then
,
it
can
never
be
prov'd
,
that
Kneeling
in
the
act
of
receiving
was
brought
in
by
Idolaters
.
I
have
already
made
it
very
probable
,
that
the
Primitive
Christians
receiv'd
the
Sacrament
Kneeling
;
and
I
hope
our
Dissenters
will
not
charge
them
with
Idolatry
.
I
know
,
that
they
pretend
the
Kneeling-posture
was
brought
in
by
Honorius
the
Third
;
but
that
which
he
brought
in
,
was
a
reverent
Bow
to
the
Sacrament
,
when
the
Priest
elevates
the
Patten
or
Chalice
,
or
when
the
Host
is
carry'd
to
any
Sick
Person
;
and
not
any
Kneeling
in
the
act
of
receiving
.
For
these
are
the
very
words
of
the
Decree
,
[
(x)
](A27392-e39020-b)
(x)
Decret.
Greg.
l.
3.
tit.
41.
c.
10.
That
the
Priests
shou'd
frequently
instruct
their
People
to
Bow
themselves
reverently
at
the
Elevation
of
the
Host
,
when
Mass
was
celebrated
,
and
in
like
manner
when
the
Priest
carry'd
it
abroad
to
the
Sick
.
Nay
,
as
Bishop
Stilling
fleet
[
(y)
](A27392-e39060-b)
(y)
Unreasonab
.
of
Separat
.
p.
15.
saies
,
tho'
Kneeling
at
the
Elevation
of
the
Host
be
strictly
requir'd
by
the
Roman
Church
,
yet
in
the
act
o●
receiving
it
is
not
;
as
manifestly
appears
by
the
Pope's
manner
of
receiving
,
which
is
not
Kneeling
,
but
either
Sitting
,
as
it
was
in
Bonaventure
's
time
;
or
after
the
fashion
o●
Sitting
,
or
a
little
Leaning
upon
his
Throne
,
as
he
doth
at
this
day
.
If
any
shou'd
ask
,
when
the
Gesture
of
Kneeling
came
in
,
I
confess
I
cannot
certainly
tell
:
but
this
is
no
Argument
against
,
but
rather
for
the
ancient
and
universal
use
of
it
.
Novel-customs
are
easily
traced
to
their
Originals
:
but
generally
we
cannot
tell
from
whence
the
most
ancient
usages
of
any
Country
are
deriv'd
.
However
,
I
am
so
far
from
thinking
(
as
our
Dissenters
do
)
that
Kneeling
owes
its
birth
to
the
Doctrine
of
Transubstantiation
,
that
I
verily
believe
that
the
Kneeling
or
Adoring
posture
us'd
by
the
ancient
Christians
in
the
act
of
receiving
,
did
very
much
(
among
other
things
)
conduce
to
beget
and
nurse
up
in
the
minds
of
superstitious
and
fanciful
Men
,
a
conceit
,
that
Christ
was
really
and
corporally
present
at
the
Sacrament
;
which
Notion
,
by
subtil
and
inquisitive
heads
,
was
in
a
little
time
improv'd
and
explain'd
after
this
manner
:
That
after
the
Elements
of
Bread
and
Wine
were
consecrated
,
they
were
thereby
chang'd
into
the
substance
of
Christ's
natural
Body
and
Blood
.
This
I
am
sure
of
,
that
the
Patrons
of
Transubstantiation
did
very
early
make
use
of
this
very
Argument
,
to
prove
that
they
taught
and
believ'd
no
more
than
the
Primitive
Bishops
and
Christians
did
.
For
what
else
cou'd
they
intend
or
mean
(
say
they
)
by
that
extraordinary
Reverence
and
Devotion
,
which
they
manifested
when
they
receiv'd
the
dreadful
Mysteries
(
as
they
call'd
the
Bread
and
Wine
)
if
they
were
bare
and
empty
Signs
only
,
and
not
chang'd
into
the
very
Body
and
Blood
of
Christ
?
Which
is
in
effect
the
very
Argument
us'd
by
[
(z)
](A27392-e39230-b)
(z)
Alger
.
de
Sacramentis
.
l.
2.
c.
3.
Algerus
,
a
stout
Champion
for
Transubstantiation
.
And
[
(a)
](A27392-e39270-b)
(a)
Costor
.
Enchirid.
p.
353.
Edit.
1590.
Costor
,
another
Popish
Writer
,
is
so
far
from
saying
,
even
after
Transubstantiation
took
place
,
that
the
Pope
introduced
it
,
that
he
resolves
it
into
an
ancient
Custom
continu'd
from
the
Apostles
times
.
But
,
II.
Suppose
it
were
otherwise
,
yet
't
is
not
sinful
to
use
such
things
,
as
are
or
have
been
notoriously
abus'd
to
Idolatry
,
as
I
shall
shew
in
the
next
Chapter
.
I
shall
only
observe
at
present
,
that
if
it
be
sinful
to
kneel
at
the
Sacrament
,
because
that
Gesture
has
been
,
and
is
notoriously
abus'd
by
Papists
to
Idolatrous
ends
;
then
Sitting
is
also
sinful
,
which
is
contended
for
with
so
much
Zeal
.
For
the
Pope
himself
fits
,
in
the
act
of
receiving
,
as
was
before
noted
;
and
that
for
the
same
Reason
(
saies
a
[
(b)
](A27392-e39370-b)
(b)
Alex.
Hales
de
Miss●
,
p.
2.
quest.
10.
p.
4.
Popish
Author
)
which
our
Dissenters
urge
for
Sitting
,
viz.
because
the
Apostles
sate
at
the
first
Institution
of
the
Sacrament
.
And
every
Priest
by
the
order
of
the
Mass-Book
,
is
to
partake
standing
at
the
Altar
,
and
not
Kneeling
there
.
Nay
,
if
Kneeling
be
unlawful
,
because
it
has
been
abus'd
to
Idolatry
;
then
we
must
never
receive
the
Holy
Sacrament
.
For
we
must
receive
in
some
convenient
posture
,
such
as
Kneeling
,
Sitting
,
Discumbing
,
Standing
;
and
yet
every
one
of
these
,
either
has
been
or
is
,
notoriously
abus'd
by
Heathens
and
Papists
to
Idolatrous
ends
.
I
hope
,
I
need
not
add
,
that
it
wou'd
be
very
unjust
,
to
say
,
that
our
Kneeling
is
an
act
of
Worship
to
the
outward
Elements
;
when
the
Church
has
declar'd
this
to
be
Idolatry
to
be
Abhorr'd
of
all
Faithful
Christians
.
I
shall
conclude
this
Chapter
with
the
opinions
of
the
Dissenting
Writers
.
Mr.
Tombes
has
undertaken
to
shew
,
that
whatever
the
Gesture
of
our
Saviour
was
,
yet
we
are
not
obliged
to
it
,
Theod.
p.
168.
'T
is
granted
by
Mr.
Bains
,
Christian
Lett.
24.
and
Mr.
Bayly
,
Disswas
.
c.
2
,
6.
that
the
nature
of
the
Ordinance
do's
not
make
Sitting
necessary
,
or
forbid
Kneeling
;
and
Mr.
Bains
,
ibid.
grants
that
Kneeling
is
not
Idolatrous
;
and
Mr.
Cartwright
,
who
thought
it
inconvenient
,
yet
did
not
think
it
unlawful
,
Harmon
.
on
Luke
,
22.14
.
Lastly
,
Mr.
Baxter
,
Christian
Dir.
part
2.
p.
111.
quest.
3.
sect.
40.
saies
,
For
Kneeling
,
I
never
heard
any
thing
yet
to
prove
it
unlawful
.
If
there
be
any
thing
,
it
must
be
either
some
Word
of
God
,
or
the
nature
of
the
Ordinance
which
is
suppos'd
to
be
contradicted
.
But
,
1.
there
is
no
Word
of
God
for
any
Gesture
,
nor
against
any
.
Christ
's
Example
can
never
be
prov'd
to
oblige
us
more
in
this
,
than
in
many
circumstances
,
that
are
confess'd
not
obligatory
;
as
that
he
deliver'd
but
to
Ministers
,
and
but
to
a
Family
,
to
Twelve
,
and
after
Supper
,
and
on
a
Thursday
-
night
,
and
in
an
upper-room
,
&c.
and
his
Gesture
was
not
such
a
Sitting
as
ours
.
And
,
2.
for
the
nature
of
the
Ordinance
,
it
is
mixt
:
and
if
it
be
lawful
to
take
a
Pardon
from
the
King
upon
our
Knees
,
I
know
not
what
can
make
it
unlawful
to
take
a
Seal'd
Pardon
from
Christ
(
by
his
Embassador
)
upon
our
Knees
.
CHAP.
VIII
.
The
Objection
of
our
Symbolizing
or
Agreeing
with
the
Church
of
Rome
Answer'd
.
BUT
,
say
the
Dissenters
,
there
is
so
great
an
agreement
between
your
Church
and
the
Church
of
Rome
,
that
we
cannot
think
communion
with
your
Church
to
be
Lawful
.
They
tell
us
,
that
our
first
Reformers
were
indeed
excellent
and
worthy
Persons
for
the
times
they
liv'd
in
;
that
what
they
did
was
very
commendable
,
and
a
good
Beginning
;
but
they
were
forced
to
comply
with
the
necessities
of
the
Age
,
which
wou'd
not
bear
a
compleat
Reformation
.
They
left
a
great
deal
of
Popish
trash
in
the
Church
,
hoping
by
degrees
to
reconcile
the
Papists
to
it
,
or
at
least
,
that
they
might
not
make
the
Breach
too
wide
,
and
too
much
prejudice
or
enstrange
them
from
it
:
but
we
now
live
under
better
means
,
have
greater
Light
and
Knowledge
,
and
so
a
further
and
more
perfect
amendment
is
now
necessary
.
Now
I
cannot
but
inwardly
reverence
the
Judgment
,
as
well
as
love
the
Temper
of
our
first
Reformers
,
who
in
their
first
Separations
from
Rome
,
were
not
nice
or
scrupulous
beyond
the
just
reasons
of
things
.
Doubtless
they
were
in
earnest
enough
,
as
to
all
true
Zeal
against
the
Corruptions
of
that
Church
,
when
they
Seal'd
the
well-grounded
offence
they
took
at
them
,
with
their
warmest
Blood
;
and
cheerfully
underwent
all
the
hardships
that
the
Primitive
Christians
signaliz'd
their
Profession
with
,
rather
than
they
wou'd
intermix
with
Rome
,
in
any
usage
of
Worship
or
Article
of
Faith
,
that
had
the
least
favour
of
Idolatry
,
Superstition
,
or
false
Religion
at
all
in
it
.
And
yet
these
Holy
and
Wise
Men
,
when
they
had
the
Power
and
Opportunity
of
Reforming
wholly
in
their
hands
,
being
equally
jealous
of
Enthusiasm
,
as
they
were
of
Superstition
,
wou'd
not
give
themselves
up
to
those
fantastic
Antipathies
,
as
to
abolish
this
or
that
Ceremony
,
merely
because
it
had
been
in
use
among
the
Papists
,
if
some
other
very
substantial
Reason
did
not
plead
against
it
.
And
verily
,
had
they
not
alwaies
us'd
these
temperate
and
unbyass'd
methods
of
Reformation
,
they
wou'd
not
so
easily
have
justify'd
themselves
to
their
Adversaries
,
or
the
World
;
or
have
made
it
so
evident
(
as
by
their
Wise
management
they
did
)
that
what
was
done
by
them
,
was
from
the
mere
urgencies
of
Conscience
and
Reason
,
and
not
the
wantonness
of
Change
and
Innovation
.
So
that
,
where
any
mean
honestly
(
as
I
doubt
not
but
many
of
those
do
,
that
Dissent
from
us
)
they
ought
to
have
their
Reason
very
well
awake
,
that
the
mere
charge
of
Popery
upon
any
disputed
point
,
may
not
so
prejudice
them
in
their
enquiries
into
things
,
as
to
leave
no
room
for
mature
Consideration
.
However
,
that
I
may
fully
answer
this
objection
,
drawn
from
our
agreement
with
the
Church
of
Rome
,
I
shall
endeavour
to
shew
,
1.
That
there
is
a
vast
distance
between
the
Churches
of
England
and
Rome
.
2.
That
a
Church's
Symbolizing
or
agreeing
in
some
things
with
the
Church
of
Rome
,
is
no
warrant
for
separation
from
the
Church
so
agreeing
.
3.
That
the
agreement
between
the
Churches
of
England
and
Rome
,
is
in
no
wise
such
,
as
will
make
Communion
with
the
Church
of
England
unlawful
.
I.
Then
,
I
shall
shew
that
there
is
a
vast
distance
between
the
Churches
of
England
and
Rome
;
as
appears
by
our
Church's
having
renounced
all
Communion
with
Rome
,
and
utterly
cast
off
the
Pope's
Power
.
But
I
shall
descend
to
particulars
,
and
shew
the
vast
distance
between
them
,
First
,
In
all
those
Doctrines
and
Practices
,
whereby
the
Church
of
Rome
deprives
her
Members
of
their
due
Liberty
,
and
miserably
enslaves
them
.
For
,
1.
She
denies
them
all
judgment
of
discretion
in
matters
of
Religion
,
and
binds
them
all
,
under
pain
of
damnation
,
to
Believe
her
infallible
:
but
our
Church
permits
us
to
prove
all
things
,
that
we
may
hold
fast
that
which
is
good
;
she
disclaims
all
pretence
to
infallibility
,
and
owns
her self
to
be
obnoxious
to
error
in
matters
of
Faith
.
2.
The
Church
of
Rome
imposes
a
most
slavish
drudgery
in
the
vast
multitudes
of
vain
and
childish
,
odd
and
uncouth
Rites
and
Ceremonies
,
which
a
Man
wou'd
wonder
how
they
cou'd
invent
.
The
like
may
be
said
of
their
cruel
Penances
,
in
imposing
of
which
the
Priests
are
arbitrary
.
But
our
Rites
are
exceeding
few
,
plain
,
easy
,
grave
and
manly
;
founded
on
the
Practice
of
the
Church
,
long
before
Popery
appear'd
in
the
World
.
Our
Sacraments
are
but
two
;
and
consequently
we
are
not
burden'd
with
the
superstitious
Fopperies
of
the
other
five
Popish
ones
.
In
short
,
our
Rites
are
agreeable
to
the
Rules
of
doing
things
decently
,
and
in
order
,
and
doing
all
things
to
Edification
.
Nor
do's
our
Church
impose
them
(
like
the
Church
of
Rome
)
as
necessary
,
and
as
parts
of
Religion
,
but
as
merely
indifferent
and
changeable
things
.
As
for
our
Penances
,
't
is
needless
to
shew
that
they
are
not
cruel
,
like
those
of
Rome
.
3.
The
Church
of
Rome
subjects
her
Members
by
several
of
her
Doctrines
to
enslaving
passions
.
For
instance
,
Purgatory
subjects
them
to
fear
,
and
auricular
confession
to
shame
,
and
the
dependence
of
the
efficacy
of
the
Sacraments
upon
the
Priest's
intention
exposes
them
to
great
anxiety
.
But
our
Church
rejects
the
Doctrines
of
Purgatory
,
and
the
dependence
of
the
efficacy
of
the
Sacraments
upon
the
Priest's
intention
;
and
do's
not
oblige
her
Members
to
Confess
their
sins
to
Men
,
but
when
for
the
relief
of
their
Consciences
,
or
making
satisfaction
,
&c.
it
is
their
duty
so
to
do
.
4.
The
Church
of
Rome
maintains
Licentious
Principles
and
Practices
,
which
our
Adversaries
cannot
charge
upon
the
Church
of
England
.
Secondly
,
In
all
those
Doctrines
and
Practices
in
which
the
Church
of
Rome
is
justly
charg'd
with
plainly
contradicting
the
Scripture
.
For
instance
,
our
Church
rejects
and
utterly
abhors
the
Popish
Doctrines
and
Practices
of
Image-worship
,
invocation
of
Saints
,
Transubstantiation
,
Pardons
,
Indulgences
,
Sacrifice
of
the
Mass
,
denying
the
Bible
to
the
Vulgar
,
Prayers
and
Sacraments
in
an
unknown
Tongue
,
robbing
the
Laity
of
the
Cup
in
the
Lord's
Supper
,
prohibiting
Marriage
to
Priests
,
Merit
,
Superogation
,
making
simple
Fornication
a
mere
venial
sin
,
damning
all
that
are
not
of
her
Communion
,
&c.
Nor
is
there
any
Church
,
that
more
severely
condemns
all
instances
of
unrighteousness
and
immorality
,
than
the
Church
of
England
do's
.
Thirdly
,
In
their
public
Prayers
and
Offices
.
To
shew
this
in
all
particulars
wou'd
be
a
tedious
task
;
therefore
I
shall
instance
only
in
the
office
of
Infant-Baptism
,
by
which
the
Reader
may
judge
of
the
rest
.
Before
they
go
into
the
Church
,
after
many
preparatory
prescriptions
,
the
Priest
being
drest
in
a
Surplice
and
purple
Robe
,
calls
the
Infant
,
saying
,
what
askest
thou
,
&c.
the
Godfather
answers
,
Faith
.
P.
What
shalt
thou
get
by
Faith
?
G.
Eternal
Life
.
P.
If
thou
therefore
,
&c.
Then
the
Priest
blows
three
gentle
puffs
upon
the
Infant
's
face
,
and
saies
,
Go
out
of
him
,
O
unclean
Spirit
,
&c.
Then
Crossing
the
Infant
's
Forehead
and
Breast
,
he
saith
,
Receive
the
sign
of
the
Cross
,
&c.
Then
he
praies
that
God
wou'd
alwaies
,
&c.
And
after
a
long
Prayer
(
the
Priest
laying
his
Hand
on
the
Infant
's
Head
)
comes
the
idle
and
profane
Form
of
the
Benediction
of
Salt
;
viz.
I
conjure
thee
,
O
creature
of
Salt
,
in
the
Name
,
&c.
with
many
Crossings
.
Then
he
puts
a
little
Salt
into
the
Infant
's
mouth
,
saying
,
Take
thou
the
Salt
of
Wisdom
;
(
and
adds
most
impiously
)
be
it
thy
Propitiation
unto
Eternal
Life
.
After
the
Pax
tecum
he
praies
,
that
this
Infant
,
&c.
Then
the
Devil
is
conjur'd
again
,
and
most
wofully
be-call'd
.
Then
the
Priest
Crosses
the
Infant
's
Forehead
,
saying
,
And
this
sign
,
&c.
Then
he
puts
his
Hand
on
the
Infant
's
Head
,
and
puts
up
a
very
good
Prayer
.
Then
he
puts
part
of
his
Robe
upon
the
Infant
,
and
brings
him
within
the
Church
,
saying
,
Enter
thou
,
&c.
Then
follow
the
Apostles
Creed
and
the
Paternoster
.
Then
the
Devil
is
conjur'd
again
;
and
the
Priest
takes
spittle
out
of
his
mouth
,
and
therewith
touches
the
Infant
's
Ears
and
Nostrils
,
saying
,
&c.
Then
he
conjures
the
Devil
again
,
saying
,
Be
packing
,
O
Devil
,
&c.
Then
he
asks
the
Infant
,
whether
he
renounces
the
Devil
,
&c.
Then
dipping
his
Thumb
in
Holy
Oyl
,
and
anointing
the
Infant
with
it
in
his
Breast
and
betwixt
his
shoulders
,
he
saies
,
I
anoint
thee
,
&c.
Then
he
puts
off
his
Purple
Robe
,
and
puts
on
another
of
White
colour
,
and
having
ask'd
four
more
questions
,
and
receiv'd
the
answers
,
he
pours
water
thrice
upon
the
Child's
Head
,
as
he
recites
over
it
our
Saviour's
Form
of
Baptism
.
Then
dipping
his
Thumb
in
the
Chrism
or
Holy
Ointment
,
he
anoints
the
Infant
upon
the
Crown
of
his
Head
in
the
figure
of
a
Cross
,
and
praies
,
O
God
Omnipotent
,
&c.
Afterwards
he
takes
a
white
linnen
cloth
,
and
putting
it
on
the
Child's
Head
,
saies
,
Take
the
white
garment
,
&c.
Lastly
,
he
puts
into
the
Child's
or
his
God-Father's
Hand
,
a
lighted
Candle
,
saying
,
Receive
the
burning
Lamp
,
&c.
Besides
those
things
which
are
in
the
Common
Ritual
,
there
are
divers
others
added
in
the
Pastorale
,
which
I
shall
not
mention
.
And
now
,
if
any
Man
will
read
our
Office
of
Baptism
,
he
will
acknowledge
,
that
no
two
things
can
be
more
unlike
,
than
these
two
Offices
are
.
Our
Litany
indeed
has
been
Condemn'd
by
Dissenters
,
as
savouring
of
Popish
Superstition
;
but
nothing
is
more
false
,
if
a
Man
compares
it
with
the
Popish
one
,
the
greater
part
of
which
consists
in
invocations
of
Saints
and
Angels
.
But
the
Brevity
I
am
confin'd
to
in
this
Discourse
,
will
not
permit
me
to
abide
any
longer
upon
this
Argument
.
Fourthly
,
In
the
Books
they
receive
for
Canonical
.
For
the
Church
of
Rome
takes
all
the
Apocryphal
Books
into
the
Canon
:
but
the
Church
of
England
takes
only
those
,
which
the
Primitive
Church
and
all
Protestants
acknowledge
.
'T
is
true
,
she
reads
some
part
of
the
Apocryphal
Books
for
instruction
of
manners
:
but
she
do's
not
establish
any
Doctrine
by
them
.
Fifthly
and
Lastly
,
in
the
Authority
on
which
they
found
their
whole
Religion
.
The
Church
of
Rome
founds
the
Authority
of
the
Scriptures
upon
her
own
infallibility
;
and
the
Authority
of
many
of
her
own
Doctrines
on
unwritten
traditions
and
the
Decrees
of
her
Councils
,
which
she
will
have
to
be
no
less
inspir'd
than
the
Prophets
and
Apostles
:
but
the
Church
of
England
builds
her
whole
Religion
upon
Scripture
,
which
is
her
rule
of
Faith
and
Practice
.
She
Reverences
ancient
general
Councils
:
but
do's
not
think
them
infallible
.
And
as
for
that
Authority
,
which
our
Church
claims
in
Controversies
of
Faith
,
by
requiring
subscription
to
39
Articles
,
't
is
plain
that
she
means
no
more
Authority
,
than
to
oblige
her
Members
to
outward
submission
,
when
her
decisions
do
not
contradict
any
essentials
of
Faith
or
Manners
;
but
not
an
authority
to
oblige
Men
to
believe
them
infallibly
true
;
and
this
is
necessary
for
the
Peace
of
any
Church
.
'T
is
true
,
she
thinks
it
convenient
,
that
none
should
receive
Orders
,
be
admitted
to
Benefices
,
&c.
but
such
as
do
believe
them
,
not
all
as
Articles
of
our
Faith
,
but
many
as
inferiour
truths
;
and
she
requires
Subscription
as
a
Test
of
this
belief
:
but
the
Church
of
Rome
requires
all
Persons
under
pain
of
damnation
to
believe
all
her
false
and
wicked
Doctrines
,
as
much
as
the
most
undoubted
Articles
of
Faith
;
as
may
be
seen
in
the
Creed
of
Pius
the
fourth
.
As
to
the
Motives
which
our
Church
proposes
for
our
belief
of
the
Doctrine
of
the
Holy
Scriptures
,
they
are
such
as
are
found
in
the
Scriptures
themselves
;
viz.
the
excellency
of
them
,
and
the
Miracles
which
confirm
them
:
and
as
to
the
truth
of
the
Matters
of
fact
,
she
places
it
(
not
in
the
testimony
of
any
particular
Church
,
but
)
in
the
Vniversal
Tradition
of
Jews
and
Pagans
,
as
well
as
of
all
Christians
.
II.
I
am
to
shew
,
that
a
Church's
symbolizing
or
agreeing
in
some
things
with
the
Church
of
Rome
,
is
no
warrant
for
separation
from
the
Church
so
agreeing
.
The
Dissenters
tell
us
,
that
those
things
which
are
indifferent
in
their
own
nature
,
do
cease
to
be
indifferent
and
become
sinful
,
if
they
have
been
us'd
by
the
Church
of
Rome
.
For
,
say
they
,
we
read
,
Lev.
18.2
.
After
the
doings
of
the
Land
of
Egypt
wherein
ye
dwell
,
shall
ye
not
do
,
and
after
the
doings
of
the
Land
of
Canaan
,
whither
I
bring
you
,
shall
ye
not
do
,
neither
shall
ye
walk
in
their
Ordinances
.
Now
,
not
to
insist
on
the
vast
difference
of
our
circumstances
from
those
of
the
Israelites
,
I
answer
,
that
it
is
an
absurd
thing
to
imagin
,
that
the
Israelites
were
so
bound
up
by
God
,
as
to
be
obliged
to
be
unlike
those
People
in
all
their
actions
.
The
things
forbidden
from
verse
5
th
.
to
24
th
.
are
not
Indifferent
,
but
Incestuous
Copulations
and
acts
of
uncleaness
;
and
God
do's
expresly
enough
restrain
that
general
Prohibition
to
those
particulars
,
in
saying
,
v.
24
th
.
Defile
not
your selves
in
any
part
of
these
things
,
for
in
all
these
the
Nations
are
defil'd
,
which
I
cast
out
before
you
.
And
they
were
therefore
forbidden
under
the
notion
of
things
done
after
the
doings
of
the
Egyptians
and
the
Canaanites
,
because
they
were
the
doings
of
those
People
,
whom
they
were
exceedingly
prone
to
imitate
,
even
in
their
greatest
immoralities
.
If
it
be
said
,
that
in
other
places
God
forbids
the
Israelites
to
imitate
the
Heathens
in
things
of
an
indifferent
nature
;
I
answer
,
1.
That
supposing
this
were
so
,
it
do's
not
from
thence
follow
,
that
God
intended
to
forbid
such
imitations
in
this
place
;
the
contrary
being
so
manifest
as
we
have
seen
.
But
,
2.
That
God
has
any
where
prohibited
the
Israelites
to
symbolize
with
Heathens
,
in
things
of
a
mere
indifferent
and
innocent
nature
;
I
mean
,
that
he
has
made
it
unlawful
for
them
to
observe
any
such
Customs
of
the
Heathens
,
merely
upon
the
account
of
their
being
like
them
,
is
a
very
great
mistake
:
Which
will
appear
by
considering
those
places
which
are
produced
for
it
.
One
is
Deut.
14.2
.
You
shall
not
cut
your selves
,
nor
make
any
baldness
between
your
Eyes
for
the
dead
.
Now
,
as
to
the
former
of
these
prohibited
things
,
who
sees
not
,
that
't
is
unnatural
,
and
therefore
not
indifferent
?
And
as
to
the
latter
,
viz.
the
disfiguring
of
themselves
by
cutting
off
their
Eye-brows
,
this
was
not
merely
indifferent
neither
;
it
being
a
Custom
at
Funerals
misbecoming
the
People
of
God
;
and
which
wou'd
make
them
look
as
if
they
sorrow'd
for
the
Dead
as
Men
without
Hope
.
Another
place
is
Lev.
19.19
.
Thou
shalt
not
let
thy
Cattel
gender
with
a
diverse
Kind
;
thou
shalt
not
sow
thy
Ground
with
mingled
Seed
;
nor
shall
a
garment
of
linnen
and
woollen
come
upon
thee
.
But
I
answer
,
that
tho'
these
things
are
indeed
indifferent
in
their
own
nature
,
yet
they
are
forbidden
(
not
because
the
Heathens
us'd
them
,
but
)
because
they
were
mystical
instructions
in
moral
duties
.
If
it
be
objected
also
,
that
God
forbad
the
Jews
,
Hos.
2.16
,
17.
to
call
him
by
the
Name
of
Baali
,
which
was
a
very
good
Name
and
signify'd
only
My
Lord
,
because
that
word
was
abus'd
in
being
the
name
of
the
Idol
Baal
;
I
answer
,
that
God
did
not
forbid
the
Name
Baali
,
because
an
Idol
was
call'd
by
that
Name
;
for
he
is
call'd
Baal
in
other
places
of
the
Hebrew
Bible
,
and
also
Jah
,
which
the
Heathens
us'd
for
an
Idol
:
but
because
the
word
Baali
signifies
an
unkind
husband
or
Lord
,
such
as
Baal
was
to
his
worshippers
;
whereas
God
Promises
he
wou'd
be
call'd
Ishi
,
that
is
,
a
tenderly-loving
husband
;
for
he
design'd
to
be
kind
to
his
People
Israel
.
I
shall
add
,
that
Baalim
in
the
next
verse
signifies
Idols
,
which
God
there
Promises
to
destroy
.
But
,
suppose
that
God
forbad
the
Jews
to
call
him
Baal
for
the
future
,
yet
it
might
be
because
of
their
vehement
inclination
to
the
worship
of
Baal
,
lest
by
using
it
they
shou'd
be
tempted
to
worship
him
again
:
whereas
our
Ceremonies
were
us'd
by
the
ancient
Fathers
without
any
Superstition
or
Idolatry
,
and
we
are
not
in
danger
of
returning
to
Popery
by
retaining
them
.
Well
;
but
they
say
,
it
appears
from
Scripture-precepts
and
examples
,
that
it
is
unlawful
to
symbolize
with
the
Church
of
Rome
in
things
,
that
have
been
notoriously
abus'd
in
Idolatrous
and
grosly
Superstitious
Services
.
To
this
I
answer
,
First
,
that
it
is
not
sinful
to
use
those
things
which
have
been
abus'd
to
Idolatry
,
as
I
shall
prove
by
these
following
Arguments
.
1.
No
abuse
of
any
Gesture
,
tho'
it
be
in
the
most
manifest
Idolatry
,
doth
render
that
Gesture
simply
evil
,
and
for
ever
after
unlawful
to
be
us'd
in
the
Worship
of
God
upon
that
account
.
For
the
abuse
of
a
thing
supposes
the
lawful
use
of
it
;
and
if
any
thing
otherwise
lawful
becomes
sinful
by
an
abuse
of
it
,
then
it
's
plain
that
it
is
not
in
it's
own
nature
sinful
,
but
by
accident
,
and
with
respect
to
somewhat
else
.
This
is
clear
from
Scripture
;
for
if
Rites
and
Ceremonies
,
after
they
have
been
abus'd
by
Idolaters
,
become
absolutely
evil
,
and
unlawful
to
be
us'd
at
all
;
then
the
Jews
sinn'd
in
offering
Sacrifice
,
erecting
Altars
,
burning
Incense
to
the
God
of
Heaven
,
bowing
down
themselves
before
him
,
wearing
a
Linnen
Garment
in
the
time
of
Divine
Worship
,
and
observing
other
Things
and
Rites
which
the
Heathens
observ'd
in
the
worship
of
their
false
gods
.
If
the
Dissenters
say
,
they
except
all
such
Rites
as
were
commanded
or
approv'd
of
by
God
;
I
reply
,
that
such
an
exception
avails
nothing
.
For
if
the
abuse
of
a
thing
to
Idolatry
makes
it
absolutely
sinful
,
and
unlawful
to
be
us'd
at
all
,
then
it
's
impossible
to
destroy
that
Relation
,
and
what
has
been
once
abus'd
,
must
ever
remain
so
;
that
is
,
an
infinite
Power
can't
undo
what
has
been
done
,
and
clear
it
from
ever
having
been
abus'd
.
And
therefore
I
conclude
from
the
Command
and
Approbation
of
God
,
that
a
bare
conformity
with
Idolaters
in
using
those
Rites
in
the
Worship
of
the
true
God
,
which
they
practise
in
the
worship
of
Idols
,
is
not
simply
sinful
,
or
formal
Idolatry
.
For
if
it
be
;
God
had
obliged
the
Children
of
Israel
by
his
express
Command
to
commit
sin
,
and
to
do
what
he
strictly
and
severely
prohibited
in
other
places
.
In
truth
,
such
a
Position
wou'd
plainly
make
God
the
Author
of
sin
.
2.
This
principle
intrenches
upon
Christian
liberty
,
if
St.
Paul
himself
may
judge
,
who
tells
us
,
1
Cor.
10.25
,
&c.
that
to
the
pure
all
things
are
pure
;
and
affirms
it
lawful
to
eat
of
such
things
as
had
been
offer'd
up
in
Sacrifice
to
Idols
,
and
to
eat
whatsoever
was
sold
in
the
Shambles
.
And
what
reason
is
there
,
why
a
Gesture
shou'd
be
more
defil'd
by
Idolaters
,
than
Meat
which
they
had
Offer'd
up
in
Sacrifice
to
Idols
?
and
why
shou'd
one
be
sinful
and
Idolatrous
to
use
,
and
not
the
other
?
Certainly
St.
Paul
wou'd
never
have
granted
them
such
a
privilege
,
if
he
judg'd
it
Idolatrous
to
use
what
Idolaters
had
abus'd
:
especially
considering
that
he
in
the
same
Chapter
exhorts
them
earnestly
to
fly
from
Idolatry
.
3.
This
Principle
subjects
the
Minds
of
Christians
to
infinite
fears
,
scruples
and
perplexities
:
whereas
the
true
and
great
design
of
the
Gospel
,
is
to
breed
in
Men
a
filial
cheerful
frame
of
heart
,
the
spirit
of
love
,
and
of
a
sound
or
quiet
mind
;
to
give
us
a
free
,
easy
,
comfortable
access
to
God
as
to
our
Father
;
and
to
encourage
every
good
Man
to
a
diligent
,
constant
,
and
frequent
attendance
upon
his
Worship
,
by
the
delight
that
follows
it
.
But
now
,
if
nothing
may
be
us'd
by
us
without
highly
offending
God
,
that
either
has
been
,
or
is
abus'd
to
Idolatry
;
who
sees
not
what
trouble
and
distraction
will
arise
in
our
Minds
hereupon
,
when
we
meet
together
to
worship
God
?
It
's
well
known
that
most
of
our
Churches
were
erected
by
Idolatrous
Papists
,
and
as
much
defil'd
by
Idolatry
as
any
Gesture
can
be
.
They
are
dedicated
to
several
Saints
and
Angels
,
whose
Images
were
once
set
up
and
ador'd
.
Our
Bells
,
Pews
,
Fonts
,
Desks
,
Church-yards
,
have
been
consecrated
after
a
superstitious
manner
.
Many
Cups
,
Flagons
,
Dishes
,
Communion-Tables
,
have
been
given
and
us'd
by
Idolaters
.
What
now
is
to
be
done
?
Perhaps
all
these
things
have
been
abus'd
;
and
if
certain
information
cannot
be
had
,
we
can't
worship
in
public
without
great
disquiet
of
Mind
.
4.
This
Principle
will
destroy
all
public
Worship
.
For
if
nothing
must
be
us'd
which
has
been
,
or
is
abus'd
by
Idolaters
;
it
will
be
in
the
power
of
Idolaters
,
by
ingrossing
all
the
outward
marks
and
signs
of
that
inward
veneration
and
esteem
which
we
owe
to
God
,
to
smother
our
Devotions
,
so
as
they
shall
never
appear
in
the
World
;
and
by
that
means
frustrate
the
very
end
and
design
of
Religious
Assemblies
.
And
truly
this
work
is
already
,
by
the
strength
of
this
Principle
,
very
well
effected
.
For
kneeling
at
Prayers
,
and
standing
and
sitting
,
and
lifting
up
the
Hands
and
Eyes
to
Heaven
,
and
bowing
of
the
Body
,
together
with
Prayer
and
Praise
and
Singing
,
have
been
all
notoriously
abus'd
to
Idolatry
,
and
are
so
to
this
day
.
If
the
Dissenters
say
,
they
except
such
things
as
are
necessary
to
be
us'd
in
the
Service
of
God
,
tho'
they
have
been
abus'd
by
Idolaters
;
I
reply
,
that
so
long
as
the
reasons
hold
to
make
any
thing
sinful
,
so
long
it
is
so
.
If
the
use
or
abuse
of
any
thing
by
Idolaters
make
it
simply
evil
;
then
it
must
for
ever
remain
so
,
and
no
necessity
whatsoever
can
make
it
lawful
.
So
that
this
Principle
drives
us
into
such
streights
,
that
we
must
sin
one
way
or
other
.
For
either
we
must
not
worship
God
in
public
,
or
we
must
be
guilty
of
Idolatry
if
we
do
:
and
tho'
of
two
Evils
or
Calamities
the
least
is
to
be
chosen
,
yet
of
two
Sins
neither
is
.
Christian
Religion
flows
from
infinite
Wisdom
;
and
the
Laws
of
God
do
not
cross
one
another
,
but
are
even
and
consistent
.
We
are
never
cast
by
God
under
a
necessity
of
sinning
,
of
transgressing
one
Law
by
the
observance
of
another
:
but
thus
it
must
be
,
if
we
take
up
and
stick
to
this
Principle
.
5.
The
Dissenters
condemn
themselves
in
what
they
allow
and
practise
,
by
the
same
Rule
by
which
they
condemn
kneeling
at
the
Sacrament
,
and
other
Rites
of
our
Church
.
For
they
themselves
did
use
,
without
scruple
,
such
Places
and
Things
and
Postures
as
had
been
defil'd
and
abus'd
by
Idolaters
.
They
were
wont
to
be
bare-headed
in
time
of
Divine
Worship
,
at
Prayer
and
at
the
Sacrament
;
and
so
do
Idolatrous
Papists
.
They
never
affirm'd
,
that
it
was
sinful
to
kneel
at
our
Prayers
,
both
public
and
private
;
yet
this
Gesture
the
Papists
use
in
their
Prayers
to
the
Virgin
Mary
,
to
the
Cross
,
to
Saints
and
Angels
.
They
us'd
our
Churches
,
Church-yards
,
and
Bells
,
and
never
thought
they
sinn'd
against
God
by
so
doing
;
tho'
they
knew
they
had
been
abus'd
.
Nay
,
the
Directory
[
(a)
](A27392-e42290-b)
(a)
Direct
.
of
the
day
and
place
of
worship
.
declares
,
That
such
places
are
not
subject
to
any
such
Pollution
by
any
Superstition
formerly
us'd
,
and
now
laid
aside
,
as
may
render
them
unlawful
and
inconvenient
.
Mr.
Rutherford
[
(b)
](A27392-e42320-b)
(b)
Rutherf
.
of
Scandal
,
Q.
5.6
.
saies
of
Bells
grosly
abus'd
in
time
of
Popery
,
That
it
is
unreasonable
and
groundless
,
that
thereupon
they
should
be
difus'd
.
Upon
which
the
Reverend
Dr.
Falkner
has
this
judicious
Remark
;
The
pretence
of
their
convenient
usefulness
wou'd
be
no
better
excuse
on
their
behalf
,
than
was
the
Plea
for
sparing
the
best
of
the
Amalekites
Cattel
,
that
they
might
be
a
Sacrifice
,
when
God
had
devoted
them
to
Destruction
.
For
if
God
(
as
they
say
)
had
commanded
,
that
all
such
Things
and
Rites
shou'd
be
utterly
abolish'd
,
as
were
of
Man's
devising
and
had
been
abus'd
to
Idolatry
;
then
the
convenient
usefulness
of
such
Places
and
things
will
never
bear
them
out
.
6.
If
this
Principle
were
true
,
it
wou'd
go
nigh
to
throw
a
scorn
upon
all
or
most
of
the
Reformations
that
have
been
made
from
the
Church
of
Rome
;
for
they
do
not
seem
to
have
govern'd
themselves
by
this
Rule
.
Some
of
them
in
their
public
Confessions
[
(c)
](A27392-e42390-b)
(c)
Confess
.
Bohem.
Art.
15.
declaring
,
that
they
might
lawfully
retain
such
Rites
and
Ceremonies
as
are
of
advantage
to
Faith
,
the
Worship
of
God
,
or
Peace
and
Order
in
the
Church
,
tho'
they
had
been
introduced
by
any
Synod
,
or
Bishop
,
or
Pope
,
or
any
other
.
7.
Nay
,
this
Principle
wou'd
render
Christianity
impracticable
;
because
there
is
no
Circumstance
,
no
Instrument
,
no
Ministry
in
Worship
,
but
may
have
been
some
way
or
other
abus'd
by
Pagan
or
Romish
Idolatries
.
It
wou'd
make
every
Garment
,
of
what
shape
,
or
of
what
colour
soever
,
unfit
for
use
in
our
Religious
Service
;
for
not
only
the
White
,
but
the
Red
,
the
Green
,
and
the
Black
,
have
been
us'd
(
even
for
the
significancy
of
their
respective
Colours
)
by
the
Gentile
or
Romanist
,
to
very
superstitious
purposes
in
Divine
Worship
.
Secondly
,
There
is
no
express
Precept
of
this
nature
,
and
the
Texts
alledg'd
do
not
infer
it
.
For
,
1.
Tho'
some
Churches
are
blam'd
for
suffering
some
to
teach
the
People
to
eat
things
sacrificed
to
Idols
,
Rev.
2.14
,
20.
yet
the
instance
is
impertinent
,
because
that
was
no
better
than
Communicating
in
Idol-worship
,
as
the
Gnostics
did
.
But
St.
Paul
declares
,
1
Cor.
8.
and
chap.
10.27
,
28
,
29.
that
eating
things
offer'd
to
Idols
without
any
respect
to
Idols
in
eating
is
unlawful
upon
no
other
account
,
but
that
of
Scandal
.
2.
St.
Jude's
words
,
v.
23.
hating
even
the
garment
spotted
by
the
flesh
,
teach
us
indeed
to
be
as
cautious
of
temptations
to
sin
,
as
of
the
Garments
of
infected
Persons
;
but
there
is
no
danger
,
when
they
are
well
cleans'd
from
infection
.
3.
Tho'
the
Jews
were
commanded
to
destroy
Idols
and
the
appurtenances
of
them
,
Deut.
7.25
,
26.
Is.
20.22
.
because
they
were
so
prodigiously
inclin'd
to
Idolatry
;
yet
surely
the
Dissenters
will
not
say
,
we
must
destroy
all
things
that
have
been
abus'd
to
superstitious
uses
;
for
then
we
must
destroy
our
Bells
and
Fonts
and
Churches
.
Therefore
,
as
Mr.
Calvin
,
upon
the
Second
Commandment
,
saies
,
We
do
not
in
the
least
scruple
,
whether
we
may
lawfully
use
those
Temples
,
Fonts
and
other
Materials
,
which
have
been
heretofore
abus'd
to
Idolatrous
and
Superstitious
uses
.
I
acknowledge
indeed
,
that
we
ought
to
remove
such
things
as
seem
to
nourish
Idolatry
;
upon
supposition
,
that
we
our selves
in
opposing
too
evidently
things
in
their
own
nature
indifferent
,
be
not
too
superstitious
.
It
is
equally
superstitious
to
condemn
things
indifferent
as
unholy
,
and
to
command
them
as
if
they
were
holy
.
As
for
the
example
of
Hezekiah's
breaking
in
pieces
the
Brazen
Serpent
,
because
the
Children
of
Israel
burnt
Incense
to
it
,
2
Kings
18.4
.
it
will
not
prove
,
that
whatsoever
has
been
notoriously
defil'd
in
Idolatrous
or
grosly
Superstitious
Services
,
ought
to
be
abolish'd
;
and
much
less
,
that
the
not
abolishing
some
such
things
,
is
a
good
ground
for
separation
from
the
Church
that
neglects
so
to
do
.
For
,
1.
The
Brazen
Serpent
was
not
only
defil'd
,
but
an
Idol
it self
,
and
that
at
the
very
time
when
it
was
destroy'd
.
Nay
,
it
was
worshipp'd
by
the
generality
of
the
People
;
to
those
daies
the
Children
of
Israel
did
burn
Incense
unto
it
;
and
there
was
little
hope
of
their
being
reclaim'd
,
while
the
Idol
stood
;
and
moreover
,
the
use
of
it
was
ceas'd
for
which
it
was
first
erected
.
