The
INTRODUCTION
.
1.
Containing
a
short
Account
of
the
nature
of
Christian
Assemblies
for
Publick
Worship
.
2.
A
Scheme
of
the
Design
of
this
following
Treatise
.
3.
The
seasonableness
of
such
a
Discourse
.
1.
RELIGION
is
the
greatest
Concernment
of
Mankind
,
both
with
respect
to
this
life
and
the
next
;
and
the
Worship
of
God
is
the
most
excellent
part
of
Religion
,
as
having
GOD
,
the
most
excellent
Being
,
for
its
immediate
Object
:
This
is
the
Work
and
constant
Imployment
of
Angels
,
and
blessed
Spirits
in
Heaven
,
who
see
the
Face
of
God
,
dwell
in
his
Presence
,
admire
his
essential
Glory
,
and
infinite
Perfections
,
and
sing
Eternal
Hallelujah's
to
Him
.
When
we
come
to
Heaven
,
we
shall
have
no
unruly
Passions
and
Appetites
to
govern
;
and
tho
our
Souls
shall
be
transformed
into
a
pure
Flame
of
Divine
Love
,
yet
there
will
be
no
place
for
the
laborious
exercise
of
Charity
,
in
pitying
and
relieving
one
another
;
where
all
the
Inhabitants
shall
be
perfectly
happy
in
the
enjoyment
of
the
most
perfect
Good
.
Indeed
in
this
World
Temperance
and
Charity
are
no
Christian
Vertues
,
but
as
they
are
acts
of
Worship
;
that
is
,
as
they
flow
from
a
great
sense
of
God
,
and
veneration
for
him
:
for
God
is
the
sole
Object
of
Religion
;
and
to
be
sober
,
and
to
be
charitable
upon
some
meaner
Considerations
,
without
any
respect
to
God
,
as
the
last
end
of
all
,
is
to
serve
our selves
or
our
Friends
,
or
to
follow
the
inclinations
of
our
nature
,
but
is
not
properly
the
Service
of
God
.
Whatsoever
we
do
out
of
a
just
sense
of
God
,
is
in
some
respects
an
act
of
Worship
;
for
it
is
to
honour
the
Deity
,
which
may
as
effectually
be
done
by
actions
,
as
by
words
;
verbal
praises
are
of
no
value
with
God
,
are
meer
lip-labour
and
formal
complements
,
when
they
are
alone
,
and
produce
no
answerable
effects
in
our
lives
.
This
is
what
the
Apostle
calls
,
a
form
of
Godliness
,
without
the
power
of
it
.
Religion
is
nothing
else
but
such
a
vital
sense
of
God
,
as
excites
in
us
devout
affections
,
and
discovers
it self
in
a
divine
and
heavenly
Conversation
.
But
yet
that
which
we
more
strictly
call
Worship
,
is
the
most
visible
and
solemn
expression
of
our
Honour
for
God
,
when
we
lift
up
our
hearts
,
and
our
eyes
and
hands
to
God
in
Prayers
,
Praises
,
and
Thanksgivings
;
and
when
it
is
sincere
and
hearty
,
has
a
powerful
influence
upon
the
government
of
our
Lives
:
For
what
sincere
Worshipper
can
be
so
void
of
all
fear
of
God
,
as
to
break
his
Laws
,
and
contemn
his
Authority
,
and
despise
his
Judgements
?
and
therefore
that
vain
and
hypocritical
semblance
of
Religion
,
wherewith
some
bad
Men
deceive
themselves
,
and
flatter
God
,
is
called
the
form
of
Godliness
without
the
power
,
it
being
only
an
external
imitation
of
Religious
Worship
,
without
that
powerful
sense
of
God
,
which
governs
the
Lives
of
truly
devout
and
pious
Men.
And
as
the
Worship
of
God
is
the
most
excellent
part
of
Religion
,
which
has
the
most
universal
and
most
powerful
influence
upon
our
Lives
:
So
publick
Worship
is
the
most
excellent
Worship
,
as
you
shall
hear
more
hereafter
.
Indeed
the
right
and
power
of
holding
Publick
Assemblies
for
Worship
,
is
the
fundamental
right
of
the
Church
,
whereon
all
Church-Authority
depends
,
as
has
been
well
observed
and
proved
by
a
[
*
](A59850-e2330-b)
*
Mr.
Thorndyke's
right
of
Christian
Assemblies
.
Learned
Man
of
our
Church
.
The
Power
of
the
Keys
signifies
no
more
,
than
Authority
to
take
in
,
and
to
shut
out
of
the
Church
;
the
first
is
done
by
Baptism
,
the
second
by
Church-Censures
,
the
highest
of
which
is
Excommunication
,
which
debarreth
Men
from
all
parts
of
Christian
Communion
.
And
therefore
the
Author
of
the
Epistle
to
the
Hebrews
,
makes
forsaking
Christian
Assemblies
,
either
to
be
an
Apostacy
from
Christianity
,
as
it
was
in
those
days
,
or
at
least
a
fair
step
towards
it
:
he
exhorts
those
to
whom
he
writ
,
to
hold
fast
the
profession
of
their
Faith
without
wavering
;
that
is
,
to
continue
firm
and
stedfast
in
the
profession
of
Christianity
,
and
in
order
to
this
,
gives
them
this
Caution
,
Not
forsaking
the
assembling
of
themselves
together
,
as
the
manner
of
some
is
,
but
exhorting
one
another
,
and
so
much
the
more
as
you
see
the
day
approaching
.
Which
at
least
supposes
,
that
to
forsake
the
Assemblies
of
Christians
,
does
greatly
dispose
Men
to
a
final
Apostacy
,
as
appears
from
the
following
verses
,
wherein
he
urges
the
great
danger
of
Apostacy
,
which
had
been
nothing
to
his
purpose
,
had
not
separation
at
least
been
the
beginning
of
it
:
But
if
we
sin
wilfully
after
that
we
have
received
the
knowledg
of
the
Truth
,
there
remaineth
no
more
Sacrifice
for
Sin
,
but
a
certain
fearful
looking
for
of
Vengeance
,
and
fiery
Indignation
,
which
shall
devour
the
Adversary
.
He
that
despised
Moses
'
s
Law
,
died
without
mercy
under
two
or
three
Witnesses
;
of
how
much
sorer
punishment
shall
he
be
thought
worthy
,
that
trampleth
under
foot
the
Son
of
God
,
and
hath
counted
the
Blood
of
the
Covenant
,
wherewith
he
was
sanctified
,
an
unholy
thing
,
and
hath
done
despite
unto
the
Spirit
of
Grace
?
The
truth
is
,
whoever
carefully
examines
the
state
of
the
Apostolical-Churches
,
according
to
that
account
we
find
of
them
in
the
Writings
of
the
Apostles
,
(
and
I
may
add
of
the
succeeding
Ages
)
from
the
report
of
the
most
Primitive
and
Apostolical
Fathers
,
will
find
,
that
none
but
Apostates
from
Christianity
(
by
Apostates
,
not
meaning
those
who
wholly
renounced
the
Name
and
Profession
,
but
those
who
renounced
the
Truth
of
Christian
Doctrine
)
actually
separated
from
the
Communion
of
the
Church
.
There
were
Schisms
and
Divisions
in
the
Church
of
Corinth
,
which
S.
Paul
Every
one
of
you
saith
,
I
am
of
Paul
,
and
I
of
Apollo
,
and
I
of
Cephas
(
or
Peter
)
and
I
of
Christ
.
And
this
seems
to
be
the
Case
in
the
second
Schism
of
Corinth
,
in
the
time
of
Clemens
Romanus
,
who
writ
a
Letter
to
them
in
the
name
of
the
Church
of
Rome
,
perswading
them
to
Peace
,
Unity
,
and
Order
.
But
besides
these
Schisms
in
the
Church
,
(
which
S.
Paul
makes
a
great
sign
of
carnality
;
For
are
ye
not
carnal
?
for
whereas
there
is
among
you
Envying
,
and
Strife
,
and
Divisions
,
are
ye
not
carnal
,
and
walk
as
Men
?
For
while
one
saith
,
I
am
of
Paul
,
and
another
,
I
am
of
Apollos
,
are
ye
not
carnal
?
There
were
also
Schisms
from
the
Church
;
as
we
learn
from
St.
Paul's
Epistle
to
Timothy
;
For
of
this
sort
are
they
who
creep
into
Houses
,
(
who
kept
Secret
and
Clandestine
Meetings
)
and
lead
captive
silly
Women
,
laden
with
Sins
,
led
away
with
divers
Lusts
;
ever
learning
,
but
never
able
to
come
to
the
knowledg
of
the
Truth
.
Now
as
Iannes
and
Iambres
withstood
Moses
,
so
do
these
also
resist
the
Truth
:
that
is
,
they
opposed
themselves
against
the
Apostles
of
Christ
,
who
were
the
only
Teachers
of
the
true
Religion
;
and
were
that
to
the
Christian
Church
,
which
Moses
was
to
the
Iews
.
Which
plainly
signifies
that
they
set
themselves
up
against
the
Apostles
,
and
gathered
Churches
in
opposition
to
them
.
Of
such
Separatists
St.
Iohn
speaks
▪
whom
he
calls
Antichrists
;
they
went
out
from
us
,
because
they
were
not
of
us
;
for
if
they
had
been
of
us
,
they
would
no
doubt
have
continued
with
us
:
but
they
went
out
,
that
it
might
be
made
manifest
,
that
they
were
not
all
of
us
.
Where
the
Apostle
expresly
affirms
,
that
they
went
out
from
them
,
that
is
,
forsook
the
Christian
Assemblies
:
by
which
he
proves
,
that
they
were
not
of
them
,
i.
e.
that
they
did
not
belong
to
the
same
Body
and
Society
,
but
had
entertained
such
Doctrines
,
as
were
destructive
to
the
Christian
Faith
,
for
otherwise
they
would
not
have
separated
from
the
Christian
Church
.
Now
this
necessarily
supposes
,
that
Christian
Communion
is
so
indispensible
a
Duty
,
that
no
Man
can
causlesly
separate
from
the
Christian
Church
,
without
at
least
bringing
his
Christianity
into
question
;
that
nothing
can
reasonably
tempt
Men
to
a
Separation
,
but
their
renouncing
some
great
Article
of
the
Christian
Faith
,
nor
can
any
thing
justify
a
Separation
,
but
such
Corruptions
,
as
destroy
the
Faith
once
delivered
to
the
Saints
;
for
otherwise
there
had
bin
no
force
in
the
Apostle's
Argument
to
prove
that
they
were
corrupt
in
the
Faith
from
their
Separation
;
They
went
out
from
us
,
because
they
were
not
of
us
:
for
if
they
had
been
of
us
,
no
doubt
they
would
have
continued
with
us
.
So
that
tho
we
should
grant
,
that
Schism
(
as
Dr.
Owen
earnestly
contends
)
signifies
no
more
than
Divisions
and
Contentions
among
the
Members
of
the
same
Church
,
without
the
breach
of
Church-Communion
,
and
therefore
Separatists
are
not
properly
Schismaticks
.
I
know
not
what
he
gains
by
this
,
when
Separation
in
the
Apostles
days
was
looked
upon
as
a
much
greater
evil
than
Schism
,
and
yet
none
but
Hereticks
,
or
Apostates
from
the
Truth
of
Christian
Doctrine
,
were
in
those
days
guilty
of
it
;
and
if
the
Apostle's
Argument
holds
good
,
a
sinfull
and
causless
Separation
can
never
be
own'd
without
some
degree
of
Apostacy
.
It
is
to
no
great
purpose
to
dispute
the
signification
of
words
,
when
the
difference
between
things
is
plain
and
notorious
.
But
yet
there
seems
to
be
a
manifest
difference
in
Scripture
between
Schism
and
Heresie
:
the
first
being
commonly
applied
to
signifie
those
Divisions
which
were
among
Christians
in
the
same
Communion
;
the
second
,
if
not
always
,
yet
chiefly
applied
to
signify
Separation
from
the
Church
:
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
properly
signifies
a
Sect
,
or
Party
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
Sectarian
.
Thus
Christianity
it self
,
when
the
Christians
united
into
a
distinct
Church-Society
,
was
called
Heresy
,
or
a
new
Sect
,
and
Sect
of
the
Nazarens
.
Thus
we
read
of
the
Sect
of
the
Sadduces
,
and
the
Sect
of
the
Pharisees
,
where
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Heresy
is
always
used
.
Now
tho
these
different
Sects
among
the
Iews
did
not
separate
into
distinct
Assemblies
for
Worship
,
but
all
worshipped
at
the
Temple
,
(
as
even
the
Christian
Iews
did
,
while
the
Temple
stood
,
as
appears
from
what
happened
to
St.
Paul
at
Ierusalem
,
the
last
time
he
Hatred
,
Variance
,
Wrath
,
Seditions
,
Heresie
.
But
then
there
were
another
sort
of
Heresies
,
which
always
ended
in
Separation
;
for
such
Men
were
always
either
cast
out
of
the
Church
,
or
separated
themselves
.
Such
are
those
which
St.
Peter
calls
Damnable
Heresies
,
whom
self-willed
,
and
that
are
not
afraid
to
speak
evil
of
Dignities
;
that
is
,
who
did
wilfully
and
obstinately
oppose
the
Apostles
of
Christ
,
who
were
invested
with
his
Authority
,
answerable
to
the
Sin
of
those
in
the
Jewish
Church
,
who
doing
presumptuously
,
not
to
hearken
to
the
Priest
,
that
standeth
to
minister
before
the
Lord
.
And
therefore
these
Men
are
said
,
to
have
forsaken
the
right
way
,
and
are
gone
astray
.
And
whoever
compares
this
Chapter
with
St.
Iude's
Epistle
,
will
find
that
St.
Peter
and
S.
Iude
speak
of
the
same
Men
,
for
their
Characters
do
exactly
agree
;
and
of
them
S.
Iude
tells
us
,
these
be
they
who
separate
themselves
sensual
,
having
not
the
Spirit
.
And
thus
in
the
first
Ages
of
Christianity
,
no
Men
ever
separated
from
the
Communion
of
the
Church
,
but
such
gross
Hereticks
,
the
several
Sects
of
Gnosticks
,
of
whom
Irenaeus
and
Epiphanius
give
us
a
large
and
particular
account
;
and
for
this
reason
the
name
Heresy
,
which
properly
signifies
a
Sect
or
Separation
,
came
to
be
applied
to
corrupt
and
Heretical
Doctrines
,
which
in
those
days
were
the
only
cause
of
Separations
.
And
we
may
find
some
remains
of
this
ancient
and
original
use
of
these
words
in
after-ages
;
for
though
Schism
commonly
was
used
in
Church-Writers
to
signify
Separation
from
Church-Communion
,
and
Heresy
to
signify
false
Doctrine
;
yet
separation
from
the
Christian
Church
,
though
it
were
only
ocasioned
upon
a
Dispute
about
Discipline
,
without
any
other
error
in
matters
of
Faith
,
was
called
Heresy
;
Thus
St.
Cyprian
I
remember
calls
the
Schism
of
Novatianus
[
Haereticam
Pravitatem
]
Heretical
Impiety
;
and
in
answer
to
that
question
of
Antonianus
,
Quam
Haeresin
(
Novatianus
)
introduxisset
,
What
Heresy
Novatianus
was
the
Author
of
?
he
alledges
nothing
but
the
breach
of
the
Peace
and
Unity
of
the
Church
,
and
says
,
That
we
ought
not
curiously
Cypr.
ad
Anton.
Epist.
52.
to
enquire
,
what
he
teaches
,
who
is
out
of
the
Church
;
for
whatever
he
be
,
he
is
no
Christian
,
who
is
not
in
the
Church
of
Christ
.
And
thus
Felicissimus
and
his
adherents
are
called
Haeretica
Factio
,
an
Heretical
And
though
Heresy
did
most
frequently
signify
corrupt
Doctrine
,
yet
a
meer
error
in
Doctrine
was
not
thought
a
compleat
formal
Heresy
,
without
such
Wilfulness
and
Obstinacy
as
ended
in
Separation
.
And
therefore
St.
Austin
describes
Hereticks
to
be
Aug.
de
Civ
.
Dei
,
lib.
18.
cap.
51.
those
,
who
hold
some
false
and
corrupt
Doctrines
,
and
when
they
are
reproved
,
in
order
to
reduce
them
to
truth
and
sobricty
of
Iudgment
,
do
obstinately
resist
,
and
refuse
to
correct
their
poisonous
and
damnable
Opinions
,
but
persist
in
defending
them
.
Thus
they
become
Hereticks
,
and
going
out
of
the
Church
,
become
its
enemies
,
&c.
And
this
I
take
to
be
the
meaning
of
this
Father
in
that
famed
Saying
,
Errare
possum
,
Hereticus
esse
nolo
;
though
he
might
err
,
yet
he
would
not
be
an
Heretick
;
that
is
,
that
he
would
not
so
obstinately
persist
in
the
defence
of
any
private
Opinion
in
opposition
to
the
received
Doctrine
of
the
Christian
Church
,
as
to
break
the
Communion
of
the
Church
upon
that
account
.
Now
if
this
were
the
Case
,
that
besides
those
Divisions
among
Christians
in
the
same
Communion
,
which
are
called
Schisms
by
St.
Paul
,
there
were
formal
Separations
from
the
Church
,
of
a
much
more
heinous
nature
,
which
none
in
those
days
were
guilty
of
,
but
those
who
renounced
the
purity
of
the
Christian
Doctrine
;
if
such
Separations
were
always
condemned
in
the
Primitive
Church
,
as
Heresy
and
Apostacy
from
Christianity
,
though
such
Separatists
were
not
guilty
of
any
fundamental
And
indeed
if
the
Doctor
will
allow
Schism
to
be
a
great
evil
,
when
it
signifies
no
more
than
Contentions
and
Quarrels
in
a
Church
,
any
one
would
reasonably
think
that
Separation
from
a
Church
should
be
a
much
greater
Evil
:
for
Contentions
and
Quarrels
are
then
come
to
their
heighth
and
perfection
,
when
they
make
Friends
,
Brethren
,
and
Confederates
part
company
;
and
it
seems
strange
that
less
Quarrels
should
be
a
greater
Evil
than
greater
Quarrels
,
unless
he
thinks
it
is
with
Schism
,
as
under
the
Law
it
was
in
the
case
of
Leprosy
,
that
when
the
whole
Body
was
over-spread
with
it
,
the
Leper
was
pronounced
clean
.
But
the
most
material
Inquiry
here
is
,
What
is
a
Publick
Assembly
for
Religious
Worship
?
for
our
Dissenters
meet
as
publickly
now
,
as
the
Church
of
England
,
and
therefore
cannot
be
charged
with
forsaking
Christian
Assemblies
;
and
in
times
of
Persecution
the
Primitive
Christians
met
very
privately
in
small
numbers
,
or
in
the
night
,
or
very
early
in
the
morning
,
to
avoid
the
discovery
of
their
Persecutors
,
and
yet
such
private
and
clandestine
Meetings
were
not
really
Conventicles
,
but
publick
Church-Assemblies
.
Which
is
a
plain
Proof
,
that
it
is
not
numbers
,
nor
meeting
openly
and
publickly
which
makes
a
Church-Assembly
,
but
holding
such
Assemblies
by
the
Publick
Authority
of
the
Church
,
and
in
union
with
it
:
As
in
the
State
,
when
a
great
many
People
meet
together
without
Publick
Authority
,
it
is
a
Riot
,
not
a
Legal
Assembly
.
Publick
Places
of
Worship
,
allowed
by
the
Publick
Authority
of
the
Church
,
is
one
thing
which
makes
the
Assemblies
of
Christians
publick
:
For
the
Gangra
,
That
if
any
shall
take
upon
him
out
of
the
Church
privately
to
preach
at
home
,
and
making
light
of
the
Church
,
shall
do
those
things
,
which
belong
only
to
the
Church
,
without
the
presence
of
the
Priest
,
and
the
leave
and
allowance
of
the
Bishops
,
let
him
be
Accursed
.
So
that
Publick
Worship
is
that
Worship
which
is
performed
in
Publick
Churches
,
or
,
in
case
of
necessity
,
in
other
places
,
by
the
allowance
and
appointment
of
the
Publick
Authority
of
Church
and
State
,
and
Separate
Meetings
,
which
have
no
such
allowance
and
authority
,
must
be
Schismatical
Conventicles
,
unless
they
can
prove
the
lawfulness
and
necessity
of
such
a
Separation
;
for
indeed
nothing
can
make
a
Separation
lawful
,
but
what
makes
it
necessary
.
II.
This
following
Treatise
consists
of
two
Parts
:
the
first
concerns
those
,
who
wholly
,
or
for
the
most
part
absent
themselves
from
the
Publick
Assemblies
of
Christians
;
and
these
are
of
three
sorts
:
1.
Those
who
forsake
Religious
Assemblies
out
of
prophaneness
,
for
want
of
a
due
sense
of
any
Religion
,
or
in
contempt
of
it
.
2.
Those
who
forsake
Religious
Assemblies
for
want
of
a
due
sense
of
the
necessity
and
advantage
of
Publick
Worship
;
who
do
not
go
to
Church
,
because
they
think
they
can
worship
God
as
well
at
home
in
their
Closets
or
Families
.
3.
Those
who
plead
Conscience
for
their
Separation
,
and
set
up
distinct
Communions
of
their
own
.
The
second
Part
is
designed
to
correct
some
great
Miscarriages
in
Publick
Worship
,
which
some
,
who
profess
to
live
in
Communion
with
the
Church
of
England
,
are
too
notoriously
guilty
of
.
Such
as
these
:
-
1.
The
forsaking
the
Communion
of
their
Parish
Churches
without
just
cause
for
it
.
-
2.
Irreverence
in
Worship
.
-
3.
The
neglect
of
a
due
attendance
on
the
publick
Prayers
of
the
Church
.
-
4.
The
neglect
of
the
Publick
Administration
of
Baptism
.
-
5.
That
they
neglect
or
refuse
to
submit
their
Children
and
Servants
to
Publick
Instructions
.
-
6.
That
either
never
receive
the
Lord's
Supper
,
or
very
rarely
.
III.
The
very
naming
these
things
,
must
needs
convince
all
Men
,
who
have
any
sense
of
Religion
,
how
seasonable
this
Discourse
is
;
for
there
was
never
any
Age
wherein
there
was
more
need
of
it
.
And
since
Religion
has
so
great
an
influence
upon
the
government
of
Mens
Lives
,
the
neglect
or
miscarriage
of
Publick
Worship
does
not
only
tend
to
corrupt
Mens
Manners
,
but
has
a
very
ill
aspect
upon
Publick
Affairs
.
I
confess
it
is
a
very
ill
time
for
any
Man
,
who
prefers
his
own
Ease
and
Quiet
,
before
the
Service
of
God
and
of
Religion
,
to
put
forth
to
Sea
in
such
a
Storm
and
Hurricane
;
when
the
passions
of
men
are
in
such
a
ferment
,
that
they
are
hardly
capable
of
coole
thoughts
,
and
impatient
of
the
gentlest
Reproof
and
Opposition
;
the
most
charitable
Designs
are
misconstrued
,
and
nicknamed
;
and
whoever
endeavours
to
convince
Men
of
their
Mistakes
,
how
careful
soever
he
be
to
avoid
all
just
occasion
of
offence
,
is
either
a
Railer
,
or
a
Persecutor
.
But
these
things
,
I
thank
God
,
do
not
much
affect
me
,
and
shall
never
affright
me
from
any
part
of
my
Duty
;
I
value
a
good
Name
as
much
as
other
Men
,
but
am
contented
to
be
reproached
for
the
sake
of
my
Lord
and
Master
,
who
was
Himself
reproached
and
vilified
by
Scribes
and
Pharisees
.
But
that
which
,
I
suppose
,
will
be
thought
most
unseasonable
at
this
time
,
is
what
concerns
the
Dissenters
from
our
present
Establishment
;
for
this
is
now
upon
all
occasions
urged
,
and
thought
a
sufficient
Answer
to
all
such
Discourses
.
But
can
it
be
thought
unseasonable
to
perswade
Men
not
to
forsake
Christian
Assemblies
,
when
it
is
grown
so
general
a
practice
,
that
many
have
lost
all
sense
of
the
evil
of
it
?
Is
it
not
a
fit
season
for
the
applications
of
the
Physician
,
when
the
Patient
is
dangerously
sick
of
a
mortal
distemper
?
Thanks
be
to
our
good
God
,
we
still
enjoy
the
Opportunities
of
Publick
Worship
,
and
therefore
have
opportunity
also
of
perswading
and
exhorting
Men
to
return
to
the
Communion
of
the
Church
:
How
effectual
indeed
such
Exhortations
may
be
at
such
a
time
we
cannot
tell
;
success
in
these
matters
does
not
so
much
depend
upon
the
fittest
season
,
as
upon
the
Grace
of
God
,
and
the
good
temper
of
the
Ground
where
the
Seed
falls
,
as
our
Saviour
tells
us
in
the
Parable
of
the
Sower
,
Matth.
13.
However
,
in
case
of
necessity
,
a
thing
must
be
done
when
and
as
it
may
;
and
I
think
there
never
was
greater
necessity
for
this
Exhortation
than
in
our
days
.
But
that
which
I
perceive
makes
some
Men
think
it
so
unseasonable
at
this
time
to
perswade
Men
to
return
to
the
Communion
of
the
Church
of
England
,
is
,
because
they
are
either
in
great
hope
to
pull
down
the
Church
of
England
,
or
at
least
to
open
the
Door
a
little
wider
,
to
let
those
in
,
who
are
now
excluded
by
some
scruples
of
Conscience
,
about
some
indifferent
Rites
and
Ceremonies
used
in
our
Worship
.
As
for
the
first
of
these
,
I
wish
with
all
my
Soul
,
that
such
seasonable
Exhortations
as
these
may
prove
very
unseasonable
for
their
Designs
,
that
it
may
bring
Men
to
their
Wits
,
and
make
them
consider
what
they
are
a
doing
,
when
they
go
about
to
pull
down
the
best
Church
in
the
World
.
It
may
be
very
unseasonable
indeed
for
them
,
but
it
would
be
a
very
unseasonable
and
despicable
piece
of
Folly
and
Modesty
for
all
those
who
favour
Sion
,
to
stand
still
and
say
nothing
,
while
they
accomplish
their
Designs
,
and
bring
their
wicked
Devices
to
pass
.
As
for
the
second
sort
,
who
only
desire
to
see
the
Church
Doors
a
little
wider
,
to
receive
more
honest
and
devout
Men
into
our
Communion
,
I
cannot
imagine
why
they
should
conceive
such
Exhortations
unseasonable
at
this
time
:
for
,
are
they
afraid
that
such
Discourses
should
so
far
satisfy
all
Men
in
our
Communion
,
that
there
should
be
no
need
of
any
alteration
?
Truly
I
have
no
great
hopes
to
see
such
blessed
effects
of
the
wisest
and
most
convincing
Discourses
;
and
if
such
a
thing
ever
should
be
,
certainly
no
good
men
would
be
troubled
at
it
,
since
the
great
End
they
designed
,
viz.
To
see
all
Men
return
to
the
Communion
of
the
Church
,
would
be
as
effectually
obtained
;
and
it
is
much
more
desirable
to
see
Men
rectify
their
own
Mistakes
,
than
to
alter
wholsom
Constitutions
,
wherein
there
is
always
great
danger
,
and
very
seldom
any
great
success
,
witness
the
miserable
Confusions
of
the
last
Age.
Or
do
they
think
it
impossible
to
vindicate
the
Church
of
England
from
unjust
Imputations
,
to
wipe
off
that
dirt
,
which
is
cast
upon
her
by
her
inveterate
Enemies
,
to
discover
the
evil
and
danger
of
Schism
and
Separation
,
without
obstinately
adhering
to
every
Punctilio
,
and
opposing
all
reasonable
Condescentions
to
the
weakness
or
ignorance
of
others
?
I
am
sure
there
is
no
consequence
in
this
,
and
it
is
a
great
Argument
that
they
censure
and
revile
Men
before
they
know
them
.
We
know
how
to
distinguish
between
the
lawfulness
and
necessity
of
things
,
between
some
less
material
Circumstances
of
Worship
,
and
the
Peace
and
Communion
of
the
Christian
Church
.
Possibly
the
most
zealous
and
most
learned
Defenders
of
the
Church
,
are
most
ready
to
any
Reasonable
Compliances
,
when-ever
Authority
shall
see
fit
.
We
have
a
late
Instance
of
it
in
an
excellent
Person
,
than
whom
possibly
The
truth
is
,
it
is
as
absolutely
necessary
to
dispose
Mens
minds
to
Peace
and
Union
by
good
Arguments
,
and
pious
and
earnest
Exhortations
,
as
it
is
for
Publick
Authority
to
relax
the
Terms
of
Communion
,
to
give
ease
to
some
doubting
and
scrupulous
Consciences
;
for
while
Men
have
such
superstitious
Conceits
,
that
God
is
either
pleased
or
displeased
with
doing
or
not
doing
some
indifferent
things
in
themselves
considered
;
with
wearing
or
not
wearing
a
Surplice
,
or
using
or
not
using
the
Cross
in
Baptism
:
when
Men
think
that
God
will
be
angry
with
them
for
doing
that
,
which
he
hath
no
where
forbid
;
and
that
we
must
do
nothing
in
the
external
Ministries
of
Religion
,
but
what
he
has
expresly
commanded
,
(
and
then
I
confess
I
do
not
see
how
we
can
perform
any
one
Duty
of
external
Worship
with
a
safe
Conscience
,
how
we
can
pray
either
with
or
without
a
Form
,
since
neither
of
them
is
commanded
in
Scripture
,
as
the
external
circumstances
of
no
one
Duty
are
that
I
know
of
)
I
say
,
while
Men
have
such
wild
unpracticable
Notions
in
their
Heads
,
which
when
they
are
pursued
to
their
last
Issue
,
overthrow
all
manner
of
external
Order
and
Government
in
the
Church
,
and
end
in
all
the
Confusions
of
Quakerism
,
it
is
a
vain
thing
to
talk
of
Comprehensions
and
Concessions
.
And
while
Men
have
no
sense
at
all
of
the
evil
of
Schism
and
Separation
,
but
think
it
as
innocent
a
thing
to
set
up
Church
against
Church
,
as
to
go
from
one
Parish-Church
to
another
;
it
is
evident
that
they
will
never
desire
to
return
to
the
Union
of
the
Church
,
who
have
no
sense
what
a
necessary
duty
Christian
Communion
is
,
and
what
a
damning
Sin
Schism
is
:
and
therefore
whoever
does
sincerely
and
cordially
desire
to
see
all
sober
Christians
united
in
the
same
Communion
,
must
earnestly
exhort
,
perswade
,
and
convince
,
as
well
as
yield
and
comply
.
The
common
Danger
we
are
all
in
from
the
growing
Power
,
and
secret
Conspiracies
of
the
Popish
Faction
,
makes
all
Men
acknowledge
the
necessity
,
and
call
aloud
for
Union
.
Our
Dissenters
,
who
never
did
,
nor
are
ever
likely
to
unite
in
any
thing
,
but
their
Cries
against
Popery
,
and
their
Designs
of
pulling
down
the
Church
of
England
,
think
this
a
convenient
opportunity
to
accomplish
their
Ends
,
and
have
been
very
busy
to
libel
Church
and
Church-men
,
to
say
nothing
now
of
the
State
:
this
hath
put
many
worthy
Sons
of
the
Church
(
who
are
impatient
to
hear
their
Mother
reviled
and
slandered
)
upon
the
defensive
part
,
to
vindicate
the
Reformation
of
our
Church
from
their
rude
Calumnies
,
and
yet
to
express
their
readiness
to
comply
and
unite
upon
such
Terms
,
when
ever
Publick
Authority
shall
see
fit
,
as
would
not
utterly
destroy
our
Constitution
.
The
first
they
have
done
beyond
the
possibility
of
a
sober
Reply
;
and
how
fruitless
their
Charity
is
in
attempting
the
second
,
the
Dissenters
themselves
will
convince
all
men
,
who
cannot
patiently
hear
of
any
other
terms
of
Concord
,
but
the
extirpation
of
the
corrupt
and
Antichristian
Church
of
England
.
I
am
not
ambitious
to
thrust
my self
into
this
Scuffle
,
and
therefore
do
not
appear
as
a
Disputant
,
but
make
a
close
and
serious
Application
to
the
Consciences
of
Men
,
which
I
hope
,
when
the
heat
of
Disputation
is
a
little
over
,
may
prove
a
more
powerful
conviction
to
all
well-meaning
Men
,
than
the
best
and
most
unanswerable
Reasons
have
hitherto
done
.
PART
.
I.
Concerning
those
who
wholly
forsake
Religious
Assemblies
.
CHAP.
I.
Containing
an
Address
and
Exhortation
to
those
,
who
have
no
sense
at
all
of
Religion
,
or
that
Obligation
which
lies
on
them
to
worship
God
,
and
take
care
of
their
Souls
.
SECT.
I.
Some
Proposals
made
to
the
Speculative
Atheist
.
1.
That
they
would
once
more
consider
,
what
strong
and
almost
invincible
Inclinations
,
there
are
in
Humane
Nature
to
the
Worship
of
God
.
2.
That
they
would
not
publickly
affront
Religion
.
3.
That
they
would
not
wholly
forsake
Religious
Assemblies
.
4.
That
they
would
not
intermeddle
in
the
Disputes
and
Controversies
of
Religion
.
FIrst
,
I
shall
begin
with
those
who
withdraw
themselves
from
Christian
Assemblies
out
of
profaneness
,
for
want
of
any
due
sense
of
Religion
,
or
that
Obligation
which
lies
on
them
to
worship
God
,
and
to
take
care
of
their
own
Souls
:
And
there
are
two
sorts
of
these
Men
,
first
the
Speculative
;
secondly
,
the
Practical
Atheist
.
First
,
The
Speculative
Atheist
,
who
denies
the
being
of
God
,
and
therefore
must
of
necessity
despise
his
Worship
;
for
that
which
is
not
,
cannot
be
the
Object
of
our
Love
or
Fear
,
or
Religious
Adorations
.
Those
indeed
who
do
not
believe
that
there
is
a
God
,
may
in
prudence
conceal
their
Atheism
,
and
comply
with
the
custom
of
their
Country
,
in
performing
all
the
External
Acts
of
Worship
;
but
yet
few
Atheists
have
so
much
Wit
,
or
good
breeding
,
as
not
to
affront
the
universal
Belief
and
Practice
of
Mankind
.
Now
I
shall
not
at
present
dispute
the
Case
with
these
Men
,
nor
attempt
to
convince
them
of
their
great
Folly
and
Madness
in
not
worshipping
God
,
by
proving
that
there
is
a
God
who
ought
to
be
worshipped
.
This
requires
a
larger
Discourse
than
my
present
Design
will
allow
,
and
has
been
already
done
more
than
once
,
with
all
the
advantages
of
Reason
and
Learning
,
by
much
better
Pens
;
and
therefore
I
shall
only
make
three
or
four
very
fair
and
reasonable
Proposals
to
them
.
First
,
That
they
would
once
more
seriously
consider
,
what
strong
and
almost
invincible
Inclinations
there
are
in
Humane
Nature
to
the
Worship
of
God
.
I
do
not
argue
now
from
Natural
Notions
and
Anticipations
,
or
those
common
Maxims
and
Principles
of
Reason
,
which
are
found
in
all
Man-kind
,
because
the
Atheist
tells
us
,
That
these
are
only
the
Principles
of
our
Education
,
and
we
should
never
have
had
such
Conceits
and
Fancies
in
our
Heads
,
if
we
had
not
been
taught
them
;
though
it
is
a
hard
thing
to
give
an
account
,
how
these
Principles
should
first
come
to
be
entertained
in
the
World
;
who
taught
them
the
first
Man
;
and
how
he
came
so
readily
to
believe
them
,
and
so
carefully
to
propagate
them
to
Posterity
;
and
it
seems
strange
,
how
Man-kind
should
so
universally
assent
to
such
Principles
,
as
the
Being
of
God
and
a
Providence
,
&c.
if
at
least
they
are
not
extreamly
agreeable
to
the
Make
and
Frame
of
our
Minds
,
though
we
should
suppose
them
not
to
be
Natural
Notions
.
But
,
I
say
,
to
let
pass
this
now
,
I
shall
only
desire
these
Men
to
consult
a
little
with
the
Inclinations
of
Nature
;
which
are
not
the
Effects
of
Reason
and
Discourse
,
but
Natural
Impressions
,
the
necessary
Efforts
,
Impetus
,
and
Tendencies
of
Nature
,
as
a
Stone
naturally
falls
downward
,
and
the
Fire
as
naturally
ascends
.
Now
it
is
impossible
that
any
Education
should
put
new
Inclinations
or
new
Passions
into
our
Minds
;
Education
may
direct
our
Natural
Inclinations
and
Passions
to
Unnatural
Objects
;
but
it
can
no
more
make
new
Inclinations
and
Passions
,
than
it
can
make
a
new
Soul
.
Now
among
all
the
Inclinations
of
Humane
Nature
,
there
is
none
more
strong
and
invincible
than
the
Inclination
to
Religion
,
to
worship
something
or
other
as
a
God
.
Though
the
Heathens
were
greatly
mistaken
in
their
Notion
of
a
God
,
and
some
worshipped
the
Sun
,
Moon
,
and
Stars
,
the
Earth
,
and
Seas
,
and
Rivers
,
and
the
meanest
and
most
contemptible
Creatures
,
for
Gods
;
yet
they
all
agreed
in
this
universal
Inclination
to
Religious
Worship
;
which
is
a
plain
Argument
,
that
this
Universal
Consent
in
Religion
was
more
owing
to
the
impulses
and
tendencies
of
a
Reasonable
Nature
,
than
to
the
clear
and
distinct
Principles
of
Natural
Reason
;
for
Reason
always
joins
the
Act
and
the
Object
together
;
but
Natural
Inclinations
are
a
blind
and
confused
Principle
of
Action
,
which
thrusts
forward
to
such
an
Act
,
without
a
clear
perception
of
its
Object
,
just
as
the
Appetite
of
Hunger
,
which
does
not
direct
to
any
particular
sort
of
Food
,
but
only
to
eating
:
for
these
Natural
Inclinations
are
of
the
same
use
with
our
Natural
Passions
,
which
are
not
designed
to
direct
us
what
to
do
,
(
that
is
the
Work
of
Reason
and
wise
Consideration
)
but
to
excite
us
more
vigorously
to
action
,
by
a
natural
kind
of
Thirst
and
Appetite
;
and
therefore
as
Men
act
very
foolishly
,
who
suffer
themselves
to
be
hurried
away
by
their
Passions
,
without
expecting
the
Directions
and
Government
of
Reason
;
so
do
those
Men
,
who
follow
their
Natural
Inclinations
,
without
directing
them
to
their
proper
Object
.
And
this
gives
a
plain
Account
,
how
the
Inclination
to
Religious
Worship
may
be
natural
,
and
yet
the
universal
Practice
of
the
Heathen
World
for
so
many
Ages
,
in
worshipping
those
things
for
God
,
which
are
no
Gods
,
and
in
worshipping
a
great
many
false
Gods
instead
of
one
True
God
,
be
no
Argument
,
that
what
we
call
Idolatry
and
Polytheism
is
the
Voice
of
Nature
.
It
is
sufficiently
known
,
that
when
we
prove
against
the
Atheist
,
that
there
is
a
God
,
and
that
he
ought
to
be
worshipped
,
from
the
general
consent
of
Mankind
in
worshipping
some
God
or
other
,
which
is
no
less
than
the
Voice
of
Nature
;
they
presently
reply
,
that
this
Argument
will
prove
Idolatry
and
Polytheism
also
to
be
natural
,
since
Mankind
were
not
more
universally
agreed
in
worshiping
a
God
,
than
they
were
in
worshiping
many
false
Gods
.
Now
though
this
be
false
;
for
the
World
was
never
without
some
Worshippers
of
the
one
True
God
,
the
Maker
and
Governor
of
the
World
,
and
in
the
most
prevailing
Times
of
Paganism
,
the
whole
Nation
of
the
Jews
,
a
great
,
potent
and
flourishing
People
,
were
the
Worshippers
of
the
Lord
Iehovah
;
and
though
we
should
suppose
it
to
be
otherwise
,
there
are
several
very
good
Answers
returned
to
this
Objection
by
Learned
Men
;
yet
I
confess
none
seems
to
me
more
clear
than
this
I
have
now
hinted
,
the
difference
between
Natural
Inclinations
and
Natural
Reason
.
Natural
Inclinations
work
more
necessarily
,
and
to
this
we
owe
the
universal
Consent
in
Religious
Worship
;
but
in
a
State
of
Nature
,
Man-kind
were
to
receive
their
Directions
concerning
the
Object
and
Nature
of
Religious
Worship
from
Natural
Reason
,
which
will
discover
the
True
God
to
them
,
if
they
make
a
wise
use
of
it
;
but
they
may
chuse
whether
they
will
or
no
,
and
if
they
do
not
exercise
their
Reason
to
find
out
the
True
God
,
(
as
it
is
plain
the
Heathens
did
not
,
for
which
St.
Paul
tells
us
they
are
inexcusable
,
Rom.
1.
)
no
wonder
if
they
fall
into
Idolatry
and
Polytheism
,
and
the
most
ridiculous
Superstitions
.
Which
shows
,
how
the
consent
of
Man-kind
,
which
is
owing
to
Natural
Inclinations
,
proves
the
Worship
of
God
to
be
the
Voice
of
Nature
,
when
the
consent
of
the
Heathen
World
,
in
the
Worship
of
a
great
many
false
Gods
,
can
prove
no
more
,
but
that
they
neglected
the
Directions
of
Natural
Reason
,
or
were
imposed
on
by
Wicked
Spirits
:
And
this
makes
it
very
evident
,
that
when
Men
so
vastly
differ
in
the
Object
of
their
Worship
,
but
so
universally
agree
in
paying
Divine
Honours
to
some
Being
or
other
,
this
cannot
be
the
Effect
of
meer
Custom
,
or
Education
,
or
Natural
Reason
,
(
for
then
they
would
agree
as
well
in
the
Object
and
Nature
,
as
in
the
Act
of
Worship
)
but
of
a
natural
Inclination
to
Religion
,
not
governed
and
conducted
by
right
Reason
.
And
I
shall
observe
further
,
that
Natural
Inclinations
and
Passions
being
only
(
according
to
the
Original
Design
and
Contrivance
of
our
Wise-Maker
)
subservient
to
right
Reason
,
and
to
be
governed
by
it
,
natural
Inclinations
being
a
necessary
Spring
of
Motion
and
Action
,
when
meer
dry
Reason
in
this
imperfect
State
,
would
not
give
us
sufficient
quickness
and
vigour
in
pursuing
its
Commands
.
Hence
,
I
say
,
these
Natural
Inclinations
to
Religion
,
which
are
so
visible
in
all
Mankind
,
do
plainly
prove
,
that
there
are
Natural
Notions
of
God
and
of
Religion
imprinted
upon
Mens
Minds
;
for
there
would
be
no
need
of
such
Natural
Inclinations
,
were
there
no
Natural
Knowledg
to
direct
and
govern
them
,
no
more
than
there
would
be
of
our
Natural
Passions
,
of
Hope
,
and
Fear
,
and
Desire
,
and
Love
,
were
there
no
Natural
Objects
proportioned
to
such
Passions
:
And
therefore
such
Natural
Inclinations
plainly
prove
,
that
those
Notions
Mankind
always
had
of
the
Being
of
God
,
are
not
the
Effects
of
meer
Education
,
but
of
Nature
:
for
if
one
be
Natural
,
both
must
be
so
;
Natural
Inclinations
,
which
are
in
themselves
no
better
than
a
blind
Impetus
,
must
have
some
Natural
Knowledg
to
guide
them
.
For
what
the
Atheist
says
,
That
we
owe
the
Knowledg
and
Belief
of
a
God
,
only
to
the
Instruction
of
our
Parents
and
Tutors
when
we
are
Children
;
and
that
this
Belief
taking
so
early
a
possession
of
our
Minds
,
grows
up
into
such
strong
Prejudices
,
that
we
mistake
it
for
the
Dictate
of
Nature
;
and
that
our
Inclinations
to
Religion
are
wholly
owing
to
this
Belief
,
is
as
ridiculous
as
to
say
,
That
our
Natural
Passions
of
Hope
,
and
Fear
,
and
Desire
,
are
not
implanted
in
our
Natures
,
but
are
only
owing
to
the
Impressions
of
External
Objects
.
And
then
we
may
as
well
say
,
that
as
long
as
there
is
Light
,
and
External
Objects
to
be
seen
,
a
Man
will
see
without
Eyes
,
and
by
the
same
Reason
,
may
hear
without
Ears
;
for
what
our
Senses
are
in
the
Body
,
that
Inclinations
and
Passions
are
in
the
Mind
,
necessary
to
make
us
capable
of
External
Impressions
,
and
to
give
us
a
quick
perception
of
them
;
no
Belief
or
Opinion
whatsoever
can
put
any
new
Inclination
into
our
Minds
,
to
that
which
we
have
no
natural
inclination
to
.
It
is
possible
to
excite
some
Inclinations
which
lay
dormant
in
us
,
and
which
we
had
no
sense
of
before
;
but
to
put
new
Inclinations
into
us
,
is
to
create
new
Powers
and
Faculties
in
our
Souls
.
And
therefore
since
this
Inclination
to
Religion
is
so
strong
and
so
universal
,
it
is
evident
,
that
it
cannot
result
from
any
Notions
and
Opinions
imprinted
on
our
Minds
from
without
,
nor
does
at
all
depend
on
them
:
for
some
Men
can
baffle
their
Reasons
,
and
think
they
are
able
to
confute
all
the
Arguments
for
the
Being
of
a
God
,
when
they
cannot
silence
and
conquer
their
Inclinations
to
believe
that
there
is
a
God
,
and
that
they
ought
to
worship
him
;
this
the
Atheist
feels
,
and
endeavours
to
laugh
away
as
a
meer
childish
Superstition
;
whereas
were
this
Inclination
owing
to
Opinion
and
Prejudice
,
it
is
impossible
it
should
be
more
strong
and
more
lasting
,
than
such
a
Belief
is
.
The
sum
of
all
is
this
,
That
if
our
Modern
Atheists
,
who
pretend
such
an
intimate
knowledg
and
familiar
acquaintance
with
Nature
,
would
be
perswaded
seriously
to
consider
the
Powers
of
Nature
,
and
be
better
acquainted
with
the
Frame
and
Constitution
of
their
own
Natures
;
if
they
would
consider
what
is
the
natural
Language
and
Interpretation
of
those
strong
Impressions
of
Religion
,
which
they
feel
in
their
own
Minds
,
it
might
,
by
the
Blessing
of
God
,
open
their
Eyes
to
see
and
adore
that
God
,
who
made
them
,
and
cure
their
Souls
of
that
most
fatal
and
mortal
Disease
,
which
makes
them
Beasts
here
,
and
Devils
hereafter
.
Secondly
,
Another
Proposal
I
would
make
to
these
Men
is
,
That
they
would
not
publickly
affront
Religion
,
that
they
would
not
so
impudently
attempt
to
laugh
God
and
Religion
out
of
the
World
;
that
they
would
not
make
sport
with
those
Things
which
other
Men
account
Sacred
;
that
they
would
not
prophane
the
Holy
Scriptures
,
by
turning
them
into
Ridicule
,
or
obscene
and
impious
Burlesque
.
This
possibly
will
be
thought
a
very
odd
Proposal
to
these
Men
,
who
think
it
the
only
way
to
justify
their
Atheism
,
by
making
Religion
look
ridiculously
;
but
yet
had
I
to
deal
with
reasonable
Men
,
though
they
were
Atheists
,
I
would
not
despair
of
convincing
them
of
the
reasonableness
of
this
Proposal
.
For
first
,
this
is
nothing
but
what
the
Laws
of
Civility
and
good
Manners
require
from
them
.
No
well-bred
Man
will
chuse
to
put
a
publick
Affront
upon
his
Friends
and
Neighbours
,
though
he
sees
them
daily
guilty
of
great
Follies
and
Indiscretions
.
The
Laws
of
Conversation
require
us
to
treat
all
Men
with
just
respects
,
though
their
Understandings
be
of
different
makes
and
sizes
,
and
their
Fortune
and
way
of
Life
very
different
from
our
own
;
much
less
then
can
a
modest
Man
endure
the
thoughts
of
affronting
Man-kind
,
or
laughing
at
any
thing
which
is
received
or
established
by
an
Universal
Consent
.
Though
the
Belief
of
God
were
as
very
a
Dream
and
Fancy
as
the
Tales
of
Faries
,
yet
there
is
a
certain
Reverence
due
to
Humane
Nature
,
at
least
from
Men
;
and
since
all
Man-kind
,
in
all
Ages
of
the
World
(
excepting
some
few
wise
and
cautious
Atheists
)
have
believed
that
there
is
a
God
,
and
have
honoured
him
with
publick
Worship
,
it
is
an
affront
to
Humane
Nature
to
laugh
at
the
Being
of
God
,
though
we
do
not
believe
it
.