Now
without
doubt
Governours
ought
to
take
away
those
indifferent
things
which
have
been
abus'd
,
when
the
People
are
inclin'd
to
abuse
them
again
;
at
least
,
if
such
abuse
cannot
probably
be
prevented
by
any
other
means
:
but
then
I
deny
that
our
Rites
have
been
or
are
any
temptation
to
Idolatry
,
or
to
the
embracing
of
Popery
.
Had
Hezekiah
suffer'd
the
Brazen
Serpent
still
to
stand
,
no
doubt
private
Persons
(
who
have
no
Authority
to
make
public
Reformations
)
might
lawfully
have
made
use
of
it
,
to
put
them
in
mind
of
,
and
affect
them
with
the
wonderful
mercy
of
God
,
express'd
by
it
to
their
Forefathers
;
notwithstanding
that
many
had
formerly
made
an
Idol
of
it
,
and
did
so
at
that
very
time
.
And
much
more
might
they
have
lawfully
continu'd
in
the
Communion
of
the
Church
,
so
long
as
there
was
no
constraint
laid
upon
them
to
join
with
them
in
their
Idolatry
;
nor
do
we
read
of
any
that
separated
from
the
Church
,
while
the
Brazen
Serpent
was
permitted
to
stand
,
as
wofully
abus'd
as
it
was
by
the
generality
.
2.
If
Example
were
a
good
way
of
Arguing
,
we
find
by
Hezekiah's
practice
in
other
things
,
he
did
not
think
it
an
indispensable
Duty
,
to
abolish
every
thing
that
had
been
made
use
of
to
Idolatry
;
if
it
did
not
prove
an
immediate
snare
at
that
time
.
For
as
to
the
Temples
,
which
Solomon
had
erected
for
no
other
end
but
the
Worship
of
false
Gods
,
1
Kings
11.7
.
Hezekiah
did
not
make
it
his
business
to
destroy
them
,
as
being
in
his
time
forlorn
and
neglected
things
,
of
which
no
bad
use
was
then
made
.
Altho'
indeed
King
Josiah
afterwards
(
probably
upon
the
increase
of
Idolatry
,
and
renew'd
use
of
those
places
)
found
it
expedient
to
lay
them
wholly
waste
,
2
Kings
23.13
.
Let
not
any
,
says
[
(d)
](A27392-e42920-b)
(d)
De
Vitand
.
Superstitione
.
Calvin
,
think
me
so
austere
or
bound
up
,
as
to
forbid
a
Christian
without
any
exception
,
to
accommodate
himself
to
the
Papists
in
any
Ceremony
or
Observance
;
for
it
is
not
my
purpose
to
condemn
any
thing
,
but
what
is
clearly
evil
and
openly
vicious
.
III.
I
proceed
now
in
the
last
place
to
shew
,
that
the
Agreement
between
the
Churches
of
England
and
Rome
is
in
no
wise
such
,
as
will
make
Communion
with
the
Church
of
England
unlawful
.
This
I
shall
evince
in
the
chief
particulars
,
which
our
Dissenters
take
offence
at
.
First
Then
,
Episcopacy
is
so
far
from
being
an
unlawful
symbolizing
with
the
Church
of
Rome
,
that
it
is
an
Apostolical
Institution
;
and
shall
we
allow
the
Pope
so
much
power
,
as
to
make
that
unlawful
by
his
use
,
which
the
Apostles
and
their
Disciples
have
recommended
to
us
by
theirs
?
Nay
,
[
(e)
](A27392-e43060-b)
(e)
Bez.
Episcop.
du
Moul.
Past
.
off
.
Calv.
Inst.
lib.
4.
cap.
4.
Sect.
2.
&
Epist.
ad
Reg.
Pol.
Beza
,
P.
du
Moulin
,
and
Calvin
grant
,
that
this
was
the
Goverment
of
all
Churches
in
the
World
,
from
the
Apostles
times
for
about
1500
years
together
.
Nor
do
I
know
how
the
Dissenters
will
defend
the
Observation
of
the
Lord's
Day
,
while
they
contend
that
Episcopacy
cannot
be
concluded
from
the
uninterrupted
tradition
of
the
Church
from
the
Apostles
times
:
or
how
those
that
separate
upon
the
account
of
Episcopacy
,
can
defend
the
lawfulness
of
Communicating
with
any
Christian
Church
for
about
1500
years
together
.
I
shall
add
no
more
upon
this
point
;
only
I
refer
my
Reader
to
Chillingworth's
Institution
of
Episcopacy
,
and
Stillingfleet's
Unreasonableness
of
separation
,
p.
244
,
&c.
Secondly
,
Our
symbolizing
with
the
Church
of
Rome
in
having
set
Forms
of
Prayer
,
is
so
far
from
being
culpable
,
that
't
is
highly
commendable
.
For
herein
we
symbolize
with
the
Primitive
Church
;
nor
is
any
thing
more
expedient
for
the
public
Service
of
God
,
as
I
have
already
shewn
in
the
Third
Chapter
.
Now
if
the
Papists
,
nay
if
the
Heathens
us'd
set
Forms
,
because
it
was
the
fittest
way
for
the
Service
of
God
;
must
we
be
forbidden
to
use
them
?
Because
they
did
well
,
are
we
therefore
to
do
worse
?
Thirdly
,
Our
Liturgy
in
particular
do's
not
so
much
symbolize
with
the
Roman
Service
,
as
to
cause
a
separation
.
For
tho'
some
Collects
are
taken
out
of
the
Mass-Book
;
yet
that
is
not
enough
to
make
them
unlawful
.
For
then
the
Lord's
Prayer
,
the
Psalms
,
and
a
great
part
of
the
Scripture
besides
,
and
the
Creeds
also
must
never
be
us'd
.
I
know
it
has
been
said
,
that
the
Scriptures
being
of
necessary
use
must
be
retain'd
by
us
,
tho'
the
Church
of
Rome
retains
them
:
but
that
there
is
not
the
same
Reason
for
Forms
,
which
are
not
necessary
;
and
that
in
those
we
ought
to
go
as
far
from
that
Church
as
we
can
.
But
what
reason
is
there
for
this
?
For
the
danger
that
may
happen
to
us
in
coming
too
near
them
,
lies
in
things
wherein
they
do
ill
,
and
not
in
things
wherein
they
do
well
.
No
Man
can
shew
a
good
reason
why
those
Passages
in
the
Common-Prayer-Book
,
which
are
to
be
found
in
the
Mass-Book
,
but
which
were
us'd
also
by
the
Church
before
Romanism
had
corrupted
it
,
are
not
as
much
to
be
valu'd
,
because
they
were
once
us'd
by
good
Christians
;
as
to
be
run
down
,
because
they
have
been
since
us'd
by
Superstitious
and
Idolatrous
Men.
If
any
Man
wou'd
set
himself
to
expose
the
Mass-Book
,
he
wou'd
,
I
suppose
,
lay
hold
upon
nothing
but
the
Corruptions
that
are
in
it
,
and
things
that
are
obnoxious
to
just
reproof
;
not
on
things
that
are
justifiable
,
and
may
easily
be
defended
.
And
the
Reason
of
this
is
plain
,
because
the
Mass-Book
is
to
blame
for
those
parts
of
it
only
,
but
not
for
these
.
Lastly
,
Our
symbolizing
with
the
Church
of
Rome
in
the
use
of
Ceremonies
will
not
justify
a
separation
.
For
ours
are
scarce
the
hundredth
part
of
hers
:
nor
are
ours
impos'd
as
necessary
.
If
it
be
said
,
that
Christ
severely
condemn'd
the
Jewish
Traditions
;
I
answer
that
he
condemn'd
only
those
by
which
they
made
the
commandments
of
God
of
none
effect
,
and
in
which
they
placed
special
holiness
.
But
to
descend
to
particulars
;
1.
The
Surplice
in
the
Church
of
Rome
is
solemnly
hallow'd
,
&c.
but
we
use
it
only
for
Distinction
and
Uniformity
,
and
place
no
more
holiness
in
it
,
than
in
the
hoods
which
denote
Degrees
.
Besides
,
in
the
Primitive
Church
Ministers
did
officiate
in
White
Garments
;
and
Beza
and
Calvin
were
[
(f)
](A27392-e43500-b)
(f)
Cont.
Westph
.
Vol.
1.
p.
55.
Epist.
ad
Bull.
against
contending
about
the
Surplice
;
and
,
I
pray
,
why
is
a
Minister
's
Linnen
Garment
more
Popish
,
than
a
Lawyer
's
Gown
or
a
Judge's
Robes
?
Our
famous
Hooker
[
(g)
](A27392-e43560-b)
(g)
Eccles.
Pol.
Book
5.228
.
saies
,
To
solemn
actions
of
Royalty
and
Justice
,
there
sutable
Ornaments
are
a
beauty
;
are
they
only
in
Religion
a
stain
?
2.
The
Cross
in
Baptism
is
not
us'd
by
us
,
as
't
is
by
the
Church
of
Rome
.
She
enjoins
numberless
Crossings
in
the
Administration
of
that
Sacrament
;
but
we
retain
it
in
Conformity
to
the
ancient
practice
,
and
have
abolish'd
all
Superstitious
abuses
of
it
.
3.
Kneeling
at
the
Sacrament
is
requir'd
by
us
,
only
as
a
reverent
Gesture
;
and
the
abuses
of
this
kneeling
in
the
Church
of
Rome
are
perfectly
remov'd
.
The
Papists
indeed
kneel
to
their
Host
,
as
to
their
God
:
but
we
do
nothing
like
them
;
for
we
kneel
not
to
the
Bread
and
Wine
,
but
at
our
Receiving
of
them
.
Now
what
they
do
on
no
reason
,
why
may
not
we
do
on
the
best
?
especially
when
our
Church
declares
,
that
Adoration
of
the
of
the
Elements
is
Idolatry
to
be
abhorr'd
of
all
faithful
Christians
.
As
we
are
not
to
disuse
the
Holy
Sacrament
,
because
the
Papists
have
made
it
an
Idol
:
so
we
may
continue
our
Reverence
,
tho'
they
have
paid
it
Adoration
.
4.
The
Ring
in
Marriage
is
most
notoriously
abus'd
in
the
Church
of
Rome
,
as
may
be
seen
in
their
Office
:
but
we
practise
no
Superstition
about
it
,
and
use
it
(
not
as
a
Sacramental
sign
,
but
)
as
a
token
of
the
Marriage
Vow
.
Lastly
,
The
Feasts
and
Fasts
of
our
Church
cannot
be
justly
accounted
Popish
.
For
the
time
of
Assembling
is
a
Circumstance
of
our
Worship
that
cannot
be
left
to
particular
choice
,
but
must
be
determin'd
in
Common
;
and
what
is
to
be
done
at
that
time
,
must
be
determin'd
too
in
an
Ordinary
orderly
Assembly
:
so
that
it
must
be
left
to
the
discretion
of
the
Governours
,
when
we
are
to
keep
a
Festival
,
and
when
a
Fast
.
As
to
the
Keeping
of
the
Lord's-Day
,
our
Church
was
not
at
Liberty
;
unless
she
wou'd
have
rashly
departed
from
Apostolical
observation
,
and
the
continu'd
practice
of
all
Ages
and
Places
since
the
beginning
of
Christianity
.
As
for
the
Keeping
of
Easter
,
she
was
under
the
like
Obligation
;
the
Annual
Feast
of
the
Resurrection
,
the
Great
Lord's-Day
,
being
known
to
have
been
the
Chief
,
and
the
Cause
of
all
the
Weekly
.
And
as
to
the
Fast
of
Good
Friday
,
it
was
nigh
as
early
as
the
Feast
of
the
Resurrection
.
They
lamented
their
Sins
our
Saviour
died
for
on
the
Friday
before
,
as
constantly
as
they
Commemorated
His
Rising
again
for
our
Salvation
the
Sunday
after
.
And
in
Order
to
the
keeping
of
those
two
Great
Daies
with
more
Devotion
,
there
was
likewise
in
the
Church
some
time
before-hand
set
apart
,
for
better
Recollection
and
greater
Preparation
;
the
number
of
Daies
was
in
some
places
more
,
in
some
less
.
That
of
Forty
,
had
obtain'd
in
the
Western
Country
;
and
therefore
was
still
kept
:
and
wou'd
to
God
it
were
as
Religiously
observ'd
,
as
it
was
Piously
appointed
.
Whitsunday
too
,
the
Day
on
which
the
Holy
Ghost
descended
,
was
observ'd
alwaies
and
Universally
by
the
Ancient
Church
.
Only
the
Nativity
of
our
Saviour
was
of
latter
remembrance
,
but
yet
before
Popery
came
in
.
'T
was
first
observ'd
in
the
Western
Church
;
and
afterwards
taken
up
by
the
Eastern
,
in
St.
Chrysostom's
time
,
as
it
stands
recommended
by
him
to
the
People
of
Antioch
.
Other
times
besides
these
,
have
been
appointed
for
our
Religious
Assemblies
;
in
which
,
besides
the
general
Worship
of
God
,
the
Examples
of
his
Saints
and
Martyrs
are
gratefully
remembred
and
piously
propos'd
.
Those
Daies
are
call'd
commonly
by
the
Name
of
the
Person
then
particularly
Commemorated
:
Not
that
the
Worship
is
to
the
Saint
,
or
that
the
Day
is
imploy'd
in
his
Honour
;
but
because
on
the
occasion
of
his
Memory
or
Martyrdom
we
come
together
,
as
to
pay
our
other
Duties
to
our
God
,
so
to
thank
him
for
the
Graces
of
his
Servant
,
and
to
be
Edify'd
and
Instructed
by
the
Example
.
It
is
true
,
the
Church
heretofore
,
when
God
had
been
bountiful
to
them
in
the
Number
of
his
Saints
,
increas'd
in
some
proportion
the
Daies
of
his
Worship
;
and
it
is
to
be
Confess'd
that
Popery
had
both
acknowledg'd
Saints
to
God
,
which
he
might
not
own
,
and
gave
the
true
Saints
an
Honour
which
they
must
disclaim
:
but
with
us
the
number
of
those
Daies
is
not
greater
than
what
the
Affairs
of
the
World
may
well
comply
with
;
and
as
the
number
of
the
Apostles
is
not
large
,
so
their
Sanctity
sure
is
unquestionable
;
and
then
on
those
Daies
we
neither
Beseech
by
their
Merits
,
nor
recommend
our selves
to
their
Intercession
.
You
see
then
how
unreasonable
the
Objection
of
Popery
is
here
too
:
But
see
to
what
absurdity
it
go's
on
.
First
,
it
is
suppos'd
Popery
to
keep
a
Day
in
the
Memory
of
an
Apostle
;
and
then
it
is
thought
as
Popish
,
to
call
him
a
Saint
.
A
Great
Person
at
Geneva
,
it
seems
,
presum'd
it
somewhat
Popish
to
observe
Sunday
it self
;
and
consider'd
about
changing
the
Day
.
Nay
some
are
so
perversely
Superstitious
on
the
other
hand
,
as
that
That
day
,
on
which
all
the
Christian
World
Remembers
our
Saviour's
Bitter
Passion
,
has
seem'd
to
them
the
fitter
for
a
Feast
;
and
the
time
Universally
now
set
apart
for
the
Joyful
Memory
of
his
Blessed
Nativity
,
the
more
proper
for
a
Fast
.
This
indeed
is
not
like
the
Papists
:
No
,
it
is
like
a
Jew
or
a
Heathen
.
To
conclude
,
by
Popery
nothing
can
be
meant
,
but
the
corruptions
and
usurpations
of
the
Church
of
Rome
.
For
the
Faith
of
that
Church
was
once
as
fair
spoken
of
as
it's
Errors
are
now
;
and
had
she
continu'd
in
that
purity
,
we
ought
to
have
been
of
her
Communion
:
and
now
we
are
to
depart
from
her
no
otherwise
,
than
she
shall
be
found
to
have
departed
from
her self
,
and
to
have
corrupted
that
Doctrine
which
was
once
deliver'd
unto
the
Saints
.
As
we
must
not
receive
the
Evil
for
the
sake
of
the
Good
,
so
we
must
not
reject
the
Good
for
the
sake
of
the
Evil.
We
have
not
one
Doctrine
or
Ceremony
that
is
purely
Popish
:
but
we
must
part
with
the
best
things
in
our
Religion
,
if
all
those
things
are
sinful
,
which
the
Papists
abuse
.
And
as
for
the
Papists
themselves
,
we
do
not
in
the
least
countenance
them
in
those
things
wherein
they
are
wrong
,
by
agreeing
with
them
in
those
things
wherein
they
are
right
.
CHAP.
IX
.
The
Objection
of
Mixt-Communion
Answer'd
.
SOme
think
that
the
Church
is
to
consist
of
none
but
real
Saints
;
and
therefore
finding
many
corrupt
Members
in
the
Church
of
England
,
they
separate
from
her
Communion
,
and
set
up
Churches
of
their
own
,
Consisting
,
in
their
judgment
,
of
none
but
truly
sanctify'd
Persons
.
The
Ground
of
this
dangerous
mistake
is
their
false
Notion
of
that
holiness
,
which
the
Scripture
applies
to
God's
Church
.
Holiness
in
Scripture
is
twofold
.
1.
Inherent
Holiness
,
and
that
can
be
in
none
properly
but
God
,
Angels
and
Men.
In
God
Originally
,
as
he
is
that
Being
,
in
whom
all
Excellencies
do
possess
infinite
Perfection
;
and
hence
he
is
call'd
the
Holy
One
of
Israel
.
In
Angels
and
Men
by
way
of
Participation
.
2.
Relative
Holiness
founded
in
a
Separation
of
any
thing
from
common
uses
,
and
an
Appropriating
it
to
the
Service
of
God
.
Thus
the
Sabbath
is
holy
,
and
Judea
and
Jerusalem
are
holy
;
and
thus
the
Church
is
holy
,
that
is
,
a
Society
separated
from
the
World
to
serve
God
after
a
peculiar
manner
.
Thus
the
Israelites
,
even
when
very
much
corrupted
,
were
call'd
God's
holy
People
;
Deut.
7.6
.
and
the
Apostles
call
the
Churches
by
the
name
of
Saints
,
tho'
there
were
strange
immoralities
amongst
them
,
because
they
were
separated
to
God
and
in
Covenant
with
him
.
Well
;
but
did
not
Christ
die
,
that
the
Church
shou'd
be
holy
and
without
blemish
,
Eph.
5.27
.
that
is
,
really
holy
?
Yes
.
But
then
by
Church
we
must
understand
not
the
whole
Universal
Church
,
but
either
that
part
of
it
which
is
really
holy
in
this
World
,
or
that
Church
which
shall
be
hereafter
,
when
the
corrupt
Members
shall
be
utterly
cut
off
.
Neither
is
this
to
make
two
Churches
,
but
only
to
assign
two
different
states
of
the
same
Church
.
This
being
premis'd
,
I
shall
prove
these
three
Propositions
;
1.
That
an
external
profession
of
the
Christan
Faith
is
enough
to
qualify
a
person
to
be
admitted
a
Member
of
Christ's
Church
.
2.
That
every
such
Member
has
a
right
to
all
the
external
privileges
of
the
Church
,
till
by
the
just
censure
of
the
Church
he
be
excluded
from
those
privileges
.
3.
That
some
corrupt
Members
remaining
in
the
Church
is
no
just
cause
of
separation
from
her
.
First
then
,
an
external
Profession
of
the
Christian
Faith
(
made
either
by
himself
or
by
his
Sureties
)
is
enough
to
qualify
a
Person
to
be
admitted
a
Member
of
Christ's
Church
.
For
,
1.
This
is
the
qualification
prescrib'd
by
our
Lord
,
Go
,
teach
all
Nations
,
that
is
,
make
Disciples
of
all
Nations
,
Baptizing
them
,
&c.
Matth.
28.19
.
Now
the
Pastors
of
the
Church
cannot
know
the
sincerity
of
Mens
hearts
,
but
their
Profession
of
Christianity
entitles
them
to
baptism
.
By
this
Rule
the
Apostles
acted
whilst
Christ
was
upon
Earth
,
and
Baptiz'd
more
than
were
sincere
;
for
of
so
many
Persons
that
were
Baptiz'd
,
not
above
120
continu'd
with
Christ
to
the
last
.
2.
By
the
same
Rule
they
acted
afterwards
;
for
St.
Peter
Baptiz'd
about
3000
in
one
day
upon
their
professing
the
Word
,
Acts
2.41
.
tho'
all
wou'd
not
probably
prove
sincere
;
and
two
of
them
,
Ananias
and
Sapphira
,
were
gross
Hypocrites
.
St.
Philip
,
Acts
8.12
.
Baptiz'd
both
Men
and
Women
at
Samaria
,
and
and
amongst
them
was
Simon
Magus
;
whom
the
holy
Deacon
might
justly
suspect
for
his
former
practices
,
and
whose
Hypocrisie
appear'd
afterwards
.
Such
other
Members
of
the
Church
were
Demas
,
Hymeneus
and
Alexander
,
whose
bare
Profession
Entitled
them
to
that
privilege
.
3.
Christ
foretels
[
(a)
](A27392-e44470-b)
(a)
Matth.
3.12
.
and
13.24
,
&c.
Joh.
15.1
.
that
his
Church
shou'd
consist
of
Good
and
Bad
,
by
comparing
it
to
a
Field
of
Wheat
and
Tares
,
a
Net
of
all
sorts
of
Fishes
,
a
Flour
of
Corn
and
Chaff
,
&c.
St.
Paul
saies
,
[
(b)
](A27392-e44490-b)
(b)
Rom.
9.6
.
they
are
not
all
Israel
,
that
are
of
Israel
;
and
Christ
saies
,
that
many
are
call'd
,
but
few
chosen
.
4.
The
many
corrupt
members
[
(c)
](A27392-e44540-b)
(c)
1
Cor.
11.20
,
21.
2
Cor.
12.20
,
21.
1
Cor.
6.
Gal.
3.
Rev.
3.
of
the
Churches
of
Corinth
,
Galatia
,
and
the
seven
Churches
in
Asia
,
prove
the
same
.
For
if
the
Apostles
themselves
admitted
mere
formal
Professors
,
we
may
conclude
,
that
they
thought
it
God's
Will
,
that
it
shou'd
be
so
.
5.
No
other
Rule
in
admitting
Persons
into
the
Church
is
practicable
;
since
the
Officers
of
Christ
cannot
make
a
certain
judgment
of
men
,
because
they
themselves
have
short
and
fallible
understandings
.
Secondly
therefore
,
every
such
member
has
a
right
to
all
the
External
privileges
of
the
Church
,
till
by
the
just
censure
of
the
Church
he
be
excluded
from
those
privileges
.
By
External
privileges
I
mean
only
a
Communion
with
the
Church
in
the
Word
and
Ordinances
;
for
the
pardon
of
sin
and
comforts
of
the
Holy
Ghost
,
&c.
are
Internal
privileges
,
which
belong
to
none
but
the
truly
Good
,
who
are
born
not
of
water
only
,
but
of
the
Spirit
.
Now
when
a
Man
by
gross
and
notorious
wickedness
has
forfeited
the
Internal
privileges
of
the
Church
,
he
ought
by
the
censures
of
the
Church
to
be
excluded
from
the
External
privileges
also
:
but
till
the
sentence
of
the
Church
is
past
upon
him
,
we
must
not
forsake
the
Church
ourselves
to
avoid
Communion
with
him
;
because
,
till
then
,
his
right
to
them
remains
inviolable
,
and
that
for
several
reasons
.
1.
Because
the
Baptismal
Covenant
gives
Men
a
right
to
God's
Promises
,
as
far
as
they
perform
the
conditions
.
If
a
bare
federal
holiness
gives
Men
a
relation
to
God
,
then
it
gives
them
a
title
to
the
blessings
that
belong
to
that
relation
.
Not
that
unworthy
Men
shall
receive
the
special
reward
of
the
truly
Good
;
but
they
are
to
be
allow'd
the
liberty
to
partake
of
those
External
blessings
,
which
he
in
common
bestows
upon
the
whole
family
.
2.
Church-Membership
necessarily
implies
Church-Communion
,
or
else
it
signifies
nothing
.
For
to
what
purpose
is
a
Man
a
Member
of
a
Society
,
if
he
cannot
enjoy
the
privileges
of
it
?
3.
All
the
Jews
were
commanded
to
join
in
the
public
Worship
,
tho'
I
doubt
many
of
them
were
wicked
Livers
;
and
therefore
mere
Circumcision
was
enough
to
put
a
Man
into
a
capacity
of
Communicating
with
the
Jewish
Church
in
it's
most
Solemn
and
Sacred
Ordinances
.
4.
It
appears
,
that
St.
Paul
makes
the
Number
of
those
that
receiv'd
the
Lord's
Supper
to
be
as
great
,
as
that
of
those
that
were
Baptiz'd
.
For
they
were
all
made
to
drink
into
one
Spirit
,
1
Cor.
12.13
.
that
is
,
in
the
Cup
of
the
blessed
Sacrament
,
and
all
are
partakers
of
one
Bread
,
10.17
.
and
we
read
that
they
,
all
the
3000
,
Ananias
and
Sapphira
being
of
the
number
,
continu'd
in
the
Apostles
Doctrine
,
and
in
breaking
of
Bread
and
in
Prayer
,
Acts
2.42
.
5.
Church-Membership
is
in
order
to
the
Edification
and
Salvation
of
Mens
Souls
;
and
this
cannot
be
attain'd
without
being
admitted
to
all
the
Acts
and
Offices
of
Church-Communion
.
For
it
is
of
mighty
advantage
to
us
to
hear
God's
Word
duely
Preach'd
,
to
have
our
prayers
join'd
with
those
of
other
Christians
,
and
our
grace
strengthen'd
in
the
Holy
Communion
;
and
these
things
cannot
be
had
,
but
in
Church-Communion
.
Nay
,
our
improvement
in
holiness
is
more
to
be
ascrib'd
to
the
operations
of
the
Spirit
,
than
to
the
External
Administrations
;
and
therefore
,
[
(d)
](A27392-e44760-b)
(d)
Acts
2.47
.
Eph.
5.23
.
and
4.4
.
since
God
Promises
his
Spirit
to
Believers
only
as
they
are
Members
of
of
his
Church
,
and
no
otherwise
than
by
the
use
and
Ministry
of
his
Word
and
Sacraments
;
since
his
ordinary
method
of
saving
Men
is
by
adding
them
to
the
Church
;
since
Chri●●
suffer'd
for
us
as
incorporated
into
a
Church
,
and
the
operations
of
the
Spirit
are
confin'd
to
the
Church
;
we
see
the
necessity
of
holding
actual
communion
with
the
Church
in
order
to
sanctification
and
sa●vation
.
But
it
may
●e
said
,
that
those
who
have
only
the
Form
and
not
the
power
of
Godliness
,
are
guilty
of
the
Body
and
Blood
of
Christ
,
and
eat
and
drink
their
own
damnation
,
when
they
receive
the
Sacrament
,
1
Cor.
11.27
,
29.
and
such
men
cannot
have
a
right
to
that
,
in
doing
which
they
sin
so
heinous●y
.
Now
to
this
I
answer
,
1.
that
in
a
strict
sense
the
very
best
men
are
unworthy
receivers
;
but
,
2.
those
Members
,
that
we
have
asserted
to
have
a
right
to
the
External
privileges
of
Christ's
Church
,
are
not
guilty
of
that
unworthiness
which
the
Apostle
speaks
of
.
For
we
do
not
plead
for
the
right
of
such
open
and
scandalous
sinners
,
whom
St.
Paul
charges
with
Schism
and
Divisions
,
pride
and
contempt
of
their
Brethren
,
sensuality
and
drunkenness
.
Such
swine
as
these
ought
not
indeed
to
come
to
the
Holy
Table
of
our
Lord
,
because
they
have
forfeited
their
right
to
it
,
and
ought
by
the
censures
of
the
Church
to
be
excluded
.
If
it
be
said
,
that
those
receivers
,
who
are
destitute
of
saving
grace
,
tho'
they
are
free
from
scandalous
sins
,
are
yet
in
an
unconve●ted
condition
;
and
that
this
Sacrament
is
not
a
converting
,
but
confirming
Ordinance
;
I
answer
,
that
taking
conversion
for
turning
Men
to
the
profession
of
Christianity
,
'
t●s
true
that
none
but
converted
or
Baptiz'd
Persons
must
receive
the
Sacrament
:
but
if
we
take
conversion
for
turning
those
who
are
already
Baptiz'd
,
to
a
serious
practice
of
holiness
,
then
this
is
a
converting
ordinance
.
For
what
more
powerful
motives
to
holiness
can
be
found
,
than
what
the
Sacrament
represents
to
us
;
wherein
the
great
love
of
God
in
Christ
,
and
our
Saviour's
sufferings
,
and
God's
hatred
of
sin
,
and
the
dismal
consequences
of
it
are
so
lively
set
forth
?
Thirdly
I
proceed
to
shew
,
that
some
corrupt
Members
remaining
in
the
Church
is
no
just
cause
of
Separation
from
her
.
And
,
1.
From
the
Example
of
the
Jews
.
What
sins
cou'd
be
greater
than
those
of
Eli's
Sons
,
who
arriv'd
to
such
impudence
in
sinning
,
that
they
lay
with
the
Women
before
the
door
of
the
Tabernacle
?
Yet
did
not
Elkanah
and
Hannah
refrain
to
come
up
to
Shilo
,
and
to
join
with
them
in
public
worship
.
Nay
,
they
are
said
to
transgress
who
refus'd
to
come
,
tho'
they
refus'd
out
of
abhorrence
of
the
Wickedness
of
those
Men
,
1
Sam.
2.17
,
24.
In
Ahab's
time
,
when
almost
all
Israel
were
Idolaters
,
and
halted
betwixt
God
and
Baal
;
yet
then
did
the
Prophet
Elijah
Summon
all
Israel
to
appear
on
Mount
Carmel
,
and
hold
a
Religious
Communion
with
them
in
Preaching
and
Praying
,
and
offering
a
miraculous
Sacrifice
.
Neither
did
the
Seven
Thousand
that
had
kept
themselves
upright
,
and
not
bow'd
their
Knee
to
Baal
,
absent
themselves
because
of
the
Idolatry
of
the
rest
;
but
they
all
came
and
join'd
in
that
public
Worship
perform'd
by
the
Prophet
,
1
Kings
18.39
.
and
19.18
.
In
the
Old
Testament
,
when
both
Prince
and
Priests
and
People
were
very
much
deprav'd
and
debauch'd
in
their
Manners
,
we
do
not
find
that
the
Prophets
at
any
time
exhorted
the
faithful
and
sincere
to
separate
;
or
that
they
themselves
set
up
any
separate
Meetings
,
but
continu'd
in
Communion
with
the
Church
,
Preaching
to
them
and
exhorting
them
to
Repentance
.
2.
From
the
Example
of
Christians
.
Many
Members
of
the
Churches
of
Corinth
and
Galatia
,
and
the
7
Churches
in
Asia
,
were
grown
very
scandalous
;
yet
we
do
not
read
that
good
Men
Separated
from
the
Church
,
or
that
the
Apostles
commanded
them
so
to
do
.
3.
From
our
Saviour's
own
Example
,
who
did
not
separate
from
the
Jewish
Church
,
tho'
the
Scribes
and
Pharisees
,
who
rul'd
in
Ecclesiastical
Matters
at
that
time
,
had
perverted
the
Law
,
corrupted
the
Worship
of
God
,
were
blind
guides
and
hypocrites
,
devoured
widows
houses
,
and
had
only
a
form
of
Godliness
,
Matth.
15.6
,
7
,
8.
How
careful
was
he
,
both
by
his
Example
and
Precept
,
to
forbid
and
discountenance
a
separation
upon
that
account
?
They
sit
in
Moses
's
Seat
,
saies
he
;
all
therefore
whatsoever
they
bid
you
observe
,
that
observe
and
do
,
Matth.
23.2
,
3.
4.
From
the
Apostle's
express
command
to
hold
Communion
with
the
Church
of
Corinth
,
notwithstanding
the
many
and
great
immoralities
that
were
amongst
the
Members
of
it
.
[
(e)
](A27392-e45180-b)
(e)
1
Cor.
1.12
,
13.
and
3.3
.
and
5.1
.
and
11.18
.
There
were
Schisms
and
Contentions
amongst
them
,
strife
and
envyings
,
fornication
and
incest
,
eating
at
the
Idols
Table
,
and
coming
not
so
soberly
as
became
them
to
the
Table
of
our
Lord
;
yet
do's
the
Apostle
not
only
not
command
them
to
separate
,
but
approve
their
meeting
together
,
and
exhort
them
to
continue
it
.
But
[
(f)
](A27392-e45230-b)
(f)
1
Cor.
11.28
.
let
a
Man
examine
himself
,
and
so
let
him
eat
of
that
Bread
,
and
drink
of
that
Cup.
In
these
words
the
Apostle
plainly
solves
the
Case
I
am
discoursing
on
,
and
shews
what
private
Christians
,
in
whose
power
it
is
not
judicially
to
correct
Vice
,
are
to
do
,
when
they
see
so
many
vicious
Members
intruding
to
the
blessed
Sacrament
;
viz.
not
to
abstain
from
it
,
but
by
preparation
and
examination
of
themselves
to
take
care
that
they
be
not
of
their
number
.
If
to
separate
had
been
the
way
,
the
Apostle
wou'd
then
have
manag'd
his
Discourse
after
this
manner
;
There
are
many
Schisms
and
strises
in
the
Church
,
there
is
an
incestuous
Person
not
cast
out
,
many
proud
contemners
of
their
Brethren
,
Men
of
strange
Opinions
,
of
untam'd
Appetites
,
and
unbridl'd
Passions
,
and
therefore
I
advise
you
not
to
come
amongst
them
,
nor
to
partake
of
the
Holy
Sacrament
with
them
,
lest
you
be
infected
with
their
Sores
,
and
partake
of
their
Judgments
.
But
by
advising
Men
to
examine
themselves
,
and
then
to
come
,
he
plainly
intimates
,
that
't
was
their
Duty
to
continue
in
the
Communion
of
the
Church
notwithstanding
these
;
as
if
he
had
said
,
I
do
not
mention
the
foul
Enormities
of
some
that
come
to
this
holy
Table
,
to
discourage
you
from
coming
,
lest
you
shou'd
be
polluted
by
their
sins
:
but
to
excite
you
to
a
due
care
and
examination
of
your selves
,
that
you
be
not
polluted
by
any
sinful
Acts
and
Compliances
of
your
own
;
and
then
there
's
no
danger
of
being
defil'd
by
theirs
.
5.
From
the
Nature
of
Church-Communion
.
I
have
already
prov'd
in
the
First
Chapter
,
that
every
act
of
Church-Communion
is
an
act
of
Communion
with
the
whole
Christian
Church
,
and
and
all
the
Members
of
it
,
whether
present
or
absent
:
and
therefore
those
,
who
separate
from
a
National
Church
for
the
sake
of
corrupt
Professours
,
are
Schismatics
in
doing
so
;
and
all
their
Prayers
and
Sacraments
are
not
acts
of
Communion
,
but
a
Schismatical
Combination
.
Because
,
tho'
they
cou'd
form
a
Society
as
pure
and
holy
as
they
desire
,
yet
they
confine
their
Communion
to
their
own
select
company
,
and
exclude
the
whole
body
of
Christians
,
all
the
World
over
,
out
of
it
.
Their
Communion
is
no
larger
,
than
their
gather'd
Church
;
for
if
it
be
,
then
they
must
still
Communicate
with
those
Churches
,
which
have
corrupt
Members
,
as
all
visible
Churches
on
earth
have
.
'T
is
true
,
good
Men
must
frequently
exhort
and
advise
corrupt
and
scandalous
Members
;
they
must
reprove
them
with
prudence
,
affection
and
calmness
;
they
must
bewail
their
sins
and
pray
to
God
for
their
Reformation
;
they
must
as
much
,
and
as
conveniently
as
may
be
,
avoid
their
company
,
especially
all
familiarity
with
them
;
and
if
repeated
admonitions
,
either
private
or
before
one
or
two
more
,
will
not
do
;
then
they
must
tell
the
Church
,
that
by
it
's
more
public
reproofs
the
scandalous
Members
may
be
reclaim'd
,
or
by
it's
just
censures
cut
off
from
the
Communion
.
These
things
the
Holy
Scriptures
command
us
to
do
,
and
the
Primitive
Christians
practis'd
accordingly
.
But
if
after
all
the
endeavours
of
private
Christians
,
some
scandalous
Members
,
thro'
the
defect
of
discipline
,
shou'd
remain
in
the
Church
;
they
cannot
injure
those
Persons
that
are
no
way
accessary
to
their
sin
.
For
no
sin
pollutes
a
Man
,
but
that
which
is
chosen
by
him
.
Noah
and
Lot
were
good
,
even
amongst
the
wicked
;
nor
did
Judas
defile
our
Saviour
and
his
Apostles
at
the
passover
.
The
good
and
bad
Communicate
together
(
not
in
sin
,
but
)
in
their
common
duty
.
To
Communicate
in
a
sin
,
is
sin
:
but
to
Communicate
with
a
sinner
,
in
that
which
is
not
sinful
,
cannot
be
a
sin
.
'T
is
true
,
the
Apostle
saies
,
1
Cor.
5.6
.
A
little
leaven
leaveneth
the
whole
lump
;
but
this
is
a
Proverbial
speech
,
and
shews
only
that
sin
,
like
leaven
,
is
of
a
very
spreading
nature
.
The
People
are
as
a
lump
,
and
a
wicked
Person
is
as
leaven
amongst
them
:
but
,
tho'
the
leaven
is
apt
to
convey
it self
thro'
the
whole
lump
,
yet
only
those
parts
are
actually
leaven'd
with
it
,
that
take
the
leaven
;
and
so
,
tho'
the
sinner
by
his
bad
example
is
apt
to
infect
others
,
yet
those
only
are
actually
infected
,
who
Communicate
with
him
in
sin
.
Beware
of
the
leaven
of
the
Pharisees
,
saies
our
Saviour
;
he
do's
not
advise
his
Disciples
to
leave
their
Assemblies
,
but
to
beware
that
they
take
no
leaven
of
them
.
The
incestuous
Person
was
not
cast
out
of
the
Church
of
Corinth
;
and
yet
the
Apostle
saies
,
at
least
of
some
of
them
,
ye
are
unleavened
,
1
Cor.
5.7
.
And
why
may
not
the
joint
Prayers
of
the
Church
,
and
the
examples
of
good
Men
,
be
as
sovereign
an
antidote
against
the
infection
;
as
the
bare
company
of
wicked
Men
is
of
power
to
convey
it
?
Especially
considering
that
the
sins
of
the
wicked
shall
never
be
imputed
to
the
righteous
:
but
the
Prayers
of
the
righteous
have
obtain'd
pardon
for
the
wicked
.
If
it
be
said
,
that
the
pollutions
of
sin
were
typify'd
by
the
legal
uncleanesses
,
and
that
every
thing
that
the
unclean
Person
touch'd
,
was
made
unclean
;
I
answer
,
that
those
legal
pollutions
did
not
defile
the
whole
Communion
,
but
only
those
whom
the
unclean
Person
touch'd
.
For
,
1.
There
was
no
Sacrifice
appointed
for
any
such
pollution
,
as
came
upon
all
for
the
sin
of
some
few
.
2.
Tho'
the
Prophets
reprov'd
the
Priests
for
not
separating
the
clean
from
the
unclean
,
Ezek.
22.26
.
yet
they
never
taught
,
that
the
whole
Communion
was
polluted
,
because
the
unclean
came
into
the
Congregation
thro'
the
neglect
of
the
Priests
duty
.
As
those
that
touch'd
the
unclean
Person
,
were
unclean
:
so
those
that
have
Fellowship
with
the
wicked
in
their
sins
,
are
polluted
.
3.
When
't
is
said
,
that
the
unclean
Person
,
that
did
not
purify
himself
,
defil'd
the
Tabernacle
and
polluted
the
sanctuary
;
the
meaning
is
,
that
he
did
so
to
himself
,
but
not
to
others
;
so
does
a
wicked
Man
the
Ordinances
of
God
,
in
respect
of
himself
,
but
not
of
others
.
The
Prayers
of
the
wicked
,
tho'
join'd
with
those
of
the
Church
,
are
an
abomination
unto
God
;
whilst
at
the
same
time
the
Prayers
of
good
Men
go
up
as
a
sweet-smelling
Savour
,
and
are
accepted
by
him
.
The
Person
that
comes
unworthily
to
the
Sacrament
of
the
Lord's
Supper
,
eats
and
drinks
Judgment
to
himself
:
but
that
hinders
not
,
but
that
those
who
at
the
same
time
come
better
prepar'd
,
may
do
it
to
their
own
Eternal
Comfort
and
Salvation
.
To
the
pure
all
things
are
pure
:
but
to
them
that
are
defil'd
and
unbelieving
,
is
nothing
pure
;
but
even
their
Mind
and
Conscience
is
defil'd
,
Tit.
1.15
.
I
grant
indeed
,
that
the
Apostle
saies
,
2
Cor.
6.17
.
Wherefore
come
out
from
among
them
,
and
be
ye
separate
,
saith
the
Lord
,
and
touch
not
the
unclean
thing
:
but
this
makes
nothing
against
my
Assertion
,
if
we
consider
,
1.
the
occasion
of
this
Exhortation
.
For
the
Christian
Corinthians
liv'd
in
the
midst
of
Heathens
,
by
whom
they
were
often
invited
to
their
Idol-Feasts
,
at
which
some
of
them
did
not
scruple
to
eat
things
Sacrificed
to
Idols
:
but
the
Apostle
persuades
them
not
to
go
,
not
only
upon
the
account
of
scandal
to
their
weak
Brethren
,
whose
ignorance
might
suffer
them
to
be
drawn
by
their
Example
to
go
and
eat
at
them
,
even
in
honour
to
the
Idol
;
but
also
,
because
't
was
plain
Idolatry
so
to
do
.
For
as
we
receive
the
Lord's
Supper
in
honour
of
Christ
:
so
they
must
be
thought
to
eat
in
honour
to
the
Idol
;
because
the
Sacrifice
was
offer'd
to
the
Idol
.
But
blessed
be
God
,
we
live
in
a
Christian
Country
,
wherein
there
are
no
Idol-Feasts
at
all
.
2.
That
the
Persons
,
from
whom
they
were
to
separate
,
were
no
better
than
Vnbelievers
and
Idolaters
.
But
now
,
because
Christians
by
the
Apostle's
command
were
to
separate
from
the
Assemblies
of
Heathen
Idolaters
,
do's
it
therefore
follow
that
they
must
separate
from
the
Assemblies
of
Christians
,
because
some
,
who
while
they
profess
Christ
,
do
not
live
like
Christians
,
are
present
at
them
?
Is
there
no
difference
between
a
Pagan
or
an
Infidel
,
that
denies
Christ
and
worships
Devils
;
and
an
immoral
Christian
,
who
outwardly
owns
Christ
and
worships
the
true
God
?
3.
That
the
unclean
thing
they
were
not
to
touch
,
was
the
abominable
practices
us'd
by
the
Heathens
in
the
Worship
of
their
Gods
.
But
now
,
because
Christians
are
not
to
Communicate
with
Heathens
in
their
filthy
Mysteries
,
nor
to
partake
with
any
sort
of
wicked
Men
in
any
Action
that
's
Immoral
;
do's
it
therefore
follow
,
that
they
must
not
do
their
Duty
,
because
sometimes
it
cannot
be
done
but
in
their
Company
?
Must
they
abstain
from
the
public
Worship
of
God
and
the
Lord's
Table
,
to
which
they
are
commanded
;
because
Evil
Men
,
who
,
till
they
repent
,
have
nothing
to
do
there
,
rudely
intrude
themselves
?
As
for
St.
John's
words
,
Revel.
18.4
.
Come
out
of
her
,
my
People
,
that
ye
be
not
partakers
of
her
sins
,
and
that
ye
receive
not
of
her
plagues
;
they
are
a
command
to
all
Christians
to
forsake
the
Communion
of
Idolaters
;
and
according
to
most
Interpreters
,
those
in
particular
of
the
Church
of
Rome
:
but
the
Text
do's
not
afford
the
Dissenters
the
least
Plea
to
separate
from
us
,
who
are
Reform'd
from
Popery
,
and
retain
nothing
of
it
,
but
what
it
retains
of
the
Gospel
and
the
Primitive
Church
.
I
have
nothing
now
to
add
,
but
that
the
eminent
Dissenters
do
utterly
[
(g)
](A27392-e45710-b)
(g)
See
Vines
on
the
Sacrament
,
p.
235
,
242.
Platform
,
c.
14.
§.
8.
Brinsly's
Arraignm
.
p.
37
,
38.
Jenkin
on
Jude
v.
19.
Baily's
Disswasive
,
p.
22.
Sacri●
.
desert
.
p.
97.
Cawdrey's
Reformation
promoted
,
p.
131.
Manton
on
Jude
,
p.
496.
Cotton's
Holiness
of
Church-Members
,
p.
2.
Burroughs's
Gospel-Worship
.
Serm.
11.
p.
242.
disclaim
this
Plea
of
Mixt-Communion
.
Mr.
Vines
saies
it
is
Donastical
;
and
others
,
as
Mr.
Brinsly
,
and
Mr.
Jenkin
,
that
it
's
the
common
Plea
or
Pretence
,
which
for
the
most
part
hath
been
taken
up
by
all
Schismatics
,
in
defence
of
their
Separation
from
the
Church
;
and
therefore
that
it
is
necessary
the
People
should
be
untaught
it
,
as
Mr.
Baxter
advises
.
And
as
they
do
disclaim
it
,
so
they
declare
that
those
who
separate
upon
this
account
,
do
it
very
unjustly
;
that
the
Scandals
of
Professors
are
ground
of
mourning
,
but
not
of
Separation
;
that
there
may
be
a
sufficient
cause
to
cast
out
obstinate
sinners
,
and
yet
not
sufficient
cause
for
one
to
leave
the
Church
,
tho'
such
be
not
cast
out
;
that
the
suffering
of
profane
and
scandalous
Livers
to
continue
in
the
Church
,
and
partake
in
the
Sacrament
,
is
doubtless
a
great
sin
;
yet
the
Godly
are
not
presently
to
separate
from
it
.
There
is
,
saies
Mr.
Burroughs
,
an
errour
on
both
sides
;
either
those
that
think
it
concerns
them
not
at
all
with
whom
they
come
to
the
Sacrament
,
or
those
that
if
they
do
what
they
can
to
keep
the
Scandalous
away
,
and
yet
they
shou'd
be
suffer'd
to
come
,
think
that
they
themselves
may
not
come
to
partake
of
it
.
This
both
the
Presbyterians
and
Independents
agree
in
,
and
endeavour
[
(h)
](A27392-e45970-b)
(h)
See
Vines
on
the
Sacrament
,
p.
31
,
32
,
44
,
242
,
246.
Vindicat
.
of
Presb.
Gov.
p.
134.
Brinsly's
Arraignm
.
p.
47.
Firmin's
Separ
.
Exam.
p.
40.
Cawdrey's
Church-Re●or
.
p.
71.
Tombes's
Theod.
p.
74.
Hooker's
Survey
,
Pref.
A
3.
Platform
,
c.
14.
§.
8
,
9.
Grave
Confut.
part.
3.
p.
53
,
55.
Burroughs's
Gospel-worsh
.
Serm.
11.
p.
236
,
237.
Ball
's
Tryal
,
c.
10.
p.
191
,
250
,
211.
Jean's
Discourse
on
the
Lord's
Supper
.
Rutherford's
Right
of
Presbyt.
Blake's
Vindic.
p.
235.
Cotton's
Inf.
Bapt.
p.
102.
Cartwright
on
Proverb
.
Edwards's
Apol.
Baxter's
Christian
Direct
,
p.
707.
Non-conformists
no
Schismaticks
,
p.
16.
Bains
on
the
Ephes.
c.
1.
v.
1.
p.
5.
to
prove
by
several
Arguments
.
Nay
,
they
answer
an
Objection
drawn
from
,
1
Cor.
5.11
.
If
any
Man
that
is
called
a
Brother
,
be
a
Fornicator
,
&c.
with
such
an
one
no
not
to
eat
;
and
tell
us
,
First
,
That
if
it
be
meant
of
excluding
such
an
one
from
Church-Communion
,
it
must
be
done
by
the
Church
,
and
not
by
a
private
Person
.
But
you
are
not
commanded
to
separate
from
the
Church
,
if
they
exclude
him
not
.
So
Mr.
Baxter
,
&c.
Secondly
,
That
it
concerns
not
Religious
,
but
Civil
Communion
;
and
that
not
all
Civil
Society
or
Commerce
,
but
Familiar
also
.
For
which
they
produce
several
Reasons
;
1.
They
argue
from
the
Notion
of
eating
Bread
,
which
is
a
Token
of
Love
and
Friendship
in
the
phrase
of
Scripture
;
not
to
partake
of
,
or
to
be
shut
from
the
Table
,
is
a
sign
of
Familiarity
broken
off
.
So
Mr.
Ball
,
&c.
2.
The
eating
which
is
here
forbidden
,
is
allow'd
to
be
with
the
Heathen
:
but
it
's
the
civil
eating
which
is
only
allow'd
to
be
with
an
Heathen
;
therefore
it
's
the
civil
eating
which
is
forbidden
to
be
with
a
Brother
.
So
Mr.
Jenkin
,
&c.
[
(i)
](A27392-e46260-b)
(i)
See
Baxter's
Defence
part
2.
p.
27.
Ball
's
Tryal
,
p.
200.
Jenkin
on
Jude
,
v.
19.
Cawdrey's
Church-Reformat
.
p.
75
,
122
,
126.
Brinsly's
Arraignment
,
p.
40
,
45
,
48.
Tombes's
Theodul
.
p.
128
,
167
,
210.
Grave
Confut.
part
1.
p.
17
,
18.
&
part
4.
p.
57.
Vines
on
the
Sacrament
,
p.
219
,
226
,
333
,
246.
Cartwright's
Def.
of
the
Admon
.
p.
98
,
99
,
106.
Goodwin
on
the
Ephes.
p.
487
,
488.
Blake's
Vindic.
c.
31.
p.
236
,
238.
Gillisp
.
Nihil
respondet
,
p.
33.
Knutton's
Queries
.
Throughton's
Apol.
p.
65.
Baxter's
Cure
,
Dir.
47.
p.
231.
Owen's
Evangel.
Love
,
c.
3.
p.
77.
Brian's
Dwelling
with
God
,
Sermon
.
6.
p.
301.
Firmin's
Separat
.
Exam.
p.
28.
Collins's
Provocator
Provocatus
,
p.
144
,
151.
England's
Remembrancer
,
Serm.
16.
p.
454.
And
as
for
other
Objections
,
Mr.
Baxter's
answer
is
sufficient
;
If
you
mark
all
the
Texts
in
the
Gospel
,
you
shall
find
that
all
the
Separation
which
is
commanded
in
such
cases
(
besides
our
Separation
from
the
Infidel
and
Idolatrous
World
,
or
Antichristian
and
Heretical
Confederacies
,
and
No-Churches
)
is
but
one
of
these
two
sorts
;
1.
Either
that
the
Church
cast
out
the
impenitent
by
the
Power
of
the
Keys
;
or
,
2.
That
private
Men
avoid
all
private
Familiarity
with
them
;
but
that
the
private
Members
shou'd
separate
from
the
Church
,
because
such
Persons
are
not
cast
out
of
it
,
shew
me
one
Text
to
prove
it
if
you
can
.
To
conclude
,
this
objection
of
Mixt-Communion
proves
nothing
but
a
supercilious
Arrogance
,
and
a
great
want
of
Charity
in
those
that
make
it
.
What
care
they
may
take
in
their
new
way
of
Discipline
,
I
cannot
tell
:
but
our
Church
has
given
the
Minister
a
power
of
rejecting
scandalous
Sinners
,
[
(k)
](A27392-e46550-b)
(k)
See
Rubr.
after
the
Communion
.
and
this
is
as
much
as
can
be
done
;
for
the
close
Hypocrite
will
escape
the
narrowest
search
.
Every
Man
is
charg'd
to
examine
himself
,
and
not
another
;
and
't
wou'd
be
well
,
if
all
wou'd
do
so
.
For
he
that
enquires
seriously
into
his
own
sins
,
will
find
great
cause
to
be
humble
and
penitent
:
but
he
that
is
curious
to
pry
into
the
miscarriages
of
others
,
will
be
apt
to
be
vain
,
proud
,
self-conceited
,
and
censorious
;
which
will
make
him
as
unfit
for
the
Table
of
the
Lord
,
as
any
of
those
Faults
which
he
so
scornfully
condemns
in
his
Neighbours
,
that
he
esteems
himself
and
the
Ordinances
of
God
polluted
by
their
Company
.
CHAP.
X.
The
Pretences
of
Purer
Ordinances
,
and
Better
Edification
among
the
Dissenters
,
Answer'd
.
WELL
;
but
tho'
our
Communion
be
not
sinful
,
yet
they
can
find
Purer
Ordinances
and
Better
Edification
amongst
the
Dissenters
;
and
therefore
they
may
lawfully
separate
from
the
Church
of
England
.
But
First
,
what
Purer
Ordinances
wou'd
Men
have
than
those
of
our
Saviour's
own
Institution
,
without
any
corrupt
and
sinful
mixtures
to
spoil
their
Vertue
and
Efficacy
?
The
Purity
of
Divine
Administrations
must
consist
in
their
agreement
with
the
Institution
,
that
there
is
not
any
such
defect
or
addition
as
alters
their
nature
and
destroys
their
Vertue
:
but
he
who
thinks
that
the
Sacraments
lose
their
Efficacy
,
unless
they
be
administred
in
that
way
which
he
likes
best
,
is
guilty
of
gross
Superstition
;
and
attributes
the
Vertue
of
Sacraments
to
the
manner
of
their
administration
,
not
to
their
Divine
Institution
.
Secondly
,
the
pretence
of
better
Edification
will
by
no
means
justify
separation
.
For
this
Edification
must
be
understood
,
either
of
the
whole
Church
,
or
of
particular
Christians
.
Now
Edification
is
building
up
,
and
is
apply'd
to
the
whole
Church
,
consider'd
as
God's
House
and
Temple
.
This
is
the
true
Scripture
Notion
of
it
,
as
appears
by
many
Texts
,
1
Cor.
3.9
,
10.
and
8.1
.
and
14.5
,
12.
Eph.
2.21
.
and
4.12
,
13
,
15
,
16.
Matth.
21.42
.
Acts
4.11
.
2
Cor.
10.8
,
12
,
19.
and
13.10
.
Now
it
's
an
odd
way
of
building
up
the
Temple
of
God
by
dividing
and
separating
the
parts
of
it
from
each
other
.
As
for
the
Edification
of
particular
Persons
,
which
is
also
spoken
of
in
Scripture
,
1
Thess.
5.11
.
it
is
therefore
call'd
Edification
,
because
it
is
an
improvement
of
a
Man's
Spiritual
Condition
;
and
it
is
wrought
in
the
Unity
of
the
Church
,
and
makes
particular
Christians
one
Spiritual
House
and
Temple
,
by
a
firm
close
Union
and
Communion
of
all
the
parts
of
the
Church
;
so
that
every
Christian
is
Edify'd
,
as
he
grows
up
in
all
Christian
Graces
and
Vertues
in
the
Unity
of
the
Church
.
And
indeed
,
if
our
Growth
in
Grace
be
more
owing
to
the
assistance
of
God's
Spirit
,
than
to
the
external
administrations
,
as
St.
Paul
tells
us
,
1
Cor.
3.6
,
7.
and
if
the
Spirit
confines
his
influences
to
the
Unity
of
the
Church
,
there
being
but
one
Body
and
one
Spirit
,
Eph.
4.4
.
then
it
do's
not
seem
a
very
likely
way
for
Edification
,
to
cut
our selves
off
from
the
Unity
of
Christ's
Body
.
St.
Jude
,
v.
19.
seems
to
tell
us
,
that
true
Edification
was
a
stranger
to
those
who
separated
from
the
common
building
:
but
those
who
kept
to
the
Communion
of
the
Church
,
built
up
themselves
in
their
most
Holy
Faith
,
and
Pray'd
in
the
Holy
Ghost
;
and
a
Man
may
with
greater
assurance
expect
the
Blessing
of
God
,
if
he
continue
in
the
Church
,
than
if
he
separate
.
But
I
shall
examine
this
pretence
at
large
;
and
shew
,
that
it
is
unlawful
for
any
particular
Christian
to
separate
from
the
Church
of
England
,
because
he
thinks
he
can
Edify
better
amongst
the
Dissenters
.
This
I
shall
prove
by
Four
Arguments
.
1.
Because
better
Edification
cannot
be
had
in
separate
Meetings
,
than
in
our
Churches
;
as
will
appear
,
if
we
consider
,
First
,
how
fit
our
constitution
is
to
Edify
Mens
Souls
;
Secondly
,
that
this
constitution
is
well
manag'd
for
Edification
.
First
then
,
That
our
constitution
is
fit
to
Edify
Souls
,
will
appear
,
if
we
consider
Four
things
.
1.
Our
Creeds
contain
all
Fundamental
Articles
of
Faith
,
that
are
necessary
to
Salvation
;
but
we
have
no
nice
and
obscure
matters
in
them
.
We
believe
all
that
the
early
Christians
in
the
first
Three
Hundred
years
thought
needful
;
that
is
,
all
that
Christ
and
his
Apostles
taught
:
and
this
Faith
will
sufficiently
and
effectually
Edify
the
Souls
of
Men.
2.
The
necessity
the
Church
laies
upon
a
good
Life
and
Works
.
The
Articles
of
her
Creed
,
when
firmly
believ'd
,
do
plainly
tend
to
make
Men
good
.
She
declares
,
that
without
preparatory
Vertues
the
most
zealous
devotion
is
not
pleasing
to
God
;
and
that
it
is
but
show
,
unless
obedience
follow
.
Such
a
Faith
she
laies
down
as
Fundamental
to
Salvation
,
as
produces
excellent
Vertues
;
and
determines
,
that
without
Faith
and
Good
Works
no
Man
shall
see
God
.
Her
Festivals
commemorate
the
Vertues
and
recommend
the
Examples
of
Excellent
Men.
Her
Ceremonies
are
decent
;
her
Prayers
are
for
Holiness
;
her
Discipline
is
to
force
,
and
her
Homilies
to
persuade
Men
to
that
Piety
,
which
her
whole
constitution
aims
at
.
She
tells
Sinners
plainly
,
that
unless
they
repent
,
they
must
perish
;
and
saies
that
plain
Vertues
are
the
Ornament
and
Soul
of
our
Faith
.
And
certainly
the
Civil
Interest
of
a
Nation
is
Edify'd
by
such
a
Church
,
as
teaches
Men
to
perform
the
duties
of
their
several
relations
so
exactly
.
3.
She
is
fitly
constituted
to
excite
true
Devotion
;
because
she
gives
us
true
Notions
of
God
and
our selves
,
by
describing
his
attributes
and
our
wants
.
Her
Prayers
are
grave
and
of
a
due
length
;
and
she
has
proper
Prayers
for
most
particular
occasions
.
She
has
Offices
to
quicken
our
affections
and
confirm
our
obedience
.
The
Offices
of
the
Lord's
Supper
,
Baptism
and
Burial
,
are
extremely
good
in
their
kind
.
Bring
but
an
honest
mind
and
good
affections
to
all
these
parts
of
Devotion
,
and
they
will
make
the
Church
a
Choire
of
Angels
.
4.
Her
Order
and
Discipline
are
such
,
that
she
makes
Religion
neither
slovenly
,
nor
too
gay
.
Wise
and
good
Men
have
judg'd
all
her
Ceremonies
to
be
decent
and
useful
;
and
they
are
of
great
Antiquity
,
and
fit
to
make
our
Services
comely
.
And
truly
,
whilst
we
have
Bodies
,
these
outward
helps
are
very
convenient
,
if
not
necessary
.
Her
Goverment
is
so
well
temper'd
,
that
her
Members
may
not
be
dissolute
,
nor
her
Rulers
insolent
.
And
if
all
Vices
are
not
chastiz'd
,
the
reason
is
,
because
unnecessary
divisions
have
stopp'd
her
Discipline
upon
offenders
.
Her
Goverment
is
Apostolical
,
Primitive
and
Universal
.
None
of
her
parts
or
Offices
give
just
cause
for
any
to
revolt
from
her
;
but
considering
all
things
,
she
is
the
best
constituted
Church
in
the
World
.
If
therefore
[
(a)
](A27392-e46940-b)
(a)
Heb.
6.1
.
2
Pet.
3.18
.
Rom.
15.2
.
1
Cor.
14.3
.
Edification
be
going
on
to
perfection
,
or
growing
in
grace
;
if
it
is
doing
good
to
the
Souls
of
Men
;
if
it
be
to
make
plain
the
great
things
in
Religion
to
the
understandings
of
Men
;
then
it
is
to
be
found
in
this
Church
.
Secondly
,
that
our
Constitution
is
well
manag'd
for
Edification
,
will
appear
if
we
consider
,
1.
That
Pastors
are
not
left
to
their
Liberty
,
but
strictly
commanded
under
great
temporal
Penalties
to
direct
their
Flocks
,
to
preserve
Faith
and
a
good
Conscience
with
substantial
Devotion
,
which
will
to
the
purpose
Edify
Mens
Souls
,
and
effectually
save
them
.
2.
That
these
commands
are
obey'd
by
our
Pastors
.
For
this
we
appeal
to
good
and
wise
Men
in
our
Communion
,
who
have
honesty
and
judgment
enough
to
confess
that
they
have
found
it
true
;
and
to
say
that
they
are
prejudiced
,
and
want
sincerity
and
knowledge
to
pass
a
judgment
,
is
uncharitable
.
Our
Protestant
Neighbours
have
commended
our
Goverment
,
condemn'd
the
Separation
,
Magnify'd
our
Pastors
,
and
wish'd
they
were
under
such
a
Discipline
,
and
Translated
many
of
our
Mens
Works
to
Edify
their
People
.
Dissenters
themselves
own
our
Sermons
to
be
really
good
.
And
tho'
some
few
may
not
be
able
to
answer
the
true
design
of
Preaching
,
yet
in
general
Men
may
Edify
very
well
among
us
.
Nor
has
there
been
for
these
many
hundred
years
a
Clergy
so
Learned
,
Pious
,
Prudent
and
Industrious
to
Edify
Mens
Souls
,
as
now
is
in
the
English
Church
.
II.
Because
those
who
make
this
pretence
,
do
commonly
mistake
better
Edification
.
And
surely
▪
to
desert
the
plain
and
great
duty
of
Church-Communion
for
disputable
or
mistaken
Edification
,
is
to
be
guilty
of
the
sin
of
Schism
.
Now
the
mistakes
of
these
Men
are
principally
three
.
1.
In
taking
nice
notions
for
Edifying
truths
.
He
that
discourses
about
Angels
,
separated
Souls
,
the
situation
of
Paradise
and
Hell
,
&c.
shall
be
thought
a
sounder
Divine
,
than
he
that
teaches
the
way
of
Salvation
plainly
,
by
Faith
and
a
good
Conversation
.
Such
things
pass
with
too
many
for
saving
truths
;
and
many
ignorant
and
corrupt
Men
,
that
espouse
Parties
and
Interests
,
readily
embrace
them
.
The
Apostle
speakes
of
some
that
have
itching
ears
,
2
Tim.
4.3
.
If
the
food
,
tho'
wholsom
and
good
,
be
not
to
their
fancy
,
they
complain
of
starving
.
Bring
but
an
honest
,
sincere
and
teachable
mind
,
and
you
may
Edify
in
a
worse
Church
than
ours
;
but
otherwise
the
best
Doctrine
will
be
insipid
to
you
.
Place
Edification
in
the
substantial
things
of
Religion
,
in
a
right
Faith
and
a
holy
Conversation
,
which
our
Church
presses
upon
us
under
the
penalty
of
eternal
damnation
;
for
these
things
alone
do
truly
Edify
the
souls
of
Men
,
and
to
these
all
Religion
tends
.
The
Kingdom
of
Christ
consists
in
righteousness
and
peace
and
joy
in
the
Holy-Ghost
,
Rom.
14.17
.
Now
such
a
Religion
as
this
being
so
strongly
enjoin'd
and
zealously
taught
in
our
Church
,
we
need
not
complain
for
want
of
Edification
;
and
the
desire
of
other
nourishment
is
spiritual
pride
and
wantonness
.
Wherefore
desire
the
sincere
milk
of
the
Word
(
the
food
of
your
understanding
,
and
not
of
your
fancy
)
that
you
may
grow
thereby
.
For
if
you
had
but
such
an
increase
of
grace
,
as
to
hear
meekly
God's
Word
and
to
receive
it
with
pure
affection
,
you
cou'd
not
easily
fail
to
bring
forth
the
fruits
of
the
Spirit
.
Therefore
't
is
dangerous
and
sinful
to
give
Men
a
Liberty
to
run
from
any
establish'd
Church
for
better
Edificaton
,
which
is
so
often
and
easily
mistaken
.
And
may
we
not
add
,
that
when
a
quarrel
arises
from
an
unjust
denial
of
the
Minister's
Dues
,
then
he
is
call'd
dull
,
and
a
better
must
be
sought
elsewhere
.
Thus
one
fault
helps
out
another
,
and
defamation
must
excuse
the
Schism
.
2.
In
taking
the
Opinions
of
parties
for
essential
truths
.
This
those
Men
do
,
that
are
wedded
to
a
Party
;
and
if
we
do
not
explain
all
things
in
their
way
,
they
cry
,
we
destroy
the
Gospel
truths
,
and
that
instead
of
being
Edify'd
they
are
weaken'd
in
their
faith
.
The
early
and
best
Christians
thought
it
sufficient
to
know
Jesus
and
the
Resurrection
in
their
full
extent
;
and
it
were
well
if
Men
were
satisfy'd
with
this
old
way
;
otherwise
they
break
the
Peace
of
the
Church
and
Obedience
to
Governours
,
which
are
the
great
things
of
Religion
,
upon
the
score
of
better
Edification
.
3.
In
taking
sudden
heats
and
warmth
,
arising
from
melting
tones
and
other
arts
,
for
Edification
;
whereas
a
bright
or
a
lowring
day
,
or
a
Dose
of
Physic
can
do
the
same
things
;
and
they
have
often
happen'd
in
the
worst
of
Men.
According
as
these
Heats
and
Bodily
Passions
are
Stirr'd
,
so
in
some
Mens
Opinion
the
Ministry
is
Edifying
or
Unprofitable
.
But
sound
and
solid
Reasoning
is
the
true
way
to
Edification
;
whereas
the
Silly
and
Weak
,
who
are
most
subject
to
these
Heats
and
Colds
,
are
Inconstant
,
and
turn
round
in
all
Religions
.
Such
Persons
being
all
sail
,
are
the
more
easily
tost
about
with
every
wind
of
Doctrine
.
III.
Because
the
pretence
of
better
Edification
will
cause
endless
divisions
in
the
Church
.
For
since
every
Man
must
judge
,
and
the
Governour
must
not
restrain
him
,
therefore
People
may
run
from
Teacher
to
Teacher
to
find
out
Better
Edification
,
Ever
learning
and
never
coming
to
the
knowledge
of
the
truth
,
2
Tim.
3.7
.
And
when
once
they
have
torn
the
Unity
of
the
Church
in
pieces
,
then
envy
,
detraction
,
strife
,
murmurings
,
fierceness
,
and
numberless
other
mischiefs
will
come
in
;
and
that
which
divided
them
from
the
Church
,
will
crumble
them
into
Endless
Parties
,
to
the
joy
of
our
Enemies
.
But
all
this
wou'd
be
avoided
,
if
Men
were
sensible
of
the
heinous
nature
of
Schism
,
which
the
Apostles
and
all
the
ancient
Christians
have
painted
forth
in
the
blackest
colours
.
IV.
Because
this
is
a
discouragement
to
an
honest
and
truly
Christian
Ministry
.
For
if
the
Flock
run
from
a
Pastor
,
that
instructs
them
rightly
,
upon
pretence
of
better
Edification
;
will
it
not
cool
his
zeal
,
check
his
labours
,
and
affront
his
Person
and
Office
?
And
this
may
be
done
to
the
best
Pastors
,
as
well
as
to
others
;
and
the
most
judicious
Dissenters
have
complain'd
of
it
:
tho'
upon
this
principle
it
cannot
be
remedy'd
,
because
the
people
must
judge
for
themselves
.
And
ought
the
Ministers
to
be
scorn'd
and
discountenanc'd
and
have
their
Ministry
rendred
useless
,
for
the
fancies
,
peevishness
and
humour
of
the
People
?
If
it
be
said
,
that
the
Pastor
is
idle
or
unsound
in
Doctrine
;
I
answer
,
that
our
Governours
,
upon
a
just
and
modest
complaint
will
quicken
the
lazy
and
negligent
,
and
correct
the
Heretical
Pastor
,
and
restore
the
Flock
to
true
Edification
.
I
may
add
,
that
the
eminent
Dissenters
do
declare
,
that
the
pretence
of
Better
Edification
is
not
a
sufficient
excuse
for
Separation
,
as
those
who
have
leisure
may
find
in
these
Books
of
theirs
which
I
have
quoted
[
(b)
](A27392-e47220-b)
(b)
See
Hildersh
.
Lect.
28
,
29.54
,
58
,
66.
Methermeneut
.
p.
71
,
72
,
74.
Baxter's
Cure
,
p.
359.
his
Defence
,
part
1.
p.
85.
his
Farewell-Sermon
.
Continuat
.
of
Morn
.
Exer.
Serm.
4.
Jenkin
on
Jude
,
v.
19.
England's
Remembrancer
,
Serm.
16.
Burroughs's
Irenic
.
c.
12
,
23.
Platform
,
Pref.
p.
7.
&c.
13.
Ball
's
Tryal
,
c.
4.
Brinsly's
Arraignment
,
p.
48.
Cawdry's
Independ
.
a
Schism
,
p.
50.
Vines
on
the
Sacrament
,
p.
246.
Tuckney's
Serm.
on
Acts
9.31
.
Jus
Div.
Min.
Evangel.
p.
11
,
12.
Letter
of
the
Minist.
in
Old-Eng
.
to
the
Brethren
in
New-Eng
.
p.
13.
Nye's
Case
of
great
use
,
p.
3
,
25.
Tombes's
Theodul
.
c.
9.
§.
8.
at
the
bottom
.
But
after
all
that
has
been
said
,
I
know
some
Persons
will
object
,
that
our
Ministers
are
unedifying
Preachers
,
for
they
cannot
profit
by
their
Sermons
.
Therefore
I
shall
endeavour
to
give
these
Men
full
satisfaction
;
and
I
doubt
not
to
demonstrate
,
that
they
may
profit
by
our
Sermons
,
if
it
be
not
their
own
fault
.
We
are
all
agreed
,
that
the
Scriptures
contain
all
things
necessary
to
Salvation
;
and
therefore
when
they
are
rightly
open'd
and
duly
apply'd
in
a
Sermon
,
so
that
the
hearers
improve
in
Christian
Knowledge
,
or
in
Faith
,
or
in
well-doing
,
then
they
profit
by
that
Sermon
.
Now
if
any
Man
do
not
improve
in
these
by
the
help
of
our
Sermons
,
the
fault
must
be
,
either
in
the
Matter
of
the
Sermon
,
or
in
the
manner
of
it
.
And
as
for
the
former
of
these
,
I
can
scarce
think
,
that
any
Dissenter
will
except
against
our
Sermons
upon
that
account
;
they
being
taken
out
of
the
Scriptures
,
which
were
never
better
open'd
and
apply'd
,
than
in
our
Sermons
.
I
am
sure
,
all
heavenly
truths
are
faithfully
declar'd
in
them
.
Matters
of
Controversy
are
rarely
handled
in
our
Pulpits
;
for
the
drift
of
our
Preachers
is
to
make
the
People
good
.
They
resolve
Cases
of
Conscience
,
and
press
the
motives
to
believe
,
and
the
arguments
to
convince
Men
of
their
duty
.
They
condemn
all
Vices
,
recommend
all
Vertues
,
and
apply
the
Promises
and
Threatnings
of
the
Gospel
.
And
if
Men
cannot
profit
where
such
things
are
constantly
well
managed
;
I
am
sure
the
fault
do's
not
lie
in
the
Matter
of
the
Sermons
,
but
somewhere
else
.
If
some
say
,
that
the
Matter
is
good
,
but
the
manner
is
such
,
that
they
cannot
reap
the
like
benefit
by
them
,
as
by
the
Non-Conformists
Preaching
;
I
answer
,
that
the
fault
must
then
lie
,
either
in
the
Composition
or
the
Delivery
.
First
,
as
to
the
Composition
,
I
am
confident
,
that
never
did
Men
more
endeavour
after
clear
method
and
plain
Language
,
than
our
Preachers
now
do
.
If
it
be
objected
,
that
they
do
not
keep
the
old
method
of
Doctrine
,
Reason
and
Vse
;
I
answer
,
that
they
alwaies
chuse
it
,
when
it
is
natural
:
but
the
ancient
Doctors
never
observ'd
any
constant
Rule
;
and
yet
the
People
profited
much
more
,
than
they
do
now
.
Secondly
,
as
to
the
Delivery
,
if
it
be
objected
that
our
Preachers
are
not
vehement
enough
;
I
answer
,
that
they
are
,
when
the
Matter
requires
it
;
but
vehemence
loses
it's
effect
,
if
it
be
spent
upon
all
things
alike
.
Vehemence
do's
not
consist
in
the
strength
of
voice
,
nor
yet
in
that
heat
of
temper
,
which
makes
some
Men
speak
earnestly
,
when
they
are
not
so
deeply
affected
,
as
some
of
cooler
tempers
are
.
Sedate
Men
may
instruct
and
move
by
the
help
of
serious
consideration
;
and
those
affections
that
are
rais'd
without
it
,
are
little
worth
.
But
neither
all
your
Men
,
nor
all
ours
,
have
the
same
voice
or
the
same
temper
;
and
therefore
this
can
be
no
more
hindrance
to
Edification
among
us
,
than
among
you
.
If
reading
of
Sermons
be
objected
,
I
answer
,
that
some
of
our
Preachers
use
no
notes
in
the
Pulpit
,
others
read
but
little
;
and
if
a
Man
will
but
turn
his
head
another
way
,
and
not
look
upon
the
Preacher
,
a
Sermon
that
is
read
altogether
,
will
sound
as
well
,
as
if
it
were
pronounced
without
book
.
If
reading
make
a
thing
unprofitable
;
the
Bible
,
when
't
is
read
,
must
be
unprofitable
,
and
it
must
be
got
without
book
to
make
it
Edifying
.
Besides
,
some
famous
Preachers
of
your
own
read
every
word
;
and
therefore
you
may
profit
by
ours
as
well
as
by
them
.
But
I
fear
,
that
when
Men
complain
they
cannot
profit
by
our
Sermons
,
they
mean
nothing
,
but
that
our
Preachers
do
not
move
their
affections
,
as
the
Non-Conformists
do
.
To
this
I
cou'd
say
much
,
but
it
will
be
sufficient
to
mention
only
three
things
.
1.
Your
Men
and
ours
have
several
Talents
,
some
for
informing
the
judgment
,
others
for
moving
the
affections
,
and
others
for
both
.
All
your
Men
do
not
move
you
alike
;
and
yet
you
make
such
account
of
all
,
that
you
think
it
a
very
disorderly
thing
for
People
to
run
from
their
own
to
another
Minister
(
tho'
of
the
same
way
)
merely
to
have
the
affections
more
mov'd
.
Because
,
2.
It
is
far
from
profiting
by
Sermons
,
to
be
tickl'd
for
a
while
and
never
to
grow
the
better
for
them
.
3.
The
chief
thing
is
this
,
that
affections
rais'd
merely
by
the
earnestness
of
the
Preacher
,
are
nothing
comparable
to
those
,
which
we
raise
by
consideration
and
reflection
upon
what
we
have
heard
.
And
these
affections
our
Sermons
will
certainly
raise
,
if
you
will
take
a
little
pains
with
your selves
,
and
lay
them
close
to
your
Consciences
.
Now
since
our
Sermons
cannot
be
blam'd
;
I
pray
,
consider
where
the
fault
must
lie
,
if
you
cannot
profit
by
them
.
I
beseech
you
,
in
the
fear
of
God
,
by
whose
Word
we
must
one
day
be
all
judg'd
,
to
consider
impartially
,
and
ask
your
Consciences
such
Questions
as
these
.
1.
Had
you
not
some
prejudice
against
the
Minister
you
came
to
hear
,
either
for
his
Conformity
,
or
his
strictness
in
it
,
and
the
like
?
If
you
had
;
such
prejudices
bar
the
heart
so
strongly
against
the
most
excellent
instructions
,
that
a
Man
will
not
profit
by
them
.
2.
Did
you
not
come
to
Church
but
once
or
twice
,
and
then
conclude
too
hastily
,
that
there
was
no
good
to
be
gotten
there
?
and
were
you
not
willing
to
have
this
excuse
for
absenting
your self
wholly
from
it
?
Had
you
attended
much
,
perhaps
you
had
never
left
it
.
Try
again
for
some
time
;
and
when
you
are
acquainted
with
your
Minister's
method
and
stile
and
way
of
reasoning
,
his
Sermons
may
be
clear
,
easy
and
awakening
to
you
.
The
Scriptures
themselves
are
obscure
to
the
best
of
us
,
till
we
are
acquainted
with
them
;
and
if
they
had
been
treated
,
as
our
Sermons
are
,
(
I
mean
,
rejected
because
they
are
not
presently
understood
)
they
had
been
thrown
away
long
since
as
unprofitable
.
3.
Did
you
not
leave
the
Church
,
because
,
when
you
came
,
the
Minister
happen'd
to
Treat
of
a
Subject
cross
to
your
opinion
?
Hasty
persons
fling
away
from
those
that
contradict
them
;
but
had
you
had
patience
,
you
might
have
been
profited
and
convinced
by
such
Discourses
.
4.
Was
not
the
Minister
,
when
you
chanc'd
to
go
to
Church
,
treating
of
some
distastful
Subject
,
which
you
love
not
to
hear
of
?
Was
it
not
Schism
,
or
Disobedience
to
Governours
?
It
is
certain
there
are
such
sins
,
which
are
very
dangerous
,
and
he
ought
to
Treat
of
them
some
time
or
other
;
and
if
he
Preach
of
Vnity
and
Obedience
,
may
not
you
profit
by
it
?
I
doubt
you
have
heard
some
of
your
own
Ministers
speak
harder
words
of
Conformity
and
Conformists
,
than
you
wou'd
have
had
them
,
and
you
fancy
you
can
profit
even
by
those
Sermons
;
why
then
shou'd
you
leave
our
Ministers
,
because
they
press
some
duties
more
strictly
than
you
like
?
Do
not
many
of
your
own
way
complain
of
their
unprofitableness
under
your
own
Ministers
,
which
arises
perhaps
from
a
natural
dulness
?
and
will
not
prejudice
,
passion
,
and
disaffection
to
the
way
of
worship
,
or
to
any
Christian
Doctrine
,
hinder
profiting
much
more
than
natural
indisposition
?
So
that
if
you
complain
of
deadness
and
unprofitableness
under
our
Ministry
,
it
is
no
more
than
many
do
under
your
own
.
You
shou'd
not
rashly
conclude
our
Ministry
to
be
Unedifying
,
but
rather
suspect
your selves
to
be
guilty
.
Those
also
who
fancy
,
that
tho'
they
can
profit
something
by
our
Ministry
,
yet
they
can
profit
more
by
others
,
ought
to
consider
the
same
things
,
and
ask
their
own
consciences
the
same
questions
.
Do's
not
this
conceit
arise
from
the
foremention'd
causes
?
Are
you
not
more
earnestly
press'd
in
our
Congregations
to
be
throughly
good
,
than
in
those
where
you
think
you
profit
more
?
This
I
must
say
,
that
if
you
do
not
grow
more
holy
in
all
respects
,
you
do
but
deceive
your selves
with
an
opinion
of
profiting
more
by
the
Non-Conforming
Ministry
than
by
ours
.
If
you
wou'd
attend
at
our
Churches
,
you
need
not
go
any
whither
else
for
true
Edification
.
There
is
no
end
of
seeking
better
entertainment
of
the
fancy
;
and
the
old
Non-Conformists
thought
this
a
dangerous
principle
,
that
Men
must
go
where
they
can
profit
most
.
And
because
the
opinion
of
a
famous
Man
of
your
own
may
prevail
with
you
more
than
ours
,
I
'le
tell
you
what
Mr.
Hildersham
saies
of
Mens
leaving
their
own
Pastors
to
hear
others
,
Lect.
58.
upon
John
4.
First
he
saies
,
It
is
the
ordinance
of
God
that
every
Pastor
shou'd
have
his
own
Flock
to
attend
,
and
every
one
of
God's
People
shou'd
have
a
Pastor
of
his
own
to
depend
upon
.
Now
they
who
dwell
next
together
,
shou'd
be
of
the
same
Congregation
.
And
if
thy
own
Pastor
be
a
Man
whose
gift
is
approv'd
by
God's
Church
,
and
one
who
is
conscionable
in
his
place
,
and
of
unblamable
life
;
tho'
his
gifts
be
far
inferiour
to
some
others
,
yet
take
heed
thou
leave
him
not
at
any
time
with
contempt
of
his
Ministry
,
saying
,
I
cannot
profit
by
him
.
For
a
Man
may
be
a
true
Minister
,
tho'
his
gifts
be
far
inferiour
to
many
others
.
And
you
are
bound
to
Love
him
and
Reverence
him
,
and
thank
God
for
him
.
And
doubtless
thou
mayest
profit
by
him
,
if
the
fault
be
not
in
thy self
.
Nay
,
there
is
never
a
Minister
,
that
is
of
the
most
excellent
gifts
(
if
he
have
a
godly
heart
,
)
but
he
can
truly
say
,
he
never
heard
any
faithful
Minister
in
his
life
,
that
was
so
mean
,
but
he
cou'd
discern
some
gift
in
him
,
that
was
wanting
in
himself
,
and
cou'd
profit
by
him
.
The
fruit
and
profit
that
is
to
be
receiv'd
from
the
Ministry
,
depends
not
only
,
nor
chiefly
,
upon
the
gifts
of
the
Man
that
Preacheth
,
but
upon
the
blessing
that
God
is
pleas'd
to
give
unto
his
own
ordinance
.
And
God
doth
oft
give
a
greater
blessing
to
weaker
,
than
to
stronger
means
.
And
consider
,
the
fault
may
be
rather
in
thy self
than
in
thy
Teacher
,
that
thou
canst
not
profit
.
And
indeed
how
is
it
possible
thou
shoud'st
profit
by
his
Ministry
,
if
thou
come
with
prejudice
,
without
any
Reverence
,
and
delight
unto
it
?
Some
follow
another
pastor
because
of
his
human
gifts
,
some
only
for
varieties
sake
;
some
because
they
shew
more
Zeal
in
their
voice
and
gesture
,
and
phrase
of
speech
,
and
manner
of
delivery
;
tho'
(
haply
)
the
Doctrine
it self
be
nothing
so
wholsom
,
as
the
Doctrine
of
their
own
Pastor
is
.
But
he
only
makes
right
use
of
the
benefit
of
hearing
such
as
have
more
excellent
gifts
than
his
own
Pastor
,
as
learns
thereby
to
like
his
own
Pastor
the
better
,
and
to
profit
more
by
him
;
As
they
use
Physic
well
,
whose
appetite
is
amended
,
and
who
are
by
it
made
able
to
relish
and
like
their
ordinary
food
the
better
.
These
are
his
words
who
was
of
such
note
heretofore
among
Non-Conformists
;
and
how
come
you
to
differ
so
much
from
the
best
of
your
own
way
in
former
daies
?
The
same
Authour
speaking
of
the
partial
estimation
of
Ministers
,
saies
,
this
factious
disposition
in
the
hearers
of
God's
Word
hath
in
all
Ages
been
the
cause
of
much
confusion
in
the
Church
of
God
,
and
greatly
hindred
the
fruit
of
the
Gospel
of
Christ
,
and
made
them
uncapable
of
profit
by
the
word
.
Lect.
66.
O
that
you
wou'd
ponder
such
profitable
instructions
!
which
were
said
on
purpose
to
check
that
,
which
is
since
grown
the
prevailing
humour
.
Yes
,
will
some
say
,
we
might
be
persuaded
to
hear
your
Preachers
constantly
,
but
you
can
never
justify
the
compelling
us
to
it
.
But
,
saies
Mr.
Hildersham
,
Lect.
52.
it
is
certain
,
that
where
there
is
a
good
Ministry
establish'd
,
the
Magistrate
may
and
ought
to
compell
all
his
Subjects
to
come
and
hear
;
notwithstanding
all
pretence
of
their
Conscience
to
the
contrary
.
In
short
,
a
Sermon
is
then
profitable
,
when
it
strengthens
faith
and
promotes
holiness
;
but
the
best
Sermon
in
the
world
,
tho'
indited
by
the
Spirit
of
God
,
will
not
profit
,
unless
Men
will
attend
without
prejudice
,
passion
,
partiality
,
conceit
and
spiritual
pride
;
and
unless
they
will
impartially
consider
those
things
,
which
are
contrary
to
their
present
sence
;
for
want
of
which
,
multitudes
did
not
profit
by
our
Saviour's
Sermons
,
but
were
rather
more
exasperated
by
them
.
Consider
,
I
beseech
you
,
whether
this
be
not
your
case
;
and
submit
unto
what
shall
appear
to
be
reason
,
after
you
have
weigh'd
the
matter
impartially
.
This
I
hope
will
bring
you
to
Church
;
where
if
you
do
not
presently
find
such
profit
,
as
is
promis'd
,
you
may
conclude
in
Mr.
Hildersham's
words
;
First
,
either
you
have
not
sought
it
aright
,
not
with
earnestness
,
or
not
with
a
good
heart
:
Or
Secondly
,
if
you
have
,
and
do
not
find
it
at
first
;
yet
you
shall
hereafter
,
if
you
seek
it
here
with
an
honest
heart
.
You
wou'd
profit
more
by
Sermons
,
if
you
wou'd
observe
some
Rules
deliver'd
by
the
same
Authour
,
Lect.
26.
which
now
,
alas
!
are
generally
neglected
.
One
is
,
that
at
your
coming
into
the
Congregation
,
and
during
the
whole
time
of
your
abode
there
,
you
wou'd
behave
your selves
reverently
.
For
an
awful
sence
of
God's
presence
wou'd
be
an
excellent
preparation
to
receive
benefit
by
his
Service
.
Another
Rule
is
,
That
we
must
all
come
to
the
beginning
of
God's
public
Worship
,
and
tarry
till
all
be
done
.
Yea
,
it
is
the
duty
of
God's
People
,
saith
he
,
to
be
in
God's
House
before
the
beginning
;
for
it
becomes
them
to
wait
for
the
Minister
of
God
,
and
not
to
let
him
wait
for
them
.
For
he
shews
,
that
Men
may
profit
by
all
parts
of
the
Service
;
for
(
saies
he
)
as
he
that
is
away
from
any
part
of
the
Sermon
,
shall
profit
the
less
by
that
which
he
doth
hear
:
so
he
'
that
is
away
from
any
part
of
the
Divine
Service
,
gets
the
less
good
by
that
at
which
he
is
present
.
Nay
,
he
saies
,
Lect.
28.
tho'
we
cou'd
receive
no
profit
by
the
exercises
us'd
in
our
Assemblies
,
yet
we
must
be
present
at
them
all
,
to
do
our
homage
unto
God
;
and
shew
the
Reverent
Respect
we
have
to
his
Ordinances
.
A
Third
Rule
is
,
that
we
ought
to
join
with
the
Congregation
in
all
the
parts
of
God's
Worship
.
For
it
is
comely
,
that
all
things
in
God's
Service
shou'd
be
done
in
good
order
,
as
if
the
whole
Congregation
were
but
one
Man
.
And
in
several
places
he
reproves
with
a
great
deal
of
zeal
,
Men's
great
carelesness
in
this
.