Nay
this
is
not
only
an
Affront
to
Humane
Nature
,
but
to
Publick
Government
:
In
all
Nations
one
Religion
or
other
is
established
by
a
Law
,
so
that
these
Men
do
not
only
laugh
at
the
Dreams
and
Dotages
of
single
Men
,
but
at
the
united
Counsels
,
and
most
mature
Resolves
of
all
the
World
;
which
is
an
Argument
of
great
Boldness
,
but
of
very
little
Wit
or
Manners
.
A
modest
Man
would
be
apt
to
suspect
his
own
judgment
of
Things
,
when
he
found
himself
opposed
by
the
general
Consent
of
all
Men
,
and
the
Wisdom
of
all
the
World
;
but
if
this
did
not
make
him
of
the
Common
Opinion
,
yet
at
least
he
would
not
rudely
contradict
it
.
But
not
only
the
Wisdom
,
but
the
Authority
of
Government
is
affronted
by
these
Men
,
when
they
laugh
at
such
publick
Constitutions
,
at
Religion
considered
as
established
by
Law
.
So
much
do
such
Men
recede
from
the
Nay
,
to
laugh
at
the
Being
of
God
,
and
at
Religion
,
is
not
only
to
affront
the
general
sense
of
Man-kind
,
and
the
Wisdom
and
Authority
of
all
Governments
,
but
the
Wisdom
of
the
sagest
Philosophers
,
and
the
most
inquisitive
Men
of
all
Ages
.
Among
all
the
Ancient
Philosophers
,
no
Man
expresly
denied
the
Being
of
God
,
or
that
Worship
which
was
due
to
him
;
Epicurus
indeed
denied
his
Providence
,
which
was
only
a
more
civil
way
of
turning
him
out
of
the
World
,
though
he
pretended
to
worship
him
upon
account
of
his
infinite
,
but
idle
and
unactive
Perfections
.
Socrates
died
a
Martyr
for
Religion
,
and
Plato
and
Aristotle
did
both
acknowledg
a
supream
Being
;
and
the
later
Philosophers
,
though
they
differed
about
the
Nature
of
God
,
yet
did
not
question
but
there
was
one
:
so
that
the
Being
of
a
God
is
not
the
mistake
meerly
of
a
few
ignorant
unphilosophical
Heads
,
but
has
in
all
Ages
had
such
Learned
Patrons
,
as
at
least
do
not
deserve
to
be
laughed
at
by
Men
of
the
least
modesty
and
good
breeding
.
Secondly
,
I
would
desire
these
Men
to
consider
,
how
little
they
consult
their
own
Reputation
in
laughing
at
Religion
;
it
is
a
very
silly
thing
for
some
few
Men
,
(
though
they
were
in
the
right
)
to
think
to
out-laugh
all
the
World
;
the
loudest
laughter
will
always
be
on
that
side
,
right
or
wrong
,
where
there
are
the
greatest
numbers
;
though
indeed
all
Men
have
such
a
veneration
for
God
and
Religion
,
that
such
Abuses
and
Affronts
of
Religion
do
not
so
much
provoke
Men
to
laughter
,
as
to
a
holy
jealousie
and
indignation
.
No
Man
can
endure
with
patience
to
hear
that
exposed
to
contempt
,
which
he
admires
and
adores
.
Such
Atheistical
Scoffers
are
looked
on
as
the
common
Enemies
of
Mankind
;
all
Men
,
but
such
like
themselves
,
abhor
and
scorn
them
,
fly
their
Company
,
hate
their
very
Names
,
as
Traitors
to
the
Majesty
of
Heaven
,
and
the
great
Pests
of
Humane
Conversation
,
and
the
reproach
and
shame
of
Humane
Nature
.
And
can
any
wise
Man
,
(
let
his
Opinions
be
what
they
will
)
who
designs
to
live
happily
in
this
World
,
(
as
me-thinks
those
above
all
others
should
desire
,
who
expect
nothing
hereafter
)
think
this
the
best
way
to
happiness
,
to
forfeit
the
Love
and
Friendship
of
all
Men
who
love
and
worship
God
,
or
make
any
shew
of
Religion
;
which
are
so
much
the
greatest
numbers
,
that
he
does
in
a
manner
banish
himself
from
Humane
Conversation
,
or
render
it
very
unpleasant
and
uneasy
.
I
know
there
are
some
,
who
expect
to
gain
the
Reputation
of
great
Wits
,
and
very
cunning
Men
,
by
unsetling
Foundations
,
and
breaking
a
merry
Jest
upon
Religion
;
but
they
should
consider
,
that
the
generality
of
Men
,
who
will
be
Judges
of
these
Matters
,
whether
they
will
or
no
,
look
upon
the
Being
of
God
as
so
plain
and
evident
a
Truth
,
that
that
Man
infallibly
forfeits
the
reputation
of
his
Understanding
,
who
sets
up
for
Atheism
.
Atheists
may
make
a
Scene
and
Theatre
for
themselves
,
and
admire
and
applaud
one
another
,
but
all
the
rest
of
the
World
despise
them
:
for
indeed
it
is
no
argument
of
any
great
depth
and
subtilty
,
to
raise
Objections
,
and
start
Difficulties
,
which
a
Man
of
very
mean
parts
may
do
,
but
it
is
a
greater
tryal
of
Judgment
to
answer
them
,
which
the
Atheist
,
it
seems
,
cannot
do
;
when
Men
are
so
over-subtil
,
that
they
cannot
understand
these
plain
and
obvious
Demonstrations
,
which
convince
all
Man-kind
,
and
are
understood
by
every
Plow-man
,
such
subtilty
is
never
admired
,
but
despised
.
And
as
for
Wit
,
it
is
so
very
undecent
to
jest
with
grave
and
serious
Matters
,
that
though
it
have
never
so
much
Salt
,
it
is
nauseous
and
offensive
to
sober
Minds
;
no
Man
admires
his
Wit
,
who
abuses
his
Prince
,
his
Father
,
or
his
Friend
:
Prophane
Wit
is
the
easiest
of
all
,
as
consisting
in
such
bold
Allusions
as
any
Man
may
make
,
who
has
neither
Modesty
nor
Grace
;
and
those
Men
,
who
have
no
way
to
shew
their
Wit
,
but
by
abusing
their
Maker
,
have
nothing
to
boast
of
,
but
the
very
scum
and
putrefaction
of
Wit.
Thirdly
,
These
Men
should
consider
what
mischief
they
may
do
to
publick
Societies
,
by
laughing
at
Religion
,
and
exposing
it
to
contempt
;
for
Religion
is
the
firmest
Bond
of
Humane
Societies
;
and
if
once
Men
should
cast
off
the
Fear
of
God
,
nothing
but
external
Fear
and
Power
could
restrain
and
govern
them
.
Atheism
is
a
Secret
,
which
he
,
who
has
it
,
ought
in
prudence
and
interest
to
keep
to
himself
;
for
an
Atheist
can
never
mend
his
condition
,
but
may
greatly
injure
himself
by
propagating
Atheism
.
All
the
Ends
he
can
serve
by
Atheism
,
he
enjoys
in
greatest
perfection
,
while
no
Man
understands
the
Secret
but
himself
:
for
the
only
end
he
can
propose
in
it
,
is
to
be
delivered
from
the
Fears
of
Invisible
Powers
,
to
have
no
restraints
laid
upon
his
sensual
Enjoyments
,
but
what
Caution
and
Interest
suggest
,
that
he
may
satisfy
his
Lusts
by
any
means
,
so
long
as
he
can
secure
himself
from
present
danger
.
Now
when
he
is
an
Atheist
alone
,
he
has
great
advantage
of
the
rest
of
Mankind
,
because
they
are
restrained
by
a
sense
of
Religion
,
and
the
Fear
of
God
,
which
is
as
unequal
a
Match
,
as
to
fight
with
a
Man
,
whose
hands
are
tied
,
when
your
own
are
free
.
But
now
if
he
should
,
by
his
Wit
and
Learning
,
proselite
a
whole
Nation
to
Atheism
,
Hell
would
break
loose
upon
Earth
,
and
he
might
soon
find
himself
exposed
to
all
those
Violences
and
Injuries
which
he
now
securely
practises
.
When
there
is
nothing
to
restrain
Men
from
doing
any
wickedness
they
have
a
mind
to
,
but
only
the
Fear
of
Humane
Power
,
this
World
will
quickly
prove
a
very
miserable
State
,
and
Scene
of
Confusion
and
Disorder
,
of
Rapes
and
Adulteries
,
of
Violence
and
Rapine
,
of
Blood
and
Murders
,
especially
if
the
great
Leviathan
,
who
is
intrusted
with
the
Soveraign
Power
,
understands
his
own
Liberty
,
as
well
as
his
Atheistical
Subjects
do
theirs
:
So
that
no
wise
Man
can
think
it
his
Interest
to
promote
Atheism
,
and
therefore
it
cannot
be
his
Interest
to
deride
Religion
,
and
expose
it
to
contempt
.
Fourthly
,
Another
Reason
why
they
should
at
least
be
modest
Atheists
,
is
for
fear
that
they
should
find
a
God
,
when
they
come
into
the
other
World
;
for
they
are
not
so
absolutely
certain
that
there
is
no
God
,
as
to
be
perfectly
secure
that
there
is
none
;
though
they
think
they
can
answer
all
the
Arguments
,
whereby
Men
prove
there
is
a
God
,
(
which
is
the
utmost
they
pretend
to
)
though
they
know
how
to
make
a
World
without
God
,
and
can
laugh
at
the
silly
Cheats
which
have
been
put
upon
Man-kind
by
some
cunning
States-men
,
who
invented
the
Belief
of
a
God
,
and
the
Fears
of
Religion
,
to
make
their
Government
more
easy
and
secure
;
yet
after
all
,
they
dare
not
undertake
to
demonstrate
that
there
is
no
God
,
and
that
it
is
impossible
there
should
be
one
;
and
till
they
can
do
this
,
they
can
never
be
perfectly
secure
that
there
is
none
.
And
therefore
lest
they
should
find
that
there
is
a
God
,
when
they
come
into
the
other
World
,
they
should
offer
as
few
Affronts
to
him
as
may
be
here
;
to
deny
his
Being
,
when
he
has
furnished
us
with
so
many
ways
of
knowing
him
,
is
a
sufficient
Affront
,
without
any
other
additional
Aggravations
:
but
if
it
were
nothing
but
meer
incurable
ignorance
,
which
made
Men
Atheists
,
the
Fault
is
much
less
,
than
when
they
express
so
much
scorn
and
contempt
of
the
very
Name
of
God
and
Religion
;
for
this
looks
like
a
profest
enmity
to
the
Deity
,
that
they
are
not
only
ignorant
of
him
for
want
of
sufficient
Evidence
,
but
that
they
hate
and
despise
the
least
Thoughts
and
Imagination
of
such
a
Being
as
Men
call
God
.
And
therefore
were
it
possible
to
separate
the
disbelief
of
a
God
from
a
hatred
and
contempt
of
him
(
as
certainly
it
might
be
,
were
Men
Atheists
meerly
for
want
of
Evidence
)
it
would
concern
such
Men
,
though
they
enjoyed
the
other
Liberties
,
which
Atheism
allows
,
yet
to
be
very
modest
and
civil
even
to
the
fanciful
Idea
and
Imagination
of
a
God
.
For
,
fifthly
,
whether
Religion
be
true
or
false
,
it
is
no
ridiculous
thing
,
and
therefore
it
argues
great
folly
for
any
Man
to
laugh
at
it
.
If
there
be
no
God
,
all
Religion
indeed
is
a
Mistake
;
but
it
is
no
ridiculous
Mistake
,
when
there
is
such
Evidence
for
it
,
as
convinces
the
generality
of
Mankind
,
even
the
wisest
and
most
inquisitive
Men
:
and
what
we
call
Religion
,
is
so
grave
and
serious
a
Thing
,
and
of
such
high
importance
and
concernment
to
us
,
that
if
it
be
not
true
,
all
Mankind
have
reason
to
wish
it
were
true
.
What
more
lovely
and
desirable
Being
could
there
possibly
be
,
than
is
▪
represented
by
the
Notion
of
a
God
:
an
infinitely
Wise
and
Powerful
,
Holy
and
Just
Being
,
who
made
and
who
takes
care
of
all
his
Creatures
,
who
governs
the
World
with
the
kindness
and
tenderness
of
a
Parent
,
and
takes
care
,
not
only
of
the
Great
and
Publick
Affairs
of
Kingdoms
and
Empires
,
but
of
every
particular
Creature
,
how
mean
and
contemptible
soever
it
appears
;
and
if
there
be
no
God
,
what
Man
,
who
loves
himself
,
could
forbear
wishing
that
there
were
One
on
whom
he
might
securely
trust
and
depend
in
all
Events
?
And
what
is
more
worthy
of
a
Reasonable
Creature
,
than
to
adore
and
worship
so
perfect
and
glorious
a
Being
,
to
pay
our
thankful
Acknowledgments
to
our
great
Maker
,
and
constant
Benefactor
,
which
is
one
great
part
of
Religion
,
which
is
nothing
else
,
but
to
love
,
reverence
,
and
obey
,
the
most
Lovely
,
Excellent
,
Powerful
,
Wise
,
and
Holy
Lord
and
Judg
of
the
World
?
And
what
can
be
more
noble
than
the
end
of
Religion
,
which
is
not
meerly
to
live
happily
a
few
Years
in
this
World
,
but
to
be
happy
for
ever
?
a
Thing
so
agreeable
to
those
vehement
Desires
of
Immortality
,
which
are
imprinted
on
our
Natures
,
and
does
so
raise
our
Minds
above
the
mean
and
beggarly
Enjoyments
of
Sense
,
that
it
makes
a
truly-religious
Man
almost
as
much
differ
from
earthly
Men
,
and
sottish
Atheists
,
as
a
Man
differs
from
a
Beast
.
Here
certainly
is
nothing
that
is
contemptible
,
nothing
but
what
deserves
to
be
admired
;
and
though
the
Atheist
may
think
,
that
we
are
mistaken
in
all
this
,
yet
we
cannot
say
,
that
we
have
made
a
foolish
choice
.
This
may
suffice
for
the
second
Proposal
,
to
perswade
them
not
to
put
publick
Affronts
upon
God
and
Religion
.
Thirdly
;
If
what
I
have
already
said
,
could
perswade
these
Men
to
treat
the
Name
of
God
and
Religion
,
with
some
external
Modesty
and
Respect
,
my
next
Proposal
to
them
should
be
,
Not
to
forsake
the
Publick
Assemblies
for
Religious
Worship
;
and
indeed
they
cannot
do
this
,
unless
they
will
set
up
for
Atheism
,
and
openly
profess
it
;
or
at
least
bring
themselves
under
a
great
suspicion
of
it
.
Now
I
cannot
imagine
what
they
have
reasonably
to
object
against
this
;
to
be
sure
they
can
have
no
Scruple
of
Conscience
;
for
those
who
believe
there
is
no
God
,
cannot
believe
themselves
accountable
to
any
but
themselves
in
these
Matters
,
while
they
conceal
their
own
Sentiments
and
Opinions
of
Things
;
and
though
this
be
not
the
Worship
of
God
,
whose
Being
they
deny
,
yet
it
is
a
piece
of
Civility
and
Respect
to
Men
,
to
common
and
received
Opinions
,
and
to
publick
Laws
and
Constitutions
.
And
the
Advantages
of
this
may
be
very
great
;
for
who
knows
how
God
may
work
upon
their
Minds
at
such
a
Time
!
how
they
may
be
affected
with
observing
the
great
and
publick
Expressions
of
Devotion
in
Christian
Assemblies
,
and
begin
to
think
,
that
this
must
be
something
more
than
a
Dream
and
Fancy
?
Who
knows
how
God
may
direct
the
Preacher
,
and
put
such
words
into
his
Mouth
,
as
may
pierce
their
Souls
,
and
dispel
those
Mists
and
Fogs
which
clouded
their
Understandings
,
and
enable
them
to
discover
the
Truth
,
and
Certainty
,
and
Excellency
of
Religion
.
To
be
sure
this
is
never
likely
to
be
done
by
their
turning
their
Backs
upon
Publick
Instructions
,
which
is
very
often
the
Cause
,
but
is
a
very
unlikely
Cure
of
Atheism
.
But
,
lastly
,
I
think
at
least
such
Men
should
be
so
modest
,
as
not
to
intermeddle
in
the
Disputes
and
Controversies
of
Religion
.
It
is
a
fulsome
and
nauseous
Thing
,
to
see
the
Atheists
and
Infidels
of
our
Days
,
to
turn
great
Reformers
of
Religion
,
to
set
up
a
mighty
Cry
for
Liberty
of
Conscience
:
for
what-ever
Reformation
of
Religion
may
be
needful
at
this
Time
,
whatever
Liberty
of
Conscience
may
be
fit
to
be
granted
,
yet
what
have
these
Men
to
do
to
meddle
with
it
?
those
who
think
Religion
a
meer
Fable
,
and
God
to
be
an
Utopian
Prince
,
and
Conscience
a
Man
of
Clouts
,
set
up
for
a
Scare-crow
to
fright
such
silly
Creatures
from
their
Beloved
Enjoyments
,
and
Hell
and
Heaven
to
be
forged
in
the
same
Mint
with
the
Poets
Styx
,
and
Acheron
,
and
Elysian
Fields
?
We
are
like
to
see
Blessed
Times
,
if
such
Men
as
these
had
but
the
Reforming
of
Religion
.
SECT.
II.
Concerning
the
Practical
Atheists
,
who
profess
to
believe
that
there
is
a
God
,
but
live
as
if
there
were
none
;
very
seldom
think
of
him
,
and
neglect
to
worship
him
:
Several
Considerations
to
convince
▪
them
of
the
Evil
and
Sinfulness
of
Irreligion
.
SEcondly
;
Another
sort
of
Men
,
who
desert
Religious
Assemblies
for
want
of
a
due
sense
of
Religion
,
are
the
Practical
Atheists
,
Men
who
though
they
profess
to
believe
that
there
is
a
God
,
yet
live
as
if
there
were
none
,
very
seldom
think
of
him
,
and
take
no
care
to
please
him
,
and
make
him
their
Friend
;
and
though
they
believe
their
Souls
shall
survive
their
Bodies
,
and
be
either
very
happy
,
or
very
miserable
hereafter
,
yet
are
so
wretchedly
careless
,
so
brutishly
unconcerned
for
Times
to
come
,
as
to
make
no
Provision
for
a
future
State
;
to
use
no
diligence
to
escape
the
Eternal
Miseries
,
or
to
obtain
the
Eternal
Rewards
of
the
next
Life
.
And
I
have
but
two
ways
of
dealing
with
these
Men
,
to
Convince
,
and
to
Perswade
;
to
convince
them
of
the
Evil
,
the
Danger
,
the
folly
of
Irreligion
,
of
forsaking
the
Publick
Assemblies
of
Christians
;
and
to
perswade
them
to
take
care
of
their
Souls
,
and
to
prepare
for
an
Eternal
State
.
Now
the
natural
Method
of
proceeding
is
,
first
to
Convince
,
and
then
to
Perswade
:
And
therefore
for
the
conviction
of
these
Men
,
I
shall
represent
to
them
,
the
Evil
,
Danger
,
and
Folly
of
this
.
First
;
The
Evil
and
Sinfulness
of
it
.
Now
supposing
that
there
is
a
God
,
as
these
Men
profess
to
believe
,
every
Man
must
acknowledg
it
to
be
a
most
heinous
and
provoking
Sin
to
neglect
or
contemn
his
Worship
.
1.
For
Irreligion
is
as
great
,
if
not
a
greater
affront
to
God
,
and
contempt
of
him
,
than
Atheism
it self
.
An
Atheist
denies
that
there
is
a
God
,
an
Irreligious
Man
contemns
and
slights
God
,
whose
Being
he
owns
;
the
one
denies
the
Being
of
God
,
the
other
reproaches
his
Nature
.
The
Atheist
denies
that
there
is
such
a
Being
,
whom
we
call
God
;
the
Irreligious
Man
owns
that
there
is
such
a
Being
,
but
will
not
own
him
for
a
God
;
that
is
,
will
not
worship
him
as
God
;
for
Religious
Worship
is
nothing
else
but
a
publick
acknowledgment
of
God
,
of
the
Excellencies
and
Perfections
of
his
Nature
,
of
his
Power
and
Providence
in
making
and
governing
the
World
,
and
taking
Care
of
all
his
Creatures
;
and
to
refuse
to
worship
God
,
or
to
live
in
an
habitual
neglect
of
it
,
makes
a
meer
Titular
and
Mock-God
of
him
,
and
argues
a
very
mean
and
contemptuous
Opinion
of
the
Deity
,
as
including
a
denial
of
the
Essential
Perfections
of
his
Nature
,
or
of
his
Providence
and
Government
.
The
Pagan
Superstitions
and
Idolatries
were
a
great
reproach
to
God
,
both
as
they
gave
that
Worship
,
which
is
due
only
to
God
,
to
Creatures
,
and
too
often
to
Evil
Spirits
;
and
as
they
worshipped
God
by
such
ridiculous
,
or
barbarous
and
inhumane
Rites
and
Ceremonies
,
as
made
a
dishonourable
representation
of
the
Divine
Nature
;
but
yet
even
their
Idolatrous
Worship
was
some
acknowledgment
of
God's
Power
and
Providence
,
which
is
more
than
these
Men
do
,
who
refuse
to
worship
him
at
all
.
Secondly
;
To
deny
or
neglect
the
Worship
of
God
,
is
the
highest
injustice
;
it
is
to
deny
God
what
is
his
natural
Right
,
what
is
due
from
us
,
and
what
alone
we
are
able
to
give
,
and
what
he
requires
of
us
.
If
we
consider
God
as
the
most
Excellent
and
perfect
Being
,
who
has
all
possible
Perfections
in
himself
,
and
from
himself
,
and
so
he
has
a
right
to
the
most
Excellent
Worship
:
for
all
Perfections
by
a
natural
right
,
challenge
a
proportionable
esteem
and
reverence
,
and
the
most
absolute
and
soveraign
Perfections
,
a
Sovereign
Worship
.
We
cannot
see
nor
hear
of
an
excellent
Man
,
but
it
excites
in
us
a
great
Esteem
,
Love
,
or
Reverence
,
according
to
the
nature
of
the
Thing
wherein
he
excels
;
and
prompts
us
to
say
what
we
know
in
his
Commendations
.
And
it
is
accounted
injustice
among
Men
,
to
deny
each
other
their
just
Praises
;
And
how
much
greater
Injustice
is
it
,
to
deny
God
his
Essential
Glory
,
that
incommunicable
Worship
,
which
naturally
belongs
to
such
incommunicable
Perfections
?
Indeed
it
is
almost
impossible
not
to
admire
that
which
is
Great
,
nor
to
love
that
which
is
Good
,
nor
to
fear
and
reverence
that
which
is
powerful
;
for
our
Passions
are
naturally
determined
to
their
proper
Objects
,
and
not
to
discover
those
Perfections
which
are
notorious
and
visible
,
is
a
reproach
to
our
Understandings
;
and
not
to
love
,
or
fear
,
and
admire
them
according
to
their
Natures
,
is
accounted
dulness
and
stupidity
,
and
a
vicious
defect
in
our
Will
and
Passions
;
which
is
a
plain
Argument
,
that
all
Perfections
have
a
natural
right
to
some
proportionable
Respects
;
and
therefore
the
Infinite
Perfections
of
God
naturally
challenge
the
highest
veneration
,
since
there
is
such
a
natural
Relation
between
natural
Perfections
,
and
the
natural
Passions
of
our
Minds
.
If
we
consider
God
as
the
first
Cause
of
all
Things
,
so
God
has
a
natural
right
to
the
Praise
and
Glory
of
all
his
Works
;
and
therefore
all
the
Works
of
God
are
said
to
praise
him
:
The
Heavens
declare
the
Glory
of
God
,
and
the
Firmament
sheweth
his
handy-work
.
What-ever
Wisdom
,
Power
,
or
Goodness
is
seen
in
the
frame
of
this
vast
and
beautiful
World
,
what-ever
Perfections
are
bestowed
on
any
Creatures
,
must
be
ascribed
to
the
great
Maker
of
all
Things
.
It
is
impossible
to
see
any
curious
piece
of
Painting
,
without
admiring
and
praising
the
skill
of
the
Painter
;
and
that
Man
is
very
unjust
,
as
well
as
very
sensless
,
who
can
look
upon
this
World
,
so
wonderful
for
its
unknown
Extent
,
exquisite
Contrivance
,
Beauty
,
Uniformity
,
infinite
Numbers
,
variety
and
perfections
of
its
Inhabitants
,
and
not
adore
and
worship
that
God
who
made
all
this
.
The
Order
,
Beauty
,
and
Glory
of
Material
Beings
,
are
visible
Demostrations
of
the
Infinite
Perfections
of
their
Invisible
Cause
;
and
the
most
proper
and
natural
Work
of
reasonable
Creatures
,
is
to
discover
the
Perfections
of
God
,
and
of
his
Works
,
and
to
worship
him
with
the
humblest
and
devoutest
Adorations
;
and
if
it
be
unjust
to
defraud
Men
of
the
Glory
of
their
wise
,
and
great
,
and
good
Actions
,
it
is
much
greater
injustice
to
God
,
who
is
the
sole
and
independent
Cause
of
all
Things
:
and
yet
not
to
worship
God
,
is
to
defraud
him
of
his
Glory
.
And
if
we
consider
more
particularly
,
that
we
our selves
are
God's
Creatures
,
who
owe
our
Being
to
him
,
that
in
him
we
live
,
move
,
and
have
our
being
;
this
makes
it
a
natural
Debt
,
to
praise
and
adore
the
God
who
made
us
;
as
the
Psalmist
speaks
,
To
worship
and
fall
down
,
and
kneel
before
the
Lord
our
Maker
.
Know
ye
,
that
the
Lord
he
is
God
;
it
is
he
that
hath
made
us
,
and
not
we
our selves
;
we
are
his
People
,
and
the
Sheep
of
his
Pasture
:
Enter
into
his
Gates
with
thanksgiving
,
and
into
his
Courts
with
praise
,
be
thankful
unto
him
,
and
bless
his
Name
.
For
since
God
made
us
,
he
has
a
natural
Right
and
Interest
in
us
,
and
may
challenge
our
Homage
and
Obedience
,
as
a
just
Debt
entailed
upon
our
Natures
.
Thus
God
argues
,
A
Son
honoureth
his
Father
,
and
a
Servant
his
Master
:
If
then
I
be
a
Father
,
where
is
my
Honour
?
and
if
I
be
a
Master
,
where
is
my
Fear
?
That
is
,
there
is
at
least
as
much
natural
Justice
in
paying
all
Homage
and
Worship
to
God
our
Heavenly
Father
and
Soveraign
Lord
,
as
it
is
accounted
among
Men
,
for
Children
to
honour
their
Parents
,
and
Servants
their
Masters
;
and
therefore
let
any
Man
,
who
will
but
allow
God
the
same
right
in
his
Creatures
,
which
he
himself
challenges
in
his
Children
and
Servants
,
judg
how
unseemly
and
unnatural
it
is
,
to
refuse
to
love
,
and
honour
,
and
worship
the
great
Author
of
our
Being
:
Who
planteth
a
Vineyard
,
and
eateth
not
of
the
Fruit
thereof
?
Can
any
thing
be
more
reasonable
,
than
that
God
should
be
worshiped
and
adored
by
those
Creatures
,
whom
his
own
Hands
have
made
and
fashioned
?
So
that
upon
all
Accounts
,
God
has
a
natural
Right
to
our
Homage
and
Worship
,
and
nothing
can
excuse
us
from
paying
this
Debt
,
unless
it
appear
that
we
are
under
some
natural
Incapacity
to
do
it
:
But
indeed
this
is
a
Debt
which
we
are
all
able
to
pay
;
for
God
has
made
us
reasonable
Creatures
,
endowed
us
with
Wisdom
and
Knowledg
,
to
discover
the
Perfections
of
his
Nature
,
and
Works
,
and
to
understand
our
Obligations
to
him
;
and
with
such
a
Principle
of
Will
and
Choice
,
as
can
act
freely
,
and
with
such
inward
passions
of
Love
and
Joy
,
Fear
and
Reverence
,
Hope
and
Affiance
,
as
may
easily
be
wrought
up
to
the
highest
strain
of
Devotion
.
He
has
given
us
Eyes
to
contemplate
this
beautiful
Frame
of
Things
,
and
Tongues
to
speak
his
Praises
,
and
publish
all
his
mighty
Works
;
so
that
Man-kind
seems
to
be
made
on
purpose
for
the
Worship
of
God
,
to
be
a
curious
and
diligent
Observer
of
God's
Works
,
and
to
speak
of
his
Glory
;
which
lays
a
new
Obligation
on
us
,
and
gives
God
a
natural
Title
to
our
Worship
.
This
was
the
Reason
why
he
made
us
,
this
was
the
Design
of
our
Natures
,
and
the
End
of
our
Creation
.
We
live
now
in
such
a
busy
World
,
where
we
find
so
many
things
to
do
,
to
provide
Food
and
Raiment
,
and
all
things
necessary
to
this
Mortal
State
;
or
,
it
may
be
,
to
serve
the
Ends
of
Ambition
and
Lust
,
that
we
can
find
very
little
time
to
worship
God
;
and
therefore
are
apt
to
think
that
this
is
the
least
thing
we
have
to
do
:
But
we
should
consider
,
that
this
is
not
the
Original
Work
and
Imployment
of
Man-kind
,
but
the
punishment
of
our
Sin
,
and
Apostacy
from
God
:
For
let
us
suppose
,
that
Man-kind
had
preserved
their
Innocence
,
and
continued
in
Paradise
,
where
they
had
no
need
of
Cloaths
,
and
fed
on
the
Fruit
of
the
Garden
,
which
grew
of
it self
,
without
plowing
or
sowing
,
and
was
fit
for
Food
,
without
any
Arts
of
Cookery
;
when
there
was
no
other
bodily
Employment
,
but
to
look
to
the
Garden
,
which
neither
required
much
labour
,
nor
took
up
much
time
,
but
was
like
those
innocent
Diversions
,
we
now
use
to
recreate
and
unbend
our
Minds
with
;
now
,
I
say
,
in
such
a
state
as
this
,
which
was
the
Original
State
of
Mankind
,
how
could
Men
spend
their
time
,
but
in
the
Contemplation
of
God's
Works
,
and
in
the
study
of
Divine
Wisdom
and
Philosophy
,
and
in
adoring
the
great
Maker
of
all
Things
?
unless
we
can
imagine
,
that
God
gave
Man
such
an
active
and
busy
Mind
to
dissolve
in
sloth
,
which
is
so
uneasy
a
state
,
that
Paradise
it self
could
be
no
happiness
upon
these
terms
;
or
that
God
designed
him
for
an
Atheistical
Philosopher
to
admire
the
Works
of
Nature
,
without
adoring
the
Wise
Creator
.
Indeed
it
is
not
conceivable
,
that
so
vast
and
comprehensive
a
Mind
,
such
active
and
boundless
Passions
,
as
God
hath
endowed
Man-kind
withal
,
should
be
wholly
designed
for
no
higher
Employment
,
than
to
qualify
a
Man
to
be
a
Plow-man
or
a
Mechanick
,
or
to
speak
the
greatest
thing
at
once
,
to
be
a
Prince
or
a
Minister
of
State
;
such
a
Mind
as
comes
so
near
Infinity
,
as
that
of
Man
,
was
certainly
designed
for
nothing
less
,
than
the
Knowledg
,
Love
,
and
Admiration
of
an
Infinite
Being
.
And
if
we
must
learn
the
End
for
which
Creatures
are
made
,
by
the
End
which
they
are
capable
to
serve
,
it
is
evident
Man
was
made
for
the
Worship
of
God
,
because
he
is
fitted
with
such
Endowments
and
Perfections
of
Mind
,
as
qualify
him
to
be
a
Worshipper
.
And
if
God
be
the
greatest
and
most
perfect
Being
,
then
the
Knowledg
and
Worship
of
God
,
is
the
noblest
Employment
of
Humane
Nature
,
and
consequently
the
last
and
highest
End
for
which
Man
was
made
.
Nay
,
we
may
consider
further
,
that
Man
is
not
only
capable
of
worshipping
God
,
but
no
other
Creature
in
this
visible
World
is
;
he
,
and
he
only
,
is
capable
of
this
Work
;
whence
again
we
may
conclude
,
that
God
made
Man
for
his
peculiar
Service
and
Glory
,
unless
we
can
imagine
,
that
God
would
make
a
World
,
and
place
no
Creature
in
it
,
whose
proper
Business
it
should
be
to
know
and
worship
his
Wise
Maker
,
and
Bountiful
Lord
.
Man
is
the
Priest
of
Nature
,
who
offers
up
the
Praises
and
Thanksgivings
of
the
whole
Creation
to
God
.
Thus
you
see
that
Religious
Worship
is
a
natural
Debt
which
we
owe
to
God
;
and
that
God
does
expect
and
exact
the
Paiment
of
it
from
us
.
We
may
certainly
conclude
from
hence
,
that
he
expects
we
should
live
according
to
the
most
perfect
Constitution
of
our
Natures
.
This
is
the
natural
Rule
of
our
Actions
,
to
serve
the
Ends
for
which
we
were
made
;
for
God
did
not
make
such
and
such
Natures
for
nothing
,
either
to
be
unimployed
,
or
imployed
to
other
,
or
to
less
and
meaner
purposes
than
they
were
designed
for
.
And
besides
this
,
we
have
frequent
and
express
Commands
to
worship
God
in
that
Revelation
he
hath
made
to
us
of
his
Will.
The
Scripture
is
so
full
of
Precepts
,
Exhortations
,
and
Reproofs
about
this
Matter
,
that
I
need
not
spend
time
to
prove
so
acknowledged
a
Truth
.
But
from
the
whole
of
what
I
have
now
discoursed
,
we
may
safely
conclude
the
great
Evil
of
Irreligion
,
as
being
the
highest
injustice
to
our
Maker
and
Soveraign
Lord
.
Thirdly
;
The
great
Evil
of
Irreligion
,
of
denying
or
neglecting
the
Worship
of
God
,
appears
in
this
,
That
it
is
the
most
sordid
Ingratitude
.
Now
,
Ingratitude
is
Injustice
too
;
but
it
is
Injustice
to
a
Benefactor
;
that
is
,
it
consists
in
violating
all
those
Obligations
which
Goodness
and
Kindness
has
laid
upon
us
;
as
Injustice
,
properly
so
called
,
consists
in
breaking
the
Rules
of
Natural
or
Civil
Right
.
For
Mankind
generally
accounts
the
Obligation
to
return
a
kindness
,
as
strong
and
necessary
as
to
pay
a
Debt
;
and
nothing
is
more
infamous
among
Men
,
than
an
ungrateful
Person
;
for
as
Goodness
is
a
greater
Perfection
than
strict
Justice
,
so
Ingratitude
must
needs
be
a
more
hateful
Vice
than
bare
Injustice
▪
because
it
is
opposite
to
the
greatest
Good
.
As
Goodness
is
the
greatest
Glory
and
Perfection
of
Humane
Nature
,
so
Ingratitude
must
needs
be
the
greatest
Infamy
and
Reproach
,
because
it
is
at
the
greatest
distance
from
Goodness
.
Now
among
Men
,
Injustice
and
Ingratitude
may
be
separated
:
Men
may
be
unjust
,
but
not
ungrateful
,
and
they
may
be
ungrateful
,
and
not
unjust
,
according
to
the
strict
Notion
of
Injustice
:
for
Men
may
wrong
and
injure
those
who
never
did
them
any
kindness
,
and
that
is
Injustice
without
Ingratitude
;
and
they
may
neglect
to
make
decent
Acknowledgments
,
and
Returns
of
Kindness
,
without
injuring
their
Friends
,
in
any
of
their
Natural
or
Civil
Rights
,
and
that
is
Ingratitude
without
Injustice
:
But
now
it
is
impossible
to
be
unjust
to
God
,
without
being
ungrateful
too
,
because
he
is
not
only
our
Natural
Lord
,
but
our
great
Benefactor
;
and
those
very
things
which
give
him
a
natural
Right
to
our
Worship
and
Obedience
,
do
not
only
lay
on
us
the
Obligations
of
Justice
,
but
of
Gratitude
to
worship
him
.
He
made
us
,
and
this
gives
him
a
natural
Right
to
our
Worship
,
because
he
is
our
Natural
Lord
;
we
are
intirely
his
,
and
owe
our selves
,
and
all
we
have
,
and
all
we
can
do
,
to
him
;
and
this
makes
it
very
unjust
to
deny
or
neglect
his
Worship
:
But
then
we
must
consider
,
that
if
we
love
our Selves
and
our
Being
,
and
those
Advantages
of
Happiness
,
which
Being
makes
us
capable
of
,
then
much
more
we
are
obliged
in
gratitude
to
praise
and
adore
that
God
who
gave
us
our
Being
;
for
though
possibly
some
will
not
allow
it
proper
to
say
,
that
God
was
good
to
us
before
we
had
a
Being
,
yet
he
was
very
good
in
making
us
;
and
therefore
it
is
high
ingratitude
,
as
well
as
injustice
,
in
Creatures
not
to
praise
and
glorify
their
Maker
.
Thus
that
Divine
and
Heaven-born
Mind
,
and
those
noble
and
excellent
Faculties
of
Soul
which
God
hath
bestowed
on
us
,
as
they
may
make
us
capable
of
knowing
and
worshipping
God
,
so
make
Religious
Worship
a
natural
piece
of
Justice
;
and
if
we
value
the
excellency
of
our
Natures
,
and
think
it
any
advantage
to
be
made
so
noble
an
Order
of
Beings
,
Gratitude
as
well
as
Justice
,
obliges
us
to
employ
all
the
Faculties
of
our
Souls
,
for
that
high
and
noble
End
for
which
they
were
made
;
that
is
,
to
know
,
and
love
,
and
admire
,
and
worship
God
,
the
greatest
and
the
best
Being
,
and
the
most
perfect
Object
of
our
Minds
.
It
is
Ingratitude
,
as
well
as
Injustice
to
our
Maker
,
to
debase
our
Natures
,
to
make
them
stoop
to
low
,
mean
,
and
vile
Things
:
to
inherit
the
Curse
of
the
Serpent
,
to
crawl
upon
their
Bellies
,
and
lick
up
the
Dust
of
the
Earth
,
when
they
were
made
to
aspire
towards
Heaven
,
to
unite
themselves
to
God
the
Fountain
of
Life
and
Being
,
and
to
live
in
the
Love
and
Contemplation
of
him
.
The
like
may
be
said
with
reference
to
that
good
Providence
of
God
,
which
maintains
and
upholds
us
in
Being
,
and
provides
all
Necessaries
for
us
,
and
defends
us
from
all
unseen
Mischiefs
;
both
Justice
and
Gratitude
require
us
to
praise
and
adore
so
great
and
constant
a
Benefactor
.
These
are
all
Expressions
,
both
of
the
Natural
Justice
and
Bounty
of
our
Wise
Maker
,
and
therefore
lay
a
mixed
Obligation
on
us
of
Justice
and
Gratitude
.
God
was
under
no
Antecedent
Obligation
,
but
his
own
Will
and
Goodness
to
make
a
World
;
but
if
he
did
resolve
to
make
one
,
he
was
under
the
Obligations
of
his
own
Wisdom
,
and
Justice
,
and
Goodness
,
to
make
every
Creature
perfect
in
its
kind
,
and
fitted
to
attain
the
end
of
its
Nature
,
and
to
make
some
Creatures
for
great
and
noble
Ends
;
and
consequently
to
bestow
very
noble
and
excellent
Natures
on
them
;
and
therefore
there
being
a
mixture
of
Justice
and
Goodness
in
God's
making
and
governing
the
World
,
no
wonder
that
it
lays
a
mixt
Obligation
on
us
too
of
Justice
and
Gratitude
.
But
there
is
another
manifestation
of
God's
Goodness
in
the
Redemption
of
the
World
by
our
Lord
Jesus
Christ
,
which
is
a
Work
of
such
pure
and
unmixt
Grace
and
Goodness
,
that
it
is
all
Goodness
,
and
nothing
but
Goodness
.
Innocent
Creatures
may
challenge
a
natural
Right
in
the
Care
,
and
Protection
,
and
Bounty
of
their
Maker
;
but
a
Traitor
,
a
Rebel
against
the
Majesty
of
Heaven
,
an
Apostate
Wretch
,
who
has
abused
the
Bounty
and
Goodness
of
his
Creator
,
can
challenge
no
right
to
those
common
Blessings
which
God
bestows
upon
his
Creatures
;
so
that
he
should
cause
the
Sun
to
shine
,
and
the
Rain
to
fall
on
them
;
and
therefore
since
Sin
entred
into
the
World
,
even
those
External
and
Temporal
good
Things
which
Sinners
enjoy
,
are
wholly
owing
to
the
Goodness
and
Mercy
of
God
,
and
accordingly
our
Obligations
to
Gratitude
and
Thankfulness
are
so
much
the
stronger
;
and
our
Ingratitude
,
in
neglecting
the
Worship
of
God
,
the
more
heinous
and
provoking
.
But
much
less
can
such
Sinners
reasonably
expect
from
God
,
and
much
less
challenge
it
as
a
right
,
that
he
should
redeem
them
from
that
state
of
Misery
into
which
they
had
brought
themselves
,
by
such
an
amazing
,
stupendious
,
and
incomprehensible
expression
of
his
Love
,
as
the
Incarnation
,
and
Death
,
and
Sufferings
of
his
own
Eternal
,
only
begotten
,
and
well-beloved
Son
:
Here
is
such
a
height
,
and
depth
,
and
length
,
and
breadth
of
the
Love
of
God
,
as
passeth
all
Understanding
;
this
is
Grace
,
free
Grace
,
the
Riches
of
Grace
,
the
abundant
Riches
of
Grace
:
And
therefore
this
brings
us
under
such
Obligations
of
Love
and
Gratitude
,
as
infinitely
excel
all
the
Obligations
of
Natural
Justice
.
Now
we
are
not
our
own
,
but
are
bought
with
a
price
,
and
therefore
must
glorify
God
,
both
with
our
Bodies
and
Spirits
,
which
are
God's
:
We
are
now
redeemed
,
not
with
corruptible
Things
,
as
Silver
and
Gold
,
but
with
the
precious
Blood
of
Christ
,
as
a
Lamb
without
blemish
,
and
without
spot
;
who
gave
himself
for
us
to
redeem
us
from
all
Iniquity
,
and
to
purify
to
himself
a
peculiar
People
zealous
of
good
Works
.
As
the
whole
Oeconomy
of
Man's
Salvation
by
Christ
,
is
the
effect
of
meer
Grace
and
Love
,
so
Gratitude
is
the
only
true
Principle
of
Gospel-Obedience
:
to
serve
God
out
of
a
prevailing
sense
of
his
Goodness
,
to
feel
that
constraining
Love
and
Power
of
Christ's
Love
engaging
us
to
live
to
him
,
who
died
for
us
.
For
those
Men
greatly
mistake
the
Nature
and
Obligations
of
Gratitude
,
who
think
that
Gratitude
leaves
them
at
liberty
to
do
,
or
not
to
do
it
,
as
they
please
;
whereas
the
Obligations
of
Gratitude
,
especially
in
our
present
Case
,
are
infinitely
more
strong
and
forcible
,
than
those
of
Justice
,
and
the
punishment
of
Ingratitude
proportionably
great
:
For
how
shall
we
escape
if
we
neglect
so
great
Salvation
,
if
we
refuse
to
hear
him
,
who
spake
from
Heaven
to
us
?
if
we
have
troden
under-foot
the
Son
of
God
,
and
counted
the
Blood
of
the
Covenant
,
wherewith
we
were
sanctified
,
an
unholy
Thing
,
and
have
done
despite
unto
the
Spirit
of
Grace
.
Since
then
we
are
now
under
such
powerful
Obligations
,
as
the
Love
and
Grace
of
God
declared
to
us
in
the
Gospel
of
his
Son
,
to
love
,
serve
,
and
worship
him
;
we
should
consider
how
unkind
and
ungrateful
it
is
,
especially
in
those
who
call
themselves
Christians
,
to
slight
or
neglect
the
Worship
of
their
God
and
Saviour
;
certainly
such
Men
cannot
expect
to
be
saved
by
Christ
,
after
all
he
has
done
and
suffered
for
them
,
when
they
will
not
thank
him
for
it
,
when
they
will
not
go
to
God
in
his
Name
.
As
nothing
is
more
infamous
among
Men
,
so
nothing
does
more
provoke
God
than
such
rude
Affronts
of
his
Goodness
to
sin
against
the
Grace
of
the
Gospel
;
and
those
surprising
Discoveries
and
Manifestations
of
the
Divine
Goodness
,
argue
so
brutish
,
so
diabolical
a
temper
of
mind
,
such
a
perfect
contrariety
and
contradiction
to
the
Nature
of
God
,
that
such
Men
must
naturally
sink
into
the
lowest
Hell
;
for
those
who
have
no
sense
of
the
Gospel-Grace
,
who
cannot
be
conquered
nor
affected
with
all
the
Charms
of
so
powerful
a
Love
,
are
as
incurable
as
Apostate
Spirits
.
Fourthly
;
Another
Aggravation
of
the
Guilt
of
this
Sin
is
,
That
those
who
are
baptized
and
professed
Christians
,
(
and
I
suppose
I
write
to
none
else
)
are
under
the
Obligation
of
their
Baptismal
Vow
to
worship
God
;
and
therefore
to
neglect
his
Worship
is
Perjury
,
and
breach
of
Covenant
;
it
is
an
Apostacy
from
Christianity
,
though
they
still
retain
the
Name
of
Christians
.
And
dost
thou
know
what
this
is
,
thou
profane
Wretch
,
who
thinkest
it
lost
time
to
serve
God
,
who
canst
not
spare
so
much
time
from
worldly
Cares
,
or
from
thy
Sports
and
Pleasure
,
as
to
attend
the
Worship
of
God
in
the
Assemblies
of
Christians
?
Wast
thou
ever
Baptized
?
and
dost
thou
know
what
the
signification
of
Baptism
is
,
That
thou
art
taken
into
Covenant
with
God
,
and
hast
obliged
thy self
to
serve
and
worship
him
;
that
thou
art
incorporated
into
the
Christian
Church
,
and
therefore
obliged
to
live
in
the
Communion
of
the
Church
,
that
is
,
to
frequent
Christian
Assemblies
,
and
to
join
in
all
the
Parts
and
Offices
of
Religious
Worship
?
and
art
not
thou
afraid
to
deal
falsely
and
treacherously
with
thy
God
?
For
Vengeance
is
mine
,
saith
God
,
I
will
repay
it
:
It
is
a
dreadful
thing
to
fall
into
the
Hands
of
the
Living
God
.
To
have
our
Portion
with
Hypocrites
and
Unbelievers
,
signifies
,
in
the
New
Testament
,
the
greatest
miseries
of
the
next
World
.
Now
as
Unbelievers
signifies
such
Infidels
as
obstinately
refuse
to
believe
the
Gospel
,
when
it
is
fairly
proposed
to
them
:
So
Hypocrites
does
not
only
signify
(
as
some
Men
mistake
the
word
)
those
who
counterfeit
Religion
,
who
make
a
fine
external
shew
and
appearance
of
Piety
and
Devotion
,
when
they
are
rotten
at
the
Heart
;
but
it
signifies
those
also
,
who
live
contrary
to
their
Profession
,
who
are
,
suppose
,
nominal
and
titular
Christians
,
who
have
been
baptized
in
the
Name
of
Christ
,
and
own
his
Religion
as
the
Religion
of
their
Country
,
but
live
lewd
and
profligate
lives
,
make
no
Conscience
of
worshipping
God
,
nor
ever
think
of
saving
their
Souls
:
These
are
the
Men
,
who
are
proposed
as
the
Patterns
and
Examples
of
the
severity
of
God's
Judgments
,
to
deter
any
Man
from
imitating
their
wickedness
,
lest
they
be
punished
with
Hypocrites
and
Unbelievers
.
Those
who
are
baptized
into
the
Christian
Church
,
into
the
Faith
and
Worship
of
Christ
,
do
not
only
forfeit
all
the
Blessings
of
the
Covenant
,
by
renouncing
or
contradicting
their
Baptismal
Vow
,
in
an
habitual
course
of
a
wicked
and
licentious
Life
,
but
become
obnoxious
to
all
the
Threatnings
of
the
Gospel
in
their
utmost
severity
;
which
is
a
much
worse
state
than
the
poor
Heathens
are
in
,
who
never
heard
of
Christ
;
for
they
shall
not
be
judged
by
the
Gospel
,
which
was
never
preached
to
them
;
and
therefore
shall
not
be
condemned
by
the
Gospel
neither
;
as
St.