A
Fourth
Rule
is
,
that
we
ought
to
teach
our
Children
and
Servants
to
shew
Reverence
to
the
Sanctuary
and
public
Worship
of
God
.
For
God
hates
profaness
even
in
Children
;
and
contempt
done
by
any
may
bring
God's
Curse
upon
all
.
And
certainly
,
saies
he
,
among
other
causes
of
the
Plague
,
and
other
Judgments
of
God
upon
the
Land
,
this
is
not
the
least
,
that
God's
public
Worship
is
perform'd
among
us
with
so
little
Reverence
and
Devotion
as
it
is
.
But
I
will
transcribe
no
more
;
only
I
shall
earnestly
desire
two
things
.
First
,
that
you
wou'd
consider
seriously
,
how
you
wou'd
have
lik'd
what
I
have
transcrib'd
from
Mr.
Hildersham
,
if
one
of
our
Men
had
Preach'd
it
;
especially
if
he
added
,
that
for
the
Reverence
of
God's
public
Worship
,
care
shou'd
be
taken
,
that
the
place
where
the
Congregation
Assembleth
,
may
be
decent
and
comely
;
and
that
't
is
a
foul
sin
and
contempt
of
God's
house
,
to
be
careless
about
the
Neatness
of
it
.
If
you
wou'd
have
thought
it
unprofitable
;
then
consider
,
why
such
things
as
please
out
of
one
Man's
mouth
,
shou'd
displease
out
of
another's
.
Is
it
not
manifest
,
that
partiality
makes
you
not
profit
by
our
Sermons
?
Or
if
you
cou'd
not
like
such
Discourses
,
either
from
Non-Conformists
,
or
our
Ministers
;
then
are
you
not
mistaken
about
profiting
by
Sermons
,
when
you
think
those
discourses
unprofitable
,
which
sober
Men
of
all
sides
have
thought
necessary
?
For
Mr.
Hildersham
saies
,
Prophaness
and
Atheism
hath
made
us
too
void
of
all
care
in
beautifying
the
house
of
God
.
Secondly
,
If
you
think
such
a
Sermon
profitable
,
consider
whether
you
have
learnt
so
much
out
of
Scripture
,
as
to
study
and
observe
those
Rules
.
Do
you
,
for
instance
,
pay
Reverence
to
God's
house
,
and
come
at
the
beginning
of
Service
,
and
stand
up
and
kneel
with
the
Congregation
,
&
c
?
If
you
do
not
,
then
the
fault
is
not
in
our
Sermons
,
that
you
do
not
profit
;
for
you
do
not
profit
by
the
Scriptures
themselves
,
which
plainly
teach
these
things
.
To
conclude
,
if
we
have
all
things
necessary
to
the
building
us
up
in
our
most
Holy
Faith
,
in
the
Communion
of
the
Church
;
it
will
be
but
a
poor
excuse
for
our
Dividing
from
it
,
that
we
hoped
to
be
better
Edify'd
:
when
we
had
no
encouragement
at
all
to
hope
it
,
as
long
as
we
continu'd
in
the
state
of
Separation
upon
this
Pretence
.
For
it
is
the
Blessing
of
God
alone
,
and
not
any
Man's
Skill
in
dispensing
them
,
that
can
make
the
word
and
ordinances
any
way
beneficial
to
us
.
With
the
help
of
his
grace
,
those
means
of
Instruction
which
we
undervalue
most
,
may
be
profitable
to
our
Salvation
.
Without
it
our
Ears
may
be
tickled
,
and
our
Fancies
pleasantly
entertain'd
for
the
time
;
but
we
cannot
be
truly
Edify'd
by
the
most
fluent
and
popular
Tongue
,
or
the
most
melting
and
pathetical
Expressions
in
the
World
.
CHAP.
XI
.
The
pretence
of
it's
being
against
one's
Conscience
to
join
with
the
Church
of
England
,
Answer'd
.
HAving
Answer'd
the
most
considerable
Objections
against
our
Communion
,
I
am
now
to
deal
with
such
Persons
as
separate
from
us
,
tho'
they
have
nothing
to
object
against
us
;
such
as
pretend
that
they
are
not
satisfy'd
in
our
way
,
that
't
is
against
their
Conscience
to
join
with
us
,
or
that
they
doubt
of
the
lawfulness
of
our
Communion
,
or
at
least
they
scruple
it
.
But
I
shall
shew
,
that
these
excuses
are
utterly
insignificant
;
and
that
they
cannot
escape
the
wrath
of
God
,
who
commit
a
sin
,
and
think
to
cover
it
by
pretending
Conscience
for
it
.
But
before
I
enter
upon
these
Matters
,
I
shall
lay
down
the
Principles
I
mean
to
proceed
upon
,
by
treating
distinctly
on
these
Five
Heads
.
1.
Of
the
Nature
of
Conscience
.
2.
Of
the
Rule
of
Conscience
.
3.
Of
the
Power
of
Human
Laws
to
oblige
the
Conscience
.
And
particularly
,
4.
In
the
instances
of
Church-Communion
.
5.
Of
the
Authority
of
Conscience
;
or
how
far
a
Man
is
obliged
to
be
guided
by
it
in
his
actions
.
I.
Then
,
to
find
out
the
Nature
of
Conscience
,
let
us
consider
what
every
Man
doth
really
mean
by
that
word
,
when
he
has
occasion
to
use
it
.
Now
as
to
this
,
I
observe
,
First
,
that
a
Man
never
speaks
of
his
Conscience
,
but
with
respect
to
his
own
actions
.
We
do
not
,
for
instance
,
make
it
a
point
of
Conscience
,
whether
a
thing
be
true
or
false
,
or
whether
an
accident
be
prosperous
or
unfortunate
,
or
whether
another
Man
has
done
well
or
ill
.
These
things
indeed
may
please
or
trouble
us
;
but
our
Conscience
is
affected
only
with
that
,
which
is
willingly
done
or
left
undone
by
us
,
or
which
we
may
do
,
or
may
forbear
.
Secondly
,
We
never
use
the
Word
Conscience
about
our
actions
,
but
only
so
far
as
those
actions
are
to
be
directed
by
some
Law
or
Rule
;
with
which
if
they
agree
,
they
are
good
,
and
if
they
disagree
,
they
are
evil
.
Thirdly
,
Our
actions
,
as
we
concern
our
Conscience
in
them
,
are
either
already
done
,
or
not
already
done
.
But
whether
they
are
done
or
not
done
,
whether
past
or
future
,
they
are
either
commanded
by
God
,
and
so
they
are
Duties
;
or
forbidden
by
God
,
and
so
they
are
Sins
;
or
neither
commanded
nor
forbidden
,
and
so
they
are
indifferent
actions
.
Our
actions
,
I
say
,
do
not
touch
our
Conscience
,
but
as
they
fall
under
these
considerations
;
and
in
all
these
respects
we
mean
the
same
thing
by
Conscience
.
For
,
First
,
If
the
action
be
not
already
done
,
we
think
it
either
commanded
by
God
,
and
say
,
we
are
bound
in
Conscience
,
or
think
it
our
duty
to
do
it
;
or
forbidden
by
God
,
and
say
,
it
is
against
our
Conscience
,
or
we
think
it
a
sin
to
do
it
;
or
else
we
think
it
is
indifferent
,
and
say
,
we
may
do
it
with
a
safe
Conscience
,
that
is
,
we
believe
the
action
may
be
done
without
transgressing
any
Law
of
God
.
This
is
undeniably
every
Man's
meaning
,
when
he
talks
of
Conscience
as
to
actions
,
that
are
not
yet
done
.
Secondly
,
If
we
speak
of
our
actions
,
that
are
done
and
past
,
saying
,
my
Conscience
bears
me
witness
,
or
I
am
satisfy'd
or
troubled
in
Conscience
for
doing
,
what
I
have
done
;
we
mean
nothing
more
than
this
,
that
reflecting
upon
our
own
actions
,
we
find
,
that
we
have
either
done
,
as
we
are
convinc'd
we
ought
to
do
,
and
this
is
a
satisfaction
to
us
;
or
not
done
,
as
we
ought
to
do
,
and
the
remembrance
of
this
troubles
us
.
But
in
all
these
Cases
we
mean
the
same
thing
by
Conscience
,
to
wit
,
our
Judgment
and
Persuasion
concerning
what
we
ought
to
do
,
or
ought
not
to
do
.
Only
in
the
first
sort
,
Conscience
is
consider'd
as
the
guide
of
actions
to
be
done
;
and
in
the
second
sort
,
as
the
witness
of
those
that
are
already
done
:
but
in
both
sorts
Conscience
is
the
same
thing
,
to
wit
,
the
Judgment
of
a
Man's
mind
concerning
the
Morality
of
his
Actions
.
This
is
the
true
Notion
of
Conscience
in
general
;
but
if
we
put
Epithets
to
it
,
and
talk
of
a
good
or
evil
Conscience
,
a
tender
Conscience
,
or
the
like
,
then
it
includes
more
than
I
am
now
concern'd
to
give
an
account
of
.
II.
I
proceed
to
the
Rule
of
Conscience
.
It
appears
by
what
I
have
said
,
that
Conscience
must
alwaies
have
a
Rule
to
follow
.
For
,
since
Conscience
is
a
Man's
judgment
about
actions
as
good
,
or
bad
,
or
indifferent
;
it
is
certain
,
a
Man
must
have
some
measure
,
by
applying
which
,
he
may
judge
of
what
sort
the
action
is
.
This
Measure
is
the
Rule
of
Conscience
,
and
Conscience
is
no
farther
safe
,
than
as
it
follows
that
Rule
.
Now
this
Measure
or
Rule
of
Conscience
can
be
nothing
else
but
the
Law
of
God
;
because
nothing
can
be
a
Duty
,
or
Sin
,
but
what
is
commanded
or
forbidden
by
God's
Law
;
and
that
thing
only
is
indifferent
,
which
his
Law
neither
commands
nor
forbids
.
Now
by
the
Law
of
God
,
which
is
the
Rule
of
Conscience
,
I
mean
God's
Will
for
the
Goverment
of
Men's
actions
;
whether
declar'd
by
Nature
,
or
Revelation
.
By
the
Law
of
Nature
I
mean
those
Principles
of
Good
and
Evil
,
just
and
unjust
,
which
God
has
written
in
our
minds
,
and
which
every
Man
is
naturally
convinced
of
.
Some
things
are
eternally
Good
,
as
to
Worship
God
,
&c.
and
we
know
them
to
be
our
Duty
;
others
are
eternally
Evil
,
and
we
know
them
to
be
Sins
,
by
the
light
of
Reason
;
and
the
Apostle
saies
,
the
Gentiles
had
this
Law
written
in
their
hearts
.
But
Christians
have
the
Law
of
Revelation
too
contain'd
in
the
Scriptures
;
by
which
God
do's
not
make
void
the
Law
of
Nature
,
but
declare
it's
Precepts
more
certainly
and
accurately
,
with
greater
strength
,
and
greater
rewards
and
punishments
,
than
before
.
By
this
also
he
has
perfected
the
Law
of
Nature
,
and
obliged
us
to
higher
instances
of
Vertue
,
and
added
some
positive
Laws
;
as
for
instance
,
to
believe
in
Christ
,
to
pray
to
God
in
Christ's
Name
,
to
be
Baptiz'd
and
partake
of
the
Lord's
Supper
.
Thus
then
the
Natural
and
Reveal'd
Law
of
God
is
the
great
Rule
of
Conscience
.
Only
we
must
remember
,
that
by
the
Law
of
Nature
is
to
be
understood
,
not
only
the
chief
and
general
heads
of
it
,
but
also
the
necessary
deductions
from
these
heads
;
and
by
the
Reveal'd
Law
is
to
be
understood
,
not
only
express
Commands
and
Prohibitions
,
but
also
the
necessary
consequences
of
those
commands
and
prohibitions
.
So
that
whatever
is
by
direct
inference
or
parity
of
reason
commanded
or
forbidden
,
is
a
Duty
or
a
Sin
;
tho'
it
be
not
commanded
or
forbidden
in
the
Letter
of
the
Law
.
And
if
it
be
neither
commanded
nor
forbidden
by
the
Letter
of
the
Law
,
nor
yet
by
inference
or
parity
of
reason
;
the
thing
is
indifferent
,
and
we
may
do
it
,
or
let
it
alone
,
with
a
safe
Conscience
.
III.
In
the
third
place
I
must
consider
the
power
of
Human
Laws
to
oblige
the
Conscience
;
for
in
a
secondary
sence
they
are
a
part
of
the
Rule
of
Conscience
,
by
vertue
of
,
and
in
subordination
to
the
Laws
of
God
.
This
I
shall
explain
in
four
propositions
.
First
,
It
is
most
certain
,
that
God's
Law
Commands
us
to
obey
the
Laws
of
Men.
For
all
Society
is
founded
in
this
Principal
Law
of
Nature
,
that
we
must
obey
our
Governours
in
all
honest
and
just
things
.
Otherwise
no
State
,
City
or
Family
can
subsist
happily
.
And
't
is
most
evident
,
that
God
Commands
us
in
Scripture
to
Obey
them
,
that
have
the
Rule
over
us
,
and
to
be
Subject
not
only
for
Wrath
,
but
also
for
Conscience
sake
.
So
that
a
Man
is
bound
in
duty
to
obey
Human
Laws
,
and
consequently
they
are
a
part
of
the
Rule
of
Conscience
.
Secondly
,
Human
Laws
do
not
bind
the
Conscience
by
any
Vertue
in
themselves
,
but
merely
by
Vertue
of
God's
Law
,
who
has
commanded
us
both
by
Nature
and
Scripture
,
to
obey
our
Superiours
.
Conscience
is
our
judgment
of
our
actions
according
to
God's
Law
,
and
has
no
Superiour
but
God
alone
:
but
yet
we
are
bound
in
Conscience
to
obey
Men
,
because
therein
we
obey
God
.
Thirdly
,
Human
Laws
do
no
farther
bind
the
Conscience
,
than
as
they
are
agreeable
to
the
Laws
of
God
;
so
that
when
Men
command
any
thing
sinful
,
we
must
not
obey
.
For
God
has
not
given
any
Man
power
to
alter
his
Laws
,
or
impose
any
thing
inconsistent
with
them
.
Fourthly
,
Tho'
Human
Laws
,
generally
speaking
,
bind
the
Conscience
;
yet
I
do
not
say
,
that
every
Human
Law
(
tho'
consistent
with
God's
Law
)
do's
at
all
times
and
in
all
cases
,
oblige
every
Man's
Conscience
to
active
obedience
to
it
,
so
as
that
he
sins
against
God
,
if
he
transgress
it
.
For
then
who
could
be
innocent
?
But
First
,
where
the
Public
or
some
private
Person
shall
suffer
damage
or
inconvenience
by
our
not
observing
the
Law
;
or
Secondly
,
where
the
Manner
of
our
not
obeying
it
argues
contempt
of
Authority
,
or
sets
an
ill
example
,
there
the
transgression
of
a
Human
Law
is
sinful
;
and
not
in
other
cases
.
So
that
there
are
many
cases
,
in
which
a
Man
may
transgress
a
purely
Human
Law
,
and
yet
not
be
a
sinner
before
God
;
provided
,
I
say
,
there
be
no
contempt
of
Authority
,
or
ill
example
in
it
;
for
either
of
these
makes
it
a
sin
.
For
this
I
insist
upon
,
that
God's
Law
and
the
public
good
require
,
that
Authority
be
held
sacred
;
and
therefore
when
Governours
insist
upon
a
thing
,
tho'
it
be
trifling
or
inconvenient
,
yet
we
must
not
even
seem
to
contest
the
matter
with
them
,
provided
it
be
not
sinful
.
For
to
affront
their
Authority
,
or
to
encourage
others
by
our
example
to
do
it
,
is
a
greater
evil
to
the
public
,
than
our
obedience
to
an
inconvenient
Law
can
easily
be
.
IV.
I
shall
now
consider
the
power
of
Human
Laws
to
oblige
the
Conscience
in
the
instance
of
Church-Communion
.
And
here
I
affirm
,
That
every
Man
is
bound
in
Conscience
to
join
with
the
Church
establish'd
by
Law
in
the
place
where
he
lives
,
so
long
as
that
Church
is
a
true
sound
part
of
the
Catholic
Church
,
and
nothing
sinful
is
requir'd
as
a
condition
of
Communion
with
it
.
For
I
have
already
shewn
,
that
Men
are
bound
to
obey
Human
Laws
,
that
are
not
contrary
to
the
Laws
of
God
;
and
therefore
they
must
obey
in
Church-Matters
;
unless
it
can
be
shew'd
,
that
God
has
forbidden
Men
to
make
Laws
about
Religion
;
which
can
never
be
done
.
But
farther
,
I
earnestly
desire
it
may
be
well
consider'd
by
Dissenters
,
that
we
are
all
really
bound
by
the
Laws
of
Jesus
Christ
and
the
Nature
of
his
Religion
,
to
preserve
as
much
as
in
us
lies
,
the
Unity
of
the
Church
,
which
consists
not
only
in
professing
the
same
faith
,
but
joining
together
in
the
same
worship
.
And
therefore
whoever
breaks
this
Unity
,
doth
really
transgress
the
Laws
of
Jesus
Christ
,
and
is
guilty
of
Schism
,
which
is
so
much
caution'd
against
,
and
so
highly
condemn'd
in
Scripture
.
Those
therefore
,
who
think
they
are
no
more
bound
to
come
to
Church
,
than
to
obey
any
common
Act
of
Parliament
,
are
greatly
mistaken
;
because
they
break
not
only
the
Law
of
Man
,
but
the
Law
of
God
.
For
tho'
all
the
circumstances
of
Worship
are
Human
Institutions
,
yet
the
Public
Worship
it self
,
under
Public
Lawful
Governours
,
is
of
Divine
appointment
;
and
no
Man
can
renounce
it
without
sinning
against
Christ
as
well
as
Human
Laws
.
A
Divine
Law
cloath'd
with
circumstances
of
Man's
appointment
,
creates
another
kind
of
obligation
,
than
a
Law
,
that
commands
a
thing
perfectly
indifferent
.
In
the
former
case
we
must
obey
,
because
't
is
God's
own
Law
;
in
the
other
we
only
obey
Man
,
because
God
has
obliged
us
in
general
to
obey
our
Superiours
.
God
commands
every
Subject
to
pay
tribute
to
whom
tribute
is
due
:
but
Human
Authority
determines
,
out
of
what
goods
,
and
in
what
proportion
he
must
pay
.
Now
,
because
Human
Authority
interposes
,
if
a
Man
can
by
fraud
detain
the
King
's
right
,
do's
he
incur
no
other
guilt
,
than
breaking
an
Act
of
Parliament
,
and
being
liable
to
penalties
,
if
he
be
detected
?
Yes
certainly
;
for
Tribute
being
injoin'd
by
God's
Law
,
the
Man
is
unjust
,
and
breaks
God's
Law
;
and
his
willingness
to
suffer
the
penalties
do's
not
lessen
his
guilt
.
The
Case
is
the
same
as
to
Church-Vnity
;
for
tho'
Human
Laws
prescribe
particular
circumstances
and
Forms
of
Worship
:
yet
God's
Laws
oblige
us
to
keep
the
Unity
of
the
Church
,
as
much
as
to
pay
the
King
his
due
.
And
that
Man
,
that
paies
his
just
debts
by
such
a
method
,
as
the
Law
of
the
Land
declares
to
be
unjust
,
may
as
well
acquit
himself
from
knavery
before
God
;
as
that
Man
,
that
chuses
a
way
of
public
worship
in
opposition
to
the
Church-Laws
,
can
acquit
himself
of
Schism
before
God
.
Nay
,
separation
from
the
Church
is
so
much
against
the
Law
of
God
,
that
shou'd
Human
Laws
grant
a
Toleration
,
and
call
no
Man
to
an
account
for
separation
from
the
establish'd
Church
;
yet
such
a
separation
wou'd
still
be
a
Schism
,
and
a
Sin
against
God
.
For
no
Human
Law
can
make
that
Lawful
,
which
God's
Law
has
forbidden
.
V.
It
remains
,
that
I
speak
of
the
Authority
of
Conscience
,
or
how
far
a
Man
is
obliged
to
be
guided
by
his
Conscience
in
his
actions
;
that
is
,
how
far
we
are
obliged
to
act
or
not
act
,
when
we
are
convinc'd
in
our
judgment
,
that
the
action
is
commanded
or
forbidden
by
God
.
Now
our
judgment
concerning
what
God
has
commanded
,
or
forbidden
,
or
left
indifferent
,
is
either
right
or
wrong
.
If
right
,
we
are
said
to
have
a
right
Conscience
;
if
wrong
,
we
have
an
erroneous
Conscience
.
There
is
also
a
doubting
Conscience
,
when
we
know
not
well
how
to
make
any
judgment
at
all
;
but
of
this
I
shall
Treat
in
another
place
.
Now
if
our
Conscience
or
judgment
be
right
,
that
is
,
according
to
God's
Law
,
without
doubt
we
are
forever
bound
to
act
according
to
it
;
nor
can
we
sin
in
doing
so
,
whatever
the
consequence
be
.
But
the
great
question
is
,
what
we
must
do
,
when
our
Conscience
is
erroneous
and
mistaken
;
and
to
answer
this
,
I
lay
down
three
Rules
,
which
I
think
,
may
give
any
Man
satisfaction
.
First
,
Where
a
Man
is
mistaken
in
his
judgment
,
even
in
that
case
it
is
alwaies
a
sin
to
act
against
it
.
Tho'
we
take
a
sin
for
a
duty
,
or
a
duty
for
a
sin
:
yet
so
long
as
we
are
thus
persuaded
,
it
will
be
a
great
crime
to
act
against
this
persuasion
.
Because
by
so
doing
we
act
against
the
best
light
we
have
at
present
;
and
therefore
our
will
is
as
wicked
,
as
if
it
acted
against
a
true
light
.
Nothing
but
Conscience
can
guide
our
actions
;
and
tho'
an
eroneous
Conscience
is
a
very
bad
and
unsafe
guide
;
yet
still
't
is
the
only
guide
we
have
:
and
if
we
may
lawfully
refuse
to
be
guided
by
it
in
one
instance
,
we
may
with
as
much
reason
reject
it's
guidance
in
all
.
What
is
a
wilful
sin
,
or
a
sin
against
knowledge
,
but
acting
otherwise
,
than
we
were
convinc'd
to
be
our
duty
?
Is
not
that
Man
thought
sincere
,
that
acts
as
he
believes
;
and
that
Man
an
hypocrite
,
that
acts
otherwise
,
whether
his
judgment
be
true
or
false
?
He
,
who
being
under
a
mistake
,
acts
contrary
to
his
judgment
,
wou'd
certainly
upon
the
same
temptation
act
contrary
to
it
,
were
his
judgment
never
so
well
inform'd
.
And
therefore
his
Will
being
as
bad
in
the
one
case
as
in
the
other
,
he
is
equally
a
sinner
as
to
the
Wilfulness
of
the
Crime
,
tho'
indeed
in
other
respects
there
will
be
a
great
difference
in
the
cases
.
Shou'd
a
Jew
turn
Christian
,
or
a
Papist
turn
Protestant
,
while
yet
they
believe
their
former
Religions
to
be
true
,
we
shou'd
all
believe
them
to
be
great
Villains
and
Hypocrites
;
because
they
did
it
upon
base
principles
,
and
in
contradiction
to
their
judgments
.
Nay
we
shou'd
all
think
more
favourably
of
a
Protestant
,
that
being
seduced
by
a
cunning
Papist
,
did
really
out
of
Conscience
go
over
to
the
Romanists
,
than
of
such
Persons
.
All
this
put
together
shews
,
that
no
Man
can
in
any
case
act
against
his
judgment
,
but
he
is
guilty
of
sin
in
so
doing
.
Secondly
,
The
mistake
of
a
Man's
judgment
may
be
of
such
a
nature
,
that
as
it
will
be
a
sin
to
act
against
his
judgment
,
so
it
will
likewise
be
a
sin
to
act
according
to
it
.
For
that
action
is
good
and
a
duty
,
which
God
has
commanded
,
and
that
is
a
sin
which
he
has
forbidden
.
'T
is
not
our
Opinion
,
but
his
Law
,
that
makes
things
good
or
evil
.
And
therefore
we
shall
be
forever
obliged
to
do
some
actions
and
forbear
others
,
whatever
our
judgment
be
;
because
we
cannot
alter
the
Nature
of
things
.
For
if
the
Moral
goodness
or
badness
of
actions
were
to
be
measur'd
by
Mens
opinions
;
then
duty
and
sin
wou'd
be
the
most
uncertain
things
in
the
world
,
and
what
is
good
or
evil
to
day
,
wou'd
be
the
contrary
to
morrow
,
as
any
Man's
opinion
alters
.
But
such
consequences
are
intolerable
;
and
therefore
,
tho'
a
Man
do's
follow
his
judgment
,
yet
he
may
be
guilty
of
sin
(
and
be
damn'd
for
it
too
)
if
his
judgment
lead
him
to
act
against
the
Law
of
God
.
But
it
must
be
observ'd
,
that
I
do
not
say
,
that
every
action
according
to
a
mistaken
judgment
is
sinful
;
but
that
a
Man's
mistake
may
be
such
,
that
it
will
be
a
sin
to
act
either
against
it
,
or
according
to
it
.
For
a
Man
may
often
mistake
,
and
yet
not
sin
;
provided
his
mistakes
do
not
lead
him
to
a
breach
of
God's
Law
.
For
First
,
if
a
Man
believe
a
thing
to
be
commanded
by
God
,
which
is
neither
commanded
nor
forbidden
;
as
if
he
think
himself
obliged
to
Pray
seven
or
three
times
a
day
;
he
is
certainly
mistaken
,
because
God
has
bound
him
up
to
neither
.
And
therefore
,
since
God
has
not
commanded
the
contrary
,
he
may
safely
act
according
to
his
mistake
;
nay
,
so
long
as
his
mistake
continues
,
he
is
bound
to
do
so
.
Secondly
,
If
a
Man
believe
a
thing
to
be
forbidden
by
God
,
which
is
neither
commanded
nor
forbidden
;
as
if
he
think
that
God
has
forbidden
him
to
play
at
Cards
;
in
this
case
he
may
follow
his
false
opinion
without
sin
;
nay
he
is
bound
to
follow
it
.
Because
,
since
God
has
not
forbidden
it
,
't
is
no
sin
to
follow
his
mistaken
Conscience
;
but
it
is
a
sin
to
act
against
it
.
But
then
in
other
cases
,
when
a
Man
thinks
that
to
be
sinful
or
indifferent
,
which
God
commands
;
or
that
to
be
Lawful
or
a
Duty
,
which
God
forbids
;
here
the
mistake
is
dangerous
,
and
it
is
a
sin
to
act
against
his
judgment
,
or
according
to
it
.
Thirdly
therefore
,
for
the
untying
this
great
difficulty
,
I
say
,
That
the
great
thing
to
be
attended
to
in
this
case
of
a
Man's
following
a
Mistaken
Judgment
,
is
the
faultiness
or
innocence
of
the
mistake
upon
which
he
acts
;
for
according
as
this
is
,
so
will
his
guilt
in
acting
according
to
it
,
be
either
greater
or
less
,
or
none
at
all
.
If
the
mistake
be
such
,
as
an
honest
minded
Man
might
make
;
if
he
did
his
best
to
understand
his
duty
,
and
wanted
means
to
know
it
better
;
then
we
think
him
innocent
,
and
not
properly
guilty
of
any
sin
,
tho'
the
action
is
contrary
to
God's
Law
.
For
no
Man
is
obliged
to
do
more
,
than
what
is
in
his
power
to
do
;
and
whatever
a
Man
is
not
obliged
to
do
,
it
is
no
sin
in
him
,
if
he
do
it
not
.
Since
he
cou'd
not
understand
better
,
his
mistake
and
acting
according
to
his
mistake
are
not
sinful
.
The
only
point
is
this
;
whether
the
Man
be
to
be
blam'd
for
his
erroneous
Conscience
,
or
no.
If
the
errour
be
not
his
own
fault
,
he
doth
not
sin
in
acting
according
to
it
:
but
if
he
had
power
and
opportunities
of
informing
his
Conscience
better
,
and
yet
neglected
so
to
do
,
tho'
it
was
his
duty
;
then
the
Man
sins
,
while
he
acts
contrary
to
God's
Law
under
the
mistake
;
and
his
sin
is
greater
or
less
in
proportion
to
his
negligence
.
Thus
you
see
,
that
God
enables
all
Men
to
do
their
duty
;
and
that
none
lie
under
a
necessity
of
sinning
,
but
those
who
wilfully
embracing
false
Principles
,
fall
into
sin
,
whether
they
act
according
to
their
Conscience
,
or
against
it
.
Having
now
done
with
the
Five
Principles
of
my
Discourse
,
I
proceed
to
my
first
intended
business
;
that
is
,
to
speak
to
the
Case
of
those
that
separate
from
the
Communion
of
the
Church
of
England
upon
this
pretence
,
That
it
is
against
their
Conscience
to
join
with
us
in
it
.
And
that
I
may
clear
this
point
,
I
shall
do
two
things
;
First
,
I
shall
separate
those
who
can
plead
Conscience
for
their
Non-Conformity
,
from
those
that
cannot
;
for
a
great
many
that
pretend
Conscience
,
refuse
Communion
with
us
upon
another
Principle
.
Secondly
,
I
shall
enquire
,
how
far
this
Plea
of
Conscience
,
when
truly
made
,
will
justify
any
Dissenter
,
that
continues
in
separation
from
the
Church
.
First
then
,
that
I
may
Distinguish
the
true
Pretenders
to
Conscience
from
the
false
ones
,
I
shall
lay
down
this
proposition
,
that
no
Man
can
justly
plead
Conscience
for
his
separation
from
the
Church
of
England
,
or
say
,
that
it
is
against
his
Conscience
to
join
in
Communion
with
it
,
unless
he
is
persuaded
,
that
he
cannot
Communicate
with
us
without
sinning
against
God
in
so
doing
.
For
God's
Law
is
the
only
Rule
to
judge
,
whether
an
action
be
a
Duty
or
a
Sin
,
or
indifferent
;
and
Conscience
is
nothing
else
,
but
a
Man's
judgment
of
an
action
,
whether
it
be
a
Duty
,
or
a
Sin
,
or
indifferent
by
that
Rule
.
So
that
a
Man
cannot
be
bound
in
Conscience
to
do
or
forbear
any
action
,
unless
he
is
persuaded
,
that
God's
Law
has
commanded
or
forbidden
it
;
and
therefore
no
Man
can
justly
plead
Conscience
for
Non-Conformity
,
unless
he
is
persuaded
,
that
God's
Law
has
forbidden
him
to
join
with
us
.
If
it
be
said
,
that
a
Man
,
who
do's
not
think
our
Communion
directly
sinful
,
may
notwithstanding
think
it
his
duty
to
join
constantly
with
others
,
for
his
greater
Edification
,
or
the
like
cause
;
I
answer
,
that
my
proposition
still
holds
,
because
he
thinks
,
that
he
is
bound
by
God's
Law
to
join
with
others
,
which
Law
he
must
not
break
by
leaving
them
to
join
with
us
.
Again
,
If
it
be
said
,
that
a
Man
,
who
do's
not
think
our
Communion
unlawful
,
but
only
doubts
of
the
lawfulness
of
it
,
may
justly
plead
Conscience
for
Non-Conformity
,
so
long
as
his
doubts
remain
;
I
answer
,
that
if
he
thinks
it
a
sin
to
do
any
thing
with
a
doubting
Conscience
,
then
he
thinks
,
that
our
Communion
is
forbidden
by
God
,
so
long
as
his
doubts
remain
:
but
if
he
do's
not
think
it
a
sin
to
act
with
a
doubting
Conscience
,
then
it
cannot
go
against
his
Conscience
to
join
with
us
.
So
that
my
proposition
remains
true
,
that
none
can
justly
plead
Conscience
for
Non-Conformity
,
but
those
who
think
,
that
they
cannot
join
with
us
without
sin
.
Now
since
this
proposition
is
so
certainly
true
,
how
many
Men's
pretences
to
Conscience
for
their
separating
from
us
,
are
hereby
cut
off
?
For
First
,
those
that
separate
,
either
because
they
have
been
disobliged
by
some
Church-Man
,
or
to
please
a
Relation
,
or
increase
their
Fortunes
,
or
procure
or
regain
a
Reputation
,
or
for
any
other
worldly
consideration
,
cannot
plead
Conscience
for
separation
.
Nor
Secondly
,
can
those
Lay-People
,
who
are
resolv'd
to
hear
their
beloved
Teachers
in
Conventicles
,
since
they
cannot
hear
them
in
our
Churches
,
and
who
wou'd
join
with
us
,
if
we
wou'd
suffer
those
Godly
Men
to
Preach
;
nor
Thirdly
,
those
who
dislike
Forms
of
Prayer
,
Ceremonies
,
&c.
thinking
them
not
convenient
,
tho'
they
do
not
judge
them
to
be
sinful
;
nor
Fourthly
,
those
who
separate
upon
the
account
of
Edification
,
or
acquaintance
with
Persons
of
another
persuasion
;
or
because
many
Godly
Persons
condemn
our
way
;
all
these
,
I
say
,
cannot
justly
plead
Conscience
for
their
separation
.
Because
neither
fancy
,
nor
example
can
be
the
Rule
of
any
Man's
Conscience
,
but
only
the
Law
of
God
:
and
therefore
such
Persons
cannot
justly
plead
Conscience
,
because
they
do
not
think
our
Communion
to
be
forbidden
by
God's
Law
.
Nor
Fifthly
,
can
those
plead
Conscience
for
their
separation
,
who
think
that
our
Governours
have
encroach'd
too
much
upon
Christian
Liberty
,
and
laid
too
much
stress
upon
indifferent
things
;
for
suppose
the
Governour
's
be
faulty
in
it
,
yet
the
Conscience
of
the
Subject
is
not
concern'd
,
so
long
as
the
things
commanded
do
not
interfere
with
any
Law
of
God
.
Nor
Sixthly
,
can
those
justly
plead
Conscience
for
their
separation
,
who
can
join
with
us
sometimes
both
in
Prayer
and
the
Lord's
Supper
;
for
if
our
Communion
be
sinful
,
with
what
Conscience
do
they
dare
to
join
in
it
at
all
?
and
if
it
be
lawful
once
,
it
is
a
duty
alwaies
.
But
leaving
these
false
pretenders
,
I
proceed
to
the
case
of
those
,
that
can
justly
plead
Conscience
for
their
separation
,
or
who
think
it
a
sin
to
join
with
us
;
for
I
shall
consider
the
case
of
those
that
plead
a
doubting
Conscience
afterwards
,
in
a
particular
discourse
.
Secondly
therefore
,
I
shall
inquire
how
far
this
Plea
of
Conscience
,
when
truly
made
,
will
justify
any
Dissenter
,
that
continues
in
separation
from
the
Church
.
For
there
are
many
,
that
say
,
they
wou'd
join
with
us
with
all
their
hearts
,
but
they
are
really
persuaded
,
they
cannot
do
it
without
sin
.
For
they
think
,
that
it
is
against
the
command
of
Christ
to
use
Forms
of
Prayer
,
the
Cross
in
Baptism
,
kneeling
at
the
Sacrament
,
and
the
like
.
And
surely
,
say
they
,
you
wou'd
not
have
us
join
in
these
practices
,
which
we
verily
believe
to
be
sins
.
They
are
so
well
satisfy'd
in
their
separation
upon
these
accounts
,
that
they
think
themselves
safe
,
and
that
they
are
able
to
justify
themselves
to
God
and
all
the
world
.
Now
in
answer
to
this
,
I
grant
,
that
if
the
things
they
except
against
,
be
really
forbidden
by
God
,
then
they
are
not
to
be
blam'd
;
for
then
separation
from
us
is
not
a
sin
,
but
a
duty
.
Nay
,
supposing
that
they
think
that
to
be
forbidden
,
which
is
not
really
forbidden
;
yet
so
long
as
they
think
so
,
they
cannot
act
against
their
mistaken
Conscience
without
sin
.
But
then
the
point
we
stand
upon
is
this
,
that
our
Governours
do
require
nothing
that
is
forbidden
by
God
;
and
therefore
their
thinking
our
Communion
unlawful
will
not
acquit
them
from
being
guilty
of
sin
before
God
.
I
am
not
now
to
answer
the
particular
objections
against
our
establishments
.
This
has
been
sufficiently
done
already
in
the
several
foregoing
Chapters
.
The
Point
I
am
concern'd
in
,
is
this
,
whether
a
Man
's
thinking
our
Communion
to
be
unlawful
,
when
indeed
it
is
not
unlawful
,
will
justify
his
separation
from
it
:
and
I
answer
,
that
a
Man's
false
persuasion
will
not
justify
his
breaking
of
God's
Law
.
So
that
if
God's
Law
do's
command
me
to
hold
Communion
with
the
Church
where
I
have
no
just
cause
to
break
it
,
my
false
persuasion
will
not
acquit
me
from
sin
before
God
,
if
I
separate
from
it
without
just
cause
.
Tho'
the
truth
of
this
appears
from
what
I
have
said
before
,
yet
I
shall
further
confirm
it
by
asking
this
question
.
When
St.
Paul
thought
himself
bound
in
duty
to
persecute
Christians
,
was
his
persecution
sinful
,
or
no
?
Yes
surely
;
for
he
call's
himself
the
greatest
of
sinners
for
that
very
reason
.
And
therefore
a
Man's
thinking
a
thing
to
be
a
duty
or
lawful
,
will
not
acquit
him
before
God
for
doing
that
thing
,
if
it
be
against
God's
Law
.
So
that
it
infinitely
concerns
all
Dissenters
to
consider
well
,
before
they
separate
.
For
Schism
is
a
crying
sin
,
and
as
vehemently
spoken
against
by
Christ
,
and
his
Apostles
,
and
the
Fathers
,
as
any
sin
whatever
.
Let
Dissenters
look
to
it
,
that
they
be
not
guilty
of
it
;
for
their
false
persuasion
,
that
our
Communion
is
unlawful
,
will
not
make
their
separation
to
be
no
Schism
.
This
matter
will
appear
a
little
more
evident
,
if
we
put
the
case
in
another
instance
,
wherein
we
are
not
so
nearly
concern'd
.
Suppose
a
Papist
,
that
heartily
believes
Popery
to
be
the
only
true
Religion
,
do's
in
obedience
to
it
worship
Images
and
the
Host
.
This
person
wou'd
certainly
abhor
these
practices
,
did
he
think
them
to
be
Idolatrous
;
but
he
believes
them
to
be
necessary
duties
.
And
yet
we
do
all
charge
such
Papists
with
Idolatry
,
tho'
they
disclaim
it
,
and
profess
they
do
no
more
than
their
duty
,
when
they
give
divine
worship
to
such
objects
.
And
we
charge
them
rightly
in
this
;
for
if
it
be
really
Idolatry
by
God's
word
to
do
so
;
then
it
will
be
Idolatry
in
any
Man
to
do
so
,
let
his
opinion
be
what
it
will
.
For
a
Man
's
false
opinion
doth
not
alter
the
nature
of
things
.
Now
the
case
is
the
same
in
the
matter
before
us
;
for
causeless
separation
is
as
properly
Schism
,
as
worshipping
a
Creature
is
Idolatry
:
and
he
is
as
much
a
Schismatic
,
who
thinks
it
his
duty
to
separate
,
as
he
is
an
Idolater
,
who
thinks
it
his
duty
to
worship
a
Creature
.
A
Man's
mistake
,
according
to
the
greater
or
less
culpability
of
it
,
will
more
or
less
excuse
him
before
God
in
both
instances
:
but
it
cannot
change
the
nature
either
of
Schism
or
Idolatry
.
But
it
will
be
said
;
What
shall
a
Man
do
?
He
cannot
Conform
with
a
safe
Conscience
;
and
yet
he
sins
,
if
he
do
not
.
I
answer
,
he
is
to
take
all
imaginable
care
to
rectify
his
mistakes
,
and
then
he
may
do
his
duty
without
sinning
against
his
Conscience
.
Now
the
only
way
of
doing
this
,
is
by
laying
aside
Pride
,
Passion
,
Interest
and
all
other
Carnal
prepossessions
,
and
endeavouring
seriously
and
impartially
to
understand
his
duty
;
considering
without
prejudice
,
what
can
be
said
on
both
sides
,
advising
with
the
wisest
Men
,
and
above
all
things
seriously
endeavouring
to
understand
the
Nature
and
spirit
of
the
Christian
Religion
,
practising
all
undoubted
duties
,
and
begging
God's
Assistance
for
the
Matters
in
question
.
Well
,
but
supposing
a
Man
has
done
all
this
,
and
after
all
his
endeavours
is
persuaded
that
he
cannot
join
with
us
without
sin
;
what
shall
this
Man
do
?
This
is
the
great
difficulty
,
and
I
have
two
things
to
say
to
it
.
First
,
We
do
heartily
wish
,
that
this
was
the
Case
of
our
Dissenters
;
for
then
I
am
persuaded
,
our
scandalous
divisions
wou'd
presently
be
at
an
end
.
But
alas
!
we
fear
they
have
not
done
their
duty
in
this
Matter
;
that
they
have
not
heartily
endeavour'd
to
satisfy
themselves
.
If
they
had
;
surely
they
shou'd
,
before
they
pronounc'd
Conformity
to
be
unlawful
,
be
able
to
produce
some
one
plain
Text
to
prove
it
so
.
For
the
Texts
they
produce
are
such
,
as
had
they
in
the
least
examin'd
them
,
cou'd
scarce
have
been
wrested
to
such
a
sence
.
Nay
,
the
generality
of
Dissenters
do
not
seem
to
have
much
consulted
their
own
Teachers
in
this
affair
.
If
they
had
,
they
wou'd
think
better
of
our
way
than
they
do
.
For
the
most
eminent
of
their
own
Ministers
are
ready
to
declare
,
that
tho'
some
things
may
be
inconvenient
,
yet
a
Lay-Person
may
lawfully
join
with
us
in
all
things
;
nay
,
they
themselves
are
ready
upon
occasion
to
join
in
all
the
instances
of
Lay-Communion
.
In
short
,
most
of
our
Dissenters
have
taken
up
their
opinions
hand
over
head
,
and
scarce
think
it
possible
for
them
to
be
in
the
wrong
.
Shew
us
a
Man
,
that
has
no
end
to
serve
by
Religion
,
but
only
to
go
to
heaven
,
and
in
the
choice
of
his
way
is
only
concern'd
that
it
be
the
way
that
leads
him
thither
;
that
is
wonderfully
sollicitous
about
his
duty
,
and
will
refuse
no
pains
to
understand
it
;
that
in
the
midst
of
Church-divisions
is
modest
,
humble
and
docible
,
and
believes
that
he
and
his
friends
may
be
mistaken
;
that
thinks
his
Governours
may
be
wiser
than
himself
,
and
that
every
opinion
,
that
he
has
inconsiderately
taken
up
,
ought
not
to
be
maintain'd
against
Authority
;
a
Man
,
that
where
his
duty
to
God
seems
to
thwart
his
duty
to
Man
,
endeavours
to
be
truly
inform'd
;
and
to
that
end
begs
God's
assistance
,
and
uses
the
best
helps
and
guides
he
can
,
hears
and
reads
the
arguments
on
both
sides
,
and
is
byassed
neither
way
;
I
say
,
shew
us
such
a
Man
,
and
we
readily
grant
,
he
has
done
his
best
to
satisfy
himself
.
But
then
we
must
add
,
that
we
believe
,
such
a
Man
will
soon
think
it
,
not
only
lawful
,
but
his
Duty
also
to
Conform
.
Secondly
,
If
a
Man
has
really
done
his
best
to
satisfy
his
Conscience
,
and
yet
thinks
it
a
sin
to
Conform
;
tho'
his
separation
be
materially
a
Schism
,
yet
he
is
not
formally
guilty
of
it
.