Paul
tells
us
,
That
as
many
as
have
sinned
without
Law
,
shall
also
perish
without
Law
;
and
as
many
as
sinned
in
the
Law
,
shall
be
judged
by
the
Law
.
And
by
the
same
Reason
we
may
add
,
As
many
as
have
sinned
in
the
Gospel
,
shall
be
judged
by
the
Gospel
.
Now
to
perish
without
the
Law
,
signifies
a
much
easier
punishment
than
to
be
judged
by
the
Law
;
and
to
be
judged
by
the
Gospel
,
signifies
a
great
deal
more
than
that
;
for
as
God
hath
increased
his
Grace
to
Man-kind
,
so
he
has
always
annexed
severer
Punishments
to
the
abuse
of
it
:
Thus
our
Saviour
tells
us
,
It
shall
be
easier
for
Sodom
and
Gomorah
,
in
the
day
of
Iudgment
,
than
for
Capernaum
.
Sodom
and
Gomorah
were
as
vile
infamous
Places
as
were
in
the
World
,
and
God
destroyed
them
by
very
memorable
Judgments
,
by
raining
Fire
and
Brimstone
on
them
from
Heaven
;
but
yet
they
never
enjoyed
those
means
of
Grace
which
Capernaum
did
,
where
our
Saviour
himself
preached
in
Person
,
and
confirmed
the
Truth
of
his
Doctrine
by
many
mighty
Works
,
and
therefore
they
should
escape
better
at
the
last
Judgment
,
than
Capernaum
;
and
Capernaum
,
I
doubt
,
will
escape
much
better
than
the
Infidels
and
Atheists
,
and
profane
despisers
of
Religion
in
our
days
,
because
they
laboured
under
old
and
inveterate
Prejudices
,
which
could
not
easily
be
removed
,
but
required
time
and
patience
,
and
the
exercise
of
free
and
impartial
Reason
to
wear
them
off
.
But
now
,
when
the
Gospel
has
prevailed
in
the
World
for
so
many
Ages
;
when
Men
are
educated
in
the
Christian
Religion
,
and
have
all
the
Prejudices
of
their
first
and
early
Instructions
on
the
right
side
;
when
it
is
so
difficult
a
thing
to
cast
off
their
reverence
for
God
,
and
to
silence
and
stupify
their
clamorous
Consciences
:
for
Men
to
use
so
much
Art
and
Industry
to
turn
Atheists
or
Infidels
,
or
profane
Scoffers
at
Religion
,
will
admit
of
no
excuse
,
but
is
the
highest
Affront
to
God
,
and
will
receive
the
sorest
Punishment
,
and
a
Sentence
as
amazing
and
astonishing
as
the
Sin
is
.
Thus
I
have
represented
the
evil
and
heinous
Nature
of
this
Sin
;
and
if
these
Men
do
believe
that
there
is
a
God
,
as
they
profess
to
do
,
would
they
give
themselves
time
seriously
to
consider
these
things
,
I
cannot
imagine
but
it
must
have
some
good
effect
upon
them
.
For
can
any
Man
,
who
believes
a
God
,
if
he
ever
consider
such
Matters
,
endure
the
least
thought
of
putting
such
a
scorn
and
contempt
upon
God
,
as
the
neglect
of
Religious
Worship
does
naturally
signify
?
He
knows
what
a
sharp
resentment
he
himself
has
of
a
slight
or
neglect
;
how
ill
he
takes
it
if
Men
industriously
avoid
his
Company
,
if
they
do
but
talk
and
seem
to
mind
something
else
,
when
he
is
telling
a
Story
;
if
his
Friends
neglect
to
visit
him
,
and
turn
their
heads
another
way
,
when
they
pass
by
his
Door
;
and
he
knows
how
sensible
Superiors
especially
are
of
such
neglects
from
their
Inferiors
.
For
a
Prince
to
be
slighted
by
his
Subjects
,
or
a
Father
by
his
Children
,
or
a
Master
by
his
Servants
,
is
thought
so
unsufferable
a
rudeness
,
as
cannot
be
too
severely
punished
:
And
therefore
considering
that
infinite
distance
which
is
between
God
and
Creatures
,
he
may
easily
conclude
how
ill
God
takes
the
neglect
of
his
Worship
,
which
is
the
greatest
slight
that
can
be
put
upon
him
,
and
argues
very
mean
and
contemptible
Thoughts
of
him
,
if
such
Men
did
think
of
him
at
all
.
And
when
he
considers
also
how
many
Obligations
he
lies
under
to
worship
God
,
he
cannot
but
blush
to
be
guilty
of
so
great
injustice
,
not
to
praise
and
magnify
him
,
who
deserves
to
be
praised
,
and
to
be
had
in
reverence
by
all
those
who
are
about
him
.
He
thinks
it
great
injustice
to
detract
from
the
Praises
of
worthy
and
deserving
Men
,
or
to
conceal
them
;
what
is
it
then
not
to
ascribe
to
God
the
Glory
and
Perfection
of
his
Nature
and
Works
,
which
are
proclaimed
by
all
the
World
?
Not
to
adore
and
worship
our
Maker
,
who
made
us
for
this
end
,
that
we
might
see
and
speak
of
his
Glory
.
Did
God
give
me
Eyes
(
may
such
a
Man
say
)
to
see
the
Glory
of
this
World
,
and
an
Understanding
to
search
out
the
first
Cause
,
to
whom
the
Praise
of
all
is
due
,
that
when
I
have
found
him
,
I
should
take
no
notice
of
him
,
neither
confess
his
Power
,
nor
admire
his
Wisdom
,
nor
praise
his
Goodness
?
Did
he
give
me
a
Tongue
to
talk
of
every
Trifle
,
and
never
to
be
silent
but
where
it
ought
to
be
most
vocal
,
in
the
Praises
of
my
Maker
?
How
ill
should
I
take
it
,
could
I
make
any
Being
that
could
understand
or
speak
,
should
it
refuse
to
acknowledg
from
whence
it
was
,
and
to
whom
it
owes
its
Being
?
Consider
,
my
Soul
,
how
thou
shouldest
resent
the
neglect
of
a
Son
,
of
a
Client
,
of
a
redeemed
Captive
,
or
of
any
one
whom
thou
hast
obliged
,
and
by
thy
Bounty
raised
from
a
low
to
a
splendid
Fortune
,
who
owes
his
Being
,
his
Fortune
,
his
Liberty
,
and
all
the
Comforts
and
Blessings
of
Life
to
thee
.
And
is
it
nothing
then
to
neglect
the
Worship
of
that
God
,
who
is
the
Universal
Parent
,
Lord
,
and
Benefactor
of
the
World
;
who
has
redeemed
thee
with
the
Blood
of
his
Son
,
and
designed
a
more
glorious
Happiness
for
thee
,
if
thy
unjust
and
ungrateful
neglects
of
him
,
do
not
render
thee
uncapable
of
his
Favour
?
But
how
unpardonable
is
it
,
for
a
Man
to
be
false
to
his
Oaths
and
Covenants
?
Such
Persons
are
not
thought
fit
for
Humane
Conversation
,
who
break
the
most
Sacred
Ties
,
and
therefore
can
never
be
trusted
;
but
yet
no
Man
ever
broke
his
Word
,
much
less
an
Oath
or
Covenant
,
but
when
he
expected
to
make
some
advantage
of
it
:
And
shall
I
break
the
Covenant
of
my
God
?
a
Covenant
to
which
I
owe
all
my
hopes
of
Happiness
,
all
the
Good
I
now
enjoy
,
and
all
that
I
expect
?
If
I
forfeit
my
Interest
in
this
Covenant
,
I
must
be
miserable
,
and
perish
like
a
Fool
;
and
since
I
cannot
forfeit
my
Interest
without
breaking
my
Covenant
,
I
must
perish
like
an
Apostate
,
a
Runnagate
,
a
Traitor
,
or
like
one
who
deserves
to
suffer
the
worst
things
,
but
deserves
no
Pity
;
and
is
it
so
grievous
a
thing
to
worship
God
,
that
I
should
chuse
rather
to
be
unjust
,
to
be
ungrateful
,
to
be
perfidious
to
God
,
to
forfeit
his
Love
and
Favour
▪
and
to
incur
his
hottest
Displeasure
,
than
acknowledg
that
I
owe
all
to
him
that
I
have
,
and
that
I
expect
all
from
him
?
SECT.
III.
Concerning
the
Danger
of
Irreligion
,
both
with
respect
to
this
World
and
the
next
,
and
the
folly
of
it
;
with
a
serious
Exhortation
to
these
Men
to
take
care
of
their
Souls
.
SEcondly
;
I
shall
now
consider
the
Danger
of
Irreligion
,
in
neglecting
or
contemning
the
Worship
of
God
:
For
those
who
will
not
be
wrought
on
by
a
sense
of
Justice
or
Gratitude
,
may
yet
be
governed
by
the
more
brutish
Principle
of
Fear
.
Now
the
Danger
of
this
,
respects
both
this
World
and
the
next
.
1.
The
Danger
of
Irreligion
,
with
respect
to
this
World
.
Now
,
whoever
believes
there
is
a
God
,
who
governs
all
Humane
Affairs
,
in
whom
we
live
,
move
,
and
have
our
Being
,
who
disposes
of
our
several
Fortunes
and
Conditions
of
Life
,
must
needs
apprehend
himself
in
great
danger
of
being
miserable
here
,
while
he
neglects
to
adore
and
reverence
the
soveraign
and
unaccountable
Lord
of
the
World
.
We
find
throughout
the
Scripture
,
that
the
Promise
even
of
Temporal
Blessings
and
Deliverance
,
is
made
only
to
those
,
who
beg
it
of
God
by
their
servent
and
importunate
Prayers
.
This
is
the
course
all
good
Men
in
all
Ages
have
taken
,
and
found
the
blessed
success
Call
upon
me
in
the
day
of
trouble
,
I
will
deliver
thee
,
and
thou
shalt
glorify
me
.
For
thou
,
Lord
,
art
good
,
and
ready
to
forgive
;
and
plenteous
in
Mercy
unto
all
them
that
call
upon
thee
.
Give
ear
,
O
Lord
,
unto
my
Prayer
,
and
attend
unto
the
Voice
of
my
Supplications
.
In
the
day
of
my
trouble
I
will
call
upon
thee
,
for
thou
wilt
answer
me
.
He
shall
call
upon
me
,
and
I
will
answer
him
;
I
will
be
with
him
in
trouble
,
I
will
deliver
him
,
and
honour
him
.
The
Lord
is
nigh
unto
all
them
that
call
upon
him
;
to
all
that
call
upon
him
in
Truth
.
He
will
fulfil
the
desire
of
them
that
fear
him
;
he
also
will
hear
their
cry
,
and
will
save
them
.
The
Lord
preserveth
all
them
that
love
him
;
but
the
wicked
will
he
destroy
:
Where
,
those
who
love
God
,
are
those
who
pray
unto
him
;
and
therefore
the
wicked
,
whom
God
will
destroy
,
are
those
who
do
not
pray
to
him
,
who
neglect
or
despise
his
Worship
:
whence
it
is
the
Psalmist
describes
God
,
that
he
is
One
that
heareth
Prayers
;
O
thou
that
hearest
Prayer
,
unto
thee
shall
all
flesh
come
.
For
indeed
it
is
not
reasonable
to
expect
that
God
should
bestow
those
Blessings
and
Deliverances
on
us
,
which
we
do
not
think
worth
asking
,
or
will
not
own
him
to
have
the
disposal
of
;
those
who
will
not
pray
for
those
good
Things
they
want
,
will
not
bless
God
for
giving
them
;
and
no
wise
Man
thinks
it
prudent
to
place
his
Favours
,
where
they
shall
meet
with
no
return
;
which
is
like
burying
good
Seed
in
a
barren
Soyl
,
that
deceives
the
expectation
of
the
Husbandman
.
God
indeed
being
the
Maker
of
the
World
,
takes
care
of
all
his
Creatures
;
but
then
he
expects
that
reasonable
Creatures
should
beg
the
protection
,
and
provisions
of
his
Providence
,
because
this
is
an
excellent
Instrument
of
Government
,
as
it
keeps
Man-kind
under
a
constant
sense
of
his
Power
and
Providence
,
and
in
a
constant
dependence
on
him
.
Those
who
expect
all
good
Things
from
God
,
dare
not
provoke
him
to
anger
by
the
breach
of
his
Laws
;
Men
are
naturally
ashamed
of
approaching
the
Presence
of
God
,
when
they
are
conscious
to
themselves
of
any
great
Crime
,
but
sneak
and
hide
themselves
,
as
Children
do
,
when
they
have
displeased
their
Parents
,
and
dare
not
ask
any
kindness
,
till
they
have
first
obtained
their
Pardon
;
which
makes
it
highly
reasonable
and
necessary
for
God
to
discountenance
Irreligion
,
by
casting
off
the
care
of
such
Men
who
refuse
to
worship
him
.
It
is
true
,
very
many
Irreligious
Men
do
thrive
in
this
World
,
and
arrive
to
great
Estates
,
and
to
great
Honours
;
for
God
does
not
make
such
an
exact
difference
between
good
and
bad
Men
in
this
Life
,
as
he
will
do
in
the
World
to
come
,
and
can
serve
the
Ends
of
his
Providence
in
the
prosperity
of
bad
Men.
But
yet
there
is
a
vast
difference
between
God's
permitting
the
prosperity
of
bad
Men
,
and
that
constant
Providence
which
watches
over
good
Men.
Bad
Men
may
advance
themselves
by
Injustice
,
Oppression
,
and
Perjury
,
but
they
are
not
advanced
by
the
Blessing
,
but
by
the
Permission
of
God
,
for
God
never
blesses
any
wicked
Arts
;
and
therefore
such
Mens
Prosperity
is
very
uncertain
,
and
as
tottering
as
the
Thrones
of
Usurpers
:
for
though
they
have
a
good
Title
with
respect
to
Men
,
yet
they
are
but
Usurpers
with
respect
to
God
,
and
therefore
are
tumbled
down
again
at
his
pleasure
;
but
the
only
sure
way
of
thriving
in
the
World
,
is
by
God's
Blessing
;
these
are
the
only
lasting
and
durable
Riches
and
Honours
,
which
are
free
from
such
Vexations
and
Troubles
,
Fears
and
Disappointments
,
which
attend
on
unjust
Possessions
;
as
the
Wise
Man
tells
us
,
The
Blessing
of
the
Lord
,
it
maketh
rich
,
and
he
addeth
no
sorrow
with
it
.
The
sum
is
this
;
It
is
possible
for
Irreligious
Men
to
enjoy
great
prosperity
without
God's
Blessing
,
and
those
who
like
this
way
may
take
it
;
but
it
is
a
very
uncertain
,
and
a
very
slippery
way
,
it
often
ends
in
Poverty
and
Contempt
,
or
leads
to
the
Gallows
;
or
Men
lose
their
standing
,
when
they
are
almost
got
up
to
the
top
of
the
Precipice
,
and
they
tumble
down
faster
than
ever
they
got
up
:
But
those
who
desire
God
should
take
care
of
them
,
must
pray
to
him
,
and
worship
him
;
for
as
St.
Iames
told
those
he
writ
to
,
Ye
have
not
,
because
ye
ask
not
.
Some
bad
Men
are
for
awhile
prosperous
,
but
a
hundred
for
one
are
miserable
;
and
no
Man
can
be
secure
from
Misery
,
but
in
the
Protection
of
God
.
Secondly
;
There
is
a
much
greater
Danger
than
this
in
Irreligion
,
and
that
is
,
The
loss
of
our
Souls
,
the
loss
of
Eternal
Happiness
,
and
the
miseries
of
an
Eternal
Death
;
now
it
is
Godliness
which
hath
the
promise
of
this
Life
,
and
of
that
which
is
to
come
,
and
the
Grace
of
God
which
brings
Salvation
;
that
is
,
the
Gospel
of
Christ
,
which
contains
the
Promises
of
eternal
Life
,
hath
appeared
unto
all
Men
,
teaching
us
,
that
denying
all
ungodliness
and
worldly
lusts
,
we
should
live
soberly
,
righteously
,
and
godlily
in
this
present
World
.
These
are
the
Conditions
of
Eternal
Life
,
without
performing
which
,
we
shall
never
see
God
;
but
the
intemperate
,
unrighteous
,
ungodly
Men
,
shall
be
condemned
to
the
punishment
of
Devils
,
to
outward
darkness
,
where
there
is
weeping
and
wailing
,
and
gnashing
of
teeth
for
evermore
.
For
Godliness
,
which
consists
in
such
a
constant
sense
of
God
,
as
expresses
it self
in
all
Acts
of
Homage
,
Worship
,
and
Obedience
,
is
the
only
vital
Principle
of
Religion
;
though
Men
have
a
great
many
very
good
Qualities
,
and
sociable
Vertues
;
though
they
are
modest
and
temperate
,
just
in
their
Dealings
,
pitiful
to
the
Poor
,
of
a
liberal
and
generous
Spirit
in
promoting
good
Designs
;
very
affable
,
courteous
,
and
obliging
in
their
Conversations
;
yet
if
they
have
no
sense
of
God
,
as
these
Men
have
not
,
who
neglect
his
Worship
,
all
this
is
no
part
of
Religion
,
but
owing
to
natural
Temper
,
and
good
Breeding
,
or
humane
Policy
,
or
such
other
Causes
as
may
make
Men
good
Neighbours
and
Citizens
,
but
cannot
make
them
good
Christians
.
They
may
reap
some
Temporal
Rewards
of
these
Vertues
,
but
they
cannot
carry
them
to
Heaven
,
for
indeed
such
Men
are
not
qualified
for
the
Work
,
and
the
happiness
of
Heaven
,
which
is
to
know
,
and
love
,
and
admire
,
and
praise
the
great
Maker
and
Redeemer
of
the
World
;
which
no
Man
can
do
,
who
hath
not
a
quick
and
prevailing
sense
of
his
Excellencies
and
Perfections
.
And
how
intolerable
would
it
be
,
for
such
Men
to
keep
an
Eternal
Sabbath
in
Heaven
,
to
worship
God
,
and
sing
his
Praises
day
and
Night
,
for
ever
and
ever
;
who
think
it
lost
time
,
and
a
dry
,
insipid
,
wearisom
thing
,
to
worship
God
here
on
Earth
?
but
they
need
not
fear
that
Penance
,
for
they
shall
never
be
troubled
with
it
:
None
shall
be
received
into
Heaven
,
but
those
,
who
by
the
constant
Exercises
of
Devotion
on
Earth
,
have
spiritualized
their
Minds
,
and
made
Religion
,
in
some
measure
,
their
Happiness
,
as
well
as
their
Work
and
Duty
.
And
because
there
are
a
sort
of
inconsiderate
Men
,
who
think
to
grow
very
religious
,
and
to
repent
of
all
their
Sins
before
they
die
,
and
thereby
prevent
the
danger
of
Eternal
Damnation
,
I
would
desire
them
to
consider
;
Thirdly
;
That
the
great
Danger
of
Irreligion
,
of
an
habitual
neglect
of
God's
Worship
,
is
,
That
it
lets
loose
the
Reins
to
all
manner
of
Wickedness
,
and
naturally
tends
to
harden
Men
in
Sin
,
and
very
often
ends
in
down-right
Atheism
.
Men
,
who
have
cast
off
all
sense
and
reverence
for
God
,
have
no
other
restraint
from
the
greatest
Villanies
,
but
what
the
Laws
of
the
Land
,
their
own
natural
Tempers
,
their
Education
and
Converse
,
and
such-like
Considerations
,
lay
upon
them
;
which
can
keep
very
few
Men
,
who
have
cast
off
the
Fear
and
Reverence
of
God
,
within
any
tolerable
bounds
;
and
thus
Men
run
into
the
wildest
Excesses
,
and
wound
their
Consciences
,
and
stain
their
Reputations
,
till
they
grow
hopeless
,
desperate
,
and
impudent
Sinners
.
Men
,
who
are
very
bad
,
and
yet
will
not
neglect
their
Prayers
,
nor
absent
themselves
wholly
from
Christian
Assemblies
,
do
what
they
can
,
find
great
checks
of
Conscience
,
and
have
a
great
many
sober
Intervals
;
they
cannot
say
their
Prayers
,
and
confess
their
Sins
to
God
,
and
beg
his
Pardon
and
Mercy
,
but
their
Consciences
will
reproach
them
,
and
put
them
at
least
upon
some
imperfect
resolutions
of
amendment
;
and
when
they
attend
the
preaching
of
the
Word
,
they
often
are
so
startled
and
scared
,
and
labour
under
such
strong
Convictions
,
that
they
are
not
able
to
resist
any
longer
,
and
the
good
Spirit
of
God
does
not
wholly
forsake
those
Men
who
attend
the
Publick
Ministries
of
Grace
,
but
sometimes
works
such
miraculous
Cures
,
as
are
the
triumphs
of
a
Soveraign
Grace
;
and
therefore
the
Case
of
these
Men
can
never
be
so
desperate
and
hopeless
as
theirs
is
,
who
take
care
to
think
of
him
as
little
as
possibly
they
can
,
and
withdraw
themselves
from
Publick
Instructions
,
that
they
may
sin
on
without
disturbance
till
they
drop
into
Hell
.
Thirdly
;
Let
us
now
consider
the
folly
of
Irreligion
;
and
there
is
the
more
reason
to
do
this
,
because
the
Irreligious
and
Profane
,
the
Practical
as
well
as
the
Speculative
Atheist
,
is
very
apt
to
boast
of
his
Wit
and
Understanding
,
and
to
think
himself
much
above
the
ordinary
level
of
Mankind
.
But
the
Spirit
of
God
calls
them
Fools
,
The
Fool
hath
said
in
his
Heart
,
There
is
no
God
;
which
is
not
meant
of
the
Speculative
,
but
of
the
Practical
Atheist
,
who
though
he
professeth
to
believe
that
there
is
a
God
,
yet
lives
as
if
there
were
none
.
And
if
Religion
be
the
onely
true
Wisdom
,
Irreligion
must
be
the
greatest
folly
;
and
yet
so
we
are
taught
in
Scripture
,
that
the
fear
of
the
Lord
,
that
is
,
the
Worship
of
God
,
which
is
the
most
natural
expression
of
our
reverence
of
him
,
that
is
Wisdom
;
The
Fear
of
the
Lord
is
the
beginning
of
Wisdom
,
a
good
understanding
have
all
they
that
do
his
Commandments
.
The
Fear
of
the
Lord
is
the
beginning
of
Wisdom
,
and
the
Knowledg
of
the
Holy
is
Understanding
.
Now
what
I
have
already
discoursed
of
the
Evil
and
Danger
,
proves
also
the
Folly
of
Irreligion
;
for
what
can
be
more
foolish
,
than
that
which
contradicts
the
best
Reason
of
our
Minds
,
and
our
natural
Obligations
to
worship
God
,
founded
on
the
highest
Wisdom
?
What
can
be
more
foolish
,
than
to
undermine
our
own
Interest
,
to
lay
Trains
of
Misery
for
our selves
,
and
to
forfeit
our
present
and
future
Happiness
?
That
is
cursed
,
contemptible
Wit
,
which
will
droll
away
a
Man's
Life
and
his
Soul
together
.
But
besides
all
this
,
the
Folly
of
Irreligion
will
appear
,
if
we
consider
these
two
Things
.
1.
That
it
transforms
a
Man
into
a
Beast
;
and
then
,
though
such
a
Man
may
have
all
the
wild
conceits
of
Apes
and
Monkeys
,
and
the
craft
and
subtilty
of
a
Fox
,
yet
he
has
not
the
Understanding
and
Wisdom
of
a
Man
.
He
may
have
an
inferior
sort
of
Wit
,
and
may
be
reckoned
the
top
and
perfection
of
the
meer
Animal
and
Sensitive
Life
,
but
is
fallen
vastly
below
the
Attainments
of
Men
;
for
it
is
not
Reason
,
but
Religion
,
which
is
the
Glory
and
Perfection
of
Humane
Nature
,
as
every
one
must
acknowledg
,
who
believes
that
there
is
a
God
;
for
God
is
the
noblest
Object
of
our
Minds
,
and
to
adore
and
worship
him
,
is
to
act
according
to
the
most
excellent
capacity
of
our
Natures
.
I
doubt
not
at
all
,
but
brute
Creatures
have
an
inferior
degree
of
Reason
,
fitted
to
the
low
Attainments
of
their
Natures
,
and
that
they
commonly
reason
more
wisely
and
truly
in
their
own
Concerns
,
than
Irreligious
Men
do
in
theirs
;
but
they
cannot
know
God
,
nor
worship
him
;
they
cannot
see
nor
adore
his
infinite
Perfections
,
their
Reason
is
confined
to
a
narrow
compass
,
to
those
things
which
concern
the
preservation
of
their
own
Being
,
and
the
enjoyments
of
their
Natures
;
and
such
a
kind
of
Being
is
an
Irreligious
Man
,
whose
Reason
indeed
is
capable
of
higher
and
nobler
flights
,
but
is
pinnioned
down
,
and
confined
to
present
and
sensible
Objects
,
and
serves
only
to
corrupt
and
deprave
a
more
excellent
Nature
into
a
brutish
State
.
Now
if
that
be
the
true
Wisdom
and
Glory
,
the
specifical
Difference
of
a
Man
,
which
distinguishes
him
from
all
inferior
Creatures
,
then
Religon
,
as
the
Scripture
tells
us
,
must
be
his
Wisdom
;
and
whatever
Wit
Irreligious
Men
may
pretend
to
,
being
so
much
below
the
Attainments
,
nay
,
being
no
better
than
the
Corruption
of
Humane
Nature
,
it
may
set
them
a
degree
above
the
Wit
of
a
Beast
,
but
is
no
better
than
folly
in
a
Man
.
2.
There
is
not
a
more
certain
demonstration
of
folly
,
than
for
Men
to
act
foolishly
,
especially
in
Matters
of
vast
Concernment
;
and
this
consideration
impeaches
the
Irreligious
Man
of
the
most
despicable
Folly
;
as
to
give
you
some
Instances
of
this
:
Some
neglect
to
worship
God
out
of
a
careless
trifling
humour
;
they
never
consider
what
God
is
,
how
much
they
owe
to
him
,
how
intirely
they
are
at
his
disposal
,
what
the
danger
and
punishment
of
Irreligion
is
;
and
if
it
be
folly
not
to
use
the
wisest
Thoughts
,
and
best
Consideration
we
have
,
in
matters
of
the
greatest
moment
,
then
Irreligion
is
Folly
.
Others
neglect
the
Worship
of
God
,
because
it
disturbs
them
in
the
secure
enjoyment
of
their
Lusts
,
and
puts
a
great
many
black
and
melancholy
Thoughts
into
their
Heads
:
which
is
just
as
wise
,
as
to
shut
our
Eyes
,
and
run
down
a
Precipice
,
because
it
makes
us
melancholy
to
open
our
Eyes
and
see
our
Danger
;
whereas
a
wise
Man
would
rather
chuse
to
open
his
Eyes
,
that
he
might
see
how
to
avoid
it
.
Others
take
offence
at
Religion
,
because
they
see
a
great
many
Hypocrites
zealous
pretenders
to
Religion
,
and
they
had
as
good
never
mind
Religion
as
be
Hypocrites
:
but
is
this
a
good
Reason
not
to
mind
Religion
,
because
Hypocrites
pretend
to
Religion
,
when
indeed
they
have
none
?
Cannot
they
be
sincerely
Religious
,
though
Hypocrites
be
not
?
Are
there
not
a
great
many
Religious
Men
,
who
are
no
Hypocrites
?
And
is
not
that
a
better
Reason
to
be
Religious
without
Hypocrisy
,
than
to
be
of
no
Religion
,
to
declare
to
all
the
World
that
we
are
not
Hypocrites
?
Others
are
scandalized
at
the
great
variety
of
Religions
,
which
are
as
contrary
to
each
other
,
as
Light
to
Darkness
;
and
conclude
,
that
it
is
to
no
purpose
to
trouble
their
heads
about
any
form
of
Religion
,
for
they
may
be
mistaken
after
all
,
and
they
had
as
good
be
of
no
Religion
,
as
not
of
the
right
.
But
if
these
Men
did
but
wisely
consider
of
what
infinite
concernment
true
Religion
is
,
they
would
conclude
quite
otherwise
,
that
seeing
there
is
so
much
dispute
which
is
the
true
Religion
,
they
would
use
the
greater
diligence
and
honesty
to
find
it
out
,
and
hope
that
God
would
pardon
those
Mistakes
,
which
are
meerly
the
Errors
of
their
Understanding
,
when
they
offer
up
to
him
a
pious
and
devout
Soul
;
that
an
honest
Man
,
who
is
not
byassed
by
Interest
,
and
does
not
chuse
a
false
Religion
upon
a
Design
,
will
be
accepted
for
his
Sincerity
and
Devotion
,
by
that
God
who
is
a
merciful
and
compassionate
Father
,
and
very
ready
to
pardon
all
invincible
Mistakes
,
when
they
are
not
made
invincible
by
our
own
Fault
:
But
to
cast
off
all
Religion
,
because
there
is
some
difficulty
in
finding
the
right
,
is
just
as
if
a
Traveller
,
when
he
meets
with
a
great
many
cross
Wayes
,
should
resolve
to
go
no
farther
,
for
fear
he
should
mistake
the
right
Road
,
though
he
is
sure
that
he
shall
never
get
home
if
he
go
no
farther
.
Others
are
so
tired
with
their
Secular
Affairs
,
and
hard
Labour
all
the
week
,
that
truly
they
must
make
Sunday
a
Holy
Day
,
not
for
Devotion
,
but
for
Rest
and
Pastime
,
as
a
Holy
Day
commonly
now
signifies
;
and
therefore
they
cannot
go
to
Church
,
which
will
tire
them
more
than
all
thir
weeks
Work
did
;
that
is
to
say
,
They
feel
the
Wants
and
Necessities
of
their
Bodies
,
and
must
take
care
of
them
,
but
their
Souls
must
shift
for
themselves
;
they
cannot
bear
hunger
and
cold
,
and
nakedness
;
but
never
consider
,
Who
can
dwell
with
devouring
Fire
?
who
can
dwell
with
everlasting
Burnings
?
But
more
of
this
presently
.
Such
kind
of
foolish
Reasonings
as
these
,
make
Men
neglect
the
Worship
of
God
;
and
should
any
Man
act
or
reason
so
weakly
in
his
Worldly
Affairs
,
he
would
be
beg'd
for
a
Fool
if
he
were
worth
the
keeping
.
Thus
I
have
endeavoured
to
convince
these
Men
of
the
Evil
,
Danger
,
and
Folly
of
Irreligion
;
I
now
proceed
to
the
second
Thing
proposed
,
to
perswade
them
to
take
care
of
their
Souls
.
2.
Let
me
therefore
earnestly
exhort
all
Men
to
take
care
of
their
Souls
;
for
this
is
the
true
Reason
why
they
neglect
the
Worship
of
God
,
Because
they
are
sottishly
unconcerned
what
will
become
of
their
Souls
after
Death
,
whether
they
shall
be
happy
or
miserable
in
the
World
to
come
.
For
all
Men
,
who
make
it
the
great
Business
of
their
Lives
to
get
Heaven
,
who
are
impatiently
desirous
to
see
God
,
and
to
enjoy
him
,
who
are
afraid
of
nothing
so
much
,
as
of
being
banished
from
his
Presence
:
I
say
,
these
Men
are
serious
and
hearty
in
their
Religion
,
They
seek
first
the
Kingdom
of
God
and
his
Righteousness
.
For
tho
Religious
Worship
be
a
Natural
Debt
,
which
we
owe
to
God
as
we
are
his
Creatures
,
yet
God
in
great
wisdom
and
goodness
has
so
ordered
all
the
parts
of
Worship
,
that
we
may
at
the
same
time
,
and
in
the
same
Act
,
worship
and
glorify
God
,
and
serve
and
supply
the
Wants
and
Necessities
of
our
own
Souls
.
The
Worship
of
Innocent
Creatures
,
consisted
principally
in
praising
that
great
,
wise
,
and
bountiful
Maker
and
Governor
of
the
World
;
but
the
Religion
of
Sinners
is
fitted
to
a
lapsed
state
,
to
heal
and
recover
our
Souls
,
restore
us
to
the
perfection
and
happiness
of
our
Natures
,
and
to
intitle
us
to
new
and
glorious
Rewards
.
Since
we
are
Sinners
,
God
hath
made
it
one
part
of
Religious
Worship
,
and
given
us
great
encouragement
,
to
confess
our
Sins
,
and
to
ask
pardon
and
forgiveness
for
them
:
And
can
any
Man
,
who
loves
his
Soul
,
and
considers
,
that
the
Wages
of
Sin
is
Death
,
be
careless
in
suing
out
his
Pardon
.
Must
thou
die
eternally
,
Sinner
,
unless
thou
obtainest
thy
Pardon
from
God
,
and
wilt
thou
not
fall
down
upon
thy
Knees
,
and
lie
prostrate
in
the
Dust
before
him
?
Dost
thou
think
it
sufficient
to
reserve
this
Work
for
thy
last
Breath
,
when
thou
art
so
hasty
to
procure
a
Pardon
from
thy
Prince
,
when
thou
hast
only
forfeited
a
perishing
Estate
,
or
a
mortal
Life
?
Me
thinks
I
should
see
thee
run
with
all
speed
to
Church
,
for
fear
thou
shouldest
come
too
late
to
offer
up
thy
Confessions
and
Prayers
with
the
Congregation
,
by
the
Mouth
of
God's
Minister
,
who
is
appointed
to
pray
for
thee
,
and
to
receive
that
reviving
Absolution
which
is
promised
to
all
humble
Penitents
,
confessing
and
praying
Sinners
.
And
since
our
own
unworthiness
our
manifold
and
great
Sins
,
might
justly
discourage
us
from
approaching
the
Presence
of
so
Holy
a
God
;
God
has
in
infinite
Mercy
provided
a
great
High-Priest
for
us
,
to
offer
up
our
Prayers
to
God
,
and
to
intercede
for
us
;
and
has
commanded
us
to
come
to
him
in
his
Name
;
and
shall
we
forfeit
our
Interest
in
our
Saviour's
Intercession
,
by
neglecting
to
beg
pardon
in
his
Name
?
For
the
Work
of
our
great
High-Priest
,
is
to
offer
up
our
Prayers
to
God
,
incensed
and
perfumed
with
his
own
Merits
:
But
this
supposes
,
that
we
must
offer
up
our
Prayers
to
God
in
his
Name
;
and
therefore
those
who
do
not
pray
to
God
in
Christ's
Name
,
have
no
part
nor
interest
in
his
Intercession
:
He
is
an
Advocate
for
none
but
those
who
Worship
God
in
his
Name
.
And
since
our
Natures
are
greatly
corrupted
,
and
we
are
very
weak
and
unable
to
serve
God
in
an
acceptable
manner
,
in
our
own
strength
,
God
has
made
it
a
part
of
his
Worship
to
beg
the
supplies
of
his
Grace
,
and
has
promised
to
give
his
Holy
Spirit
to
them
who
ask
him
;
and
when
we
find
,
by
daily
experience
,
how
liable
we
are
to
the
Assaults
of
Temptations
,
and
how
easily
we
are
conquered
by
them
,
and
know
how
impossible
it
is
ever
to
get
to
Heaven
,
unless
we
be
renewed
and
sanctified
by
the
Holy
Ghost
;
Can
any
Man
,
who
loves
his
Soul
,
exposes
himself
naked
and
unarmed
to
a
tempting
World
and
Devil
,
without
so
much
as
begging
the
Auxiliary
Forces
,
and
Divine
Aids
of
the
Holy
Spirit
,
which
we
may
have
for
asking
,
but
shall
never
have
without
.
You
are
glad
of
any
help
and
assistance
to
promote
your
secular
Interest
.
When
a
City
is
besieged
by
powerful
and
numerous
Enemies
,
they
send
Embassadors
to
their
Allies
and
Confederates
,
and
will
never
want
help
for
want
of
asking
it
;
and
shall
we
be
so
foolish
as
to
become
the
triumph
and
the
scorn
,
and
a
prey
to
our
Spiritual
Enemies
,
for
want
of
crying
to
God
to
save
us
?
For
the
same
Reason
,
our
blessed
Lord
has
appointed
and
instituted
the
Holy
Feast
of
his
Sacramental
Body
and
Blood
,
as
a
conveyance
of
new
Life
and
Grace
to
us
;
and
have
those
Men
any
care
of
their
Souls
,
as
well
as
any
honour
for
their
Crucified
Lord
,
who
deny
themselves
so
inestimable
a
priviledg
of
feasting
on
the
Symbols
of
Christ's
Body
and
Blood
?
which
seals
to
all
worthy
Communicants
the
pardon
of
their
Sins
,
and
more
firmly
unites
them
to
Christ
their
Head
,
and
to
each
other
,
and
intitles
them
to
the
powerful
influence
of
that
Divine
Spirit
,
which
dwells
in
,
actuates
,
and
governs
the
whole
Church
and
Body
of
Christ
.
Thus
we
are
very
ignorant
,
and
very
unmindful
of
our
Duty
,
and
God
in
great
goodness
has
appointed
a
whole
Order
of
Men
,
whose
Business
it
is
to
instruct
us
,
to
teach
us
what
we
do
not
know
,
and
to
mind
us
of
those
Things
which
we
are
apt
to
forget
,
and
has
made
it
our
Duty
,
and
a
part
of
his
Worship
,
to
attend
their
Instructions
.
And
though
I
hope
,
in
such
an
Age
,
and
such
a
Church
as
this
,
there
are
a
great
many
Christians
so
knowing
,
that
they
need
not
be
taught
their
Duty
;
yet
it
is
sad
to
consider
how
many
very
ignorant
Professors
there
are
,
that
want
to
be
instructed
in
the
first
Rudiments
of
Christian
Knowledg
;
and
warm
,
zealous
,
and
frequent
Exhortations
,
are
of
great
use
to
the
most
knowing
Christians
.
And
though
a
great
many
,
who
have
little
other
Religion
,
are
forward
enough
to
hear
Sermons
,
yet
it
grieves
me
to
think
how
many
there
are
who
will
live
,
die
,
and
perish
for
ever
in
their
Ignorance
,
because
they
refuse
Instruction
;
who
can
never
be
perswaded
to
attend
,
either
Sermons
,
or
Catechising
,
or
so
much
as
reading
the
Scripture
;
and
yet
these
very
Men
could
be
contented
to
hear
a
large
discourse
of
News
,
or
Trade
,
or
Merchandize
;
or
how
they
might
order
their
Affairs
to
better
advantage
,
and
are
glad
to
be
told
of
any
Mistake
or
Error
which
might
have
been
prejudicial
to
them
in
their
secular
Affairs
.
And
I
need
not
tell
you
the
Reason
of
this
Difference
,
they
are
in
very
good
earnest
to
get
this
World
,
but
are
very
indifferent
and
unconcerned
about
the
next
.
So
that
all
the
parts
of
Religious
Worship
,
as
they
are
expressions
of
our
Reverence
and
Devotion
for
God
,
so
they
immediately
tend
to
the
happiness
of
our
Souls
;
the
Virtue
of
them
is
seen
,
in
transforming
us
into
a
Divine
Nature
,
in
obtaining
the
Pardon
of
our
Sins
,
and
the
Supplies
of
God's
Grace
,
in
making
us
Holy
here
,
and
eternally
Happy
hereafter
;
and
therefore
if
we
love
our
Souls
,
let
us
constantly
exercise
our selves
in
all
the
Parts
and
Offices
of
Religious
Worship
.
And
me-thinks
,
it
should
be
no
such
hard
Matter
to
perswade
Men
to
love
and
take
care
of
their
Souls
;
for
can
any
Man
have
a
greater
Concernment
in
the
World
than
this
?
For
to
love
our
Souls
,
signifies
no
more
than
to
love
our Selves
,
and
to
take
care
of
our
own
happiness
;
for
the
Soul
is
the
Man
,
the
Body
is
only
the
Organ
and
Instrument
of
the
Soul
,
an
earthly
Tabernacle
,
wherein
it
dwells
in
this
state
of
its
Pilgrimage
,
but
it
is
our
Soul
only
that
is
capable
of
Joy
and
Pleasure
,
or
Grief
and
Sorrow
;
and
therefore
as
the
Soul
is
either
happy
or
miserable
,
so
is
the
Man
,
and
all
Men
desire
to
be
happy
;
this
they
seek
with
unwearied
endeavours
;
this
makes
all
that
busle
and
stir
that
is
in
the
World
,
that
all
Men
are
a
catching
after
happiness
,
and
scrambling
for
it
:
Why
then
you
say
,
What
is
the
Dispute
and
Difficulty
,
since
all
Men
do
love
their
Souls
,
that
is
,
desire
to
be
happy
?
and
it
is
only
the
Soul
that
relishes
Happiness
,
or
is
the
Subject
wherein
Happiness
dwells
.
This
is
true
,
and
yet
very
few
Men
love
their
Souls
:
for
we
must
consider
,
that
the
Soul
of
Man
is
capable
of
a
two-fold
happiness
;
one
as
it
lives
in
this
gross
Body
of
Flesh
and
Blood
;
another
as
it
lives
without
it
in
a
separate
state
,
or
receives
it
again
refined
and
purged
,
made
a
Heavenly
and
Spiritual
Body
.
Now
as
the
Soul
dwells
in
these
Earthly
Bodies
,
it
is
apt
to
be
mightily
pleased
with
sensual
Enjoyments
,
and
such
Objects
as
are
represented
to
us
by
our
Senses
;
and
this
is
the
Happiness
which
most
Men
are
fond
of
in
this
World
,
which
tempts
them
to
all
those
sensual
Lusts
which
St.
Iohn
comprises
under
the
Lusts
of
the
Flesh
,
the
Lusts
of
the
Eye
,
and
the
Pride
of
Life
;
but
now
this
is
not
the
greatest
happiness
of
the
Soul
,
because
dwelling
in
this
Body
is
not
its
most
perfect
State
;
it
is
to
dwell
but
a
little
while
in
this
Body
,
and
then
can
enjoy
these
bodily
Pleasures
no
longer
,
and
therefore
that
is
called
the
happiness
of
the
Soul
,
which
is
agreeable
to
its
most
perfect
state
of
Life
,
and
commensurate
to
an
eternal
duration
.
So
that
the
Controversy
in
short
is
this
,
Whether
we
will
prefer
an
imperfect
,
unsatisfactory
,
momentary
Happiness
,
or
such
a
Happiness
,
which
is
the
biggest
our
Souls
are
capable
of
,
and
will
last
to
Eternity
;
and
it
is
strange
there
should
be
any
difficulty
in
this
choice
.
For
can
an
Immortal
Being
,
who
is
to
live
Eternal
Ages
,
be
satisfied
with
such
perishing
Joys
as
wax
old
,
and
expire
in
half
an
Age
?
It
would
be
thought
very
strange
,
that
an
Immortal
Creature
should
grow
weary
of
Life
,
and
be
contented
to
fall
into
nothing
after
threescore
or
fourscore
Years
;
and
yet
this
is
a
much
more
reasonable
desire
,
than
to
chuse
such
a
happiness
as
will
last
but
sixty
or
eighty
Years
,
when
we
must
live
for
ever
;
and
therefore
the
Atheist
is
much
a
wiser
Man
than
an
irreligious
and
profane
Worldling
.
Every
one
contemns
the
folly
of
such
a
Prodigal
,
who
spends
a
fair
Estate
in
a
very
short
time
,
and
wasts
away
the
rest
of
his
Life
in
Poverty
and
Beggary
;
and
yet
three
or
four
Years
pleasure
bears
some
proportion
to
threescore
or
fourscore
Years
;
but
threescore
or
fourscore
Years
have
no
proportion
at
all
to
Eternity
.
Were
there
no
other
punishment
of
such
Folly
,
but
to
live
for
ever
in
a
sense
of
our
Want
,
to
find
no
sutable
Objects
to
entertain
our
Minds
,
but
to
languish
perpetually
with
pining
and
unsatisfied
Desires
;
yet
this
were
like
the
pain
of
perpetual
Hunger
and
Thirst
,
some-what
worse
than
the
delays
of
Hope
,
even
the
torment
of
Despair
.
And
yet
it
is
much
worse
still
than
this
;
for
such
Men
,
when
they
come
into
the
other
World
,
will
be
convinced
what
Happiness
it
is
they
have
lost
,
when
they
shall
see
them
come
from
the
East
and
from
the
West
,
from
the
North
and
from
the
South
,
and
sit
down
with
Abraham
,
Isaac
,
and
Iacob
,
in
the
Kingdom
of
God
,
and
themselves
shut
out
;
when
they
shall
see
victorious
Saints
,
who
have
triumphed
over
all
the
Follies
and
Vanities
,
all
the
Smiles
,
Flatteries
,
and
Terrors
of
this
World
,
cloathed
with
Bodies
of
pure
Light
,
and
rewarded
with
immarcessible
Crowns
of
Glory
,
singing
Eternal
Halelujahs
to
their
God
and
Saviour
;
and
when
all
the
toys
and
pleasures
of
this
World
are
gone
and
past
,
and
nothing
is
present
but
the
happiness
of
the
next
,
it
will
infinitely
more
afflict
them
to
think
they
have
missed
of
Heaven
,
than
it
would
do
now
to
lose
their
Estates
and
Honours
,
and
let
slip
any
opportunity
they
had
to
make
themselves
the
Universal
Monarchs
of
the
World
.
And
yet
it
is
much
worse
than
this
too
,
for
such
Men
will
not
only
miss
of
Heaven
,
but
sink
into
Hell
,
a
place
of
endless
▪
Torments
,
where
there
is
no
ease
,
and
no
hope
.
So
well
might
our
Saviour
ask
that
Question
,
What
shall
it
profit
a
Man
to
gain
the
whole
World
,
and
to
lose
his
own
Soul
?
Or
what
shall
a
Man
give
in
exchange
for
his
Soul
?
And
can
any
thing
in
the
World
deserve
more
of
our
care
and
industry
,
than
to
obtain
eternal
Happiness
,
and
to
avoid
eternal
Misery
?
And
yet
this
cannot
be
done
,
without
a
sincere
and
devout
performance
of
all
the
Acts
of
Religious
Worship
.
Those
Persons
do
not
deserve
to
be
God's
Friends
and
Favorites
who
do
not
worship
him
,
and
those
are
not
capable
of
the
Joys
of
Heaven
,
who
cannot
relish
the
Pleasures
of
Religion
,
and
the
Worship
of
God
.
CHAP.
II.
Concerning
those
who
forsake
Christian-Assemblies
,
for
want
of
a
due
sense
of
the
Nature
and
Necessity
of
Publick
Worship
.
Several
proofs
of
the
Necessity
of
Publick
Worship
;
from
the
Nature
of
Religious
Worship
;
from
the
Nature
of
the
Mosaick
Worship
;
from
the
Institution
of
a
Christian
Church
,
and
the
Nature
of
Christian
Worship
and
Discipline
.
OThers
there
are
,
who
either
wholly
,
or
in
a
great
measure
,
forsake
our
Communion
,
for
want
of
a
due
sense
of
the
Nature
and
Necessity
of
Publick
Worship
;
They
acknowledg
it
is
their
Duty
to
Worship
God
,
but
they
think
they
can
worship
God
as
well
at
Home
as
at
Church
;
that
it
is
not
the
Place
which
makes
their
Prayers
more
or
less
effectual
;
but
God
hears
us
,
where-ever
we
pray
,
and
is
always
pleased
,
even
with
the
single
and
private
Devotions
of
good
Men
;
and
the
World
is
now
so
well
stored
with
good
Books
,
that
they
can
spend
their
time
in
reading
at
Home
to
as
good
purpose
,
as
if
they
went
to
Church
to
hear
a
Sermon
.
And
I
need
not
observe
how
many
there
are
,
who
Act
according
to
these
Principles
,
i.
e.
who
seldom
or
never
come
to
Church
,
though
how
they
spend
their
Time
at
home
I
know
not
;
but
have
great
reason
to
suspect
,
that
with
too
many
,
a
warm
Bed
in
the
morning
,
and
a
bottle
of
Wine
in
the
Afternoon
,
serves
instead
even
of
their
private
Devotions
.
Now
before
I
proceed
to
shew
what
a
great
and
dangerous
mistake
this
is
,
I
shall
briefly
expostulate
the
Case
with
these
Men
,
supposing
it
to
be
as
they
say
,
That
we
may
serve
God
very
acceptably
at
Home
,
without
attending
the
publick
Assemblies
of
Christians
.
Supposing
the
Case
to
be
equal
in
it self
considered
,
yet
I
beseech
you
,
Why
should
you
prefer
your
own
Private
before
the
Publick
Devotions
of
the
Church
?
Cannot
you
serve
God
,
at
least
as
well
at
Church
as
you
do
at
Home
?
And
Publick
Worship
having
bin
the
universal
Practice
of
the
World
in
all
Ages
,
and
under
all
Religions
,
does
it
become
a
modest
Man
to
affront
so
general
a
Custom
,
which
if
it
be
not
expresly
commanded
by
God
,
yet
at
least
has
no
hurt
in
it
?