For
all
those
that
commit
Schism
,
are
not
equally
guilty
of
it
,
Those
that
separate
to
serve
a
turn
,
are
horribly
and
inexcusably
guilty
of
Schism
;
and
those
that
separate
thro'
such
mistakes
,
as
they
might
have
avoided
if
they
had
been
careful
,
are
very
blameable
,
and
are
bound
,
as
they
love
their
souls
,
to
take
more
care
of
informing
their
Consciences
,
that
so
they
may
leave
their
sin
:
but
when
God
,
who
searches
the
hearts
,
knows
that
a
Man
did
his
best
,
and
had
not
means
or
opportunities
of
understanding
better
;
then
tho'
the
Man
commit
Schism
,
yet
he
is
innocent
of
it
.
And
God
,
who
judgeth
of
Men
by
their
inward
sincerity
,
will
impute
it
to
his
ignorance
,
and
forgive
it
at
the
last
day
;
especially
if
this
innocently
mistaken
Man
be
careful
in
the
following
points
.
First
,
that
he
be
not
obstinate
,
but
ready
to
receive
Conviction
.
Secondly
,
That
he
separate
no
more
,
than
he
needs
must
;
but
comply
in
all
those
instances
,
where
he
is
satisfy'd
he
may
do
it
with
a
safe
Conscience
.
Thirdly
,
That
where
he
cannot
comply
,
he
patiently
submit
to
the
penalty
of
the
Law
;
neither
exclaiming
at
his
Governours
or
the
Magistrates
,
nor
using
illegal
means
to
get
more
liberty
,
but
living
as
a
quiet
and
peaceable
Subject
.
Fourthly
,
That
he
do
not
censure
those
of
another
persuasion
,
but
shew
himself
a
good
Neighbour
and
friendly
to
them
.
Whoe're
observes
these
things
,
tho'
he
dissent
from
us
,
I
shall
be
loth
to
censure
him
as
an
ill
Man
,
ill
Subject
,
or
ill
Christian
.
But
then
all
that
I
have
said
,
do's
no
more
justify
or
lessen
the
sin
of
Schism
,
than
the
sin
of
Idolatry
;
for
the
case
is
the
same
in
both
,
whether
the
Man
be
a
deluded
Dissenter
,
or
a
deluded
Papist
.
And
therefore
,
notwithstanding
all
that
may
be
said
concerning
the
innocence
or
excusableness
of
some
Mens
mistakes
about
these
matters
;
yet
nevertheless
,
it
infinitely
concerns
every
Person
,
to
have
a
care
how
he
be
engaged
either
in
the
one
or
the
other
.
To
conclude
;
I
have
shewn
how
absolutely
necessary
't
is
,
that
every
Man
shou'd
endeavour
to
inform
himself
aright
,
before
he
disobey
his
Governours
or
separate
from
the
Church
;
and
that
tho'
something
in
our
worship
be
really
against
his
Conscience
,
yet
separation
may
be
a
great
sin
,
if
a
Man
shou'd
prove
to
be
mistaken
in
his
Notions
.
And
therefore
every
Dissenter
ought
presently
to
set
about
the
true
informing
of
his
judgment
,
for
fear
he
live
in
a
grievous
sin
.
Let
him
not
satisfy
himself
with
frivolous
pretences
.
For
tho'
we
agree
in
the
rule
of
faith
and
manners
;
yet
Schism
is
a
dreadful
sin
,
and
a
Man
may
be
damn'd
for
that
as
certainly
,
as
for
heresy
or
drunkenness
.
Sure
I
am
,
the
ancient
Fathers
thought
so
.
What
if
the
points
of
Conformity
be
matters
of
dispute
?
Who
made
them
so
?
The
Church
of
England
wou'd
have
been
well
pleas'd
,
if
these
Controversies
had
never
been
.
We
think
a
Man
may
be
a
very
good
Christian
and
go
to
heaven
,
that
is
not
able
to
defend
our
Ceremonies
,
&c.
but
he
that
separates
upon
the
account
of
them
,
is
bound
at
the
peril
of
his
own
Salvation
,
to
use
the
best
means
he
can
,
to
be
satisfy'd
about
them
.
To
those
that
pretend
,
that
these
are
subtil
points
above
their
capacity
,
I
answer
,
that
since
they
have
understanding
enough
to
find
fault
and
separate
,
they
ought
to
have
honesty
enough
to
seek
satisfaction
;
which
is
all
that
we
desire
of
them
:
otherwise
they
will
never
be
able
to
answer
to
God
or
Man
for
the
Mischiefs
of
Separation
.
We
are
bound
,
especially
in
this
case
,
to
prove
all
things
,
and
hold
fast
that
which
is
good
.
For
no
Man
can
disobey
his
Superiours
without
sin
,
unless
after
he
has
us'd
his
best
endeavours
,
he
finds
their
commands
inconsistent
with
his
duty
to
God
.
For
a
Man
to
disobey
till
he
has
done
this
,
is
an
unwarrantable
thing
;
and
in
the
Case
I
now
speak
of
,
it
is
no
less
than
the
sin
of
Formal
Criminal
Schism
.
CHAP.
XII
.
The
pretence
of
a
Doubting
Conscience
Answer'd
.
I
Come
now
to
the
Case
of
those
,
who
separate
,
because
they
doubt
,
whether
they
may
lawfully
Communicate
with
us
or
no
;
and
who
fear
they
shou'd
sin
in
doing
any
thing
with
a
doubting
Conscience
.
To
this
I
might
answer
from
the
former
Chapter
;
that
if
Communion
with
our
Church
be
a
Duty
,
no
Man's
doubts
concerning
the
lawfulness
of
it
,
will
justify
his
separation
from
it
.
For
if
a
Man's
setled
Persuasion
,
that
an
action
is
unlawful
,
will
not
justify
his
omission
of
it
,
supposing
that
God
commands
it
;
much
less
will
his
bare
doubt
excuse
him
.
But
because
this
answer
seems
rather
to
cut
the
knot
,
than
to
unty
it
,
I
shall
particularly
examine
this
Plea
of
a
doubting
Conscience
,
by
giving
an
account
,
First
,
Of
the
nature
of
a
doubting
Conscience
.
Secondly
,
Of
the
Rule
of
it
.
Thirdly
,
Of
the
Power
that
Human
Laws
have
over
it
.
Fourthly
,
Of
its
Authority
,
i.
e.
whether
at
all
,
or
how
far
a
Man
is
obliged
by
it
.
I.
In
speaking
of
the
Nature
of
a
doubting
Conscience
I
shall
Treat
,
1.
Of
doubting
in
General
.
2.
Of
such
doubts
as
affect
the
Conscience
.
3.
Of
the
difference
between
the
doubting
and
the
scrupulous
Conscience
.
First
Then
,
A
Man
is
said
to
doubt
,
when
he
cannot
determin
,
whether
the
thing
he
is
considering
,
be
so
,
or
be
not
so
;
he
thinks
the
question
probable
on
both
sides
,
but
cannot
fix
upon
either
.
So
that
his
mind
is
like
a
ballance
,
when
by
reason
of
equal
weight
in
both
Scales
,
neither
Scale
comes
to
the
bottom
.
'T
is
true
,
a
Man
may
lean
more
to
one
side
of
the
question
,
than
the
other
;
and
yet
be
doubtful
still
;
just
as
one
Scale
may
have
more
Weight
than
the
other
,
while
yet
that
Weight
is
not
able
to
carry
it
perfectly
down
:
but
when
there
is
so
much
more
evidence
on
one
side
,
that
the
mind
can
determin
it self
,
then
the
Man
doubts
no
longer
,
but
is
said
to
be
Persuaded
;
as
the
Ballance
is
said
to
be
fixt
,
when
there
is
Weight
enough
to
carry
it
down
on
either
side
.
'T
is
true
,
a
Man
has
not
alwaies
the
same
degree
of
Persuasion
.
Sometimes
the
evidence
is
so
strong
,
that
he
intirely
assents
without
the
least
doubtfulness
.
This
is
Assurance
or
full
Persuasion
.
At
other
times
the
evidence
may
gain
an
Assent
,
but
not
such
as
excludes
all
doubts
of
the
contrary
.
This
kind
of
Assent
is
call'd
Opinion
or
probable
Persuasion
.
So
a
greater
or
less
Weight
carries
down
the
Scale
with
greater
or
less
force
and
briskness
.
But
still
,
in
both
these
Cases
,
the
Mind
is
determin'd
,
the
Ballance
is
turn'd
,
and
the
doubt
is
ended
;
tho'
perhaps
the
Man
is
not
perfectly
free
from
all
scruple
about
that
thing
.
Secondly
then
,
I
shall
Treat
of
such
doubts
as
affect
the
Conscience
.
A
Man
may
doubt
of
any
thing
,
which
he
has
to
consider
,
but
every
doubt
do's
not
affect
the
Conscience
.
As
a
Man's
Conscience
is
affected
with
nothing
but
his
own
actions
,
so
his
doubts
do
not
affect
his
Conscience
any
farther
,
than
they
concern
his
own
actions
.
And
as
his
Conscience
is
not
affected
with
his
own
actions
any
otherwise
,
than
as
they
are
commanded
or
forbidden
by
God's
Laws
;
so
his
doubts
concerning
them
affect
his
Conscience
no
otherwise
,
than
as
God's
Law
may
be
transgressed
in
them
.
So
that
,
where
a
Man
apprehends
no
danger
of
transgressing
God's
Law
,
his
doubts
about
an
action
do
not
concern
his
Conscience
.
Thirdly
,
From
what
has
been
said
't
is
easie
to
perceive
the
difference
between
the
doubting
and
the
Scrupulous
Conscience
.
Every
body
knows
,
that
when
we
speak
of
a
Resolved
Conscience
,
we
mean
,
that
the
Man
is
satisfy'd
,
whether
the
action
be
a
Duty
or
a
Sin
,
or
indifferent
.
Now
the
Scrupulous
Conscience
is
a
Conscience
in
some
measure
Resolved
,
but
yet
accompanied
with
a
fear
of
acting
according
to
that
resolution
.
The
Person
is
convinced
,
that
the
thing
is
fit
to
be
done
,
and
has
nothing
considerable
to
object
,
nor
any
new
reasons
to
unsettle
him
;
but
yet
when
he
comes
to
act
,
he
is
troubled
with
unaccountable
fears
.
But
the
doubting
Conscience
is
quite
different
,
and
is
nothing
else
but
the
suspense
of
a
Man's
judgment
in
a
question
about
the
Duty
or
the
Sin
of
an
Action
,
occasion'd
by
the
equal
(
or
near
equal
)
probabilities
on
both
sides
.
The
resolv'd
Conscience
acts
chearfully
;
the
scrupulous
Conscience
acts
fearfully
:
but
the
doubtful
Conscience
is
not
satisfy'd
at
all
,
because
of
the
equal
appearances
of
reason
on
both
sides
.
The
Man
that
has
either
a
resolv'd
or
a
scrupulous
Conscience
,
passes
a
judgment
on
the
thing
:
but
a
doubting
Conscience
passes
no
judgment
at
all
;
for
then
it
wou'd
no
longer
be
a
doubting
Conscience
.
After
all
it
must
be
acknowledg'd
,
that
truly
and
strictly
speaking
,
a
doubting
Conscience
is
no
Conscience
at
all
.
For
Conscience
,
as
we
have
often
said
,
is
a
Man's
mind
making
a
judgment
about
the
morality
of
his
actions
:
but
a
doubting
Conscience
wavers
,
and
is
a
Man's
mind
making
no
judgment
;
and
therefore
it
is
not
properly
a
Conscience
.
And
we
may
as
well
say
an
unresolv'd
resolution
,
as
a
Doubting
Conscience
.
However
,
to
comply
with
Custom
,
I
follow
the
Common
way
of
speaking
.
II.
I
proceed
now
to
the
Rule
of
a
doubting
Conscience
;
in
speaking
of
which
I
shall
shew
,
First
,
what
kind
of
Rule
Conscience
needs
in
a
doubtful
case
.
Secondly
,
what
that
Rule
is
.
First
then
,
by
the
Rule
of
a
doubting
Conscience
I
mean
,
not
a
Rule
by
which
a
Man
may
resolve
all
doubts
concerning
every
point
,
so
as
to
doubt
no
longer
about
it
;
but
a
Rule
,
by
which
he
may
determine
in
every
doubtful
case
,
so
as
to
act
with
a
safe
Conscience
,
whether
he
can
get
rid
of
his
doubts
or
not
.
A
Rule
,
that
determines
,
not
whether
a
thing
in
general
be
lawful
,
or
no
;
but
what
I
am
to
do
,
where
I
doubt
of
the
Lawfulness
of
the
thing
.
For
instance
,
the
Rule
of
a
doubting
Conscience
is
not
to
determine
,
whether
is
be
Lawful
to
play
at
Cards
;
but
what
I
must
do
,
if
I
doubt
of
the
Lawfulness
of
playing
at
Cards
.
Before
a
Man
acts
,
he
ought
to
be
satisfy'd
,
that
that
side
of
the
action
,
he
determines
himself
to
,
is
,
all
things
consider'd
,
the
more
fit
and
reasonable
to
be
chosen
:
but
it
is
absurd
to
say
,
that
no
Man
must
act
,
till
he
is
able
to
unty
all
the
difficulties
,
and
resolve
all
the
doubts
,
that
may
have
been
started
about
the
Action
.
For
this
in
many
cases
is
utterly
impossible
;
the
Person
may
not
have
sufficient
time
or
means
for
the
doing
it
.
And
in
such
a
case
,
a
man
cannot
possibly
do
better
,
than
to
get
satisfy'd
by
reason
and
advice
,
what
is
fittest
for
him
to
do
in
the
present
circumstances
,
and
to
proceed
accordingly
.
And
this
is
certainly
the
the
usual
way
of
proceeding
among
the
most
conscientious
men
.
Thus
have
I
shewn
what
kind
of
Rule
Conscience
needs
in
a
doubtful
case
.
Secondly
therefore
,
I
shall
shew
what
that
Rule
is
,
first
by
giving
an
account
of
the
general
Rule
it self
;
and
then
secondly
,
by
applying
it
to
the
several
Heads
of
doubtful
cases
.
1.
First
then
,
since
a
Man
never
doubts
but
upon
equal
appearances
of
Reason
on
both
sides
,
it
is
plain
,
that
nothing
ought
to
turn
the
Ballance
,
but
greater
weight
of
Reason
;
and
therefore
the
Rule
of
a
doubting
Conscience
is
,
That
in
all
doubtful
cases
,
that
side
which
,
all
things
consider'd
,
doth
appear
more
reasonable
,
is
to
be
chosen
.
Some
indeed
say
,
that
in
doubtful
cases
the
safer
side
is
to
be
chosen
:
but
I
do
purposely
avoid
the
expressing
it
so
,
because
the
Rule
is
true
or
false
,
according
as
the
word
safer
side
is
expounded
.
For
First
,
if
by
safer
side
we
mean
that
side
which
is
more
free
from
danger
of
sinning
,
I
think
the
Rule
will
prove
rather
a
Snare
,
than
a
Guide
to
a
Man's
mind
.
For
if
this
Rule
be
true
,
most
Persons
do
transgress
it
every
day
;
nay
the
best
of
men
do
frequently
expose
themselves
to
such
dangers
of
sinning
,
as
they
might
have
avoided
;
and
this
without
any
reproach
from
their
own
Conscience
,
or
any
censure
from
other
men
.
He
that
avoids
all
entertainments
,
is
certainly
more
free
from
the
danger
of
intemperance
,
than
others
are
;
and
yet
when
occasion
serves
,
no
Man
makes
any
great
scruple
of
going
to
them
.
We
are
not
commanded
to
avoid
all
possible
danger
of
sinning
;
but
only
to
avoid
all
sin
,
when
we
are
in
danger
.
For
otherwise
,
he
that
wou'd
be
Religious
,
must
forsake
all
worldly
business
,
and
retire
to
a
Cloyster
.
But
to
come
more
strictly
to
the
point
;
there
are
many
cases
,
in
which
the
most
honest
Person
do's
not
think
he
is
obliged
to
determine
himself
to
that
side
of
the
action
,
on
which
he
apprehends
there
is
least
danger
of
sinning
.
For
First
,
greater
probability
will
often
turn
the
Ballance
against
the
greater
safety
.
Thus
if
a
Man
scruple
eating
Blood
,
and
afterwards
by
discoursing
with
a
Learned
Person
be
satisfy'd
,
that
it
is
far
more
probable
that
he
may
Lawfully
eat
it
,
than
that
he
is
forbidden
to
eat
it
;
I
believe
most
men
will
think
,
that
he
may
eat
it
with
a
quiet
Conscience
.
And
yet
it
is
certainly
more
safe
not
to
eat
it
;
because
many
do
question
whether
it
be
Lawful
to
do
so
,
but
all
men
grant
it
may
be
Lawfully
forborn
.
Secondly
,
greater
temporal
advantages
will
have
weight
enough
with
a
very
honest
Man
to
over-ballance
the
greater
safety
.
Thus
if
after
the
strictest
inquiry
a
Man
be
not
satisfy'd
,
that
he
owes
a
sum
of
Money
,
which
another
demands
confidently
and
with
great
appearances
of
Reason
;
there
are
equal
probabilities
on
both
sides
.
If
he
pay
the
Money
,
perhaps
his
circumstances
are
such
,
that
he
wrongs
his
Wife
and
Children
;
and
if
he
refuse
to
pay
it
,
perhaps
he
detains
another
Man's
right
from
him
.
In
this
case
,
since
it
is
as
probable
that
the
demand
is
unjust
,
as
that
it
is
just
;
I
believe
most
men
will
say
,
that
he
ought
not
to
prejudice
himself
and
his
family
,
till
it
be
either
by
Law
adjudg'd
,
or
he
have
more
convincing
proofs
,
that
he
ought
to
pay
it
.
It
appears
therefore
,
that
any
Man
(
who
is
wise
as
well
as
good
)
may
in
many
cases
wave
the
safer
for
the
more
Prudent
side
;
and
consequently
it
is
not
alwaies
a
Rule
to
a
doubting
Conscience
to
chuse
the
safer
side
,
or
the
side
which
is
more
free
from
danger
of
sinning
.
But
Secondly
,
if
by
safer
side
we
mean
that
which
is
freest
from
all
dangers
and
inconveniences
of
all
kinds
whatsoever
,
and
do's
best
serve
all
the
Spiritual
and
Temporal
interests
that
a
wise
and
good
Man
can
propose
;
I
freely
grant
,
that
it
is
the
only
Rule
to
a
doubting
Conscience
to
follow
the
safer
side
.
For
then
the
safer
side
is
the
more
reasonable
side
,
which
,
as
I
said
before
,
is
in
all
doubtful
cases
to
be
chosen
.
2.
Having
given
an
account
of
the
general
Rule
of
a
doubting
Conscience
,
I
come
now
in
the
Second
place
to
make
application
of
it
to
the
several
Heads
of
doubtful
cases
.
Now
all
doubts
of
Conscience
are
either
single
or
double
.
It
is
a
single
doubt
,
when
a
Man
doubts
on
one
side
,
but
is
satisfy'd
on
the
other
.
For
instance
,
he
doubts
,
whether
it
be
Lawful
to
do
the
action
,
but
is
satisfy'd
he
may
Lawfully
omit
it
;
or
he
doubts
whether
he
may
Lawfully
omit
it
,
but
is
satisfy'd
he
may
Lawfully
do
it
.
It
is
a
double
doubt
,
when
a
Man
doubts
on
both
sides
;
when
he
is
at
a
loss
what
to
do
,
because
he
fears
he
may
sin
,
whether
he
do's
the
action
or
do's
it
not
.
First
,
as
to
the
case
of
a
single
doubt
,
we
may
thus
apply
the
General
Rule
.
When
a
Man
doubts
only
on
one
side
,
it
is
more
reasonable
,
if
all
other
Considerations
be
equal
,
to
chuse
that
side
which
he
hath
no
doubt
of
.
In
such
a
case
we
must
not
do
what
we
doubt
of
;
for
it
is
unreasonable
to
run
the
risque
of
sinning
,
when
a
Man
can
without
any
inconveniency
avoid
it
.
If
a
Man
doubt
,
whether
it
be
Lawful
for
a
Christian
to
go
to
Law
,
and
cannot
positively
determine
with
himself
,
whether
it
be
Lawful
or
Vnlawful
so
to
do
;
in
this
and
all
other
such-like
cases
the
Rule
is
plain
,
that
while
he
doubts
,
it
is
more
reasonable
to
forbear
;
because
he
runs
a
hazard
in
venturing
upon
what
he
doubts
of
,
but
he
runs
no
hazard
in
forbearing
.
But
then
if
there
be
other
Considerations
to
over-ballance
this
Consideration
of
uncertainty
;
it
will
be
more
reasonable
to
chuse
that
side
,
which
I
did
before
doubt
of
.
Nay
it
is
our
Duty
so
to
do
;
for
if
I
doubt
,
I
do
by
doubting
own
,
that
I
cannot
tell
whether
the
action
be
Lawful
or
Vnlawful
;
and
surely
then
the
weight
of
pressing
Considerations
ought
to
turn
the
Ballance
;
otherwise
I
cannot
answer
to
my self
or
the
World
,
for
the
consequences
that
may
ensue
.
Thus
if
I
am
Guardian
to
an
Orphan
,
whose
Estate
is
so
entangled
,
that
a
Law-suit
is
necessary
for
the
clearing
it
;
I
am
obliged
,
notwithstanding
my
doubt
,
to
secure
his
Right
by
going
to
Law
.
To
conclude
;
it
is
not
only
Lawful
,
but
Advisable
,
to
do
that
which
we
doubt
of
,
if
a
great
good
may
be
compass'd
,
or
a
great
evil
may
be
avoided
by
the
doing
of
it
.
Secondly
,
in
the
case
of
a
double
doubt
,
when
a
Man
fears
he
may
sin
,
whether
he
do
the
action
or
do's
it
not
,
it
is
in
vain
to
say
,
he
must
get
his
doubt
remov'd
;
for
perhaps
that
may
be
impossible
thro'
want
of
time
or
good
Counsel
.
He
is
therefore
to
follow
the
same
Rule
as
in
other
doubtful
Cases
;
that
is
to
say
,
he
is
to
act
as
reasonably
as
he
can
:
and
if
he
do
this
,
I
am
sure
he
incurs
no
blame
.
But
because
the
application
of
this
General
Rule
is
various
,
according
to
many
circumstances
that
may
happen
,
therefore
I
shall
comprise
all
the
varieties
in
these
Four
following
Propositions
.
1.
If
the
sin
we
are
afraid
of
,
appear
equal
on
both
sides
,
we
must
do
that
,
which
we
doubt
the
least
of
;
that
is
,
we
must
do
that
which
appears
more
probable
to
be
free
from
the
danger
of
sin
.
2.
If
we
think
there
is
equal
danger
on
both
sides
,
we
must
do
that
which
appears
to
be
the
less
sin
.
3.
If
we
think
the
one
side
more
probable
,
and
the
other
less
sinful
;
we
must
act
according
to
the
degree
of
the
probability
,
or
the
sin
.
If
there
be
much
more
probability
on
the
one
side
than
on
the
other
,
and
but
small
difference
between
the
sins
;
then
we
must
act
that
which
is
more
probable
.
But
then
,
if
the
consequences
on
one
side
,
if
a
Man
shou'd
happen
to
be
mistaken
,
be
so
terrible
,
that
they
over-ballance
all
the
probabilities
on
the
other
side
;
a
wise
Man
will
act
that
,
which
sets
him
free
from
these
consequences
.
Thus
if
a
Man
be
try'd
for
his
Life
,
and
the
Evidence
against
him
be
not
so
full
as
to
create
a
persuasion
in
the
Jury
that
he
is
Guilty
;
in
this
case
,
they
shou'd
rather
acquit
him
,
notwithstanding
some
probabilities
of
his
Guilt
,
than
run
the
hazard
of
doing
Murder
by
condemning
the
innocent
.
4.
If
a
Man
doubts
equally
on
both
sides
,
and
the
sin
appear
equal
on
both
sides
;
then
his
own
ease
,
or
advantage
,
or
reputation
,
or
any
other
prudential
inducements
must
determine
him
to
do
the
action
he
doubts
about
,
or
to
let
it
alone
.
When
all
is
said
,
every
Man
in
doubtful
cases
is
left
to
his
own
discretion
;
and
if
he
acts
according
to
the
best
Reason
he
has
,
he
is
not
culpable
,
tho'
he
be
mistaken
in
his
measures
.
But
to
render
these
Rules
about
a
double
doubt
more
intelligible
and
more
useful
,
I
shall
give
the
Reader
an
instance
of
a
Case
,
in
which
they
are
all
apply'd
.
The
case
is
this
,
Here
is
a
Man
,
that
thinks
it
his
Duty
to
receive
the
Sacrament
constantly
,
or
at
least
frequently
;
but
on
the
other
side
,
tho'
no
grievous
sin
lies
upon
his
Conscience
unrepented
of
,
yet
by
reason
of
his
mistakes
about
the
Nature
and
Ends
of
the
Lord's
Supper
,
and
the
dispositions
that
fit
a
Man
for
it
,
he
is
under
great
fears
of
his
being
unqualify'd
for
it
.
Now
the
question
is
,
what
this
Man
,
who
after
all
his
endeavours
cannot
get
over
these
difficulties
,
ought
to
do
.
For
if
he
do
not
come
to
the
Sacrament
,
he
doubts
he
sins
on
that
account
;
if
he
do
come
,
he
doubts
he
approaches
unworthily
,
and
so
sins
upon
that
account
.
Shall
he
receive
the
Sacrament
doubting
as
he
do's
?
or
shall
he
forbear
it
doubting
as
he
do's
?
Now
a
Man
cannot
resolve
this
question
,
but
by
applying
the
foregoing
Rules
after
this
manner
.
First
,
since
the
Man
doubteth
,
that
he
sins
,
whether
he
come
to
the
Sacrament
or
forbear
;
it
must
be
consider'd
,
which
side
appears
most
likely
to
free
him
from
sin
.
Now
I
am
confident
,
he
will
think
it
more
reasonable
to
come
meanly
prepar'd
than
customarily
to
abstain
;
because
he
is
much
more
certain
,
that
't
is
his
duty
to
frequent
it
,
than
that
he
is
unprepar'd
for
it
.
Indeed
were
he
a
debauch'd
person
,
or
had
he
been
lately
guilty
of
some
notorious
Sin
,
and
came
to
the
Lord's
Table
with
that
sin
unrepented
of
;
he
had
reason
to
dread
unworthy
receiving
,
as
much
as
abstaining
:
but
since
the
case
is
quite
otherwise
,
since
he
is
mistaken
while
he
thinks
himself
unworthy
;
certainly
he
runs
a
greater
danger
by
absenting
himself
,
than
by
coming
with
his
doubts
about
him
.
Because
his
doubts
of
his
unworthiness
,
being
only
surmises
,
cannot
possibly
be
so
well
grounded
,
as
his
doubts
,
that
he
sins
by
habitually
abstaining
,
which
is
expresly
forbidden
by
God's
Law
.
Secondly
,
Tho'
it
can
hardly
be
suppos'd
in
our
case
,
yet
let
us
suppose
,
that
the
Man
has
as
much
reason
to
believe
,
that
he
is
an
unworthy
receiver
,
if
he
receive
at
all
;
as
he
has
to
believe
,
that
it
is
a
sin
in
him
if
he
do
not
receive
;
the
question
then
is
,
which
is
the
least
sin
,
to
receive
unworthily
out
of
a
sence
of
duty
,
or
not
to
receive
at
all
.
For
the
least
sin
is
to
be
chosen
,
when
he
cannot
avoid
both
.
For
my
part
I
think
,
that
a
Man
,
who
obeys
one
known
Law
of
God
for
Conscience
sake
,
when
he
cannot
do
it
without
breaking
another
law
in
the
manner
of
performance
;
I
say
,
I
think
that
that
man
,
tho'
he
is
not
innocent
,
yet
is
far
less
guilty
,
than
he
who
omits
a
known
duty
,
and
so
breaks
a
known
Law
of
God
for
Conscience
sake
.
Suppose
two
Men
,
who
know
themselves
to
be
unfit
so
much
as
to
say
their
Prayers
;
one
of
these
Men
doth
upon
this
account
forbear
all
Prayers
;
the
other
dares
not
to
forbear
his
usual
offices
,
tho'
he
believes
he
performs
them
sinfully
.
Now
I
dare
say
,
that
all
Men
will
think
him
the
better
Man
,
who
says
his
Prayers
;
tho'
both
of
them
be
very
faulty
.
Because
whatever
a
Man's
indisposition
be
,
he
is
oblig'd
to
do
his
duty
as
well
as
he
can
;
and
it
is
better
to
perform
a
duty
after
an
ill
manner
,
than
wholly
to
omit
it
.
Since
therefore
the
greater
sin
is
to
be
avoided
,
when
a
Man
is
under
a
necessity
of
committing
one
;
it
's
more
reasonable
that
a
Man
shou'd
come
to
the
Sacrament
,
doubting
of
his
unworthiness
,
than
that
he
shou'd
habitually
abstain
from
it
.
If
it
be
said
,
that
he
that
eateth
and
drinketh
unworthily
,
eateth
and
drinketh
damnation
to
himself
;
1
Cor.
11.29
.
and
that
there
cannot
be
a
greater
sin
,
than
that
which
will
actually
damn
a
Man
:
I
answer
,
that
let
the
sin
of
receiving
unworthily
be
as
damnable
,
as
we
can
reasonably
suppose
it
;
yet
the
sin
of
totally
withdrawing
from
it
,
is
much
greater
and
more
damnable
.
So
that
if
he
who
partakes
unworthily
,
doth
eat
and
drink
damnation
to
himself
;
he
that
partakes
not
at
all
,
is
so
far
from
mending
the
matter
,
that
he
doth
much
increase
that
damnation
.
And
certainly
,
did
Men
seriously
consider
what
a
sin
it
is
to
live
without
the
Sacrament
,
and
what
dreadful
consequences
they
bring
upon
themselves
hereby
,
they
wou'd
not
look
upon
it
as
so
slight
a
matter
to
neglect
it
:
but
what
apprehensions
soever
they
had
of
the
sin
and
danger
of
receiving
unworthily
,
they
wou'd
think
it
more
sinful
and
more
dangerous
not
to
receive
at
all
.
Thirdly
,
Suppose
the
Man
takes
all
opportunities
of
receiving
the
Sacrament
,
tho'
perhaps
he
is
not
often
very
well
satisfy'd
about
his
preparation
:
but
since
his
last
receiving
he
finds
he
has
liv'd
more
loosly
than
he
was
wont
,
or
he
has
been
very
lately
guilty
of
some
grievous
sin
;
so
that
he
thinks
himself
unfit
to
receive
at
his
next
usual
time
.
Upon
this
he
is
in
a
great
perplexity
;
for
he
thinks
he
has
more
reason
to
believe
he
sins
,
if
he
receives
in
these
circumstances
,
than
if
he
forbears
;
because
he
is
more
certain
that
God
forbids
him
to
receive
unworthily
,
than
he
is
certain
,
that
God
commands
him
to
receive
upon
every
opportunity
.
But
then
if
he
be
really
bound
to
receive
upon
every
opportunity
,
he
is
sensible
in
that
case
,
it
is
a
greater
sin
to
neglect
this
duty
,
than
to
perform
it
unworthily
,
so
long
still
as
he
performs
it
out
of
Conscience
.
On
one
side
he
runs
a
greater
danger
of
sinning
;
on
the
other
,
if
he
be
mistaken
,
he
sins
in
a
greater
degree
.
What
now
is
the
Man
to
do
in
this
case
.
I
answer
;
First
,
It
is
very
reasonable
that
he
shou'd
forbear
receiving
,
once
or
twice
,
for
his
exercise
of
repentance
and
better
preparation
against
another
opportunity
.
Because
,
since
we
have
no
reason
to
think
that
God
has
commanded
us
to
receive
so
many
times
a
year
,
any
more
than
that
we
shou'd
pray
so
many
times
a
day
;
we
are
not
oblig'd
by
an
express
Law
to
receive
upon
every
opportunity
:
but
there
is
an
express
law
against
receiving
unworthily
,
and
therefore
there
is
greater
danger
in
doing
so
.
So
that
the
consideration
of
the
certain
danger
ought
to
over
ballance
that
of
the
greater
sin
;
and
the
Man
ought
rather
to
defer
his
receiving
,
than
to
receive
in
his
present
circumstances
.
But
Secondly
,
a
Man
must
not
habitually
absent
himself
upon
the
the
account
of
unworthiness
.
For
I
have
shewn
,
that
there
is
more
danger
of
sinning
by
not
receiving
at
all
,
than
by
receiving
unworthily
;
and
there
is
a
much
greater
sin
in
wholly
withdrawing
,
than
in
coming
with
never
so
great
fears
of
being
unfit
.
And
therefore
he
must
receive
frequently
,
tho'
he
be
in
danger
of
doing
it
unworthily
;
rather
than
not
receive
at
all
.
Fourthly
,
if
the
Person
think
,
that
the
danger
of
sinning
and
the
sin
it self
are
equal
,
whether
he
receive
or
no
;
then
he
is
to
consider
the
inducements
of
Prudence
and
Interest
,
and
they
are
to
turn
the
ballance
.
And
it
is
plain
,
that
it
is
better
to
receive
than
to
forbear
,
upon
those
accounts
.
For
besides
the
temporal
advantages
of
receiving
,
he
reaps
this
Spiritual
profit
by
it
,
viz.
that
he
takes
the
best
method
of
growing
more
worthy
,
and
curing
his
doubts
;
whereas
by
absenting
himself
his
doubts
increase
,
and
he
is
in
great
danger
of
losing
that
sense
of
Religion
,
which
he
now
has
.
Thus
have
I
shewn
how
to
apply
all
the
Rules
concerning
a
double
doubt
;
and
if
I
have
dwelt
too
long
upon
this
subject
,
I
hope
the
frequency
and
importance
of
the
case
will
excuse
me
.
III.
Having
setled
the
Notion
and
Rule
of
a
Doubting
Conscience
,
I
come
now
in
the
Third
place
to
speak
of
the
power
of
human
Laws
over
a
Doubting
Conscience
.
And
my
assertion
is
,
that
wherever
lawful
Authority
has
commanded
an
action
,
that
command
is
(
generally
speaking
)
a
sufficient
warrant
for
a
Man
to
do
that
action
,
tho'
he
doubts
whether
in
it self
it
be
lawful
or
no.
That
I
may
speak
clearly
to
this
point
,
I
shall
,
1.
premise
some
things
.
2.
shew
the
grounds
of
my
assertion
.
3.
answer
the
Objections
brought
against
it
.
1.
I
premise
Five
things
.
First
,
That
no
Authority
upon
earth
can
oblige
Men
to
do
what
God
forbids
,
or
to
forbear
what
God
commands
.
Secondly
,
If
a
Man
thinks
that
thing
,
which
his
Governours
oblige
him
to
,
is
sinful
;
tho'
he
be
mistaken
,
he
cannot
obey
them
without
sinning
.
But
then
,
if
he
be
mistaken
,
he
also
sins
in
disobeying
;
if
he
be
mistaken
thro'
his
own
fault
.
Thirdly
,
If
a
Man
doubt
,
whether
the
action
injoin'd
by
Authority
be
sinful
or
no
;
yet
if
he
think
it
unlawful
to
act
against
his
private
doubt
,
he
cannot
do
that
action
without
sin
.
But
then
if
this
Notion
of
his
be
false
(
as
I
shall
shew
it
is
)
he
sins
also
in
disobeying
,
if
he
be
mistaken
thro'
his
own
fault
.
Fourthly
,
If
a
Man
has
been
so
extremely
careless
in
learning
his
duty
,
that
he
doubts
of
the
plainest
matter
;
in
such
a
case
a
Man
is
highly
accountable
for
doing
that
which
contradicts
the
Law
of
God
,
tho'
he
did
it
purely
in
obedience
to
that
Authority
which
God
has
set
over
him
,
and
purely
in
compliance
with
this
true
principle
,
that
in
doubtful
cases
we
must
be
guided
by
our
Superiours
.
For
certainly
,
if
a
sinful
thing
be
commanded
,
not
only
he
that
commands
,
but
he
that
obeys
also
,
must
answer
for
it
,
whether
he
do
it
doubtingly
,
or
with
a
persuasion
of
it's
lawfulness
.
Only
we
must
remember
,
First
,
that
this
is
true
only
in
such
cases
where
the
Man
might
have
known
his
duty
,
had
he
not
been
careless
;
for
if
a
Man
be
ignorant
or
doubtful
,
because
he
wanted
means
or
opportunities
of
informing
himself
,
he
is
not
guilty
of
sin
before
God
,
tho'
he
break
God's
Law
.
Secondly
,
that
when
this
case
happens
,
the
sin
doth
not
lie
in
obeying
his
Superiours
with
a
doubting
conscience
;
but
in
his
doing
that
,
which
he
wou'd
have
known
to
be
sinful
,
if
he
had
been
so
careful
as
he
shou'd
have
been
.
For
obeying
his
Superiours
,
whether
with
a
doubt
or
without
one
,
is
no
part
of
the
sin
.
Fifthly
I
premise
,
that
whatever
the
power
of
Superiours
be
for
the
over-ruling
a
private
doubt
;
it
must
not
destroy
the
truth
,
or
take
away
the
use
of
the
foregoing
Rules
in
the
Case
of
a
double
Doubt
.
Because
the
case
of
obeying
Superiours
,
when
we
doubt
of
the
Lawfulness
of
their
commands
,
is
a
double
Doubt
as
properly
as
any
other
:
and
therefore
,
if
it
be
two
to
one
more
probable
,
that
the
command
is
unlawful
,
than
that
it
is
lawful
,
we
must
not
obey
it
by
the
first
Rule
.
But
then
,
tho'
the
Authority
of
Superiours
alone
will
not
turn
the
Ballance
;
yet
there
are
usually
such
considerations
of
the
greater
sin
and
more
dreadful
consequences
of
disobeying
,
as
will
outweigh
all
the
probabilities
on
the
other
side
,
and
make
it
more
reasonable
to
obey
.
However
,
if
the
command
be
lawful
,
a
man's
false
opinion
that
it
is
sinfiul
,
will
not
excuse
him
;
unless
his
mistake
be
such
as
he
cou'd
not
rectify
.
These
things
being
premis'd
,
the
plain
question
is
this
;
whether
in
the
case
of
a
pure
doubt
about
the
lawfulness
or
unlawfulness
of
an
action
,
where
the
probabilities
are
on
both
sides
pretty
equal
,
and
where
likewise
the
Man
concern'd
has
done
all
that
he
was
obliged
to
do
for
the
satisfying
himself
;
whether
,
I
say
,
in
this
case
the
command
of
a
lawful
superiour
do's
not
oblige
the
Man
to
do
that
of
which
he
doubteth
.
I
affirm
,
it
do's
oblige
him
so
to
do
;
and
therefore
,
2.
I
shall
shew
the
grounds
of
my
assertion
.
And
First
,
Modesty
obliges
us
to
pay
as
much
deference
to
the
judgment
of
our
Superiours
,
as
this
comes
to
.
If
a
doubt
shou'd
arise
about
the
lawfulness
of
any
civil
practice
,
we
shou'd
without
any
great
difficulty
be
determin'd
by
the
judgment
of
a
few
Learned
,
Prudent
and
honest
Persons
,
whom
we
think
better
able
to
judge
of
the
case
than
our selves
;
and
do's
it
not
argue
much
self-conceit
and
great
contempt
of
our
Superiours
,
to
refuse
the
same
respect
to
their
judgment
,
whose
business
it
is
to
consult
and
command
for
the
best
?
Secondly
,
Bishop
Sanderson
and
other
Casuists
agree
,
that
in
all
disputed
cases
,
he
that
is
in
possession
of
the
thing
contended
for
,
has
the
advantage
of
the
other
,
that
contends
with
him
,
supposing
all
other
things
be
equal
.
Thus
,
if
I
am
in
possession
of
an
Estate
which
another
Claims
,
I
cannot
justly
be
dispossessed
,
till
the
other
Man's
Title
appears
to
be
better
than
mine
.
Now
in
our
Case
the
Superiour
asserteth
his
right
and
commandeth
;
the
Subject
questioneth
his
right
,
because
he
doubts
whether
the
command
be
not
sinful
:
but
since
the
superiour
is
in
possession
of
the
Authority
to
command
,
the
Subject
must
by
no
means
by
his
disobedience
dispossess
him
of
that
Authority
,
till
he
is
convinced
,
that
he
has
greater
reason
to
disobey
,
than
to
obey
.
But
this
is
impossible
,
because
the
reasons
are
suppos'd
equal
on
both
sides
.
Thirdly
,
Since
in
all
doubtful
Cases
it
is
a
common
rule
,
that
the
safer
side
is
to
be
chosen
,
't
is
certain
,
that
't
is
safer
to
obey
than
to
disobey
in
a
doubtful
case
.
For
there
is
a
plain
Law
of
God
that
commands
us
to
obey
Superiours
in
all
lawful
things
;
and
if
the
command
be
unlawful
,
the
only
hazard
we
run
,
is
of
transgressing
some
Law
of
God
,
which
we
did
not
know
,
and
which
perhaps
we
were
not
bound
,
or
had
not
means
to
know
:
but
in
a
doubtful
case
it
is
very
uncertain
,
whether
the
Law
of
God
forbid
the
thing
or
no
;
and
if
the
command
be
lawful
,
then
we
run
the
hazard
of
transgressing
a
plain
Law
which
we
cannot
but
know
,
and
which
is
of
the
greatest
importance
to
Mankind
.
Fourthly
,
Since
in
all
cases
we
must
do
as
we
would
have
others
do
to
us
,
let
us
consider
whether
we
should
not
think
it
unreasonable
for
our
own
inferiours
to
contradict
our
Rules
upon
pretence
of
doubting
about
their
being
lawful
.
If
a
Parent
should
command
his
Son
to
sit
uncover'd
before
him
,
or
a
Master
command
his
Servant
to
dress
a
Dinner
on
the
Lord's-Day
,
and
either
of
them
should
refuse
to
do
so
,
because
he
is
not
satisfy'd
that
the
thing
is
lawful
;
would
not
a
Parent
or
a
Master
say
,
I
am
to
judge
what
is
fit
for
you
to
do
,
and
you
must
not
think
by
your
foolish
doubts
and
scruples
to
controul
my
commands
?
I
dare
say
,
most
Men
will
think
this
a
very
just
reply
.
And
if
so
,
then
our
Superiour
also
is
to
be
obey'd
in
purely
doubtful
cases
,
notwithstanding
our
doubt
.
And
if
we
think
otherwise
,
it
is
because
our
own
Liberty
and
Interest
are
concern'd
,
and
we
are
prejudiced
in
favour
of
our selves
.
Fifthly
,
If
Superiours
may
not
determine
in
merely
doubtful
cases
,
their
authority
signifies
nothing
,
nor
can
it
secure
the
public
happiness
.
For
there
is
no
indifferent
thing
,
but
some
Person
or
other
will
doubt
whether
it
be
lawful
;
and
if
such
a
doubt
be
a
just
reason
to
deny
obedience
,
what
will
be
the
consequence
of
such
a
principle
,
but
perpetual
confusions
?
For
instance
,
if
a
Prince
make
War
,
and
every
ignorant
and
unexperienced
Subject
may
lawfully
withdraw
his
assistance
,
in
case
he
doubts
whether
that
War
be
lawful
or
no
;
what
a
sad
case
wou'd
that
Kingdom
be
in
?
But
these
consequences
are
intolerable
;
and
therefore
the
principle
from
whence
they
flow
,
must
needs
be
thought
intolerable
also
.
3.
Having
thus
prov'd
my
assertion
,
I
come
now
to
answer
the
arguments
that
are
brought
on
the
other
side
.
First
then
they
say
,
if
the
Superiour
must
determine
in
every
doubtful
case
,
the
inferiour
must
often
commit
most
grievous
sins
.
As
for
instance
;
if
a
Man
doubt
whether
Jehovah
or
Baal
be
the
true
God
,
and
the
Ruler
command
that
Baal
shou'd
be
worshipp'd
,
the
Man
must
renounce
the
true
God
.