And
since
the
generality
of
Mankind
have
not
only
consented
in
such
a
Practice
,
but
have
believed
it
to
be
their
Duty
;
to
pay
their
joyn'd
and
publick
Acknowledgments
to
their
Universal
Lord
and
Father
;
and
are
apt
to
suspect
these
Men
of
Atheism
and
Irreligion
,
who
deny
or
neglect
it
:
What
Reason
can
be
sufficient
to
perswade
any
Religious
Man
to
oppose
so
universal
a
Belief
,
and
to
incur
the
publick
censures
of
Insidelity
and
Irreligion
?
Especially
since
the
publick
Exercise
of
Religion
is
enjoyned
by
Humane
Laws
;
and
to
neglect
it
,
is
an
affront
to
the
publick
Wisdom
and
Authority
of
a
Nation
;
which
,
though
other
things
were
equal
,
makes
publick
Assemblies
a
Duty
,
and
private
Devotion
when
we
ought
and
may
attend
on
publick
Assemblies
,
to
be
a
Sin
.
And
indeed
we
cannot
imagine
,
that
God
should
take
it
well
of
any
Man
,
how
devout
soever
he
be
in
private
,
who
will
rather
affront
the
Universal
Practice
,
founded
upon
as
Universal
a
Consent
of
Mankind
,
will
rather
be
thought
an
Atheist
or
an
Insidel
,
will
rather
trample
upon
all
Humame
Authority
,
than
joyn
with
his
Fellow-Creatures
,
and
Subjects
,
and
Neighbours
,
in
the
publick
Acts
of
his
Worship
.
Put
the
case
any
of
you
were
the
Father
of
a
very
numerous
off-spring
,
and
that
without
any
express
Command
from
you
,
most
of
your
Children
should
agree
by
a
common
consent
to
visit
you
together
once
a
week
to
ask
your
Blessing
,
and
pay
their
thankful
Acknowledgments
for
your
great
care
of
them
in
their
Education
,
and
in
that
liberal
Provision
you
have
made
for
them
;
but
one
or
two
of
your
Children
should
chuse
to
come
alone
to
you
in
private
,
when
no
body
sees
them
,
and
obstinately
refuse
to
come
with
the
rest
of
their
Brethren
,
though
they
were
censured
by
them
with
undutifulness
and
ingratitude
for
such
a
Neglect
.
I
am
apt
to
think
,
there
is
none
of
you
would
accept
of
such
private
Acknowledgments
,
from
those
who
refused
the
more
publick
and
solemn
Addresses
:
and
we
have
as
little
reason
to
expect
acceptance
from
God
,
when
we
refuse
to
worship
him
in
the
Congregation
of
his
Saints
,
how
devout
soever
we
are
alone
.
Nay
,
though
we
should
grant
,
that
private
Devotions
were
as
acceptable
to
God
as
Publick
,
supposing
they
were
performed
with
equal
Zeal
and
Fervency
of
Mind
,
yet
upon
this
account
Publick
Worship
has
much
the
advantage
;
good
Company
in
all
Cases
is
apt
to
give
us
greater
briskness
and
vigour
of
Mind
:
the
very
presence
of
devout
Souls
,
who
breath
forth
their
ardent
Desires
to
God
,
is
enough
to
fire
our
cold
and
chill
Spirits
,
and
good
Men
receive
warmth
and
quickness
from
each
other
,
and
grow
into
greater
ardours
and
transports
:
Hypocrites
have
no
other
sense
of
Devotion
,
but
what
they
receive
from
good
Company
;
but
good
Men
themselves
,
who
have
a
true
and
constant
sense
of
God
,
many
times
experience
a
great
difference
in
this
respect
,
between
their
private
Retirements
,
and
the
more
publick
and
solemn
Acts
of
Worship
.
Thus
you
see
,
that
tho
we
could
produce
no
express
proof
of
the
necessity
of
publick
Worship
;
yet
there
are
sufficient
reasons
to
prevail
with
every
wise
and
good
Man
,
not
to
withdraw
himself
from
the
Communion
of
Religious
Assemblies
;
and
therefore
indeed
we
shall
never
find
,
that
a
truly
wise
and
good
Man
does
.
Private
Devotion
may
be
a
pretence
to
justify
the
neglect
of
publick
Worship
;
but
I
dare
appeal
to
these
Men's
own
Consciences
,
that
it
is
never
the
true
Cause
;
for
Men
who
do
heartily
desire
to
worship
God
,
will
chuse
to
worship
him
in
the
best
and
most
solemn
manner
,
that
is
,
in
the
publick
Assemblies
of
Christians
.
But
yet
to
take
away
this
very
pretence
from
them
,
I
come
now
to
consider
our
Obligations
to
publick
Worship
.
1.
And
first
I
shall
argue
from
the
Nature
of
Religious
Worship
,
and
the
fundamental
Reasons
of
it
.
Now
Worship
signifies
all
that
part
of
Religion
,
which
immediately
respects
God
,
as
it
is
distinguished
from
Sobriety
and
Righteousness
,
and
is
commonly
known
by
the
name
of
Godliness
;
as
the
Apostle
divides
the
several
Duties
of
Religion
into
three
parts
,
living
soberly
,
righteously
,
and
godlily
in
this
present
World
.
Now
every
Man
must
acknowledg
,
that
Honour
is
always
the
greater
,
the
more
publick
it
is
.
That
he
who
has
great
and
admiring
Thoughts
of
God
,
and
publishes
this
to
the
World
in
the
most
solemn
manner
,
honours
God
a
great
deal
more
,
than
he
who
keeps
these
Thoughts
to
himself
,
and
praises
God
so
privately
,
that
no
Man
knows
it
but
himself
.
The
Prophet
David
resolves
to
make
his
Praises
of
God
as
publick
as
he
could
;
I
will
declare
thy
Name
unto
my
Brethren
;
in
the
midst
of
the
Congregation
will
I
praise
thee
.
And
exhorts
others
,
to
exalt
him
in
the
Congregation
of
the
People
,
and
praise
him
in
the
Assemblies
of
the
Elders
.
Praise
ye
the
Lord
,
I
will
praise
the
Lord
with
my
whole
Heart
,
in
the
Assembly
of
the
Upright
,
and
in
the
Congregation
.
And
besides
this
,
we
may
consider
,
that
there
are
two
parts
of
Worship
;
the
Worship
of
the
Mind
,
which
consists
in
honouring
God
with
devout
and
pious
Affections
,
in
bowing
our
Souls
before
him
;
and
the
external
and
visible
expressions
and
significations
of
this
Honour
,
which
is
external
and
visible
Worship
,
such
as
praying
and
praising
God
with
an
audible
Voice
,
falling
down
on
the
ground
,
kneeling
,
uncovering
the
Head
,
and
those
other
outward
Expressions
of
Devotion
,
which
signify
the
humble
and
devout
Affections
of
the
mind
;
now
tho
these
external
signs
of
Honour
may
and
ought
to
be
used
in
Private
and
Closet
Devotions
,
so
it
be
with
due
caution
,
not
to
make
them
publick
,
which
is
a
piece
of
Pharisaical
Hypocrisy
;
yet
the
proper
use
of
them
is
in
publick
Acts
of
Worship
,
to
testify
our
concurrence
and
agreement
with
other
devout
Persons
in
the
same
Acts
of
Worship
;
for
God
knows
our
Thoughts
and
Affections
,
and
therefore
needs
not
to
be
acquainted
with
our
Desires
,
by
cloathing
them
with
words
;
he
hears
the
most
silent
breathings
of
our
Souls
,
and
therefore
needs
not
that
we
should
speak
to
him
in
an
audible
Voice
;
he
sees
the
bending
of
our
Souls
,
and
the
most
humble
submission
and
prostration
of
our
Minds
,
and
needs
not
be
informed
of
this
,
by
bending
or
bowing
our
Bodies
to
him
;
but
Men
cannot
see
this
but
by
external
signs
,
nor
join
in
the
same
Petitions
and
Praises
,
without
words
so
audibly
pronounced
,
that
all
present
may
hear
them
;
and
therefore
those
Scriptures
which
require
these
external
Signs
of
Worship
,
suppose
that
this
Worship
must
be
publick
too
,
that
we
must
meet
together
,
to
offer
up
our
united
Prayers
and
Thanksgivings
to
God
.
And
accordingly
we
find
,
that
all
the
Psalms
of
David
were
penned
for
publick
Worship
,
for
the
use
of
the
Temple
,
and
delivered
to
the
Master
of
Musick
,
to
be
sung
as
publick
Hymns
of
Prayer
or
Thanksgiving
.
And
if
we
enquire
into
the
fundamental
Reasons
of
Worship
,
we
shall
find
our
Obligations
much
more
strong
to
publick
than
to
private
Worship
,
tho
that
be
our
Duty
also
,
especially
when
we
want
such
publick
Opportunities
.
The
natural
Reason
of
worshipping
God
,
is
,
that
he
is
the
most
excellent
and
perfect
Being
,
the
great
and
universal
Parent
and
Benefactor
,
and
the
Soveraign
Lord
and
Judg
of
the
World
;
for
it
becomes
us
to
acknowledg
and
adore
him
who
is
our
Maker
,
in
whom
we
live
,
move
,
and
have
our
being
;
who
feeds
and
cloaths
us
,
who
defends
us
from
Evil
,
who
encompasseth
us
with
his
loving
kindness
and
tender
mercies
;
and
therefore
these
are
the
Subjects
of
most
of
those
Forms
of
Worship
,
Prayer
and
Thanksgiving
,
which
we
find
recorded
in
Scripture
,
especially
in
the
Writings
of
the
Old
Testament
.
Now
all
this
is
a
more
cogent
Reason
for
publick
than
for
private
Worship
;
for
though
we
are
bound
to
acknowledg
those
particular
Favours
and
Blessings
which
God
hath
bestowed
on
us
,
which
is
the
foundation
of
private
Worship
;
yet
God
is
not
so
much
to
be
considered
a
private
,
as
a
publick
Benefactor
,
as
an
universal
Parent
,
and
soveraign
Lord
,
and
therefore
must
be
worshipped
as
a
publick
Benefactor
,
that
is
,
with
publick
Worship
;
for
there
is
no
visible
Worship
of
God
,
as
the
Supream
Lord
of
the
World
,
unless
it
be
publick
.
And
since
all
Mankind
are
God's
Creatures
,
and
the
Subjects
of
his
Care
and
Providence
,
and
are
every
one
of
them
bound
to
worship
the
same
God
,
natural
Reason
will
inform
us
,
that
we
ought
all
to
join
in
the
same
acts
of
Worship
,
which
gives
a
greater
awe
and
solemnity
to
it
:
for
we
cannot
think
that
Man
was
made
a
sociable
Creature
for
every
thing
else
,
but
only
for
Acts
of
Worship
,
which
is
his
highest
End
and
greatest
Perfection
;
and
therefore
if
Men
unite
themselves
into
Societies
,
for
Civil
Order
and
Government
,
it
is
as
highly
reasonable
that
they
should
unite
for
Religious
Worship
,
unless
we
think
that
Bodies
Politick
,
Kingdoms
,
and
Common-wealths
,
are
not
bound
to
worship
God
,
as
every
particular
Person
is
;
tho
it
be
an
old
Maxim
of
Government
,
That
Religion
is
the
surest
Bond
and
Cement
of
Civil
Societies
.
Especially
when
we
consider
,
that
the
greatest
Blessings
we
are
to
praise
God
for
,
are
such
as
are
bestowed
on
us
in
common
with
others
,
or
all
Mankind
,
such
as
the
influences
of
Heaven
,
and
the
fruitfulness
of
the
Earth
;
the
blessing
of
Peace
and
Plenty
,
deliverance
from
Enemies
,
the
advantages
of
good
Government
,
and
all
other
National
Mercies
,
and
above
all
,
the
Redemption
of
the
World
by
our
Lord
Jesus
Christ
;
so
that
God
is
defrauded
of
his
Glory
,
if
our
Acknowledgments
be
not
as
publick
as
his
Blessings
are
:
For
private
Praises
are
not
just
Returns
,
nor
due
Acknowledgment
of
publick
Mercies
.
And
therefore
when
the
Psalmist
celebrates
the
publick
Mercies
of
God
,
he
invites
all
Israel
to
join
in
his
Praises
.
Praise
ye
the
Lord
;
sing
unto
the
Lord
a
new
Song
,
and
his
praise
in
the
Congregation
of
Saints
.
Let
Israel
rejoice
in
him
that
made
him
;
let
the
Children
of
Zion
be
joyful
in
their
King
.
And
all
this
is
confirmed
by
the
universal
practice
of
Mankind
,
who
tho
they
differed
in
the
Objects
and
Nature
of
their
Worship
,
yet
all
agreed
in
making
their
Worship
publick
and
solemn
;
and
such
an
universal
Consent
,
is
no
less
than
the
Voice
of
Nature
.
Secondly
;
Let
us
now
consider
what
that
Worship
is
which
God
himself
instituted
and
ordained
;
and
I
shall
at
present
instance
in
the
Jewish
Worship
,
which
was
typical
also
of
the
Christian.
Now
it
is
so
evident
,
that
every
part
of
the
Jewish
Worship
,
which
God
commanded
by
Moses
,
was
of
a
publick
Nature
,
and
to
be
performed
in
a
publick
manner
,
that
I
need
not
insist
on
the
proof
of
it
.
Their
several
sorts
of
Sacrifices
were
to
be
offered
at
the
Tabernacle
or
Temple
,
by
the
Priests
who
were
publick
Persons
;
even
those
particular
Sacrifices
which
were
offered
for
particular
Men
,
either
Expiatory
or
Eucharistical
,
to
make
atonement
for
their
Sins
,
or
to
be
an
oblation
of
Praise
for
particular
Mercies
,
were
yet
offered
at
the
Temple
;
and
besides
this
,
they
had
Sacrifices
for
the
whole
Congregation
,
as
on
the
great
day
of
Expiation
,
which
was
not
for
any
particular
Man
,
but
for
the
whole
Body
of
the
People
,
and
therefore
considered
them
all
as
united
in
the
same
Religion
and
Worship
.
God
appointed
also
a
publick
Place
of
Worship
,
viz.
the
Tabernacle
or
Temple
at
Ierusalem
;
and
a
publick
place
for
Worship
can
be
of
no
use
,
if
there
were
no
obligation
to
publick
Worship
.
God
also
instituted
publick
Times
of
Worship
,
the
Seventh
day
Sabbath
,
their
New
Moons
and
Annual
Festivals
,
when
all
their
Males
were
to
appear
three
times
a
Year
before
the
Lord
:
And
such
Times
as
these
are
described
by
calling
Assemblies
,
and
solemn
Meetings
;
Congregation
of
Israel
,
and
the
whole
Congregation
,
as
consisting
of
such
Persons
as
used
to
meet
together
for
publick
Worship
,
how
had
a
right
to
Worship
at
the
Tabernacle
of
the
Congregation
.
Let
us
then
thirdly
consider
the
Religion
of
our
Saviour
,
and
what
Obligations
that
lays
on
us
to
all
the
Acts
of
Publick
Worship
.
Now
I
need
not
tell
you
,
that
Christ
has
instituted
a
Church
,
which
is
so
often
in
the
Writings
of
the
Apostles
called
a
Church
,
and
the
Church
of
Christ
.
Now
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
properly
signifies
a
Meeting
and
Assembly
,
which
is
called
together
,
and
so
acquaints
us
what
the
Nature
of
a
Christian
Church
is
,
that
it
is
a
Society
of
Men
united
and
combined
together
in
the
Faith
and
Worship
of
Christ
;
For
the
Church
of
Christ
is
purely
a
Religious
Society
.
Our
Saviour
had
no
Temporal
Kingdom
,
as
the
Jews
expected
;
his
Kingdom
was
not
of
this
World
,
and
therefore
his
Church
is
nothing
else
but
a
Society
of
Men
for
the
Worship
of
God
through
Christ
;
which
is
a
plain
demonstration
,
that
every
Member
of
the
Christian
Church
is
bound
to
join
in
all
the
Offices
of
publick
Worship
;
for
there
can
be
no
Christian
Church
,
if
there
be
no
publick
Worship
,
because
the
Christian
Church
is
a
Religious
Society
,
that
is
,
a
Society
instituted
for
Religious
Worship
;
nor
can
he
be
a
Member
of
the
Christian
Church
,
who
wholly
neglects
or
despises
publick
Worship
;
for
he
can
at
best
be
only
a
nominal
Member
of
an
Assembly
,
who
neglects
to
assemble
with
them
,
especially
when
it
is
essential
to
our
Membership
to
frequent
such
Assemblies
.
Now
we
may
safely
conclude
,
that
Christ
would
never
have
instituted
a
Church
,
or
Religious
Assembly
for
publick
Worship
,
had
not
publick
Worship
been
much
more
acceptable
to
God
than
our
private
Devotions
;
had
it
been
so
indifferent
,
as
some
Men
presume
,
whether
we
worship
God
singly
,
or
in
a
Body
and
Society
;
whether
at
Home
in
our
Closet
,
or
in
the
publick
Congregation
.
And
we
may
observe
farther
,
That
this
Church
is
called
the
Body
of
Christ
,
and
the
Apostle
tells
us
,
that
there
is
but
one
body
,
and
one
Spirit
,
even
as
you
are
called
in
one
hope
of
your
Calling
:
Now
to
be
one
Body
,
as
all
good
Christians
are
,
if
Christ
have
but
one
Body
,
signifies
a
very
near
and
intimate
union
between
all
the
Members
of
the
Body
;
this
is
agreed
by
all
,
but
then
the
Question
is
,
wherein
this
Unity
consists
?
Some
place
the
Unity
of
Christians
in
one
Faith
,
in
believing
all
the
Articles
of
the
Christian
Faith
,
or
in
having
a
mutual
Kindness
and
Charity
,
and
it
must
be
acknowledged
,
that
these
are
absolutely
necessary
to
unite
Christians
to
make
them
the
one
Body
of
Christ
.
But
yet
this
is
not
all
,
for
there
may
be
great
Dissensions
and
Schisms
,
where
there
is
but
one
Faith
;
as
it
was
of
old
in
those
fearful
Schisms
of
the
Novatians
and
Donatists
,
who
differed
not
in
Matters
of
Faith
,
but
Discipline
;
and
as
our
own
sad
Experience
convinces
us
at
this
Day
;
and
Men
may
exercise
a
Christian
Charity
and
Forbearance
to
each
other
,
without
being
Members
of
the
same
Body
;
and
therefore
we
must
consider
,
that
this
one
Body
is
one
Church
;
and
the
Unity
of
a
Church
,
or
Religious
Assembly
,
must
of
necessity
consist
in
one
Communion
;
and
therefore
he
who
separates
himself
from
Christian
Communion
,
who
forsakes
the
Publick
Assemblies
for
Religious
Worship
,
destroys
the
Unity
of
the
Church
:
which
is
a
sufficient
Argument
,
that
publick
Worship
,
when
we
can
enjoy
the
Opportunities
of
it
,
is
essential
to
the
Notion
and
Being
of
a
Christian
Church
.
And
therefore
we
find
,
that
this
was
the
constant
practice
of
Christians
,
from
the
very
first
Foundations
of
a
Christian
Church
.
Thus
we
read
of
those
new
Converts
,
That
they
continued
stedfastly
in
the
Apostles
Doctrine
and
Fellowship
,
and
in
breaking
of
Bread
,
and
in
Prayers
.
And
they
continuing
daily
with
one
accord
in
the
Temple
,
and
in
breaking
Bread
from
House
to
House
,
did
eat
their
Meat
with
gladness
and
singleness
of
Heart
.
Here
you
see
the
Example
of
the
first
Christians
,
they
continued
in
the
fellowship
of
the
Apostles
,
in
the
communion
of
Doctrine
,
Sacraments
,
and
Prayers
,
which
is
the
true
description
of
the
Unity
of
the
Christian
Church
;
and
therefore
the
Christian
Church
is
called
,
a
Communion
or
Fellowship
.
That
which
we
have
seen
and
heard
,
declare
we
unto
you
,
that
you
may
have
fellowship
with
us
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
you
may
become
Christians
,
and
enter
into
our
Society
)
and
truly
our
Fellowship
is
with
the
Father
,
and
with
his
Son
Iesus
Christ
.
And
therefore
the
Sacrament
of
Baptism
is
our
admission
into
the
Christian
Church
;
that
is
,
gives
a
right
to
all
the
Priviledges
of
Christian
Communion
,
for
we
are
baptized
into
one
The
Cup
of
Blessing
which
we
bless
,
is
it
not
the
Communion
of
the
Blood
of
Christ
?
the
Bread
which
we
break
,
is
it
not
the
Communion
of
the
Body
of
Christ
?
For
we
being
many
,
are
one
Bread
,
and
one
Body
;
for
we
are
all
partakers
of
that
one
Bread
.
It
is
essential
to
the
nature
of
the
Lord's
Supper
,
that
it
is
a
common
Feast
of
which
all
Christians
partake
;
for
it
signifies
not
only
our
Union
to
Christ
,
but
our
Union
to
one
another
in
the
same
Body
;
for
which
Reason
the
Reformed
Churches
universally
condemn
the
private
Masses
of
the
Church
of
Rome
,
where
the
Priest
receives
by
himself
;
and
truly
,
private
Devotions
,
when
they
thrust
out
publick
Worship
,
are
much
of
the
same
nature
.
So
that
the
very
Institution
of
a
Church
,
the
Example
of
the
Primitive
Christians
,
and
those
Sacraments
of
our
Religion
,
which
our
Saviour
has
instituted
as
the
Badges
of
Christianity
,
and
the
Conveyances
of
Spiritual
Life
and
Grace
,
may
convince
us
how
necessary
Christian
Communion
and
Publick
Worship
is
,
if
we
will
be
the
Disciples
of
Christ
,
and
we
are
expresly
commanded
by
the
Writer
to
the
Hebrews
,
Not
to
forsake
the
assembling
of
our selves
together
.
But
we
may
consider
farther
,
that
Christ
has
instituted
an
Evangelical
Priesthood
,
the
publick
Ministers
of
Religion
,
whom
he
has
commanded
to
instruct
his
Church
,
to
feed
his
Flock
,
to
pray
for
his
People
,
and
to
bless
in
his
Name
,
to
whom
he
has
committed
the
Power
of
the
Keys
,
to
let
in
,
or
to
shut
out
of
the
Church
.
Now
what
use
could
there
be
for
publick
Ministers
,
unless
publick
Worship
were
a
great
and
necessary
Duty
?
If
it
were
so
indifferent
a
thing
,
whether
Christians
frequent
the
Religious
Assemblies
,
and
continue
in
their
Doctrine
and
Fellowship
,
breaking
Bread
and
Prayers
,
it
does
not
seem
worth
the
while
to
have
invested
Men
with
such
Power
and
Authority
,
which
is
of
so
little
use
,
especially
since
Christianity
is
so
much
known
,
and
so
far
spread
in
the
World
;
whereas
our
Saviour
promises
to
be
with
his
Apostles
unto
the
end
of
the
World
;
which
could
not
be
meant
of
the
Persons
of
the
Apostles
,
for
they
are
long
since
dead
;
but
of
their
Successors
,
who
retain
their
Office
and
Power
,
as
far
as
is
necessary
to
the
present
state
of
the
Church
.
And
the
force
of
this
Argument
from
the
Apostolical
Office
will
be
better
understood
,
if
we
consider
wherein
the
Power
of
the
Keys
consists
,
which
Christ
committed
to
St.
Peter
,
and
the
rest
of
the
Apostles
,
or
what
is
the
true
ancient
Discipline
of
the
Christian
Church
.
Now
the
Power
of
the
Church
,
which
is
truly
Spiritual
,
consists
only
in
letting
into
the
Church
or
shutting
out
.
The
admission
into
the
Church
,
is
by
administring
Baptism
,
which
they
are
made
the
external
Judges
of
,
who
are
fit
to
be
received
into
the
Church
by
Baptism
,
and
who
not
;
shutting
out
of
the
Church
,
is
by
exercising
Censures
upon
Offenders
,
which
consists
only
in
this
,
in
removing
such
Men
from
Christian
Communion
,
either
in
part
or
wholly
,
for
a
time
or
for
ever
,
according
to
the
severity
of
the
ancient
Discipline
.
Some
were
not
permitted
to
come
into
the
Christian
Assemblies
,
but
lay
at
the
door
lamenting
their
wickedness
,
and
begging
their
Prayers
.