But
this
is
no
argument
against
us
;
for
I
have
already
said
,
that
neither
doubtfulness
nor
ignorance
will
excuse
an
action
that
is
plainly
sinful
,
tho'
it
be
done
in
obedience
to
Authority
;
and
I
only
assert
,
that
the
Superiour
is
to
over-rule
,
when
we
doubt
equally
,
whether
an
action
be
lawful
or
no
,
and
have
done
our
best
to
satisfy
our selves
.
Nay
,
this
argument
concludes
as
strongly
against
them
,
as
against
us
.
For
if
a
Man
doubt
,
whether
Jehovah
or
Baal
be
the
true
God
,
and
the
Ruler
command
that
Jehovah
only
should
be
worshipp'd
;
what
advice
wou'd
they
give
the
doubting
Man
?
If
they
say
,
he
must
obey
the
Ruler
,
they
give
up
the
cause
;
and
if
he
must
not
obey
the
Ruler
,
he
must
worship
Baal
,
and
so
be
guilty
of
Idolatry
.
Secondly
They
say
,
that
God
has
commanded
us
to
obey
our
Superiours
,
not
in
all
things
,
but
in
those
things
only
,
which
are
not
contrary
to
his
Law
.
So
that
when
we
are
uncertain
,
whether
the
command
be
lawful
,
we
are
also
uncertain
,
whether
we
are
bound
to
obey
;
and
therefore
it
is
no
more
our
duty
to
obey
,
than
to
disobey
.
But
I
answer
,
that
I
have
already
given
many
weighty
reasons
,
why
we
should
rather
obey
than
disobey
,
when
we
equally
doubt
whether
the
command
be
lawful
or
no.
But
Thirdly
,
the
principal
argument
is
drawn
from
St.
Paul's
words
,
He
that
doubteth
is
damn'd
,
if
he
eat
,
because
he
eateth
not
of
faith
;
for
whatsoever
is
not
of
faith
,
is
sin
;
Rom.
14.23
.
From
whence
they
argue
,
that
if
it
was
a
sin
to
eat
any
food
,
tho'
in
it self
lawful
to
be
eaten
,
so
long
as
they
doubted
whether
it
was
lawful
or
no
;
then
by
parity
of
reason
it
must
be
a
sin
to
do
any
other
action
,
so
long
as
we
doubt
of
the
lawfulness
of
it
;
and
if
so
,
the
Ruler's
command
will
not
make
it
lawful
to
do
it
.
This
is
the
great
argument
,
and
I
shall
give
it
a
full
answer
;
only
I
think
it
needful
to
premise
a
general
account
of
the
Text
it self
,
before
I
take
of
the
objection
that
is
drawn
from
it
.
Now
St.
Paul
discourses
in
this
Chapter
of
the
case
of
those
Jewish
Christians
,
who
were
persuaded
,
or
at
least
thought
it
most
probable
,
that
they
were
bound
to
keep
Moses's
Laws
concerning
the
observation
of
daies
and
difference
of
meats
;
whereas
other
Christians
,
who
were
better
instructed
,
made
no
scruple
of
eating
any
kind
of
food
,
tho'
forbidden
by
the
Law
of
Moses
.
If
it
be
said
,
that
the
second
verse
intimates
their
total
abstinence
from
flesh
,
and
eating
only
herbs
,
which
Moses's
Law
did
not
oblige
them
to
;
I
answer
(
with
some
Fathers
)
that
they
thinking
the
Law
still
in
force
,
chose
to
eat
only
herbs
,
that
their
way
of
living
might
pass
rather
for
a
Religious
abstinence
,
than
a
legal
observance
;
and
so
the
other
Christians
might
not
reproach
them
for
keeping
the
Law
.
As
for
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
we
translate
he
that
doubteth
,
it
do's
as
properly
signify
he
that
maketh
a
difference
;
and
it
is
so
us'd
both
in
Scripture
and
other
Writers
.
And
therefore
the
Text
is
thus
to
be
rendred
,
he
that
maketh
a
difference
(
between
meats
)
is
damn'd
or
condemn'd
if
he
eat
(
any
thing
which
he
judgeth
to
be
unclean
)
because
he
eateth
not
of
faith
.
This
rendring
is
put
in
the
Margin
of
our
Bibles
,
and
is
approv'd
by
most
Latin
Expositors
.
The
word
faith
also
in
this
and
the
foregoing
verse
,
do's
not
signify
,
in
the
large
sence
,
a
belief
of
the
Christian
Religion
,
but
only
a
Man's
assent
to
the
lawfulness
of
any
particular
action
,
that
he
takes
in
hand
.
So
that
to
have
faith
about
an
action
,
is
to
be
persuaded
that
it
is
lawful
;
and
to
do
an
action
not
of
faith
,
is
to
do
that
which
we
have
reason
to
think
is
unlawful
.
And
whereas
St.
Paul
saith
,
he
is
damn'd
if
he
eat
,
we
must
observe
that
he
do's
not
mean
damnation
in
hell
,
but
the
condemnation
of
his
own
Conscience
;
so
that
the
sense
is
this
,
He
that
maketh
a
difference
between
meats
,
and
yet
eateth
,
is
condemn'd
for
it
in
his
own
Conscience
;
because
he
do's
that
which
he
apprehends
to
be
sinful
.
That
Man
will
soon
be
satisfy'd
of
the
truth
of
this
interpretation
,
who
considers
that
St.
Paul
had
been
persuading
the
stronger
Christians
,
who
thought
it
lawful
to
eat
any
sort
of
food
,
not
to
give
scandal
to
the
weak
Christians
,
who
thought
otherwise
.
And
he
thus
concludes
his
advice
;
Hast
thou
faith
,
art
thou
satisfy'd
that
it
is
lawful
to
eat
any
sort
of
food
?
have
it
to
thy self
before
God
,
enjoy
thy
persuasion
;
but
do
not
upon
every
occasion
make
use
of
it
,
least
thy
weak
Brother
be
embolden'd
by
thy
example
to
do
that
,
which
he
thinks
to
be
unlawful
.
'T
is
true
,
happy
is
he
that
condemneth
not
himself
in
that
which
he
alloweth
,
happy
is
he
that
do's
not
do
what
he
thinks
to
be
unlawful
;
but
he
that
doubteth
,
that
maketh
a
difference
between
meats
,
is
damn'd
or
condemn'd
in
his
Conscience
,
if
he
eat
what
he
thinks
it
is
not
lawful
to
eat
,
because
he
eateth
not
of
faith
,
and
is
not
satisfy'd
that
it
is
lawful
to
eat
it
;
and
whatsoever
is
not
of
faith
,
whatsoever
a
Man
thinks
unlawful
,
is
sin
to
him
that
thinks
it
so
.
Having
thus
given
an
account
of
the
Text
it self
,
I
am
now
to
consider
the
objection
,
which
is
drawn
from
it
,
and
which
,
as
I
have
already
said
,
is
this
;
If
it
was
a
sin
to
eat
any
food
,
tho'
in
it self
lawful
,
so
long
as
a
Man
doubted
,
whether
it
was
lawful
or
no
;
then
by
parity
of
reason
it
must
be
a
sin
to
do
any
other
action
,
so
long
as
we
doubt
of
the
lawfulness
of
it
.
But
I
answer
,
that
this
Text
is
nothing
to
the
purpose
;
for
St.
Paul
here
speaks
not
of
a
Doubting
Conscience
,
but
of
a
Resolv'd
Conscience
only
.
For
the
Persons
he
speaks
of
,
were
not
wavering
in
their
minds
;
but
were
persuaded
that
those
meats
were
unclean
,
because
they
thought
the
Law
of
Moses
still
in
force
.
This
is
clear
from
the
2
,
5
,
and
14
verses
of
this
Chapter
;
I
know
(
saith
St.
Paul
)
and
am
persuaded
,
'
that
there
is
nothing
unclean
of
it self
:
but
to
him
that
esteemeth
any
thing
to
be
unclean
,
to
him
it
is
unclean
.
If
it
be
said
,
that
the
word
doubteth
is
us'd
,
and
that
to
doubt
of
the
unlawfulness
of
an
action
,
is
quite
another
thing
,
than
to
be
persuaded
of
it
;
I
answer
,
that
the
word
may
as
properly
be
rendred
,
he
that
maketh
a
difference
between
meats
,
as
he
that
doubteth
.
But
tho'
the
word
doubteth
be
retain'd
,
yet
it
is
undeniably
plain
that
St.
Paul
speaks
of
a
doubt
strengthen'd
with
so
many
probabilities
,
that
it
wanted
but
very
little
of
a
persuasion
;
or
rather
it
was
a
persuasion
with
some
mixture
of
doubtfulness
.
If
the
Man
was
not
fully
persuaded
that
it
was
a
sin
to
eat
,
yet
he
thought
it
much
more
probable
that
it
was
a
sin
,
than
that
it
was
not
.
For
he
cou'd
not
be
condemn'd
of
his
own
Conscience
for
eating
,
if
he
did
not
think
his
eating
to
be
unlawful
,
and
were
not
in
some
degree
persuaded
of
it
.
Well
,
but
the
Apostle
says
,
v.
5.
One
man
esteemeth
one
day
above
another
,
another
man
esteemeth
every
day
alike
:
let
every
man
be
fully
persuaded
in
his
own
mind
.
From
whence
't
is
plain
,
that
a
Man
must
be
persuaded
that
the
action
is
lawful
,
else
he
doth
not
act
with
a
safe
Conscience
.
And
is
not
that
the
very
same
thing
that
is
here
said
,
He
that
doubteth
is
condemn'd
if
he
eat
,
because
he
eateth
not
of
faith
,
or
with
a
full
persuasion
?
The
Apostle
therefore
by
the
former
Text
directs
us
to
interpret
this
latter
in
the
proper
sence
of
doubting
.
But
I
answer
,
that
St.
Paul
did
not
oblige
them
to
get
full
persuasions
in
their
several
waies
,
for
there
was
too
much
of
that
already
amongst
them
;
and
't
was
nothing
to
his
purpose
to
tell
them
,
that
if
they
acted
without
a
full
persuasion
of
the
lawfulness
of
the
action
,
they
sinn'd
against
Conscience
:
but
his
design
was
to
persuade
them
,
quietly
to
permit
each
other
to
enjoy
their
several
persuasions
in
those
little
matters
without
censuring
one
another
.
So
that
the
words
must
be
rendred
,
Let
every
one
be
fill'd
with
his
own
mind
,
or
satisfy'd
with
his
own
persuasion
.
This
indeed
differs
from
our
English
Translation
:
but
Grotius
and
the
Vulgar
Latin
,
as
well
as
St.
Chrysostom
and
Theodoret
do
thus
interpret
it
;
and
moreover
the
matter
requires
it
.
For
otherwise
the
precept
is
neither
reasonable
nor
possible
;
since
if
there
appears
reason
of
doubting
,
it
is
in
vain
to
command
a
man
not
to
doubt
.
Nay
it
is
then
as
much
his
duty
to
doubt
,
as
in
other
cases
to
believe
.
Thus
then
it
appears
that
these
words
(
he
that
doubteth
is
damn'd
if
he
eat
)
do
not
overthrow
my
assertion
.
But
,
tho'
this
is
a
true
and
substantial
answer
to
the
argument
,
yet
I
shall
give
another
,
which
unties
the
difficulty
upon
the
Dissenters
own
Principles
.
Supposing
therefore
(
what
is
utterly
false
)
that
St.
Paul
speaks
of
a
really
doubting
Person
,
and
not
of
one
that
is
persuaded
;
and
that
the
Man
did
sin
in
eating
those
meats
,
of
the
lawfulness
of
which
he
doubted
:
yet
it
do's
not
follow
,
that
a
Man
sins
in
obeying
Authority
,
where
he
doubts
of
the
lawfulness
of
the
command
.
For
there
is
a
vast
disparity
in
the
Cases
;
since
the
Man
St.
Paul
speaks
of
,
was
at
Liberty
to
forbear
eating
,
and
sinn'd
in
chusing
to
run
a
needless
hazard
of
transgressing
God's
Law
;
but
when
the
Superiour
commands
,
a
Man
is
not
at
Liberty
.
In
the
former
case
the
Man
might
forbear
without
any
danger
,
but
in
the
latter
case
there
is
greater
danger
in
forbearing
than
in
acting
;
and
therefore
he
is
Bound
to
act
in
the
latter
case
,
tho'
it
might
be
sin
to
act
in
the
former
.
But
further
,
the
reason
,
why
he
that
eateth
doubtingly
,
sins
in
so
doing
,
is
this
,
because
he
eateth
not
of
faith
;
and
therefore
St.
Paul
do's
not
say
,
it
is
alwaies
sinful
to
act
in
a
doubtful
case
;
because
there
are
some
doubtful
cases
,
wherein
a
Man
may
act
with
faith
,
notwithstanding
his
doubt
.
For
he
that
is
satisfy'd
that
he
acts
according
to
his
duty
in
the
present
circumstances
,
do's
act
with
faith
;
and
therefore
when
a
Man
is
satisfy'd
that
it
is
more
reasonable
,
all
things
consider'd
,
to
do
an
action
than
to
forbear
it
,
and
that
it
wou'd
be
sinful
in
his
circumstances
to
act
otherwise
;
that
Man
do's
not
sin
in
acting
,
tho'
he
act
with
some
kind
of
doubt
;
because
he
acts
in
faith
,
being
satisfy'd
that
he
acts
according
to
his
duty
in
his
present
circumstances
.
Thus
then
't
is
plain
,
that
to
obey
authority
in
a
purely
doubtful
case
is
not
sinful
;
because
a
Man
may
soon
be
satisfy'd
,
that
it
is
not
only
more
reasonable
,
but
his
duty
so
to
do
.
If
it
be
said
,
that
a
Man
cannot
have
faith
,
that
is
,
be
satisfy'd
about
an
action
,
and
yet
doubt
of
it
at
the
same
time
;
I
answer
,
that
the
case
often
happens
.
A
Man
has
often
very
great
doubts
about
the
lawfulness
of
an
action
in
general
,
and
yet
may
be
satisfy'd
,
that
considering
the
circumstances
he
is
in
,
it
may
be
lawfully
done
.
All
doubting
is
not
contrary
to
faith
.
It
is
sufficient
if
the
doubts
be
over-ballanc'd
.
Tho'
a
Man's
doubts
be
hard
and
troublesome
,
yet
if
he
is
persuaded
,
that
all
things
consider'd
,
it
is
more
advisable
to
do
the
action
,
than
to
forbear
it
;
he
has
faith
enough
to
act
with
a
safe
Conscience
.
Because
he
acts
according
to
his
best
judgment
,
and
more
than
this
a
Man
cannot
do
.
IV.
I
am
now
to
speak
in
the
Fourth
and
last
place
of
the
authority
of
a
doubting
Conscience
,
and
to
inquire
,
whether
at
all
,
or
how
far
a
Man
is
obliged
by
it
.
I
say
therefore
in
general
,
that
a
doubting
Conscience
do's
not
oblige
at
all
.
For
a
doubting
Conscience
is
the
suspence
of
a
Man's
judgment
about
a
particular
action
;
he
doubts
whether
he
be
bound
to
do
it
or
forbear
it
.
Now
to
suppose
that
a
Man
thinks
himself
bound
in
Conscience
,
while
he
is
disputing
whether
he
is
bound
or
no
,
is
to
suppose
a
contradiction
.
A
Man
cannot
be
bound
in
Conscience
to
do
or
forbear
any
action
,
but
as
he
thinks
that
God's
Law
has
commanded
or
forbidden
it
;
and
therefore
he
that
is
doubtful
,
whether
it
be
commanded
or
forbidden
,
cannot
be
obliged
in
Conscience
either
way
.
There
is
no
particular
Law
of
God
,
which
determines
our
actions
one
way
or
other
in
the
case
of
a
doubt
;
and
the
general
Laws
,
whether
natural
or
reveal'd
,
can
oblige
us
to
no
more
,
than
to
endeavour
to
understand
our
duty
as
well
as
we
can
;
and
when
we
are
at
a
loss
,
to
act
as
reasonably
as
we
can
.
He
that
do's
thus
,
acts
with
a
safe
Conscience
,
tho'
he
act
doubtfully
.
Having
thus
largely
discuss'd
the
case
of
a
doubting
Conscience
,
I
think
it
will
not
be
amiss
to
apply
what
has
been
said
to
the
Case
of
our
present
Dissenters
.
There
are
several
Persons
,
that
are
unsatisfy'd
about
the
lawfulness
of
our
Communion
;
some
upon
the
account
of
Ceremonies
,
others
of
other
things
.
None
of
them
can
say
,
that
these
things
are
unlawful
;
for
that
is
the
case
of
a
resolv'd
Conscience
,
with
which
we
have
nothing
here
to
do
:
but
they
are
uncertain
,
whether
they
be
lawful
or
no
;
and
so
long
as
they
thus
doubt
,
they
dare
not
join
in
our
worship
,
fearing
they
shou'd
sin
against
God
in
so
doing
.
Of
these
Persons
some
have
a
single
doubt
,
that
is
,
they
doubt
whether
they
may
lawfully
join
with
us
,
but
they
are
satisfy'd
they
may
lawfully
separate
from
us
:
others
have
a
double
doubt
,
that
is
,
they
doubt
whether
they
may
lawfully
join
with
us
,
and
they
doubt
whether
they
may
lawfully
separate
from
us
.
As
to
the
First
of
these
sorts
,
tho'
in
a
single
doubt
it
is
more
safe
to
chuse
that
side
on
which
a
Man
has
no
doubt
,
than
that
on
which
he
doubts
;
yet
this
Rule
holds
only
in
such
cases
,
where
a
Man
may
forbear
the
action
without
danger
of
sinning
,
tho'
he
cannot
do
it
without
danger
of
sinning
.
But
in
our
case
't
is
evident
,
that
as
there
may
be
sinning
in
Conforming
,
so
there
is
certainly
danger
of
sinning
in
not
Conforming
.
Nor
is
it
more
safe
to
separate
in
case
of
a
single
doubt
,
than
of
a
double
one
.
For
the
Man
who
is
satisfy'd
in
his
mind
,
that
he
may
lawfully
cut
himself
off
from
the
Communion
of
the
Church
,
and
live
in
constant
disobedience
to
his
Superiours
(
which
things
are
directly
contrary
to
God's
Laws
)
must
needs
be
grosly
and
criminally
ignorant
of
his
duty
;
and
therefore
his
being
satisfy'd
about
such
sins
will
not
excuse
him
;
because
he
was
able
,
and
it
was
his
duty
to
know
better
.
Nay
further
,
tho'
God
had
left
it
indifferent
,
whether
we
keep
the
Unity
of
the
Church
and
obey
our
Superiours
or
no
;
tho'
the
case
were
really
that
of
a
single
doubt
;
tho'
there
was
no
danger
in
forbearing
these
things
,
but
the
only
danger
was
in
doing
them
;
yet
I
say
,
it
is
more
reasonable
to
Conform
than
to
Separate
notwithstanding
.
For
tho'
in
a
single
doubt
a
Man
is
to
chuse
that
side
on
which
he
has
no
doubt
,
rather
than
that
on
which
he
doubts
;
yet
this
Rule
(
as
I
said
before
)
do's
not
hold
,
unless
all
other
considerations
be
equal
.
And
therefore
if
a
great
good
may
be
obtain'd
,
or
a
great
evil
avoided
by
acting
on
the
doubtful
side
,
that
consideration
ought
to
turn
the
Ballance
,
and
over-rule
the
doubt
;
as
I
shew'd
in
the
Case
of
going
to
Law
.
And
certainly
,
if
weighty
considerations
ought
to
over-ballance
a
single
doubt
in
any
case
;
then
the
considerations
of
the
Peace
of
the
Kingdom
,
the
Security
of
Religion
,
and
those
many
Public
and
Private
Mischiefs
that
attend
Separation
,
ought
to
prevail
in
this
of
ours
,
and
oblige
Men
to
Conform
.
And
I
wish
this
were
well
consider'd
by
our
doubting
Dissenters
.
As
to
the
Second
sort
,
who
doubt
both
of
the
lawfulness
of
Conforming
,
and
also
of
the
lawfulness
of
separating
from
us
;
I
say
First
,
if
the
probabilities
appear
pretty
equal
on
both
sides
,
then
it
is
their
duty
to
obey
Authority
as
I
prov'd
in
the
Third
general
Head
of
this
Discourse
.
Secondly
,
if
they
think
it
more
probable
that
they
ought
not
to
Conform
,
than
that
they
ought
;
then
,
tho'
the
Authority
of
Superiours
alone
have
not
weight
enough
to
turn
the
Ballance
,
yet
the
consideration
of
the
great
sin
and
the
more
dreadful
consequences
of
separation
are
sufficient
,
and
ought
to
oblige
them
to
Conform
,
as
appears
from
the
Third
prop.
about
a
double
doubt
,
p.
256
,
257.
Now
let
any
indifferent
Man
judge
between
us
and
our
Dissenters
.
'T
is
plain
,
that
the
things
they
doubt
of
,
are
not
directly
forbidden
by
God
.
And
if
they
are
forbidden
by
consequences
,
those
consequences
are
so
obscure
,
that
tho'
such
usages
have
ever
been
in
the
Christian
Church
,
yet
they
were
never
condemn'd
as
sinful
till
our
daies
.
And
even
now
these
consequences
are
not
discover'd
by
our
superiours
;
no
,
not
by
as
great
and
good
Divines
of
all
persuasions
,
as
any
in
the
World
.
Nay
the
far
greater
number
,
and
those
as
Pious
and
Able
as
any
,
do
plainly
own
our
injunctions
to
be
innocent
at
least
,
if
not
Apostolical
.
So
that
if
they
are
all
mistaken
,
it
can
at
most
be
but
a
sin
of
ignorance
in
an
ordinary
person
,
where
so
many
of
the
best
guides
are
mistaken
,
if
he
shou'd
transgress
.
But
now
on
the
other
hand
,
if
our
Governours
be
in
the
right
,
and
our
Communion
lawful
;
then
how
great
a
sin
are
they
guilty
of
,
in
breaking
the
Laws
of
Church-Vnity
,
which
are
as
plain
as
any
in
the
Bible
;
and
that
in
such
instances
,
where
the
whole
Catholic
Church
of
Old
,
and
the
greatest
and
best
part
of
the
present
Church
,
are
of
a
different
persuasion
from
them
?
The
consequences
also
of
their
separation
are
most
dreadful
;
for
by
it
they
deprive
themselves
of
the
ordinary
means
of
Salvation
,
and
keep
up
those
discords
and
animosities
in
the
Church
,
which
have
torn
the
bowels
of
it
,
and
caused
Atheism
and
Prophaness
to
overspread
it
;
they
affront
their
Governours
,
give
scandal
to
all
peaceable
persons
,
and
offer
a
very
fair
pretence
to
factious
Men
to
practise
against
the
best
of
Goverments
.
So
they
take
the
Most
effectual
course
to
ruin
the
best
Church
in
the
World
,
and
with
it
the
reform'd
Religion
in
this
Kingdom
.
And
now
let
any
Man
judge
,
whether
any
doubt
about
the
lawfulness
of
our
Communion
,
and
all
the
probabilities
of
the
doubt
,
have
weight
enough
to
Ballance
against
such
a
sin
and
such
consequences
.
Certainly
an
unconcern'd
Person
will
pronounce
,
that
in
such
a
case
a
Man
is
bound
to
Conform
,
rather
than
to
Separate
;
and
that
is
all
I
contend
for
.
CHAP.
XIII
.
The
pretence
of
a
Scrupulous
Conscience
Answer'd
.
I
Proceed
now
to
the
pretence
of
a
Scrupulous
Conscience
;
in
Treating
of
which
I
shall
,
1.
Shew
what
I
mean
by
it
.
2.
Observe
some
few
things
concerning
it
.
3.
Offer
some
plain
Rules
and
Means
,
by
which
we
may
best
get
rid
of
it
.
First
then
,
Conscience
is
a
Man's
judgment
concerning
the
Goodness
or
Evil
or
his
Actions
;
and
a
Scrupulous
Conscience
is
a
Scrupulous
judgment
concerning
things
in
their
own
nature
indifferent
;
and
consists
either
,
1.
in
strictly
tying
up
our selves
to
some
things
,
which
God
has
no
where
commanded
;
as
the
Pharisees
made
great
Conscience
of
washing
before
meat
,
&c.
and
observ'd
such
usages
as
Religiously
,
as
the
most
indisputable
commands
of
God
:
or
,
2.
in
a
conscientious
abstaining
from
some
things
,
which
are
no
waies
unlawful
;
doubting
and
fearing
where
no
fear
is
;
thinking
that
God
is
as
much
offended
by
our
eating
some
kind
of
Meats
,
or
wearing
some
Garments
,
as
by
Adultery
or
Murder
;
and
being
more
precise
about
little
matters
,
than
other
Good
Christians
are
,
or
our selves
ought
to
be
.
Secondly
,
Concerning
this
Scrupulous
Conscience
we
may
observe
,
1.
that
it
is
a
sickly
temper
of
Mind
,
and
a
state
of
Infirmity
,
arising
from
a
Want
of
right
understanding
our
Religion
,
from
Timerousness
,
Melancholy
,
and
Prejudice
.
Now
this
is
no
more
a
Vertue
or
commendable
Quality
in
us
,
than
't
is
to
be
sickly
and
often
indispos'd
.
A
good
Conscience
is
firm
and
steady
,
well
setled
and
resolv'd
:
but
such
needless
scruples
are
at
the
best
a
sign
of
an
ungovern'd
fancy
and
a
weak
judgment
;
just
as
the
Niceness
and
Squeamishness
of
a
Man's
stomach
,
that
distasts
Wholsom
Food
,
is
a
symptom
of
an
unsound
and
unhealthy
Body
.
2.
'T
is
often
a
sign
of
Hypocrisy
;
as
't
was
in
the
Scribes
and
Pharisees
,
who
strain'd
at
a
Gnat
and
swallow'd
a
Camel
,
and
hoped
to
make
amends
for
their
gross
Transgressions
in
other
cases
of
far
greater
Weight
and
Moment
,
by
their
curiosity
about
some
external
Observances
.
They
therefore
who
are
so
Scrupulous
about
little
indifferent
matters
,
ought
to
approve
their
Honesty
and
Sincerity
by
the
most
accurate
diligence
in
the
practice
of
all
other
Duties
of
Religion
,
which
are
plainly
and
undoubtedly
such
.
They
who
pretend
to
such
a
tender
Conscience
above
other
Men
,
must
know
,
that
the
World
will
watch
them
as
to
the
fairness
and
justice
of
their
Dealings
,
the
calmness
of
their
Tempers
,
their
Behaviour
in
their
several
Relations
,
their
Modesty
,
Humility
,
Charity
,
Peaceableness
,
and
the
like
.
If
in
all
these
things
they
keep
the
same
Tenor
,
use
the
same
caution
and
circumspection
,
and
be
uniformly
conscientious
;
then
it
must
be
acknowledg'd
,
that
it
is
only
Weakness
or
Ignorance
that
raiseth
their
Scruples
,
and
not
any
vicious
Principle
;
and
the
condition
of
those
who
are
under
the
power
of
such
Scruples
,
is
much
to
be
commiserated
.
But
when
I
see
a
Man
scrupling
praying
by
a
Book
or
Form
,
and
yet
living
without
any
sense
of
God
,
or
fear
of
him
;
afraid
of
a
Ceremony
in
God's
Worship
,
and
not
afraid
of
a
plain
damnable
Sin
,
of
Coveteousness
,
rash
censuring
his
Brethren
,
of
Hatred
and
Strife
,
Faction
and
Schism
,
and
disobedience
to
Superiours
;
when
I
see
one
that
out
of
Conscience
refuseth
to
kneel
at
the
Sacrament
,
and
yet
dares
totally
neglect
the
Communion
;
who
takes
great
care
not
to
give
offence
to
his
weak
Brother
,
but
can
freely
speak
evil
of
Dignities
,
and
despise
his
lawful
Governours
:
it
is
not
then
uncharitable
to
say
,
That
it
is
not
a
dread
of
displeasing
God
,
but
some
other
End
or
Interest
that
acts
and
moves
him
;
and
that
in
pleading
the
Tenderness
of
his
Conscience
he
is
no
other
than
a
downright
Hypocrite
.
3.
'T
is
excessively
troublesome
and
vexatious
.
It
robs
a
Man
of
that
Peace
and
Satisfaction
,
which
he
might
otherwise
find
in
Religion
,
and
makes
his
Condition
continually
uneasy
and
restless
.
4.
It
's
scruples
are
infinite
and
endless
;
for
there
is
hardly
any
thing
to
be
done
,
but
some
small
exceptions
may
be
started
against
it
.
Scrupulous
Men
go
on
from
one
Thing
to
another
,
till
at
Length
they
Scruple
every
thing
.
This
is
notorious
amongst
us
;
for
those
who
have
taken
Offence
at
some
things
in
our
Church
,
and
have
thereupon
separated
from
us
,
and
associated
themselves
with
a
purer
Congregation
,
have
soon
dislik'd
something
amongst
them
also
;
and
then
they
wou'd
reform
themselves
farther
,
and
after
that
refine
themselves
more
still
,
till
at
last
they
have
sunk
down
either
into
Quakerism
,
Popery
,
or
Atheism
.
5.
This
Needless
scrupling
has
done
unspeakable
mischiefs
to
the
Church
of
Christ
,
especially
to
the
Reform'd
Church
of
England
.
In
the
great
and
necessary
Truths
of
Religion
we
all
profess
to
be
agreed
.
We
all
worship
the
same
God
,
believe
in
the
same
Lord
and
Saviour
,
have
the
same
Baptism
,
the
same
Faith
,
the
same
Hope
,
the
same
common
Interest
:
our
Sacraments
,
as
to
the
main
,
are
rightly
administred
according
to
our
Saviour's
Institution
;
our
Churches
are
acknowledg'd
to
be
true
Churches
of
Jesus
Christ
;
but
there
are
some
Constitutions
which
chiefly
respect
outward
Order
,
and
the
decent
Performance
of
Divine
Worship
,
against
which
Men
have
receiv'd
strange
Prejudices
,
on
the
account
of
them
have
rais'd
a
mighty
noise
and
clamour
against
the
Church
,
and
have
openly
separated
from
her
Communion
;
as
if
by
renouncing
of
Popery
we
had
only
exchanged
one
idolatrous
Service
for
another
.
About
these
Skirts
and
Borders
,
the
dress
and
circumstances
of
Religion
,
has
been
all
our
quarrelling
and
contention
;
and
these
Differences
have
proceeded
to
such
an
height
,
as
to
beget
immortal
Feuds
and
Animosities
,
to
break
and
crumble
us
into
little
Parties
and
Factions
;
whereby
mutual
Edification
is
hinder'd
,
our
common
Religion
suffers
Reproach
,
the
Enemies
of
it
are
strengthen'd
and
encouraged
,
public
Peace
endanger'd
,
and
brotherly
Love
,
the
Badge
of
Christ's
Disciples
,
quite
lost
amongst
us
;
and
the
continuance
of
these
miserable
Distractions
amongst
us
upon
such
frivolous
Accounts
,
is
a
matter
of
sad
consideration
,
and
forebodes
great
Evils
in
Church
and
State
.
I
doubt
not
to
say
,
that
the
Devil
has
fought
more
successfully
against
Religion
under
the
Mask
of
a
zealous
Reformer
,
than
under
any
other
disguise
whatever
.
Thirdly
,
I
shall
offer
some
plain
Rules
and
Means
,
by
which
we
may
best
get
rid
of
a
Scrupulous
Conscience
.
1.
We
shou'd
Endeavour
to
have
the
most
Honourable
thoughts
of
God
;
for
accordingly
as
we
Conceive
of
His
Nature
,
so
shall
we
judge
what
Things
are
most
Pleasing
or
most
Offensive
to
Him
.
Now
consider
,
I
pray
;
Do's
not
God
principally
Regard
the
Frame
of
our
Minds
in
Prayer
?
or
will
He
refuse
to
hear
us
,
because
He
dislikes
the
Garment
of
the
Minister
?
Do's
God
regard
any
particular
Gestures
or
Habits
,
which
are
neither
Dishonourable
to
Him
,
nor
Unsutable
to
the
Nature
of
the
Religious
performance
,
so
far
,
as
that
the
acceptance
of
our
Worship
shou'd
depend
upon
such
Circumstances
?
To
surmise
any
such
Thing
is
surely
to
Dishonour
God
,
as
if
he
were
a
low
,
poor
,
humoursom
Being
;
like
a
Father
that
shou'd
disinherit
his
Dutiful
Child
,
only
because
he
did
not
like
his
Complexion
,
or
the
Colour
of
his
Hair
.
The
Wiser
and
Greater
any
Person
is
,
to
whom
we
address
our selves
,
the
less
he
will
stand
upon
little
Punctilioes
.
Mean
Thoughts
of
God
are
the
true
ground
of
all
Superstition
,
when
we
think
to
court
and
please
him
by
making
great
Conscience
about
little
things
;
and
so
it
has
been
truly
observ'd
,
that
there
is
far
more
Superstition
in
conscientious
abstaining
from
that
which
God
has
no
where
forbidden
,
than
there
is
in
doing
that
which
God
has
not
commanded
.
A
Man
may
certainly
do
what
God
has
not
commanded
,
and
yet
never
think
to
flatter
God
by
it
,
nor
place
any
Religion
in
it
:
but
he
may
do
it
only
out
of
obedience
to
his
Superiours
,
for
outward
Order
and
Decency
,
for
which
end
our
Ceremonies
are
appointed
;
and
so
there
is
no
Superstition
in
them
.
But
now
a
Man
cannot
out
of
Conscience
refuse
to
do
what
God
has
not
forbidden
,
and
is
by
lawful
Authority
requir'd
of
him
;
but
he
must
think
to
please
God
by
such
abstaining
:
and
in
this
conceit
of
pleasing
or
humouring
God
by
indifferent
things
,
consists
the
true
Spirit
of
Superstition
.
2.
We
shou'd
lay
out
our
Great
Care
and
Zeal
about
the
Necessary
and
Essential
Duties
of
Religion
;
and
this
will
make
us
less
Concern'd
about
Things
of
an
Idifferent
and
Inferiour
Nature
.
St.
Paul
saies
;
Rom.
14.17
.
The
Kingdom
of
God
is
not
Meat
nor
Drink
,
but
Righteousness
,
Peace
,
and
Joy
in
the
Holy
Ghost
.
What
needs
all
this
stir
and
bustle
?
this
censuring
,
disputing
and
dividing
,
about
Standing
or
Kneeling
?
These
are
not
the
great
matters
of
our
Faith
;
they
are
not
worth
so
much
Noise
and
Contention
.
The
great
stress
and
weight
in
our
Religion
is
laid
upon
the
Duties
of
a
Righteous
and
Holy
Life
,
and
a
Peaceable
Spirit
and
Conversation
;
For
,
saies
St.
Paul
,
ver.
18.
he
that
in
these
things
serveth
Christ
,
is
acceptable
to
God
and
approv'd
of
men
.
He
that
minds
those
Things
most
,
on
which
the
Efficacy
of
his
Prayers
for
Christ's
sake
do's
Depend
,
will
not
Need
new
Phrases
every
time
to
raise
his
Affections
:
and
the
more
a
Man
is
concern'd
about
the
Necessary
Preparation
for
the
Sacrament
,
the
less
afraid
will
he
be
of
offending
God
by
Kneeling
at
it
.
For
he
will
find
,
that
True
Religion
consists
in
the
Constant
Practice
of
Holiness
,
Righteousness
and
Charity
;
which
make
a
Man
really
Better
,
and
more
Like
to
God
.
3.
If
Men
were
but
really
Willing
to
receive
satisfaction
,
this
alone
wou'd
half
conquer
their
Scruples
:
but
when
they
are
fond
of
them
,
and
nourish
them
,
and
will
neither
hear
nor
read
what
is
to
be
said
on
the
other
side
;
there
can
be
but
Little
Hopes
of
recovering
them
to
a
Right
Apprehension
of
things
.
Wou'd
they
come
once
to
distrust
their
own
Judgments
,
to
suppose
that
they
may
perhaps
be
all
this
while
mistaken
;
wou'd
they
calmly
and
patiently
hear
,
faithfully
and
impartially
consider
,
what
is
said
or
written
against
them
;
as
eagerly
seek
for
satisfaction
,
as
Men
do
for
the
cure
of
any
Disease
they
are
subject
unto
;
wou'd
they
,
I
say
,
thus
diligently
use
all
fit
means
and
helps
for
the
removal
of
their
Scruples
,
before
they
troubled
the
Church
with
them
;
it
wou'd
not
prove
so
very
difficult
a
Task
to
convince
and
settle
such
teachable
Minds
.
When
they
have
any
Fear
or
Suspicion
about
their
worldly
concerns
,
they
presently
repair
to
those
who
are
best
skill'd
,
and
most
able
to
resolve
them
;
and
in
their
judgment
and
determination
they
commonly
acquiesce
and
satisfy
themselves
.
Has
any
Man
a
Scruple
about
his
Estate
,
whether
it
be
firmly
setled
,
or
he
has
a
true
legal
Title
to
it
?
The
way
he
takes
for
satisfaction
is
to
advise
with
Lawyers
,
the
most
eminent
for
Knowledge
and
Honesty
in
their
Profession
.
If
they
agree
in
the
same
Opinion
,
this
is
the
greatest
assurance
he
can
have
,
that
it
is
right
and
safe
.
Thus
is
it
with
one
that
doubts
whether
such
a
custom
or
practice
be
for
his
Health
;
the
opinion
of
known
and
experienc'd
Physicians
is
the
only
proper
means
to
determine
him
in
such
a
Case
.
The
reason
is
the
same
here
.
When
any
private
Christian
is
troubled
and
perplex'd
with
Fears
and
Scruples
,
that
concern
his
Duty
or
the
Worship
of
God
;
he
ought
in
the
first
place
to
have
recourse
to
the
public
Guides
and
Ministers
of
Religion
,
who
are
appointed
by
God
,
and
are
best
fitted
to
direct
and
conduct
him
;
I
say
,
to
come
to
them
,
not
only
to
dispute
with
them
,
and
pertly
to
oppose
them
;
but
with
modesty
to
propound
their
doubts
,
and
meekly
to
receive
Instruction
,
humbly
begging
of
God
to
open
their
Understandings
,
that
they
may
see
and
embrace
the
truth
,
taking
great
care
that
no
evil
affection
,
love
of
a
Party
,
or
carnal
Interest
influence
or
byass
their
Judgments
.
I
do
not
by
this
desire
Men
to
pin
their
Faith
upon
the
Priest's
Sleeve
;
but
only
diligently
to
Attend
to
their
Reasons
and
Arguments
,
and
to
give
some
due
Regard
to
their
Authority
.
For
't
is
not
so
Absurd
,
as
some
may
Imagine
,
for
the
Common
People
to
take
upon
Trust
from
their
Lawful
Teachers
,
what
they
are
not
Competent
Judges
of
themselves
.
But
the
difficulty
is
,
how
a
private
Christian
shall
govern
himself
,
when
the
very
Ministers
of
Religion
disagree
.
By
what
Rule
shall
he
chuse
his
Guide
?
I
answer
,
1.
If
a
Man
be
tolerably
able
to
Judge
for
himself
;
let
him
impartially
hear
both
sides
,
and
think
it
no
Shame
to
Change
his
Mind
,
when
he
sees
good
Reason
for
it
.
Cou'd
we
thus
prevail
with
the
People
diligently
to
examine
the
Merits
of
the
cause
,
our
Church
wou'd
every
day
gain
more
Ground
amongst
all
wise
Men.
For
we
care
not
how
much
Knowledge
and
Understanding
our
People
have
,
so
they
be
but
humble
and
modest
with
it
:
nor
do
we
desire
Men
to
become
our
Proselytes
any
further
,
than
we
give
them
good
Scripture
and
Reason
for
it
.
2.
As
for
those
who
are
not
capable
of
Judging
,
they
had
better
Depend
on
those
Ministers
,
who
are
Regularly
and
by
the
Laws
of
the
Land
set
over
them
;
than
on
any
other
Teachers
,
that
they
can
chuse
for
themselves
.
I
speak
now
of
these
present
Controversies
about
Forms
and
Ceremonies
,
which
are
above
the
sphere
of
Common
People
;
not
of
such
things
as
Concern
the
Salvation
of
all
Men
,
which
are
plain
and
evident
to
the
Meanest
Capacities
.
When
therefore
in
such
Cases
,
about
which
we
cannot
easily
satisfy
our selves
,
we
follow
the
Advice
of
the
Authoriz'd
Guides
;
if
they
chance
to
Mislead
us
,
we
have
something
to
say
for
our selves
;
our
error
is
more
Excusable
,
as
being
occasion'd
by
those
,
whose
Judgment
God
commands
us
to
respect
:
but
when
we
chuse
Instructors
according
to
our
own
Fancies
,
if
we
then
prove
to
be
in
the
wrong
,
and
are
betray'd
into
sin
;
we
may
Thank
our
own
Wantonness
for
it
,
and
are
more
severely
Accountable
for
such
mistakes
.
Thus
if
a
Sick
Person
shou'd
miscarry
under
a
Licens'd
Physician
;
he
has
this
contentment
,
that
he
us'd
the
wisest
means
for
Recovery
:
but
if
he
will
hearken
only
to
Quacks
,
and
then
grow
worse
and
worse
;
he
must
charge
his
own
Folly
as
the
Cause
of
his
Ruin
.
4.
We
shou'd
throughly
consider
,
what
is
the
true
Notion
of
Lawful
;
and
how
it
differs
from
what
is
Necessary
,
and
from
what
is
Sinful
.
That
is
necessary
,
or
our
Duty
,
which
God
has
expresly
commanded
;
that
is
sinful
which
God
has
forbidden
;
that
is
lawful
which
God
has
not
by
any
Law
obliging
us
,
either
commanded
or
forbidden
.
For
Where
there
is
no
Law
,
saith
the
Apostle
,
there
is
no
Transgression
,
Rom.
4.15
.
There
can
be
no
Transgression
,
but
either
omitting
what
the
Law
commands
,
or
doing
what
the
Law
forbids
.
For
instance
,
If
any
Man
can
shew
where
Kneeling
at
the
Sacrament
is
forbidden
in
Scripture
,
and
Sitting
is
requir'd
;
where
Praying
by
a
Form
is
forbidden
,
and
Extempore
Prayers
are
injoin'd
;
then
indeed
the
Dispute
wou'd
soon
be
at
an
end
:
but
if
neither
the
one
nor
other
can
be
found
,
as
most
certainly
they
cannot
,
then
Kneeling
at
the
Sacrament
,
and
reading
Prayers
out
of
a
Book
,
must
be
reckon'd
amongst
things
lawful
.
And
then
there
is
no
need
of
scrupling
them
,
because
they
may
be
done
without
Sin
:
Nay
,
where
they
are
requir'd
by
our
Superiours
,
it
is
our
Duty
to
submit
to
them
,
because
it
is
our
Duty
to
obey
them
in
all
lawful
things
.
This
way
of
arguing
is
very
plain
and
convincing
,
and
cannot
be
evaded
,
but
by
giving
another
notion
of
lawful
.
And
therefore
it
is
commonly
said
,
that
nothing
is
lawful
,
especially
in
the
Worship
of
God
,
which
God
himself
has
not
prescrib'd
and
appointed
,
or
that
has
been
abus'd
to
evil
Purposes
:
but
having
fully
confuted
these
two
Mistakes
in
the
Second
and
Eighth
Chapters
,
I
shall
pass
them
over
here
.
5.
I
desire
those
who
Scruple
to
comply
with
our
Church
,
to
consider
that
there
never
was
,
nor
ever
will
be
,
any
public
Constitution
,
that
will
be
every
way
unexceptionable
.
The
best
Policy
,
whether
Civil
or
Ecclesiastical
,
that
can
be
establish'd
,
will
have
some
flaws
and
defects
,
which
must
be
born
and
tolerated
.
Some
Inconveniences
will
in
process
of
time
arise
,
that
never
cou'd
be
foreseen
or
provided
against
;
and
to
make
alteration
upon
every
emergent
difficulty
,
may
be
often
of
worse
consequence
,
than
the
evil
we
pretend
to
cure
by
it
.
Let
the
Rules
and
Modes
of
Goverment
,
Discipline
,
Public
Worship
,
be
most
exact
and
blameless
;
yet
there
will
be
faults
in
Governours
and
Ministers
as
long
as
they
are
but
Men.
We
must
not
expect
in
this
World
a
Church
without
spot
or
wrinkle
,
that
consists
only
of
Saints
,
in
which
nothing
can
be
found
amiss
;
especially
by
those
who
lie
at
the
catch
,
and
wait
for
an
advantage
against
it
.
Men
must
be
willing
,
if
ever
they
wou'd
promote
Peace
and
Unity
,
to
put
candid
Constructions
and
Favourable
Interpretations
upon
Things
;
and
not
strain
them
on
purpose
,
that
they
may
raise
more
considerable
Objections
against
them
.
6.
If
these
and
the
like
Considerations
will
not
conquer
a
Man's
Scruples
;
then
let
him
lay
them
aside
,
and
act
against
them
.
But
here
I
easily
imagine
some
ready
presently
to
ask
me
,
Do
you
persuade
us
to
Conform
to
the
Orders
of
the
Church
,
tho'
we
are
not
satisfy'd
in
our
Minds
concerning
them
?
I
answer
,
That
I
think
this
is
the
best
Advice
that
can
be
given
to
such
Scrupulous
Persons
.
It
wou'd
be
an
endless
thing
,
and
Communion
with
any
Church
wou'd
be
altogether
unpracticable
,
if
every
private
Christian
was
obliged
to
suspend
joining
himself
to
it
,
till
he
was
perfectly
satisfy'd
about
the
reasonableness
and
expediency
of
all
that
was
requir'd
,
or
was
in
use
in
that
Church
.
For
indeed
;
private
Persons
are
by
no
means
proper
Judges
of
what
is
fit
and
convenient
in
the
Administration
of
Church-Goverment
,
Discipline
,
or
public
Worship
,
any
more
than
they
are
of
matters
of
State
,
or
the
Reasonableness
of
all
Civil
Laws
.
Things
of
a
Public
Nature
belong
to
Superiours
;
and
if
they
Appoint
what
is
Indecent
or
Inconvenient
,
they
only
are
Accountable
for
it
:
but
't
is
not
the
Fault
of
Inferiours
,
who
join
with
such
Worship
,
or
yeild
to
such
Injunctions
(
not
plainly
sinful
)
for
the
sake
of
Peace
and
Order
.
I
do
not
by
this
encourage
Men
to
venture
blindfold
on
Sin
,
or
to
neglect
any
reasonable
care
of
their
Actions
;
but
if
People
raise
all
the
Difficulties
and
objections
they
can
start
,
before
they
proceed
to
a
Resolution
about
things
that
have
no
manifest
Impiety
in
them
,
nor
are
plainly
,
nor
by
any
easy
consequence
,
contrary
to
the
reveal'd
Will
of
God
;
this
cannot
but
occasion
infinite
Perplexity
and
Trouble
to
Mens
minds
,
and
there
are
but
few
things
they
shall
be
able
to
do
with
a
safe
and
quiet
Conscience
.
Before
we
separate
from
a
Church
,
or
refuse
to
comply
with
it's
Orders
,
we
ought
to
be
fully
satisfy'd
and
persuaded
,
that
what
is
requir'd
,
is
forbidden
by
God
;
because
by
leaving
the
Communion
of
any
Church
,
we
pass
Sentence
upon
it
and
condemn
it
,
which
ought
not
to
be
done
upon
light
and
doubtful
Causes
.
But
there
is
not
the
same
necessity
,
that
we
shou'd
be
thus
fully
satisfy'd
about
our
Conformity
to
all
things
prescrib'd
by
the
Church
.
We
may
presume
them
to
be
innocent
,
unless
they
plainly
appear
to
us
otherwise
.
If
any
one
think
,
that
this
Principle
will
introduce
Popery
,
and
make
People
without
any
examination
submit
to
every
Thing
,
which
their
Superiours
please
to
impose
upon
them
;
let
him
only
Consider
,
that
there
are
many
things
in
Popery
,
which
God
has
manifestly
forbidden
,
which
render
our
Separation
from
it
necessary
:
whereas
ours
are
at
the
worst
only
doubtful
,
or
rather
not
so
Good
as
might
be
Devis'd
;
and
this
surely
makes
a
wide
Difference
in
the
Case
.
But
do's
not
St.
Paul
say
,
Rom.
14.14
.
I
know
and
am
persuaded
by
the
Lord
Jesus
,
that
there
is
nothing
Vnclean
of
it self
;
but
to
him
that
esteemeth
any
thing
Vnclean
,
it
is
unclean
?
Do's
he
not
say
,
He
that
doubteth
,
is
damn'd
if
he
eat
,
v.
23.
and
that
whatsoever
is
not
of
faith
,
is
sin
?
I
answer
,
Yes
.
But
then
,
when
I
speak
of
a
Scrupulous
Conscience
,
I
suppose
the
Person
tolerably
well
persuaded
of
the
lawfulness
of
what
is
to
be
done
:
but
yet
he
has
some
little
Exceptions
against
it
;
he
do's
not
think
it
best
and
fittest
all
things
consider'd
.
This
is
properly
a
Scruple
;
and
is
certainly
the
case
of
all
those
,
who
do
sometimes
join
in
our
Worship
;
which
they
cou'd
not
do
,
did
they
judge
it
absolutely
sinful
.
So
that
,
tho'
it
shou'd
be
granted
,
that
a
Man
cannot
innocently
do
that
,
of
which
his
Conscience
doubts
whether
it
be
Lawful
or
no
,
which
case
I
have
discours'd
of
in
the
foregoing
Chapter
:
yet
a
Man
may
,
and
in
some
cases
is
bound
to
do
that
,
which
is
not
Unlawful
,
tho'
upon
some
other
accounts
he
Scruples
the
doing
of
it
.
Now
,
if
we
have
no
very
Weighty
Reason
for
the
doing
of
them
;
then
it
may
be
the
safest
way
to
forbear
all
such
things
,
as
we
scruple
at
.
Of
such
Cases
the
Apostle
speaks
in
the
fore-mentioned
places
of
eating
or
not
eating
some
Meats
;
neither
of
them
was
requir'd
by
Law
.
Eating
was
no
Instance
of
Duty
,
nor
was
it
any
waies
forbid
Christians
.
Where
to
do
or
not
to
do
is
perfectly
at
our
own
choice
,
it
is
best
for
a
Man
to
forbear
doing
that
which
he
has
some
suspicion
of
,
tho'
he
be
not
sure
that
it
is
sinful
.
As
suppose
a
Man
have
Scruples
in
his
Mind
about
playing
at
Cards
and
Dice
,
or
going
to
see
Stage-plays
,
or
putting
out
his
Money
to
Usury
;
because
there
is
no
great
Reason
or
Necessity
for
any
of
these
things
,
and
to
be
sure
they
may
be
innocently
forborn
,
without
any
detriment
to
our selves
or
others
;
tho'
we
do
not
judge
them
absolutely
sinful
,
yet
it
is
safest
for
him
who
cannot
satisfy
himself
concerning
the
Goodness
and
Fitness
of
them
,
wholly
to
deny
himself
the
use
of
them
.
But
in
these
two
cases
it
is
most
for
the
quiet
of
our
Consciences
,
to
act
against
,
or
notwithstanding
our
Fears
and
Scruples
,
when
either
our
Superiours
,
to
whom
we
owe
Obedience
,
have
interpos'd
their
Commands
,
or
when
by
it
we
prevent
some
great
Evil
or
Mischie●
.
1.
All
Fears
and
Scruples
only
about
the
Conveniency
and
Expediency
of
Things
,
ought
to
be
despis'd
,
when
they
come
in
Competition
with
the
Duty
of
Obedience
.
Wou'd
Men
but
think
themselves
in
Conscience
bound
to
pay
the
same
Duty
and
Respect
to
the
Judgment
and
Authority
of
Magistrates
and
Governours
,
whether
in
Church
or
State
,
as
they
do
expect
their
Servants
and
Children
shou'd
to
themselves
;
they
wou'd
soon
see
the
reasonableness
of
such
Submissions
.
For
all
Goverment
and
Subjection
wou'd
be
very
precarious
and
arbitrary
,
if
every
one
that
did
not
approve
of
a
Law
,
or
was
not
fully
satisfy'd
about
the
reasonableness
of
it
,
was
thereby
excepted
from
all
Obligations
to
obey
it
.
This
is
to
give
the
Supreme
Authority
to
the
most
humoursome
or
perverse
sort
of
Christians
;
for
,
according
to
this
Principle
,
no
public
Laws
and
Constitutions
can
be
valid
and
binding
,
unless
every
scrupulous
,
tho'
a
very
ignorant
Conscience
,
consent
to
them
.
2.
We
are
not
to
mind
or
stand
upon
our
Scruples
,
when
they
probably
occasion
a
great
Evil
,
or
general
Mischief
.
They
are
not
fit
to
be
put
in
the
ballance
with
the
Peace
of
the
Church
and
Unity
of
Christians
.
Suppose
for
once
,
that
our
public
way
of
Worship
is
not
the
best
that
can
be
devis'd
;
that
many
things
might
be
amended
in
our
Liturgy
;
that
we
cou'd
invent
a
more
agreeable
Establishment
than
this
present
is
;
(
which
yet
no
Man
in
the
World
can
ever
tell
,
for
we
cannot
know
all
the
Inconveniencies
of
any
alteration
,
till
it
comes
to
be
try'd
)
yet
granting
all
this
,
it
cannot
be
thought
so
intolerable
an
Evil
,
as
contempt
of
God's
Solemn
Worship
,
dividing
into
Sects
and
Parties
,
living
in
Debate
,
Contention
,
and
Separation
from
one
another
.
If
there
be
some
Rites
and
Customs
amongst
us
not
wisely
chosen
or
determin'd
,
some
Ceremonies
against
which
just
Exceptions
may
be
made
;
yet
to
forsake
the
Communion
of
such
a
true
Church
of
Jesus
Christ
,
and
set
up
a
distinct
Altar
in
opposition
to
it
,
to
combine
and
associate
into
separate
Congregations
,
is
(
as
it
is
somewhere
express'd
)
like
knocking
a
Man
on
the
Head
,
because
his
Teeth
are
rotten
,
or
his
Nails
too
long
.
How
much
more
agreeable
is
it
to
the
Christian
Temper
,
to
be
willing
to
sacrifice
all
Doubts
and
Scruples
to
the
Interests
of
public
Order
and
Divine
Charity
?
For
better
surely
it
is
to
serve
God
in
a
defective
manner
,
to
bear
with
many
Disorders
and
Faults
;
than
to
break
the
Bond
of
Peace
and
Brotherly
Communion
.
CHAP.
XIV
.
The
pretence
of
Scandal
,
or
giving
Offence
to
Weak
Brethren
,
Answer'd
.
BUT
there
are
some
,
who
tell
us
,
that
they
are
indeed
themselves
sufficiently
persuaded
of
the
lawfulness
of
all
that
is
injoin'd
by
the
Church
of
England
;
but
then
there
are
many
other
godly
,
but
weaker
Christians
of
another
persuasion
,
with
whom
they
have
long
been
join'd
.
And
shou'd
they
now
totally
forsake
them
and
Conform
;
they
shou'd
thereby
give
great
offence
to
all
those
tender
Consciences
,
which
are
not
thus
convinc'd
of
the
lawfulness
of
holding
Communion
with
our
Church
.
Which
sin
,
say
they
,
is
so
very
great
,
that
our
Saviour
tells
us
,
Matth.
18.6
.
Whosoever
shall
offend
one
of
these
little
ones
which
believe
in
me
,
it
were
better
for
him
that
a
mill-stone
were
hang'd
about
his
neck
,
and
that
he
were
drown'd
in
the
depth
of
the
sea
:
and
in
St.
Paul's
account
't
is
no
less
than
spiritual
murther
,
a
destroying
him
for
whom
Christ
dy'd
,
Rom.
14.15
.
These
Persons
I
design
to
answer
in
this
Chapter
,
by
shewing
that
No
private
Christian
(
as
the
case
now
stands
amongst
us
)
is
obliged
to
absent
himself
from
his
Parish-Church
for
fear
of
Offending
or
Scandalizing
his
Weak
Brethren
.
And
this
I
shall
do
by
inquiring
,
1.
What
is
the
true
Notion
of
a
Weak
Brother
.
2.
What
it
is
to
Offend
such
an
one
.
3.
How
far
,
and
in
what
instances
we
are
bound
to
consider
the
Weakness
of
our
Brother
.
I.
Then
,
a
Weak
Brother
or
weak
in
Faith
in
Scripture
language
denotes
one
newly
converted
to
Christianity
;
and
so
neither
throughly
instructed
in
the
Principles
,
nor
well
setled
in
the
practice
of
it
;
the
same
whom
our
Saviour
calls
a
little
one
,
and
the
Apostle
a
babe
in
Christ
,
1
Cor.
3.1
.
Conversion
to
Christianity
is
call'd
our
New-birth
;
and
the
Converts
were
for
a
while
reckon'd
as
in
an
infant
State
:
and
accordingly
were
to
be
most
gently
us'd
,
till
by
degrees
,
by
the
improvement
of
their
knowledge
,
they
came
to
be
of
full
Age
,
Heb.
5.14
.
They
were
at
first
to
be
fed
with
Milk
,
to
be
taught
the
easiest
and
plainest
Doctrines
,
and
great
Prudence
and
Caution
was
to
be
us'd
toward
them
;
lest
they
shou'd
suddenly
fly
back
and
repent
of
their
change
.
For
they
having
been
Jews
and
Gentiles
,
retain'd
still
a
great
Love
for
many
of
their
Old
Customs
and
Opinions
;
they
had
mighty
and
inveterate
prejudices
to
overcome
;
the
Old
Man
was
by
degrees
to
be
put
off
:
and
therefore
they
were
at
first
treated
with
all
the
tenderness
and
condescension
imaginable
.
The
stronger
and
wiser
Christians
wou'd
not
stand
rigidly
on
any
little
Matters
,
but
Tolerate
many
things
,
which
were
necessary
afterwards
to
be
done
away
;
hoping
that
in
time
they
might
be
brought
off
those
mistakes
they
now
labour'd
under
.
Hence
I
observe
,
1.
That
the
Rules
,
which
are
laid
down
in
Scripture
concerning
Weak
Brethren
,
are
not
standing
Laws
equally
obliging
all
Christians
in
all
Ages
:
but
were
suted
to
the
Infant-state
of
the
Church
,
till
Christianity
had
gotten
firm
footing
in
the
World
.
The
Apostle's
design
in
all
his
complyances
,
was
to
win
many
to
Christ
;
1
Cor.
9.19
.
Now
to
do
as
St.
Paul
did
,
wou'd
alwaies
be
the
Duty
and
Wisdom
of
one
in
his
circumstances
,
who
was
to
spread
Christianity
amongst
Heathens
and
Infidels
:
but
his
Directions
and
Practice
do
no
more
agree
with
our
Times
,
wherein
Christianity
is
the
National
Religion
;
than
the
same
Cloaths
which
we
did
wear
in
our
Infancy
,
wou'd
serve
us
now
at
our
full
Age.
We
ought
indeed
to
remove
every
Straw
out
of
Childrens
way
,
lest
they
stumble
and
fall
:
but
't
is
ridiculous
to
use
the
same
care
towards
grown
Men.
There
is
not
now
amongst
us
any
such
competition
between
Two
Religions
:
but
every
one
learns
Christianity
as
he
do's
his
Mother-Tongue
.
St.
Paul
wou'd
not
take
that
Reward
that
was
due
to
him
for
Preaching
the
Gospel
,
but
himself
labour'd
hard
night
and
day
,
because
he
wou'd
not
be
chargeable
to
his
Converts
,
1
Thess.
2.9
.
and
this
he
did
for
the
furtherance
of
the
Gospel
,
that
all
might
see
he
did
not
serve
his
own
Belly
:
but
surely
our
Dissenters
do
not
think
themselves
obliged
by
this
Example
,
in
places
where
public
maintenance
is
setled
on
Ministers
by
Law
,
to
refuse
to
take
it
,
and
earn
their
own
Bread
by
some
manual
Occupation
;
tho'
thereby
they
avoid
giving
Offence
to
Quakers
,
and
those
who
call
them
Hirelings
,
and
say
they
prophesy
only
for
filthy
lucre
.
In
short
,
there
are
no
such
Weak
Persons
now
amongst
us
,
as
those
were
for
whom
the
Apostle
provides
;
or
as
those
little
ones
were
,
for
whom
our
Saviour
was
so
much
concern'd
.
2.
The
Dissenters
,
according
to
their
weak
opinion
of
themselves
,
are
of
all
Men
the
farthest
off
from
being
Weak
Christians
in
any
sense
.
They
who
take
upon
themselves
to
be
Teachers
of
others
,
wiser
and
better
than
their
Neighbours
,
the
only
sober
and
godly
Party
,
and
are
too
apt
to
despise
all
other
Christians
as
ignorant
or
profane
;
with
what
colour
of
Reason
can
they
plead
for
any
favour
to
be
shewn
,
or
Regard
to
be
had
to
them
in
complyance
with
their
weakness
?
Tho'
they
love
to
argue
against
us
from
the
Example
of
St.
Paul's
condescension
to
the
ignorant
Jews
or
Gentiles
;
yet
it
is
apparent
that
they
do
not
in
other
Cases
willingly
liken
themselves
to
those
weak
Believers
,
or
Babes
in
Christ
.
They
have
really
better
thoughts
of
themselves
,
and
wou'd
be
Leaders
and
Masters
in
Israel
,
and
prescribe
to
their
Governours
,
and
give
Laws
to
all
others
,
and
prefer
their
own
private
Opinion
(
which
they
call
their
Conscience
)
before
the
Judgment
of
the
wisest
Men
,
or
the
Determinations
of
their
lawful
Superiours
.
And
if
in
all
Instances
we
shou'd
deal
with
them
as
weak
Persons
,
turn
them
back
to
their
Primmer
,
advise
them
to
learn
their
Catechism
;
they
wou'd
think
themselves
highly
wrong'd
and
injur'd
.
But
the
truth
is
,
they
ordinarily
look
upon
their
Opposition
to
the
Orders
of
our
Church
,
as
the
Effect
of
an
higher
Illumination
,
a
greater
Knowledge
than
others
have
attain'd
unto
.
They
rather
count
us
the
weak
Christians
,
if
some
of
them
will
allow
us
so
much
;
for
otherwise
,
if
they
do
not
take
us
for
the
weaker
and
worse
Christians
,
Why
do
they
separate
from
us
?
Why
do
they
associate
and
combine
together
into
distinct
Congregations
,
as
being
purer
,
more
select
Christians
than
others
?
Now
,
tho'
such
Persons
as
these
may
be
in
truth
very
weak
,
of
little
Judgment
or
Goodness
,
notwithstanding
this
Conceit
of
themselves
and
their
Party
;
yet
these
are
not
by
any
means
to
plead
for
Indulgence
under
that
Character
,
nor
to
expect
we
shou'd
forego
our
Liberty
,
to
please
and
humour
them
.
3.
Those
who
are
really
weak
,
that
is
,
ignorant
and
injudicious
,
are
to
be
born
withal
only
for
a
time
,
till
they
have
receiv'd
better
instruction
:
but
we
cannot
be
alwaies
Babes
in
Christ
,
without
our
own
gross
fault
and
neglect
.
Such
as
will
not
yield
to
the
clearest
reason
,
if
it
be
against
their
Interest
or
their
Party
,
can
upon
no
account
claim
the
privileges
of
Weak
Persons
.
Of
these
our
Saviour
had
no
regard
,
who
were
so
unreasonable
and
obstinate
in
their
opposition
,
Matth.
15.14
.
Not
that
I
wou'd
be
so
uncharitable
as
to
condemn
all
,
or
the
generality
of
Dissenters
for
being
Malicious
and
wilful
in
their
dissent
from
us
:
but
however
,
1.
I
beg
them
to
examine
,
whether
they
have
sincerely
endeavour'd
to
satisfy
themselves
,
and
have
devoutly
pray'd
to
God
to
free
their
minds
from
prejudices
and
corrupt
affections
;
for
otherwise
their
Weakness
is
no
more
to
be
pity'd
,
than
that
Man's
sickness
,
who
will
not
,
tho'
he
may
be
cur'd
.
2.
I
must
say
,
that
old
and
inveterate
Mistakes
,
that
have
been
a
1000
times
answer'd
and
protested
against
,
are
not
much
to
be
heeded
by
us
.
If
People
will
by
no
means
be
prevail'd
upon
to
lay
aside
their
fancies
,
they
do
not
deserve
that
compassion
,
which
St.
Paul
prescribes
towards
Weak
Brethren
.
In
matters
of
a
doubtful
or
suspicious
nature
,
that
are
capable
of
being
misunderstood
and
abus'd
,
yet
if
there
be
no
Moral
evil
in
them
,
and
the
doing
of
them
is
of
some
considerable
consequence
to
me
;
I
am
bound
to
forbear
them
no
longer
,
than
till
I
have
endeavour'd
to
inform
them
rightly
concerning
the
innocency
of
my
action
and
intention
,
and
given
them
notice
of
the
evil
,
that
might
possibly
happen
to
them
.
If
I
dig
a
pit
or
lay
a
block
in
the
way
,
whereby
others
not
knowing
any
thing
of
it
,
are
hurt
and
wounded
;
I
am
guilty
of
causing
them
to
fall
:
but
if
they
are
plainly
and
often
told
of
it
,
and
yet
will
run
into
the
danger
;
they
are
then
only
to
thank
themselves
.
Now
,
if
it
be
thus
in
Cases
that
are
liable
to
suspicion
and
misinterpretation
;
it
holds
much
more
in
the
Orders
of
our
Church
,
where
the
Offence
arises
not
so
much
from
the
Nature
of
the
Injunctions
,
as
from
Mens
gross
ignorance
,
mis-conceit
,
or
perverseness
.
This
shall
suffice
to
shew
,
what
is
the
true
Notion
of
a
Weak
Brother
.
II.
I
am
now
to
shew
,
what
it
is
to
offend
such
an
one
.
People
are
generally
mistaken
about
the
sense
of
offending
or
giving
offence
.
For
by
it
they
commonly
understand
displeasing
or
grieving
another
,
and
making
him
angry
with
them
;
and
so
they
think
themselves
bound
in
Conscience
to
forbear
all
those
things
,
which
Godly
Persons
do
not
like
or
approve
of
,
or
are
contrary
to
their
Fancy
or
Judgment
.
'T
is
true
,
there
is
one
place
,
that
seems
to
favour
this
conceit
;
Rom.
14.15
.
If
thy
brother
be
grieved
with
thy
meat
,
now
walkest
thou
not
charitably
.
But
it
must
be
observ'd
,
that
by
grieving
our
Brother
,
is
not
meant
displeasing
,
but
wounding
and
hurting
him
:
and
so
it
is
us'd
to
denote
that
which
causeth
grief
or
sorrow
;
and
is
the
same
with
destroying
,
and
putting
a
stumbling-block
or
an
occasion
to
fall
,
v.
15
,
21.
To
be
offended
or
griev'd
is
not
to
be
troubl'd
at
what
another
has
done
out
of
pity
and
concern
for
his
Soul
:
but
to
receive
hurt
our selves
from
it
,
being
drawn
or
deceiv'd
into
some
sin
by
it
.
But
because
many
well-dispos'd
People
do
think
,
that
they
must
not
do
any
thing
,
which
good
Men
are
displeas'd
or
griev'd
at
,
I
desire
them
to
consider
a
few
things
.
1.
That
to
censure
and
condemn
,
and
be
displeas'd
with
the
actions
of
those
that
differ
from
them
,
or
refuse
to
join
any
longer
with
them
in
their
separate
Congregations
,
is
a
great
instance
of
peevishness
and
uncharitableness
;
and
is
that
very
sin
which
St.
Paul
often
warns
his
Weak
Believers
against
,
viz.
that
they
shou'd
not
rashly
judge
those
,
who
understood
their
Christian
Liberty
better
than
themselves
.
At
this
rate
any
company
of
Men
,
that
shall
resolve
to
quarrel
with
all
that
do
not
do
as
they
do
,
must
oblige
all
to
remain
forever
with
them
,
for
fear
of
giving
them
offence
.
If
what
I
do
,
is
not
evil
in
it self
;
it
cannot
become
such
,
because
another
Man
is
causlesly
angry
with
me
for
doing
of
it
.
2.
They
that
pretend
,
that
this
fear
of
offending
,
that
is
,
displeasing
their
Weak
Brethren
,
hinders
their
complyance
with
the
Church
,
ought
seriously
to
examine
themselves
,
whether
it
is
not
really
only
the
care
of
their
credit
and
reputation
with
that
Party
,
or
else
the
securing
of
some
worldly
interest
,
that
keeps
them
from
Conformity
.
3.
If
to
displease
our
Weak
Brethren
were
the
sinful
offending
him
condemn'd
by
St.
Paul
;
it
wou'd
prove
an
intolerable
yoke
upon
Mens
Consciences
,
and
beget
such
endless
perplexities
,
that
we
shou'd
not
be
able
to
do
any
thing
,
tho'
never
so
indifferent
,
with
a
well-assur'd
mind
;
since
one
or
other
will
in
this
sense
be
scandaliz'd
at
it
.
We
shall
anger
some
by
doing
,
others
by
forbearing
:
and
since
those
,
who
call
themselves
weak
,
are
divided
into
several
factions
,
each
condemning
all
the
other
;
't
is
impossible
for
us
to
comply
with
any
one
of
them
,
but
we
shall
thereby
displease
all
the
rest
.
4.
If
we
do
nothing
which
may
displease
our
Weak
Brethren
;
we
do
submit
our
Judgments
and
Consciences
to
the
conduct
of
the
most
ignorant
and
injudicious
Christians
:
and
yield
them
that
authority
over
us
,
which
we
deny
to
our
lawful
Superiours
.
And
't
is
strange
,
that
those
who
think
their
Christian
Liberty
so
much
violated
by
the
determinations
of
their
Superiours
about
indifferent
matters
,
shou'd
yet
suffer
themselves
to
be
thus
ty'd
up
by
the
passions
of
their
Weak
Brethren
.
Whatever
condescension
may
be
due
to
the
Weak
,
yet
't
was
never
intended
they
shou'd
Govern
the
Wiser
:
and
who
can
Govern
more
absolutely
than
those
,
whom
none
must
displease
?
Since
then
Scandalizing
or
giving
offence
do's
not
signify
doing
something
which
another
takes
ill
,
I
design
to
shew
what
is
the
true
meaning
of
it
in
Scripture
.
The
Greek
word
which
we
translate
Scandal
or
Offence
,
signifies
either
a
Trap
or
Snare
,
or
else
more
commonly
something
laid
in
the
way
of
another
,
which
occasions
his
stumbling
or
falling
,
by
which
he
is
bruis'd
and
hurt
.
And
so
,
whatever
it
was
that
hindred
Men
from
becoming
Christ's
Disciples
,
or
made
them
entertain
unworthy
thoughts
of
their
profession
,
or
discourag'd
them
in
it
,
or
tempted
them
to
forsake
it
,
is
call'd
a
Scandal
or
Offence
.
It
is
sometimes
rendred
an
occasion
to
fall
,
Rom.
14.13
.
occasion
of
stumbling
,
1
Joh.
2.10
.
a
stumbling
block
,
Rev.
2.14
.
or
a
thing
that
doth
offend
,
Matth.
13.41
.
in
all
which
places
there
is
the
same
original
word
.
Hence
to
Offend
or
Scandalize
any
one
,
as
't
is
commonly
us'd
in
the
[
(a)
](A27392-e57670-b)
(a)
See
Matth.
17.27
.
and
26.31
.
Mark
4.17
.
and
6.3
.
Joh.
6.61
.
1.
Cor.
1.23
.
New
Testament
,
is
to
do
something
which
tends
to
fright
him
from
Christianity
,
to
make
him
think
hardly
of
it
,
or
is
apt
to
make
him
Repent
of
his
Conversion
.
So
that
in
the
most
general
sense
,
to
Scandalize
or
Offend
any
one
,
is
to
give
occasion
to
his
sin
,
and
consequently
his
Ruin
and
undoing
;
and
this
I
suppose
will
be
granted
by
all
,
that
do
not
receive
their
opinions
from
the
mere
sound
of
words
.
Hence
I
observe
Four
things
.
1.
The
better
Men
are
,
the
harder
't
is
to
Scandalize
them
.
Those
are
not
such
Godly
Persons
,
as
they
wou'd
be
thought
,
who
are
so
ready
at
all
turns
to
be
Offended
.
For
how
can
they
excel
others
in
knowledge
or
goodness
,
who
are
so
easily
drawn
or
tempted
to
sin
?
2.
That
Man
,
that
saies
,
he
shall
be
Scandaliz'd
at
what
another
Man
do's
,
speaks
falsely
.
For
it
is
as
much
as
to
say
,
that
he
shall
be
led
into
sin
ignorantly
:
whereas
his
saying
so
confutes
his
ignorance
;
for
if
he
knows
it
to
be
a
sin
,
he
commits
it
wilfully
.
3.
Since
Offending
or
scandalizing
signifies
tempting
to
sin
,
there
can
be
no
fear
of
Offending
any
one
by
Conforming
to
the
Church
;
because
there
is
nothing
us'd
in
it
,
but
what
may
be
comply'd
with
without
sin
.
For
the
Man
that
fears
giving
Offence
to
the
Weak
,
is
suppos'd
to
be
satisfy'd
himself
,
that
Conformity
is
lawful
:
and
how
then
shou'd
he
fear
that
his
example
will
tempt
others
to
sin
in
doing
an
innocent
action
?
If
it
be
said
,
that
tho'
what
I
do
is
lawful
,
yet
it
may
give
occasion
to
others
to
do
something
else
that
is
unlawful
,
and
so
I
may
become
truly
guilty
of
giving
Offence
;
I
answer
,
that
we
are
accountable
only
for
the
Natural
tendencies
of
our
actions
,
and
not
for
such
consequences
,
as
wicked
or
silly
Men
may
draw
from
them
;
for
at
that
rate
a
Man
cou'd
not
speak
or
do
any
thing
without
the
guilt
of
giving
Scandal
.
If
it
be
said
,
that
tho'
I
am
satisfy'd
my self
,
yet
I
may
by
my
example
tempt
others
that
are
not
satisfy'd
,
or
that
think
Conformity
to
be
sinful
,
to
follow
me
with
a
doubting
or
gainsaying
Conscience
;
I
answer
,
1.
that
't
is
as
unlawful
to
go
to
separate
Meetings
against
one's
Conscience
,
as
to
Conform
against
one's
Conscience
:
and
the
Man
ought
to
fear
,
lest
he
draw
some
to
separate
Meetings
against
their
Conscience
;
as
well
as
he
fears
the
drawing
of
others
to
Church
against
their
Conscience
.
The
influence
of
his
example
is
the
same
in
both
instances
,
and
the
danger
of
Scandal
is
equal
;
and
therefore
his
own
persuasion
must
determine
his
practice
.
2.
A
Man
that
is
satisfy'd
himself
,
ought
to
endeavour
to
satisfy
others
,
especially
those
whom
he
formerly
persuaded
to
separation
by
his
example
;
and
when
he
has
done
thus
,
he
has
done
what
lies
in
his
power
to
prevent
the
ill
effect
,
and
shall
not
be
farther
answerable
for
the
consequences
of
what
he
doth
.
4.
Since
Scandalizing
is
leading
into
sin
,
we
may
Scandalize
others
as
soon
by
complying
with
them
,
as
by
thwarting
their
humour
.
St.
Paul
,
who
circumcis'd
Timothy
,
Acts
16.3
.
in
favour
of
the
Weak
Jews
,
lest
they
shou'd
have
forsaken
the
Faith
;
refus'd
to
circumcise
Titus
,
Gal.
2.3
.
(
tho'
he
angred
the
Jews
by
it
)
lest
they
shou'd
think
the
Jewish
Law
still
in
force
.
And
this
he
did
,
because
the
condition
of
the
Persons
was
different
.
If
he
had
pleas'd
them
,
he
had
truly
Scandaliz'd
them
,
by
hardening
them
in
their
folly
and
ignorance
.
Mr.
Baxter
saies
(
in
his
Cure
of
Church-Divisions
)
Many
a
time
I
have
the
rather
gone
to
the
Common-Prayers
of
the
public
Assemblies
,
for
fear
of
being
a
Scandal
to
those
same
men
,
that
call'd
the
going
to
them
a
Scandal
;
that
is
,
for
fear
of
hardening
them
in
a
sinful
Separation
and
Error
.
Because
I
knew
,
that
was
not
Scandal
which
they
call'd
Scandal
;
that
is
,
displeasing
them
,
and
crossing
their
Opinions
;
but
hardening
them
in
an
Error
or
other
Sin
,
is
true
Scandalizing
.
Vnderstand
this
,
or
you
will
displease
God
under
pretence
of
avoiding
Scandal
,
p.
135.
This
surely
ought
to
be
well
consider'd
of
by
a
sort
of
Men
amongst
us
,
who
shall
go
to
Church
in
the
Morning
,
and
to
a
Conventicle
in
the
Afternoon
;
who
halt
between
both
,
and
wou'd
fain
displease
neither
side
,
but
indeed
give
real
Offence
to
both
.
From
all
this
,
I
think
,
it
is
very
plain
,
that
he
,
who
is
satisfy'd
in
his
own
mind
of
the
lawfulness
of
Conformity
,
but
is
afraid
of
giving
Offence
by
it
,
if
he
be
true
to
his
Principle
,
ought
to
hasten
the
faster
to
his
Parish-Church
,
that
he
may
not
offend
those
very
Dissenters
,
of
whom
he
wou'd
seem
to
be
so
tender
.
III.
In
the
last
place
I
am
to
inquire
how
far
,
and
in
what
instances
we
are
bound
to
consider
the
Weakness
of
our
Brethren
.
In
answer
to
this
I
shall
now
suppose
,
notwithstanding
all
I
have
already
said
,
that
the
Dissenters
are
truly
weak
Persons
,
and
that
there
may
be
some
danger
of
their
being
,
thro'
their
own
fault
,
Offended
by
our
Conformity
;
yet
taking
this
for
granted
,
I
shall
plainly
shew
,
that
he
who
is
in
his
own
mind
convinced
of
the
lawfulness
of
Conformity
,
ought
not
to
forbear
it
for
fear
of
giving
such
Offence
to
his
Weak
Brethren
.
For
,
First
,
Nothing
that
is
sinful
may
be
done
to
avoid
others
being
Scandaliz'd
.
We
must
not
do
evil
,
that
good
may
come
,
Rom.
3.8
.
We
must
not
commit
the
least
sin
our selves
,
to
prevent
the
greatest
sin
in
another
.
The
very
best
things
may
be
perverted
,
and
Christ
himself
is
said
to
be
set
for
the
fall
of
many
,
Luke
2.24
.
but
this
do's
not
cancel
our
obligations
to
obey
God's
Laws
.
If
offence
be
taken
at
my
doing
any
duty
,
those
only
that
are
offended
are
chargeable
with
it
.
Since
those
who
fear
giving
Offence
,
do
themselves
think
Conformity
lawful
;
and
since
Conformity
is
injoin'd
;
and
since
nothing
is
more
plain
from
Scripture
,
than
that
we
must
obey
our
Superiours
in
all
lawful
things
;
therefore
't
is
evident
that
we
must
not
omit
the
duty
of
Conforming
for
fear
of
giving
Offence
.
But
't
is
Objected
,
that
those
Precepts
which
contain
only
rituals
,
are
to
give
place
to
those
which
concern
the
welfare
of
Mens
Bodies
,
and
much
more
to
those
which
concern
the
welfare
of
their
Souls
:
so
that
when
both
together
cannot
be
observ'd
,
we
must
break
the
former
to
observe
the
latter
.
God
will
have
mercy
,
and
not
sacrifice
.
Now
if
sacrifices
prescrib'd
by
God
himself
,
must
give
place
to
Acts
of
Mercy
,
much
more
must
Human
Inventions
yeild
to
them
.
To
this
I
answer
,
that
the
commands
of
our
Superiours
do
not
bind
us
either
in
a
case
of
absolute
necessity
,
or
when
they
plainly
hinder
any
moral
duty
to
God
or
our
Neighbour
:
but
this
is
only
when
the
necessity
is
urgent
and
extreme
,
and
the
sin
we
must
otherwise
commit
,
evident
and
certain
;
and
at
last
our
obedience
is
dispensed
withal
only
for
that
one
time
.
We
may
be
absent
from
Church
to
save
the
life
of
our
Neighbour
,
or
to
quench
the
firing
of
his
house
:
but
't
wou'd
be
a
pitiful
pretence
for
the
constant
neglect
of
our
public
Prayers
,
because
in
the
mean
time
our
Neighbours
house
may
be
fired
,
or
his
life
invaded
,
and
so
he
may
stand
in
need
of
our
help
.
Tho'
this
argument
may
serve
to
excuse
the
omission
of
something
commanded
by
lawful
Authority
,
in
extraordinary
cases
which
very
rarely
happen
:
yet
to
be
sure
it
will
not
help
those
,
who
live
in
open
disobedience
to
the
Laws
,
only
because
they
are
loth
to
offend
those
who
are
not
satisfy'd
with
what
is
appointed
.
But
,
say
they
,
Scandal
is
Spiritual
Murther
:
and
if
we
must
obey
Authority
,
tho'
Scandal
follow
;
then
,
when
Authority
commands
,
we
may
murther
the
Soul
of
our
Brother
,
and
destroy
him
by
our
meats
,
for
whom
Christ
dy'd
.
But
I
answer
,
that
wearing
a
Surplice
,
Kneeling
at
the
Sacrament
,
&c.
will
not
make
Men
forsake
Christianity
;
which
I
have
prov'd
,
is
the
only
proper
Scandalizing
our
Brother
,
which
St.
Paul
charges
with
the
guilt
of
Soul-murther
.
Nay
,
this
argument
concludes
as
strongly
against
obedience
to
any
other
command
of
God
,
if
a
Brother
be
offended
at
it
;
as
it
do's
against
submission
to
Superiours
in
things
lawful
.
For
't
is
not
only
the
Law
of
Man
,
but
the
Law
of
God
also
,
that
is
broken
by
disobedience
to
Superiours
.
We
cannot
be
bound
to
transgress
a
plain
Law
of
God
for
fear
of
some
evil
,
that
may
chance
to
happen
to
some
others
thro'
their
own
fault
:
because
every
one
is
bound
to
have
a
greater
care
of
his
own
,
than
of
others
Salvation
;
and
consequently
to
avoid
sin
in
himself
,
than
to
prevent
it
in
his
Brethren
.
Nay
,
as
Bishop
Sanderson
saies
,
To
allow
Men
,
under
pretence
that
some
offence
may
be
taken
thereat
,
to
disobey
Laws
and
Constitutions
made
by
those
that
are
in
Authority
over
us
,
is
the
next
way
to
cut
the
Sinews
of
all
Authority
,
and
to
bring
both
Magistrates
and
Laws
into
contempt
;
for
what
Law
ever
was
made
,
or
can
be
made
so
just
and
reasonable
,
but
some
Men
or
other
either
did
,
or
might
take
offence
thereat
?
If
it
be
here
asked
,
whether
any
Human
Authority
can
make
that
action
cease
to
be
Scandalous
,
which
if
done
without
any
such
command
,
had
been
Scandalous
;
I
answer
,
that
no
Authority
can
secure
that
others
shall
not
be
offended
by
what
I
do
out
of
obedience
to
it
:
but
then
it
frees
me
from
blame
,
by
making
that
my
duty
,
which
if
I
had
otherwise
done
,
might
have
been
uncharitable
.
If
it
be
said
,
that
avoiding
of
Scandal
is
a
main
duty
of
charity
;
and
that
,
if
Superiours
may
appoint
,
how
far
I
shall
shew
my
charity
towards
my
Brother's
Soul
,
then
an
earthly
Court
may
cross
the
determinations
of
the
Court
of
heaven
;
I
answer
,
that
here
is
no
crossing
the
Determinations
of
God
,
since
it
is
his
express
Will
,
that
in
all
lawful
things
we
shou'd
obey
our
Governours
;
and
he
who
has
made
this
our
Duty
,
will
not
lay
to
our
charge
the
Mischiefs
,
that
may
sometimes
without
our
fault
,
thro'
the
folly
and
peevishness
of
Men
,
follow
from
it
.
And
certainly
it
is
as
equal
and
reasonable
,
that
our
Superiours
shou'd
appoint
how
far
we
shall
exercise
our
Charity
towards
our
Brethren
;
as
it
is
,
that
the
mistake
and
prejudice
of
any
private
Christians
shou'd
set
Bounds
to
their
Power
and
Authority
;
or
that
every
ignorant
and
froward
Brother
shou'd
determine
,
how
far
we
shall
be
obedient
to
those
whom
God
has
set
over
us
.
But
farther
,
duties
of
justice
are
of
stricter
obligation
than
duties
of
Charity
.
Now
obedience
to
Superiours
is
a
debt
;
and
we
injure
them
,
if
we
do
not
pay
it
:
but
avoiding
Scandal
is
a
duty
of
charity
;
which
indeed
we
are
obliged
to
,
as
far
as
we
can
,
but
not
till
we
have
given
to
every
one
his
due
.
It
is
therefore
,
saies
Bishop
Sanderson
,
no
more
lawful
for
me
to
disobey
the
lawful
command
of
a
Superiour
,
to
prevent
thereby
the
Offence
of
one
or
a
few
Brethren
;
than
it
is
lawful
for
me
to
do
one
Man
wrong
,
to
do
another
Man
a
courtesy
withal
;
or
than
it
is
lawful
for
me
to
rob
the
Exchequer
to
Relieve
an
Hospital
.
If
it
be
reply'd
,
that
tho'
the
care
of
not
giving
Offence
be
in
respect
of
our
Brother
but
a
debt
of
Charity
,
yet
in
regard
of
God
it
is
a
legal
debt
,
since
he
may
,
and
do's
require
it
as
due
,
and
we
do
him
wrong
if
we
disobey
him
;
I
grant
indeed
,
that
we
are
requir'd
both
to
be
obedient
to
Superiours
,
and
to
be
Charitable
to
our
Brother
:
but
then
I
say
,
this
is
not
the
Charity
which
God
requires
,
when
I
give
what
is
none
of
my
own
.
A
servant
must
be
Charitable
to
the
Poor
according
to
his
ability
:
but
he
must
not
rob
his
Master
to
Relieve
them
.
Our
Superiours
only
must
consider
the
danger
of
Scandal
:
but
we
must
consider
the
duty
we
owe
them
;
this
being
a
matter
wherein
we
cannot
shew
our
charity
without
violating
the
right
of
our
Superiours
.
Thus
then
it
is
plain
,
that
they
are
things
merely
indifferent
,
not
only
in
their
own
nature
,
but
also
in
respect
to
us
,
in
the
use
of
which
we
are
obliged
to
consider
the
Weakness
of
our
Brethren
.
What
is
our
duty
,
must
be
done
,
tho'
Scandal
follow
it
:
but
in
matters
,
wherein
our
practice
is
not
determin'd
by
any
command
,
we
ought
so
to
exercise
our
Liberty
,
as
to
avoid
(
if
possible
)
giving
any
Offence
.
'T
is
an
undoubted
part
of
Christian
Charity
,
to
endeavour
by
admonition
,
instruction
,
good
example
,
and
by
the
forbearance
of
things
lawful
,
at
which
we
foresee
our
Neighbour
out
of
weakness
will
be
apt
to
be
Scandaliz'd
,
to
prevent
his
falling
into
any
sin
or
mischief
.
After
this
manner
do
we
profess
our selves
ready
to
do
or
forbear
any
thing
in
our
own
power
,
to
gain
Dissenters
to
the
Church
:
but
we
must
not
omit
our
duty
for
it
.
I
shall
only
add
,
that
this
very
Rule
of
yielding
to
our
Brother
in
things
indifferent
,
ought
to
have
some
restrictions
;
but
I
think
there
are
no
unalterable
Rules
to
be
laid
down
in
this
affair
.
For
it
being
an
exercise
of
Charity
,
must
be
determin'd
by
the
measure
of
Prudence
according
to
Circumstances
:
and
we
may
as
well
go
about
to
give
certain
Rules
for
Men's
Charity
in
other
Cases
,
and
fix
the
proportion
which
every
Man
ought
to
give
of
his
Estate
towards
the
Relief
of
the
Poor
;
as
positively
to
tell
how
far
a
Man
must
deny
himself
in
the
use
of
indifferent
things
,
and
forego
his
own
Liberty
for
the
sake
of
his
Brother
.
This
whole
matter
(
saies
Dr.
Hammond
,
disc.
of
Scand
.
)
is
to
be
referr'd
to
the
Christian's
Pious
Discretion
or
Prudence
;
it
being
free
to
him
either
to
abstain
,
or
not
to
abstain
,
from
any
indifferent
action
(
remaining
such
)
according
as
that
Piety
and
that
Prudence
shall
represent
it
to
be
most
Charitable
and
Beneficial
to
other
Mens
Souls
.
Secondly
,
To
avoid
a
less
Scandal
being
taken
by
a
few
,
we
must
not
give
a
greater
Offence
,
and
of
vastly
more
pernicious
consequence
,
to
a
much
bigger
number
of
Persons
.
And
if
this
matter
were
rightly
consider'd
;
we
shou'd
soon
f●●d
our selves
much
more
obliged
,
upon
this
account
of
Scandal
,
to
join
with
our
Church
,
than
to
s●parate
from
it
.
For
,
1.
Our
separation
hardens
other
Dissenters
in
their
persuasion
of
the
unlawfulness
of
Conformity
.
For
they
will
think
we
separate
upon
the
same
reason
with
themselves
;
and
this
is
true
Scandalizing
them
,
or
Confirming
them
in
an
evil
cause
.
2.
Whatever
Sect
we
join
with
,
we
Offend
all
the
other
Parties
;
who
sometimes
speak
as
hardly
of
one
another
,
as
of
the
Conformists
.
3.
Hereby
great
Offence
is
given
to
the
Conformists
.
For
this
separation
is
a
public
condemning
of
the
Church
,
and
is
apt
to
breed
Scruples
,
distast
and
prejudices
,
in
the
well-meaning
,
but
least-knowing
Members
of
it
.
4.
Scandal
is
thereby
given
to
Superiours
,
by
bringing
their
Laws
and
Authority
into
contempt
.
And
if
it
be
so
sinful
to
Offend
a
little
one
;
what
shall
we
think
of
Offending
a
Prince
,
a
Parliament
,
&
c
!
No
Scandal
taken
at
an
indifferent
thing
can
be
so
great
,
as
both
the
sin
and
Scandal
of
confusion
,
and
contempt
of
Authority
.
5.
Hereby
Scandal
is
given
to
the
Papists
,
who
are
harden'd
in
their
own
way
,
because
they
only
have
Peace
and
Unity
;
and
this
is
a
mighty
temptation
to
many
wavering
Christians
to
turn
Papists
.
The
Papists
alwaies
hit
us
in
the
Teeth
with
our
Divisions
:
whereas
by
our
hearty
Uniting
with
the
Church
of
England
,
we
may
certainly
wrest
this
Weapon
out
of
their
hands
.
6.
Separation
is
a
Scandal
to
Religion
in
general
.
It
prejudices
Men
against
it
as
an
uncertain
thing
,
and
matter
of
endless
dispute
;
when
they
see
what
dangerous
Quarrels
commence
from
our
Religious
differences
:
and
all
the
disorders
they
have
caus'd
,
shall
by
some
be
charged
upon
Christianity
it self
.
Thus
our
causeless
separations
open
a
wide
door
to
Atheism
,
and
all
kind
of
Profaness
and
Irreligion
.
The
CONCLUSION
,
Containing
an
earnest
Persuasive
to
Communion
with
the
Establish'd
Church
of
England
.
AND
now
,
having
shewn
the
Necessity
of
Maintaining
constant
Communion
with
the
Church
of
England
,
and
answer'd
those
pleas
,
by
which
the
Dissenters
endeavour
to
excuse
their
Separation
from
her
;
nothing
remains
,
but
that
I
add
an
earnest
Persuasive
to
the
practice
of
that
,
which
I
have
prov'd
to
be
a
Christian
Duty
.
I
beseech
you
therefore
with
all
the
Earnestness
that
becomes
a
Matter
of
so
great
Importance
,
and
with
all
the
Kindness
and
Tenderness
that
becomes
a
Christian
,
to
suffer
the
Word
of
Exhortation
,
&
duly
consider
what
I
offer
to
you
.
I
have
shewn
you
in
the
first
Chap.
of
this
Discourse
,
that
Nothing
but
sinful
Terms
of
Communion
can
justify
a
Separation
;
and
therefore
you
must
charge
our
Church
with
sinful
terms
of
Communion
,
or
else
you
cannot
possibly
defend
your
practice
.
Suppose
that
there
were
some
things
in
our
Constitution
,
that
might
be
contriv'd
better
;
yet
every
defect
or
suppos'd
Corruption
in
a
Church
is
not
warrant
enough
to
tear
the
Church
in
pieces
.
The
question
is
not
,
Whether
there
be
any
thing
in
our
Constitution
,
which
a
Man
cou'd
wish
to
be
alter'd
:
but
whether
any
thing
unlawful
be
appointed
,
which
will
make
an
alteration
not
only
desirable
,
but
necessary
;
&
Whether
you
are
bound
to
withdraw
,
till
such
Alteration
be
made
.
We
separate
from
the
Church
of
Rome
,
because
She
has
corrupted
the
Main
Principles
of
Religion
,
and
requires
her
Members
to
join
in
these
Corruptions
:
but
this
Charge
cannot
be
fasten'd
upon
the
Church
of
England
,
and
therefore
Separation
from
her
must
be
unlawful
.
Mr.
Ca●●●●
[
(a)
](A27392-e58770-b)
(a)
Institut.
lib.
4.
sect.
10
,
11
,
12.
saies
,
that
Wherever
the
Word
of
God
is
duly
preach'd
,
and
reverently
attended
to
,
and
the
true
use
of
the
Sacraments
kept
up
,
there
is
the
plain
appearance
of
a
true
Church
,
whose
Authority
no
Man
may
safely
despise
,
or
reject
it's
Admonitions
,
or
resist
it's
Counsels
,
or
set
at
nought
it's
Discipline
;
much
less
separate
from
it
,
and
violate
it's
Vnity
.
For
that
our
Lord
has
so
great
regard
to
the
Communion
of
his
Church
,
that
he
accounts
him
an
Apostate
from
his
Religion
,
who
obstinately
separates
from
any
Christian
Society
,
which
keeps
up
the
true
Ministry
of
the
Word
and
Sacraments
;
that
such
a
separation
is
a
denyal
of
God
and
Christ
;
and
that
it
is
a
dangerous
and
pernicious
Temptation
,
so
much
as
to
think
of
separating
from
such
a
Church
,
the
Communion
whereof
is
never
to
be
rejected
,
so
long
as
it
continues
in
the
true
Vse
of
the
Word
and
Sacraments
.
This
is
as
plain
and
full
a
Determination
of
the
Case
,
as
if
he
had
particularly
design'd
it
against
your
own
practice
.
Nay
,
the
Ministers
of
New-England
tell
you
,
that
To
separate
from
a
Church
for
some
Evil
only
conceiv'd
,
or
indeed
in
the
Church
,
which
might
and
shou'd
be
tolerated
,
and
heal'd
with
a
Spirit
of
Meekness
,
and
of
which
the
Church
is
not
yet
convinced
,
tho'
perhaps
your self
be
;
for
this
or
the
like
Reasons
to
withdraw
from
public
Communion
in
Word
,
Seals
or
Censures
,
is
unlawful
and
sinful
.
If
you
say
,
that
the
Governours
may
as
well
come
down
to
you
,
by
forbearing
what
you
dislike
,
as
you
come
up
to
the
law
,
by
doing
what
it
requires
;
I
beseech
you
to
consider
,
Whether
our
Case
will
bear
this
Wantonness
,
and
Whether
such
Expressions
be
consistent
with
your
Duty
.
I
do
not
think
it
hard
,
I
confess
,
to
make
out
the
prudence
of
their
Determinations
:
but
I
think
it
hard
,
that
a
Public
Rule
shou'd
not
be
thought
Reason
enough
to
justify
things
of
this
sort
,
and
to
oblige
the
People
to
Complyance
without
more
ado
.
Certainly
there
is
no
prospect
of
Union
,
till
Men
learn
Humility
and
Modesty
,
and
are
contented
to
be
Govern'd
.
What
is
the
Duty
of
Superiours
in
our
Case
,
I
cannot
determine
:
but
sure
I
am
,
that
a
Change
(
tho'
in
things
perfectly
indifferent
)
is
no
indifferent
thing
;
and
't
is
infinite
odds
,
but
if
once
they
begin
to
change
without
necessity
,
there
will
never
be
an
end
of
changing
.
But
farther
,
I
desire
you
to
consider
,
that
the
most
eminent
even
of
your
own
Writers
,
do
flatly
condemn
your
Separation
from
the
Church
of
England
.
For
they
acknowledge
her
to
be
a
true
Church
,
and
[
(b)
](A27392-e58860-b)
(b)
See
Burroughs
's
Iren.
p.
184.
Vind.
of
Presb.
Gov.
Brinsly's
Arraignm
.
p.
16
,
31.
Corbet
's
Plea
for
Lay-C●m
.
Newcomen
's
Iren.
Epist.
to
the
Read
.
●all's
Tryal
,
c.
7.
Je●u●ba●l
▪
p.
28.30
.
Throughton's
Apol.
p.
107.
Robinson
of
the
Lawful
.
of
Hear
.
p.
ult.
hold
,
that
You
are
not
to
separate
farther
from
a
true
Church
,
than
the
things
you
separate
for
,
are
unlawful
,
or
conceiv'd
so
to
be
;
that
is
,
they
hold
that
you
ought
to
go
as
far
as
you
can
,
and
do
what
you
lawfully
may
,
towards
Communion
with
it
.
They
[
(c)
](A27392-e58980-b)
(c)
See
Tombes
's
Theod.
Answer
to
Pref.
Sect.
23.
Blake's
Vind.
c.
31.
Brinsly
's
Arraignm
.
p.
50.
Noyes
's
Temple
Meas
.
p.
78.
Owen
's
Evangel.
Love
,
p.
76.
Cotton
on
the
1
Epist.
of
John
,
p.
156.
Baxter's
Cure
,
dir.
5.
Vines
on
the
Sacram.
p.
239.
Corbet
's
Acc.
of
Sep.
p.
103.
Jerubba●l
,
p.
12.
hold
also
,
that
You
are
not
to
separate
from
a
Church
for
unlawful
things
,
if
the
things
accounted
unlawful
,
are
not
of
so
heinous
a
Nature
as
to
unchurch
a
Church
,
or
are
not
impos'd
as
necessary
Terms
of
Communion
.
Nay
they
[
(d)
](A27392-e59110-b)
(d)
See
Brownists
Confess
.
art.
36.
Jenkin
on
Jude
,
v.
19.
Allen's
Life
,
p.
3.
Engl.
Remembrancer
,
Serm.
4
,
14
,
16.
Ball
's
Tryal
,
p.
74
,
&c.
132
,
&c.
159
,
&c.
308.
Platform
of
Discipl
.
c.
14.
sect.
8.
Hildersham
on
John
,
Lect.
35
,
82.
Brian
's
Dwell
.
with
God
,
p.
293
,
294.
Bradshaw's
Unreason
.
of
Sep.
p.
103
,
104.
Non-Conf
.
no
schismat
.
p.
15.
Cawdry
's
Indep
.
a
great
schism
,
p.
192
,
195.
Owen
's
Evang.
Love
,
c.
3.
Throughton
's
Apol.
p.
100.
Vines
on
the
Sacram.
p.
242.
Crofton's
Hard
way
to
Heaven
,
p.
36.
Noyes's
Temp.
Meas
.
p.
78
,
89.
Davenport's
Reply
,
p.
281.
Cotton
on
1
Epist.
of
John
.
p.
156.
Calamy's
Godly
Man
's
Ark
,
Epist.
Ded.
Allen
's
Godly
Man's
Portion
,
p.
122
,
127.
B●ins
on
Ephes.
2.15
.
Contin
.
Morn
.
Exer.
serm.
16.
Baxter's
Cure
,
dir.
35.
Def.
of
his
Cure
,
part.
1.
p.
47.
&
part.
2.
p.
171.
Burroughs
's
Iren.
c.
23.
Morton
's
Memorial
,
p.
78
,
&c.
Blake's
Vind.
c.
31.
Tombes's
,
Theodul
.
answer
to
Pref.
Sect.
25.
Conf.
Savoy
,
p.
12
,
13.
Calamy's
Door
of
Truth
open'd
,
p.
7.
Corbet's
N.
C.
Plea
,
p.
6.
Robinson
's
Lawful
.
of
Hear
.
p.
19
,
23.
Nye's
Case
of
great
&
pres
.
Use
,
p.
10
,
16
,
18.
produce
several
arguments
to
prove
,
that
Defects
in
Worship
,
if
not
essential
,
are
no
just
reason
for
withdrawing
from
it
.
1.
Because
to
break
of
Communion
for
such
Defects
,
wou'd
be
to
look
after
a
greater
Perfection
,
than
this
present
state
will
admit
of
.
2.
Our
Saviour
and
his
Apostles
did
not
separate
from
defective
Churches
.
3.
Christ
doth
still
hold
Communion
with
defective
Churches
,
and
so
ought
we
.
4.
To
separate
from
such
defective
Churches
,
wou'd
destroy
all
Communion
.
Nor
,
5.
is
it
at
all
Warranted
in
scripture
.
Nor
,
6.
is
it
necessary
,
because
a
Person
may
communicate
in
the
Worship
without
partaking
in
those
Corruptions
.
Nay
,
7.
they
urge
that
't
is
a
duty
to
join
with
a
defective
Worship
,
where
we
can
have
no
better
.
And
as
for
our
Injunctions
in
particular
,
they
[
(e)
](A27392-e59630-b)
(e)
See
Lett.
Min.
of
Old-Engl
.
p.
12
,
13.
Bryan's
Dwell
.
with
God
,
p.
311.
Troughton's
Apol.
c.
7.
p.
68.
Owen's
Peace-Off
.
p.
17.
Misch
.
of
Impos
.
Epist.
Ded.
own
them
to
be
tolerable
,
and
what
no
Church
is
without
,
more
or
less
;
that
they
are
not
sufficient
to
hinder
Communion
;
and
that
they
are
but
few
.
Nay
farther
,
several
of
the
old
Non-Conformists
zealously
oppos'd
Separation
from
the
Church
of
England
,
and
join'd
with
it
to
their
dying
Day
,
tho'
they
cou'd
not
conform
as
Ministers
:
and
several
of
the
Modern
Non-Conformists
have
written
for
Communion
with
it
,
and
have
in
print
[
(f)
](A27392-e59780-b)
(f)
See
Baxter's
Sacril
.
Desert
.
p.
75.
Mr.
J.
Allen's
Life
,
p.
111.
Collins's
Doctr.
of
Schism
.
p.
64.
Lye's
Reas.
Account
,
&c.
Hickman's
Bonas
.
Vap.
p.
113.
Baxter's
Plea
for
Peace
,
p.
240.
declar'd
it
to
be
their
Duty
and
Practice
.
But
besides
the
Sentiments
of
your
own
Teachers
,
there
is
greater
Authority
to
be
urged
against
you
.
For
in
those
things
,
wherein
you
differ
from
us
,
you
are
condemn'd
by
the
Practice
of
the
Whole
Catholic
Church
for
fifteen
hundred
Years
together
;
and
surely
this
Consideration
ought
to
prevail
with
Modest
and
Peaceable
Men.
This
might
afford
a
large
field
for
Discourse
:
but
I
shall
only
hint
at
a
few
Particulars
.
1.
We
desire
you
to
produce
an
Instance
of
any
setled
Church
,
that
was
without
Episcopacy
,
till
Calvin's
time
.
The
greatest
Opposers
of
Episcopacy
have
been
forced
to
grant
,
that
it
obtain'd
in
the
Church
within
a
few
Years
after
the
Apostolic
age
;
and
we
are
sure
we
can
carry
it
higher
,
even
to
the
Apostles
themselves
.
There
are
but
two
Passages
,
and
both
of
them
not
till
the
latter
end
of
the
fourth
Century
,
that
may
seem
to
question
Episcopal
Authority
.
That
of
[
(g)
](A27392-e59980-b)
(g)
In
Epist.
ad
Tit.
cap.
1.
St.
Jerom
,
when
improv'd
to
the
utmost
that
it
is
capable
of
,
only
intimates
Episcopacy
not
to
be
of
Apostolical
Institution
.
And
very
clear
it
is
to
those
that
are
acquainted
with
St.
Jerom's
Writings
,
that
he
often
wrote
in
hast
,
and
did
not
always
weigh
things
at
the
Beam
,
and
forgot
at
one
time
what
he
had
said
at
another
;
that
many
Expressions
fell
from
him
in
the
heat
of
Disputation
,
according
to
the
warmth
and
eagerness
of
his
Temper
;
and
that
he
was
particularly
chased
into
this
Assertion
by
the
fierce
opposition
of
the
Deacons
at
Rome
,
who
began
to
Usurp
upon
,
and
overtop
the
Presbyters
;
which
tempted
him
to
magnify
and
extol
their
Place
and
Dignity
,
as
anciently
equal
to
the
Episcopal
Office
,
and
as
containing
in
it
the
common
Rights
and
Privileges
of
Priesthood
.
For
at
other
times
,
when
he
wrote
with
cooler
thoughts
about
him
,
he
does
plainly
and
frequently
enough
assert
the
Authority
of
Bishops
over
Presbyters
;
and
did
himself
constantly
live
in
Communion
with
,
and
Subjection
to
Bishops
.
The
other
passage
is
that
of
Aerius
,
who
held
indeed
that
a
Bishop
and
a
Presbyter
differ'd
nothing
in
Order
,
Dignity
,
or
Power
.
But
he
was
led
into
this
Error
merely
thro'
Envy
and
Emulation
,
being
vext
to
see
that
his
Companion
Eustatbius
had
gotten
the
Bishoprick
of
Sebastia
,
which
himself
had
aim'd
at
.
This
made
him
start
aside
,
and
talk
extravagantly
:
but
the
Church
immediately
branded
him
for
an
Heretic
,
and
drove
him
and
his
Followers
out
of
all
Churches
,
and
from
all
Cities
and
Villages
.
And
Epiphanius
,
who
was
his
Cotemporary
,
represents
him
as
very
little
better
than
a
Mad-man
.
2.
We
desire
you
to
name
any
Church
,
that
did
not
constantly
use
Forms
of
Prayer
in
public
Worship
;
but
of
this
I
have
discours'd
at
large
in
the
third
Chapter
.
3.
Shew
us
any
Church
,
that
did
not
always
observe
festivals
in
Commemoration
of
Christ
and
his
Saints
.
4.
Name
any
one
Church
since
the
Apostles
times
,
that
had
not
it's
Rites
and
Ceremonies
,
as
many
(
if
not
more
)
in
Number
,
and
as
liable
to
Exception
,
as
those
that
we
use
.
Nay
,
there
are
few
things
(
if
any
at
all
)
requir'd
by
us
,
which
were
not
in
use
in
the
best
Ages
of
Christianity
.
Nay
farther
,
I
could
easily
[
(h)
](A27392-e60170-b)
(h)
See
Durel
's
View
of
the
Goverm
.
&c.
and
Spirit
's
Cassend
.
Anglic.
p.
123
,
&c.
shew
,
that
most
(
if
not
all
)
the
Usages
of
our
Church
,
are
either
practis'd
in
foreign
Churches
,
or
at
least
allow'd
of
by
the
most
Eminent
and
Learned
Divines
of
the
Reformation
.
Consider
also
,
that
Separation
is
the
ready
way
to
bring
in
Popery
,
as
Mr.
Baxter
[
(i)
](A27392-e60250-b)
(i)
Defence
,
p.
27
,
52.
has
prov'd
.
The
Church
of
England
is
the
great
Bulwark
against
Popery
,
and
therefore
the
Papists
have
us'd
all
possible
Means
to
destroy
it
,
and
particularly
by
Divisions
.
They
have
attempted
to
pull
it
down
by
pretended
Protestant
hands
;
and
have
made
use
of
you
to
bring
about
their
own
designs
.
In
order
hereunto
they
have
upon
all
Occasions
strenuously
promoted
the
Separation
,
and
mixt
themselves
with
you
;
they
have
put
on
every
Shape
,
that
they
might
the
better
follow
the
Common
Outery
against
the
Church
as
Popish
and
Antichristian
;
spurring
you
on
to
call
for
a
more
pure
and
spiritual
Way
of
Worship
,
and
to
clamour
for
Liberty
and
Toleration
;
as
foreseeing
,
that
when
they
had
subverted
all
Order
,
and
beaten
you
out
of
all
sober
Principles
,
you
must
be
necessitated
at
last
to
center
in
the
Communion
of
the
Romish
Church
.
This
trade
they
began
almost
in
the
very
infancy
of
the
Reformation
;
as
appears
by
the
[
(k)
](A27392-e60330-b)
(k)
Foxes
and
Firebrands
.
stories
of
Comin
and
Heath
:
and
no
doubt
they
held
on
the
same
in
succeeding
Times
;
as
appears
(
besides
all
other
Instances
)
by
[
(l)
](A27392-e60360-b)
(l)
See
Stillingfleet's
Unreasonableness
of
Separation
,
Pref.
p.
20
,
&c.
Bellarini's
Letter
concerning
the
best
Way
of
managing
the
Popish
Interest
in
England
upon
the
Restoration
of
King
Charles
the
II.
For
therein
it
was
advis'd
to
foment
Fears
and
Jealousies
of
the
King
and
Bishops
;
to
asperse
the
Bishops
and
Ministers
of
the
Church
of
England
,
and
to
represent
it's
Doctrine
and
Worship
as
coming
too
near
the
Church
of
Rome
;
to
second
the
factious
in
promoting
an
Indulgence
,
and
to
endeavour
,
that
the
Trade
and
Treasure
of
the
Nation
might
be
engross'd
between
themselves
and
other
discontented
Parties
.
We
know
how
restless
and
industrious
the
Romish
Faction
has
ever
been
;
and
the
only
visible
security
we
have
against
the
prevailing
of
it
,
lies
in
the
firm
Union
of
Protestants
.
And
therefore
I
conjure
you
by
all
the
kindness
,
which
you
pretend
for
the
Protestant
Religion
,
heartily
to
join
in
Communion
with
us
.
For
the
Common
Enemy
waits
all
Opportunities
,
and
stands
ready
to
enter
at
those
breaches
,
which
you
are
Making
.
You
might
condemn
the
Rashness
of
your
own
Counsels
,
and
lament
it
,
it
may
be
,
when
it
wou'd
be
too
late
;
if
you
shou'd
see
Popery
erected
upon
the
ruins
of
that
Church
,
which
you
your selves
had
overthrown
.
It
wou'd
be
a
sad
addition
to
your
Miseries
,
if
the
Guilt
and
Shame
of
them
too
might
be
laid
to
your
charge
.
With
what
remorse
wou'd
you
reflect
upon
it
,
(
when
the
heat
of
your
Passion
was
over
)
if
the
Protestant
Profession
shou'd
be
farther
endanger'd
,
and
the
Agents
of
Rome
get
greater
advantages
daily
by
those
Distractions
,
which
have
been
secretly
managed
by
them
,
but
openly
carried
on
and
maintain'd
by
your selves
?
With
what
face
wou'd
you
look
,
to
see
the
Papists
,
not
only
triumphing
over
you
,
but
mocking
and
deriding
you
,
for
being
so
far
impos'd
upon
by
their
Cunning
,
as
to
be
made
the
immediate
instruments
of
your
own
Ruin
?
Therefore
I
beseech
you
not
to
act
,
as
if
you
were
prosecuting
the
Designs
of
the
Conclave
;
and
proceed
just
as
if
you
were
govern'd
by
the
Decrees
of
the
pretended
Infallible
Chair
.
You
may
be
asham'd
to
look
so
much
like
Tools
in
the
hands
of
the
Jesuits
;
when
you
suffer
your selves
to
be
guided
by
those
Measures
which
they
had
taken
,
and
talk
and
do
as
they
wou'd
have
you
,
as
if
you
were
immediately
inspir'd
from
Rome
.
To
these
arguments
I
must
add
another
,
which
I
hope
will
prevail
with
you
;
viz.
I
cannot
see
,
how
you
can
avoid
being
self-condemn'd
,
if
you
continue
in
your
Separation
.
For
certain
it
is
,
that
most
of
you
have
been
at
our
Churches
,
and
receiv'd
the
Sacrament
there
;
and
I
am
not
willing
to
think
,
that
you
acted
against
your
Consciences
,
or
did
it
merely
to
secure
a
gainful
Office
,
or
a
place
of
Trust
,
or
to
escape
the
Lash
and
Penalty
of
the
Law
.
These
are
Ends
so
very
Vile
and
Sordid
;
this
is
so
horrible
a
Prostitution
of
the
Holy
Sacrament
,
the
most
venerable
Mystery
of
our
Religion
;
so
deliberate
a
Way
of
sinning
,
even
in
the
most
solemn
act
of
Worship
;
that
I
can
hardly
suspect
any
shou'd
be
guilty
of
it
,
but
Men
of
Profligate
and
Atheistical
Minds
.
But
then
,
why
do's
not
the
same
Principle
,
that
brings
you
at
one
Time
,
bring
you
at
another
?
Why
can
we
never
have
your
Company
,
but
when
Punishment
or
Advantage
prompts
you
to
it
?
We
blame
the
Papists
for
dispensing
with
Oaths
,
and
receiving
the
Sacrament
to
serve
a
turn
,
and
to
advance
the
Interest
of
their
Cause
:
but
God
forbid
,
that
so
heavy
a
Charge
shou'd
ever
lie
at
the
Doors
of
Protestants
;
and
especially
those
who
wou'd
be
thought
most
to
abhor
Popish
practices
;
and
who
wou'd
take
it
ill
to
be
accounted
not
to
make
as
much
,
if
not
more
,
Conscience
of
their
Waies
,
than
other
Men.
Now
I
beseech
you
to
reason
a
little
;
If
our
Communion
be
sinful
,
why
did
you
enter
into
it
?
If
it
be
lawful
,
why
do
you
forsake
it
?
Is
it
not
that
which
the
commands
of
Authority
have
ty'd
upon
you
;
which
Commands
you
are
bound
to
submit
to
,
not
only
for
Wrath
,
but
also
for
Conscience
sake
?
Are
not
the
Peace
and
Unity
of
the
Church
,
things
that
ought
greatly
to
sway
with
all
Sober
,
Humble
and
Considering
Christians
?
If
it
be
possible
,
saies
the
Apostle
,
and
as
much
as
lies
in
you
,
live
peaceably
with
all
men
.
And
shall
Peace
be
broken
only
in
the
Church
,
where
it
ought
to
be
kept
most
intire
?
And
that
by
those
who
acknowledge
it
to
be
possible
,
and
within
their
Power
?
Are
you
satisfy'd
in
your
Conscience
to
join
in
Communion
with
us
;
and
will
you
not
do
it
for
the
sake
of
the
Church
of
God
?
Will
you
refuse
to
do
what
is
lawful
,
and
(
as
the
Case
stands
)
necessary
in
order
to
Peace
;
only
because
Authority
commands
,
and
has
made
it
your
Duty
?
Let
me
intreat
you
,
as
you
love
your
dear
Redeemer
,
to
do
as
much
for
the
Peace
of
His
Church
,
as
for
a
Vote
or
Office
;
and
to
come
to
the
Sacrament
of
his
Body
and
Blood
as
Christians
,
and
not
as
Politicians
.
Let
these
great
truths
sink
into
your
hearts
;
and
consider
,
I
beseech
you
,
what
you
are
doing
.
Be
well
advis'd
,
before
you
venture
upon
that
,
which
makes
you
guilty
of
a
sin
of
the
blackest
Nature
.
Be
not
blinded
by
Prejudice
or
Passion
,
nor
take
Opinions
upon
trust
:
but
search
and
examine
into
the
truth
.
Consciences
truly
tender
are
willing
and
desirous
to
embrace
all
Opportunities
of
Resolution
;
and
are
ready
to
kiss
the
hand
,
that
wou'd
bring
them
better
Information
.
They
will
not
neglect
,
much
less
thrust
from
them
,
the
means
that
might
ease
them
of
their
Doubts
and
Scruples
.
But
it
looks
very
odly
,
that
so
many
of
you
are
no
more
concern'd
to
understand
the
true
State
of
the
Church
of
England
,
and
the
Nature
and
Reasons
of
her
Constitutions
;
that
so
few
of
you
care
to
confer
with
those
that
are
able
to
instruct
you
:
but
cry
out
,
You
are
satisfy'd
already
;
nay
,
some
of
you
,
to
my
knowledge
,
when
desir'd
to
propose
your
Scruples
,
in
order
to
the
Giving
you
Satisfaction
,
have
plainly
and
absolutely
refus'd
to
do
it
.
There
is
little
reason
to
believe
,
that
such
Persons
have
ever
read
and
examin'd
,
what
the
Church
of
England
has
to
say
for
her self
.
Are
there
not
many
,
that
not
only
Scruple
,
but
rail
at
the
Book
of
Common-Prayer
,
that
yet
never
heard
it
,
nor
perhaps
ever
read
it
,
in
all
their
Lives
?
And
if
this
be
not
to
speak
evil
of
what
they
know
not
,
I
cannot
tell
what
is
.
You
generally
forbear
our
Public
Worship
,
upon
no
other
ground
,
but
because
you
prefer
your
own
arbitrary
way
before
it
:
whereas
I
may
take
the
Confidence
to
affirm
,
that
our
Liturgy
was
made
and
revis'd
with
that
Prudence
and
Moderation
,
that
Care
and
Circumspection
,
that
there
is
nothing
now
extant
in
that
kind
,
that
has
been
compos'd
with
greater
Wisdom
and
Piety
.
If
I
shou'd
compare
it
with
the
Performances
in
the
other
way
;
(
not
to
mention
the
many
indecent
,
incoherent
,
irreverent
Expressions
,
to
say
no
worse
,
that
might
be
collected
)
let
any
Extempore
Prayer
,
made
by
the
ablest
of
those
,
that
magnify
that
way
and
despise
ours
,
be
taken
in
writing
and
publish'd
to
the
World
;
and
I
am
confident
,
that
one
Man
,
without
any
great
pains
,
may
find
more
things
really
exceptionable
in
that
single
Prayer
,
in
a
short
time
;
than
the
several
Parties
of
Dissenters
,
with
all
the
Diligence
they
have
hitherto
us'd
,
have
been
able
to
discover
in
the
whole
Service
of
our
Church
,
in
more
than
an
hundred
Years
.
And
yet
some
of
you
,
that
seek
industriously
for
Scruples
in
the
Common-Prayer
,
will
readily
join
in
Extempore
Prayers
without
any
Scruple
.
This
is
such
Partiality
and
unequal
Dealing
,
as
cannot
easily
be
excus'd
.
'T
is
true
,
the
early
Prepossession
of
a
contrary
Opinion
,
the
powerful
Prejudices
of
Education
,
an
implicit
and
unexamin'd
belief
of
what
their
Guides
and
Leaders
teach
them
,
have
a
strange
force
upon
the
minds
of
Men
;
so
that
in
effect
they
no
more
doubt
of
the
truth
and
goodness
of
the
Cause
they
are
engaged
in
,
than
they
question
the
Articles
of
their
Creed
.
These
and
the
like
are
very
dangerous
and
usual
Mistakes
,
that
do
frequently
proceed
from
the
Prevalency
of
our
Passions
.
Now
the
first
step
towards
Concord
in
Opinion
and
Affections
,
is
to
dispose
your
Minds
to
a
calm
and
teachable
Temper
;
to
be
alwaies
ready
to
acknowledge
the
force
of
an
Argument
,
tho'
it
contradict
your
persuasions
never
so
much
.
Wherefore
I
do
once
and
again
intreat
you
,
that
laying
aside
all
Pride
,
Partiality
and
Self-conceit
,
you
wou'd
not
think
more
highly
of
your selves
,
and
of
your
own
way
,
than
you
ought
to
think
.
Truth
makes
the
easiest
entrance
into
Modest
and
Humble
Minds
.
The
Meek
will
he
guide
in
judgment
,
the
Meek
will
he
teach
his
Way
.
The
Spirit
of
God
never
rests
upon
the
proud
Man
.
But
especially
you
must
be
very
careful
,
that
Secular
Interest
did
not
either
engage
you
in
the
Separation
at
the
beginning
,
or
provoke
you
to
continue
in
it
.
And
there
is
the
more
reason
to
put
you
upon
this
Inquiry
,
not
only
because
Secular
Ends
are
very
apt
to
mix
with
,
and
shelter
themselves
under
the
shadow
of
,
Religion
;
but
because
this
has
been
an
old
Artifice
,
made
use
of
to
promote
Separation
.
Thus
the
Donatists
upheld
their
Separation
,
and
kept
their
Party
fast
together
,
by
trading
only
within
themselves
,
and
imploying
none
but
those
that
wou'd
be
of
their
side
;
nay
and
sometimes
hiring
Persons
to
be
Baptiz'd
into
their
Party
,
as
Crispin
did
the
People
of
Mappalia
.
And
how
evident
the
same
Policy
is
among
our
modern
Quakers
,
is
too
notorious
to
need
either
Proof
or
Observation
.
Whoever
looks
into
the
Nation
,
must
needs
take
notice
how
Interests
are
form'd
,
and
by
what
methods
Parties
and
Factions
are
kept
up
;
how
many
thousands
of
the
poorer
sort
of
you
depend
upon
this
or
that
Man
for
your
Work
and
Livelyhood
;
how
many
of
you
depend
upon
others
for
your
Trade
,
whom
accordingly
those
Men
can
readily
Command
,
and
do
produce
to
give
Votes
and
increase
Parties
on
all
public
Occasions
;
and
what
little
encouragement
any
Man
finds
from
you
,
that
deserts
you
,
and
comes
over
to
the
Church
of
England
.
Let
me
beseech
you
therefore
impartially
to
examine
your selves
;
and
to
search
,
whether
a
worldly
spirit
be
not
at
the
bottom
of
your
Zeal
and
Stifness
.
These
,
I
confess
,
are
Designs
too
base
and
sordid
to
be
own'd
above-board
:
but
Be
not
deceiv'd
,
God
is
not
mock'd
;
Man
looks
to
the
outward
Appearance
,
but
God
looks
to
the
Heart
.
If
you
hope
to
gain
and
grow
rich
by
your
Separation
;
if
you
are
asham'd
or
scorn
to
retract
your
Opinions
;
if
you
imagine
you
have
more
Light
than
the
first
Reformers
,
when
indeed
you
are
very
ignorant
;
if
you
cannot
endure
to
be
oppos'd
in
any
thing
;
if
you
murmur
and
repine
at
your
Governours
,
when
they
require
your
Obedience
,
where
you
are
unwilling
to
pay
it
;
these
are
Signs
,
that
your
affections
are
turbulent
and
unruly
:
and
while
you
are
thus
dispos'd
,
you
can
never
be
assur'd
,
but
that
Coveteousness
,
Pride
,
and
Impatience
,
might
be
the
greatest
Motives
,
that
induced
you
to
make
a
Separation
,
and
the
strongest
Arguments
that
you
have
to
maintain
it
.
But
above
all
things
,
I
beseech
you
for
the
sake
of
your
precious
Souls
,
to
consider
the
Heinous
Nature
and
Guilt
of
Schism
;
which
is
nothing
else
but
the
separating
your selves
from
a
true
Church
,
without
any
just
occasion
given
.
I
doubt
,
you
are
not
sufficiently
sensible
,
how
much
you
oppose
that
Spirit
of
Peace
and
Brotherly
Love
,
which
shou'd
diffuse
it self
thro'
the
whole
Body
of
Christian
People
;
when
you
suppose
every
slender
Pretence
enough
to
justify
your
departing
from
us
,
and
setting
up
a
Church
against
a
Church
.
The
Old
Non-Conformists
charg'd
the
People
to
be
as
tender
of
Church-Division
,
as
they
were
of
Drunkenness
,
Whoredom
,
or
any
other
enormous
Crimes
;
whereas
you
seem
to
think
it
a
matter
almost
indifferent
,
and
that
you
are
left
to
your
own
choice
to
join
with
what
Society
of
Christians
you
please
.
Which
giddy
principle
,
if
it
shou'd
prevail
,
wou'd
certainly
throw
us
into
an
absolute
Confusion
;
and
introduce
all
the
Errours
and
Mischiefs
,
that
can
be
imagin'd
.
But
our
Blessed
Lord
founded
but
one
Universal
Church
;
and
when
he
was
ready
to
be
Crucify'd
for
us
,
and
pray'd
not
for
the
Apostles
alone
,
but
for
them
also
that
shou'd
believe
in
him
thro'
their
Word
;
one
of
the
last
Petitions
which
he
then
put
up
,
amongst
diverse
others
to
the
same
Purpose
,
was
That
they
all
may
be
One
,
as
thou
Father
art
in
me
,
and
I
in
thee
;
that
they
also
may
be
one
in
us
,
that
the
World
may
believe
that
thou
hast
sent
me
.
'T
is
plain
this
was
to
be
a
Visible
Vnity
,
that
might
be
taken
notice
of
in
the
World
,
and
so
become
an
Inducement
to
move
Men
to
embrace
the
Christian
Faith
.
Peace
and
Amity
,
and
a
good
Correspondence
betwixt
the
several
Members
of
which
they
consist
,
is
the
only
Beauty
,
Strength
and
Security
of
all
Societies
;
and
on
the
contrary
,
the
nourishing
of
Animosities
,
and
running
into
opposite
Parties
and
Factions
,
do's
mightily
weaken
,
and
by
degrees
almost
unavoidably
draw
on
the
Ruin
and
Dissolution
of
any
Community
,
whether
Civil
or
Sacred
.
Concord
and
Union
therefore
will
be
as
necessary
for
the
Preservation
of
the
Church
,
as
of
the
State
.
It
has
been
known
by
too
sad
an
Experience
,
as
well
in
ours
,
as
other
Ages
,
what
a
pernicious
Influence
the
Intestine
Broils
and
Quarrels
among
Christians
have
had
.
They
have
been
the
great
stumbling-block
to
Jews
,
Turks
,
and
Heathens
,
and
the
main
hindrance
of
their
Conversion
;
they
have
made
some
among
our selves
to
become
Doubtful
and
Sceptical
in
their
Religion
;
they
have
led
others
into
many
dangerous
Errors
,
that
shake
the
very
Foundations
of
our
Faith
;
and
some
they
have
tempted
to
cast
off
the
Natural
sense
they
had
of
the
Deity
,
and
embolden'd
them
to
a
profess'd
Atheism
.
Therefore
as
you
wou'd
avoid
the
hardening
of
Men
in
Atheism
and
Infidelity
,
and
making
the
Prayer
of
our
dying
Saviour
(
as
much
as
in
you
lies
)
wholly
ineffectual
;
you
ought
to
be
exceeding
cautious
,
that
you
do
not
wilfully
Divide
his
Holy
Catholic
Church
.
You
are
often
warn'd
of
this
;
and
how
many
Arguments
do's
St.
Paul
heap
together
to
persuade
you
to
keep
the
Vnity
of
the
Spirit
in
the
Bond
of
Peace
?
One
Body
and
one
Spirit
,
even
as
you
are
call'd
in
one
Hope
of
your
Calling
,
one
Lord
,
one
Faith
,
one
Baptism
,
one
God
and
Father
of
all
;
Eph.
4.3
,
4
,
5
,
6.
And
how
pathetically
do's
the
same
Apostle
exhort
you
again
to
the
same
thing
,
by
all
the
mutual
Endearments
that
Christianity
affords
?
If
there
be
therefore
any
Consolation
in
Christ
,
if
any
Comfort
in
Love
,
if
any
Fellowship
of
the
Spirit
,
if
any
Bowels
and
Mercies
;
fulfil
ye
my
Joy
,
that
ye
be
like
minded
,
having
the
same
Love
,
being
of
one
Accord
,
of
one
Mind
;
Phil.
2.1
,
2.
These
vehement
Exhortations
to
Peace
and
Concord
,
do
strictly
oblige
you
to
hold
Communion
with
that
Church
,
which
requires
nothing
but
what
is
lawful
of
you
.
They
that
have
the
same
Articles
of
Faith
,
and
hope
to
meet
in
the
same
Heaven
,
thro'
the
Merits
of
the
same
Lord
;
shou'd
not
be
afraid
to
come
into
the
same
Assemblies
,
and
join
seriously
in
sending
up
the
same
Prayers
,
and
participating
of
the
same
Sacraments
.
Besides
the
many
strict
Precepts
and
other
strong
Obligations
which
you
have
to
this
Duty
,
our
Saviour
dy'd
,
that
he
might
gather
together
in
One
,
the
Children
of
God
that
were
scatter'd
abroad
;
John
11.52
.
And
do
you
not
then
contradict
this
end
of
his
Death
,
in
setting
those
at
Variance
,
whom
he
intended
to
Vnite
?
Nay
,
may
you
not
be
said
to
Crucify
the
Son
of
God
afresh
,
by
mangling
and
dividing
a
sound
and
healthful
part
of
that
Body
,
of
which
he
owns
himself
to
be
the
Head
?
If
indeed
our
Church
did
require
you
to
profess
any
false
Doctrine
,
or
to
do
any
thing
contrary
to
any
Divine
Command
;
you
were
bound
in
such
instances
to
withdraw
from
her
:
but
since
her
Doctrine
,
Discipline
and
Worship
are
good
and
lawful
;
you
are
indispensably
engaged
to
join
in
Communion
with
her
.
For
,
as
I
said
before
,
and
it
cannot
be
inculcated
too
often
,
Nothing
but
the
Vnlawfulness
of
joining
with
us
can
make
a
Separation
Lawful
.
Let
it
pity
you
at
least
to
see
the
ghastly
wounds
,
that
are
still
renew'd
by
the
continuance
of
our
Divisions
.
Be
persuaded
to
have
some
Compassion
on
a
Bleeding
Church
,
that
is
ready
to
faint
,
and
in
imminent
Danger
of
being
made
a
prey
to
her
Enemies
,
by
the
unnatural
Heats
and
Animosities
of
those
,
that
shou'd
Support
and
Defend
her
.
Why
shou'd
you
leave
her
thus
Desolate
and
Forlorn
,
when
her
present
Exigencies
require
your
most
Cordial
Assistance
?
If
the
condition
of
her
Communion
were
such
as
God's
Laws
did
not
allow
;
you
might
forsake
her
that
had
forsaken
him
:
but
since
this
cannot
be
Objected
against
her
;
since
she
exacts
no
forbidden
thing
of
you
,
you
ought
to
strengthen
her
Hands
by
an
unanimous
Agreement
.
Since
the
Substantials
of
Religion
are
the
same
,
let
not
the
Circumstances
of
external
Order
and
Discipline
be
any
longer
an
Occasion
of
Difference
amongst
us
.
And
so
shall
we
bring
Glory
to
God
,
a
happy
Peace
to
a
Divided
Church
,
a
considerable
Security
to
the
Protestant
Religion
;
and
probably
defeat
the
subtil
Practices
of
Rome
,
which
now
stands
gaping
after
All
,
and
hopes
by
our
Distractions
to
repair
the
Losses
she
has
suffer'd
by
the
Reformation
.
May
the
Wisdom
of
Heaven
make
all
wicked
Purposes
unsuccesful
;
and
the
Blessed
Spirit
of
Love
heal
all
our
Breaches
,
and
prosper
the
charitable
Endeavours
of
those
that
follow
after
PEACE
.
Amen
.
THE
END
.