Others
were
admitted
to
publick
Instructions
,
but
not
to
the
Communion
of
Prayers
;
or
at
least
if
they
were
admitted
to
the
Prayers
of
the
Catechumens
,
those
who
were
publickly
instructed
and
catechised
,
but
not
yet
baptized
,
were
not
allowed
to
be
present
at
the
Prayers
of
the
Faithful
.
Others
were
admitted
to
Prayers
,
but
not
to
the
Supper
of
the
Lord
.
Now
all
this
supposes
,
that
Christian
Communion
is
not
only
a
necessary
Duty
,
but
a
great
Priviledg
,
since
they
had
no
other
way
of
punishing
Offenders
,
but
by
denying
them
the
liberty
of
Worship
in
their
Assemblies
;
but
what
would
those
Men
value
Church-Censures
,
who
make
so
slight
of
publick
Worship
,
as
daily
to
excommunicate
themselves
?
Certainly
these
Men
are
greatly
mistaken
,
or
else
the
very
Office
and
Authority
of
an
Apostle
,
is
a
very
inconsiderable
thing
,
and
that
dreadful
Sentence
of
Excommunication
,
which
was
so
formidable
in
the
Ancient
Church
,
is
a
very
innocent
and
harmless
thing
,
since
Men
may
as
well
worship
God
alone
as
in
Christian
Assemblies
;
and
that
they
might
do
,
when
excommunicated
or
shut
out
of
Christian
Assemblies
.
And
I
observe
farther
,
That
our
Saviour
requires
of
us
,
the
publick
profession
of
his
Name
and
Worship
,
which
necessarily
includes
publick
Worship
;
Whosoever
therefore
shall
confess
me
before
Men
,
him
will
I
confess
before
my
Father
which
is
in
Heaven
;
but
whosoever
shall
deny
me
before
Men
,
him
will
I
deny
before
my
Father
which
is
in
Heaven
.
To
confess
Christ
,
is
to
own
him
for
our
Lord
and
Saviour
,
not
only
in
words
(
tho
too
many
such
there
are
,
whom
our
Saviour
will
not
own
,
will
not
confess
before
his
Father
which
is
in
Heaven
)
but
by
paying
him
such
publick
Homage
and
Worship
,
as
is
a
visible
demonstration
,
that
we
do
own
him
for
our
Lord
.
For
thus
to
confess
Christ
,
signifies
,
With
the
mouth
Confession
is
made
unto
Salvation
;
for
whosoever
shall
call
upon
the
Name
of
the
Lord
,
shall
be
saved
.
The
Christian
Church
was
to
be
a
Visible
Society
,
like
a
City
that
is
set
on
a
Hill
,
or
like
a
Candle
placed
in
a
Candlestick
,
to
give
light
to
all
that
are
in
the
House
:
But
the
Church
can
never
be
visibly
distinguished
from
the
rest
of
the
World
,
without
the
publick
and
visible
exercise
of
Religion
;
and
therefore
our
Saviour
exhorts
his
Disciples
,
Let
your
Light
so
shine
before
Men
,
that
they
may
see
your
good
Works
,
and
glorify
your
Father
which
is
in
Heaven
;
which
must
refer
to
all
parts
of
Religion
,
and
therefore
includes
Acts
of
Worship
,
as
well
as
Acts
of
Mercy
and
Charity
.
To
conclude
this
Argument
,
It
is
the
acknowledged
Duty
of
a
Christian
Prince
,
to
take
care
to
encourage
and
propagate
true
Religion
in
his
Dominions
;
which
can
never
be
done
without
encouraging
publick
Worship
,
correcting
publick
Abuses
,
and
punishing
the
neglect
or
profanation
of
it
:
for
if
Mens
Religion
be
confined
to
their
Closets
,
no
Man
can
possibly
tell
what
Religion
they
are
of
;
they
may
be
Pagans
,
Mahometans
,
Papists
,
or
Infidels
,
and
no
Man
the
wiser
,
if
they
can
but
keep
their
own
counsel
:
And
therefore
if
it
be
the
Duty
of
Magistrates
to
encourage
and
reform
Religion
,
and
yet
nothing
can
fall
within
his
cognizance
,
or
under
his
care
,
but
what
is
publick
,
it
is
easy
to
conclude
,
That
publick
Worship
,
which
is
the
Care
of
publick
Magistrates
,
is
the
Duty
also
of
private
Christians
.
Possibly
some
may
think
,
that
I
have
taken
a
great
deal
of
needless
pains
in
proving
so
plain
a
Thing
;
and
truly
I
should
think
so
too
,
were
I
not
sensible
by
my
own
experience
,
how
many
profest
Christians
there
are
,
who
have
very
little
apprehension
of
the
necessity
of
publick
Worship
;
and
therefore
sometimes
come
to
Church
to
comply
with
the
fashion
of
the
Place
;
and
sometime
stay
at
Home
,
to
comply
with
their
own
careless
Humours
.
If
any
such
read
these
Papers
,
I
would
desire
and
beg
of
them
,
seriously
to
consider
this
Matter
,
and
not
to
abuse
themselves
by
some
childish
and
sophistical
Reasonings
,
into
a
Neglect
so
dishonourable
to
God
,
and
so
destructive
to
their
Souls
.
Suppose
you
did
really
(
as
some
I
fear
only
pretend
)
spend
your
time
in
private
Prayer
,
and
Reading
and
Meditation
,
yet
can
you
reasonably
expect
that
God
should
accept
,
should
hear
and
answer
your
private
Prayers
,
when
they
signify
a
Neglect
,
if
not
a
Contempt
of
publick
Worship
?
which
is
so
much
more
pleasing
to
him
,
as
it
is
more
honourable
to
be
praised
by
a
multitude
of
devout
Souls
in
the
Face
of
the
Sun
,
than
in
a
secret
Corner
,
where
no
Body
sees
nor
hears
us
.
Can
you
think
your
single
Prayers
will
as
much
prevail
with
God
,
as
when
the
fervent
and
ardent
Desires
of
a
Christian
Assembly
are
offered
up
to
God
by
a
publick
Minister
of
Religion
,
whom
our
Saviour
has
appointed
to
pray
for
us
,
and
to
bless
in
his
Name
?
Can
you
any
where
expect
such
plentiful
effusions
of
the
Divine
Grace
and
Spirit
,
as
in
the
Congregation
of
the
Saints
,
while
we
attend
on
Divine
Institutions
,
which
are
never
without
a
Blessing
annexed
unto
them
,
when
there
are
Subjects
capable
of
receiving
it
?
There
is
time
enough
for
our
private
Devotions
,
without
neglecting
or
affronting
publick
Worship
.
And
when
we
remember
that
Christ
has
promised
to
be
present
in
Christian
Assemblies
;
Where-ever
two
or
three
are
gathered
together
in
his
Name
;
and
that
God
prefers
the
Gates
of
Sion
,
the
place
of
publick
Worship
,
before
all
the
Dwellings
of
Jacob
,
it
should
make
us
long
and
thirst
after
the
Courts
of
God
,
and
be
glad
when
they
say
,
Let
us
go
up
into
the
House
of
the
Lord
.
CHAP.
III.
Concerning
those
who
plead
Conscience
for
their
Separation
,
and
set
up
distinct
Communions
of
their
own
.
SECT.
I.
Containing
several
Directions
to
such
Men
,
whereby
to
try
their
Honesty
and
Sincerity
in
this
Matter
.
THe
third
sort
of
Men
,
who
forsake
our
Religious
Assemblies
,
are
those
who
pretend
Conscience
for
their
Separation
,
and
set
up
distinct
Communions
of
their
own
;
who
separate
for
fear
of
Sin
;
and
think
themselves
bound
,
as
they
honour
God
,
and
love
their
own
Souls
,
to
avoid
our
Communion
.
Now
these
Men
deserve
our
most
tender
regard
;
for
if
they
be
in
good
earnest
,
it
is
very
great
pity
that
those
who
are
so
desirous
to
please
God
,
and
to
save
their
Souls
,
should
fall
into
such
dangerous
Mistakes
.
But
yet
I
do
not
intend
to
dispute
the
terms
of
our
Communion
with
them
at
this
time
;
there
are
so
many
excellent
Books
writ
in
defence
of
the
Church
of
England
,
that
there
is
no
want
of
Instruction
for
those
,
who
are
honest
and
inquisitive
;
and
therefore
at
present
I
shall
take
another
Method
,
which
I
hope
may
prove
more
effectual
,
than
disputing
commonly
does
.
And
I
shall
reduce
what
I
have
to
say
,
under
these
three
Heads
.
-
First
,
To
put
them
upon
some
Inquiries
,
with
reference
to
their
honesty
,
and
sincerity
in
this
Matter
.
-
Secondly
,
To
offer
some
general
Considerations
for
their
Satisfaction
.
-
Thirdly
,
To
remove
some
popular
Pleas
and
Objections
.
First
,
To
put
them
upon
some
Inquiries
,
with
reference
to
their
honesty
and
sincerity
in
this
Matter
.
For
those
who
plead
Conscience
for
disobeying
their
Governors
in
Church
or
State
,
offer
such
an
insufferable
affront
to
God
,
if
they
be
Hypocrites
,
and
carry
on
other
Designs
under
a
pretence
of
Conscience
,
that
woe
be
to
that
Man
,
that
whited
painted
Sepulchre
,
how
glorious
a
Profession
soever
he
makes
,
who
is
thus
rotten
at
the
Heart
.
And
in
order
to
discover
your
honesty
and
sincerity
,
I
shall
desire
every
Man
,
as
he
fears
God
,
and
loves
his
Soul
,
and
hopes
for
Mercy
at
the
terrible
appearance
of
our
Lord
Jesus
Christ
,
when
he
shall
come
again
to
judg
the
Quick
and
the
Dead
,
to
give
a
sincere
Answer
to
these
following
Questions
.
First
;
Whether
he
do
indeed
separate
from
the
Communion
of
our
Parish
Churches
upon
true
Principles
of
Conscience
?
To
pretend
to
Conscience
for
any
Thing
,
is
to
pretend
the
Authority
of
God
;
for
God
alone
is
the
Supream
Lord
and
Governour
of
our
Consciences
in
all
Cases
,
where
he
interposes
his
Authority
;
and
to
pretend
the
Authority
of
God
for
disobeying
our
Governors
,
and
dividing
the
Church
,
when
we
have
no
such
Authority
,
is
like
counterfeiting
the
King
's
Broad
Seal
to
justifie
Treasons
and
Rebellions
.
Few
Men
make
any
difference
between
their
private
Judgments
,
Opinions
of
Things
,
and
their
Conscience
;
that
is
,
between
their
own
Authority
,
and
the
Authority
of
God
;
what-ever
fancy
comes
into
their
Heads
,
is
called
their
Conscience
,
and
then
they
think
they
are
bound
to
prefer
their
own
private
and
groundless
Conceits
,
before
all
the
visible
Authority
of
Church
and
State
.
And
if
this
Principle
be
once
admitted
,
it
is
impossible
there
should
be
any
lasting
Peace
and
Unity
in
Church
or
State
.
No
Man
must
act
against
his
Conscience
,
that
is
,
he
must
not
do
any
thing
which
he
knows
God
has
expresly
forbid
,
nor
neglect
doing
any
thing
which
he
knows
God
has
commanded
.
A
Divine
Law
is
the
Rule
of
Conscience
,
and
all
the
Powers
of
the
World
cannot
deliver
us
from
the
Obligation
of
it
;
in
such
Cases
we
must
rather
chuse
to
obey
God
than
Men
,
what-ever
we
suffer
by
it
in
this
World
;
but
an
erroneous
,
doubting
,
scrupulous
Conscience
,
is
improperly
called
Conscience
,
it
being
nothing
else
but
our
mistaken
Opinion
of
Things
,
and
the
wavering
uncertainty
of
our
Minds
,
which
cannot
determine
on
which
side
the
Truth
lies
.
But
you
will
object
,
That
this
seems
to
be
a
fruitless
nicety
,
which
signifies
nothing
in
practice
;
for
whether
you
will
call
it
Conscience
,
or
private
Opinion
,
the
case
is
the
same
;
for
we
must
not
do
any
thing
which
we
believe
or
fear
to
be
evil
,
and
contrary
to
a
Divine
Law
;
as
St.
Paul
tells
us
,
That
he
that
doubteth
,
is
damned
if
he
eat
;
for
what-ever
is
not
of
Faith
,
is
Sin
.
But
notwithstanding
this
,
this
distinction
between
Mens
Consciences
,
and
private
Opinions
,
between
their
Judgments
directed
and
governed
by
the
Laws
of
God
,
or
by
other
arbitrary
and
uncertain
Measures
,
is
of
very
great
use
to
direct
our
practice
.
For
first
,
this
should
make
us
religiously
careful
not
to
pretend
Conscience
,
that
is
,
a
Divine
Authority
,
where
we
can
produce
no
Divine
Law
commanding
or
forbidding
those
things
,
which
we
pretend
to
do
,
or
not
to
do
,
under
the
Obligations
of
Conscience
.
The
pretence
of
Conscience
is
,
that
we
dare
not
displease
God
,
and
therefore
chuse
rather
to
displease
Men
:
but
to
pretend
a
Divine
Command
and
Authority
when
we
have
none
,
is
like
prophesying
falsly
in
the
Name
of
God
,
and
entitling
the
Divine
Majesty
to
all
our
Dreams
and
Fancies
;
it
is
to
make
new
Laws
which
God
never
made
,
and
to
set
up
a
new
Church
,
and
new
Religion
in
his
Name
.
And
if
we
consider
what
dreadful
Woes
and
Curses
are
denounced
against
those
who
prophesy
falsely
in
the
Name
of
God
,
it
should
make
us
all
tremble
to
pretend
a
Divine
Command
,
without
Divine
Authority
.
This
we
may
see
in
the
Prophet
Ieremiah
,
Then
the
Lord
said
unto
me
,
The
Prophets
prophesy
lies
in
my
Name
,
and
I
sent
them
not
,
neither
have
I
commanded
them
,
neither
spake
unto
them
;
they
prophesy
to
you
a
false
Vision
and
Divination
,
and
a
thing
of
nought
,
and
the
deceit
of
their
Heart
.
I
have
heard
what
the
Prophets
said
,
that
prophesy
lies
in
my
Name
,
saying
,
I
have
dreamed
,
I
have
dreamed
.
How
long
shall
this
be
in
the
Heart
of
the
Prophets
that
prophesy
Lies
?
Yea
,
they
are
Prophets
of
the
deceit
of
their
own
Hearts
.
Therefore
behold
,
I
am
against
the
Prophets
,
saith
the
Lord
,
that
steal
my
words
every
one
from
his
Neighbour
.
Behold
,
I
am
against
the
Prophets
,
saith
the
Lord
,
that
use
their
Tongues
,
and
say
,
He
saith
.
Behold
,
I
am
against
them
that
prophesy
false
Dreams
,
saith
the
Lord
,
and
do
tell
them
,
and
cause
my
People
to
err
by
their
Lies
,
and
by
their
lightness
,
yet
I
sent
them
not
,
nor
commanded
them
;
therefore
they
shall
not
profit
this
People
at
all
,
saith
the
Lord
.
Now
tho
we
understand
prophesying
here
of
foretelling
future
Events
in
God's
Name
,
without
any
Revelation
or
Authority
from
him
;
yet
to
pretend
that
God
has
commanded
or
forbidden
any
thing
which
he
has
not
,
is
not
a
less
Crime
,
than
to
prophesy
Dreams
,
and
the
deceit
of
our
Hearts
:
for
the
mischiefs
which
these
false
Prophesies
did
,
consisted
in
that
ill
influence
they
had
upon
Mens
Lives
,
that
they
hindred
their
Repentance
,
and
encouraged
them
in
their
licentious
or
idolatrous
practices
;
and
therefore
to
preach
up
new
Laws
in
God's
Name
,
is
as
great
an
Evil
as
it
is
to
prophesy
falsely
in
his
Name
;
and
therefore
no
Man
must
pretend
Conscience
any
further
,
than
the
express
Commands
and
Prohibitions
of
the
Scripture
.
To
say
that
any
thing
is
unlawful
to
be
done
which
God
has
not
forbid
,
or
that
it
is
unlawful
to
do
any
things
in
Matters
of
Worship
which
God
has
not
commanded
,
is
to
prophesy
falsely
in
God's
Name
,
when
they
can
shew
no
such
Law
extant
in
the
whole
Bible
.
You
pretend
Conscience
,
it
may
be
against
hearing
a
form
of
Prayer
,
or
receiving
the
Sacrament
kneeling
,
or
being
present
when
the
Minister
uses
a
Surplice
in
Divine
Administrations
.
Consider
now
,
whether
you
do
not
falsely
pretend
a
Divine
Authority
,
when
you
have
none
;
shew
me
,
where
God
has
forbid
the
use
of
a
form
of
Prayer
,
or
a
Surplice
,
or
kneeling
at
the
Lord's
Supper
,
or
the
Cross
in
Baptism
:
If
you
think
it
sufficient
that
these
are
not
commanded
,
shew
me
but
that
Law
,
That
nothing
must
be
done
in
the
Worship
of
God
but
what
he
has
commanded
;
and
if
you
can
do
neither
,
as
I
am
sure
you
can't
,
then
consider
what
an
impious
thing
it
is
,
to
say
,
Thus
saith
the
Lord
,
when
he
hath
not
said
it
?
to
make
new
Laws
,
and
bind
them
upon
your
own
Consciences
,
and
impose
them
upon
other
Men
,
by
your
own
private
Authority
,
which
is
a
much
heavier
imposition
,
than
the
observation
of
some
few
innocent
and
indifferent
Rites
and
Ceremonies
.
Those
who
understand
their
Christian
Liberty
,
in
the
use
of
indifferent
Things
,
and
therefore
comply
with
all
wholsome
Constitutions
of
the
Church
,
in
obedience
to
their
Civil
and
Ecclesiastical
Governors
,
do
not
usurpe
upon
God's
Authority
,
but
obey
Divine
Laws
as
Divine
,
and
Humane
Laws
as
Humane
;
but
to
pretend
Conscience
for
disobeying
our
Governors
in
indifferent
things
,
is
to
teach
for
Doctrines
the
Commandments
of
Men
,
to
make
that
a
Divine
Law
which
God
never
made
so
,
viz.
That
we
must
do
nothing
in
Religion
which
God
hath
not
commanded
,
tho
it
be
commanded
by
our
lawful
Superiors
.
Secondly
;
I
observe
further
,
That
the
meer
pretence
of
Conscience
,
is
not
a
sufficient
justification
of
any
Action
,
unless
we
can
produce
a
Divine
Law
,
as
the
Rule
of
our
Consciences
.
It
is
not
Conscience
,
when
we
mean
no
more
by
it
,
than
our
private
Judgment
and
Opinions
of
Things
,
but
the
Law
of
God
which
is
the
Rule
of
our
Actions
.
There
never
have
been
worse
Actions
done
,
than
have
been
done
out
of
a
pretence
of
Conscience
;
and
he
must
be
a
very
uncharitable
Man
,
who
believes
that
there
never
was
a
consciencious
Pagan
,
Papist
,
or
Mahometan
;
and
if
to
act
according
to
our
Consciences
,
that
is
,
our
Belief
and
Perswasion
,
be
sufficient
to
acquit
us
at
God's
Tribunal
,
this
must
necessarily
make
all
Religions
indifferent
;
for
then
an
honest
Pagan
,
Papist
,
or
Turk
,
who
lives
according
to
his
own
Perswasion
,
is
as
acceptable
to
God
,
as
the
most
hearty
and
sincere
Protestant
;
then
the
Jews
were
very
godly
and
devout
Men
,
when
in
Zeal
for
their
Law
they
crucified
Christ
,
and
persecuted
his
Apostles
,
as
believing
that
they
did
God
good
Service
;
and
therefore
we
must
not
content
our selves
,
if
we
act
according
to
our
Belief
;
but
we
must
be
careful
to
believe
a
right
,
for
if
we
follow
the
guidance
of
a
blind
and
ignorant
Conscience
,
we
shall
wander
and
go
astray
to
the
infinite
danger
of
our
Souls
;
as
our
Saviour
tells
us
,
That
if
the
Blind
lead
the
Blind
,
they
shall
both
fall
into
the
Ditch
.
These
blind
Men
are
such
as
have
blind
Consciences
,
that
is
,
are
ignorant
of
their
Duty
;
but
yet
may
very
sincerely
follow
their
own
Consciences
,
and
very
safely
too
,
if
Conscience
,
right
or
wrong
,
were
a
secure
Guide
.
Thirdly
;
I
observe
further
,
That
we
ought
not
to
doubt
and
scruple
any
thing
which
is
not
forbid
by
a
Divine
Law
.
The
Law
of
God
is
the
Rule
of
our
Consciences
;
and
therefore
to
the
Law
,
and
to
the
Testimony
,
and
if
our
Consciences
do
not
speak
according
to
them
,
it
is
,
because
there
is
no
Light
in
them
.
Some
Men
look
upon
it
as
a
sign
of
great
tenderness
of
Conscience
to
be
doubtful
and
scrupulous
,
and
value
themselves
more
by
their
Scruples
,
than
other
Men
do
by
the
most
clear
and
distinct
Knowledg
,
and
therefore
are
afraid
of
being
delivered
from
their
Scruples
,
and
use
great
Art
and
Industry
to
ensnare
and
entangle
themselves
;
but
I
confess
,
I
shall
never
envy
any
Man
this
Attainment
,
no
more
than
I
do
a
purblind
Eye
,
which
sees
very
imperfectly
,
and
therefore
gropes
for
its
way
with
great
caution
and
fear
.
Now
all
Men
agree
,
that
when
we
have
any
unnecessary
Doubts
and
Scruples
,
tho
we
must
not
act
with
such
a
scrupulous
Conscience
,
yet
we
ought
to
lay
our
Scruples
aside
:
But
then
the
great
Question
is
,
How
we
should
do
it
?
unless
Men
can
have
Scruples
,
and
lay
them
aside
▪
again
when
they
please
;
but
this
seems
to
be
a
plain
and
easy
way
to
satisfy
our
Consciences
,
that
since
the
Law
of
God
is
their
Rule
,
we
must
never
scruple
the
lawfulness
of
any
thing
,
which
is
not
either
expresly
forbid
by
God
,
or
by
such
evident
and
necessary
consequence
,
as
every
honest
Man
may
discern
without
using
any
great
skill
and
subtilty
.
While
Men
do
not
judg
of
things
by
the
Law
of
God
,
but
by
arbitrary
Rules
of
their
own
inventing
,
or
by
Fancy
and
Humour
,
Prejudice
or
Interest
,
they
may
like
or
dislike
just
what
they
please
,
and
call
it
Conscience
when
they
have
done
;
but
the
observing
this
one
Rule
,
would
soon
cure
all
Fanaticism
,
and
restore
the
Church
to
Peace
and
Unity
.
To
make
the
Scripture
a
perfect
Rule
,
not
only
of
Faith
and
Manners
,
and
all
the
essential
parts
of
Worship
,
(
which
we
readily
grant
and
prove
against
the
Church
of
Rome
)
but
also
of
all
external
Circumstances
,
Rites
and
Ceremonies
,
when
we
find
no
such
thing
said
in
Scripture
,
nor
any
such
entire
and
perfect
Form
of
Discipline
and
Worship
prescribed
in
it
,
is
the
true
cause
of
all
our
Divisions
,
and
fills
peoples
heads
with
endless
and
infinite
Scruples
;
but
to
make
the
Commands
and
Prohibitions
of
Scripture
,
the
Rule
of
our
Consciences
,
and
the
certain
measure
and
standard
of
what
is
lawful
and
unlawful
,
so
as
neither
to
condemn
nor
scruple
what
is
not
forbid
in
Scripture
,
would
infallibly
heal
our
Breaches
,
and
restore
us
to
Peace
with
our selves
,
and
with
one
another
.
Fourthly
;
I
observe
further
,
That
neither
a
mistaken
nor
a
scrupulous
Conscience
,
can
justify
our
Disobedience
to
the
Commands
of
our
Superiors
.
We
may
indeed
oppose
the
Authority
of
God
,
against
any
humane
Power
;
a
Conscience
informed
and
governed
by
the
Divine
Laws
will
not
,
cannot
,
ought
not
to
stoop
to
the
greatest
Prince
,
who
commands
any
thing
contrary
to
God's
Law
,
because
the
Power
and
Authority
of
God
is
most
sacred
and
venerable
,
absolute
and
supream
;
but
an
erroneous
,
mistaken
,
doubting
,
scrupulous
Conscience
;
in
a
word
,
a
Conscience
which
is
not
governed
by
the
Laws
of
God
,
is
not
armed
with
his
Authority
neither
,
and
therefore
cannot
justify
our
Disobedience
to
Princes
;
for
it
is
only
the
Opinion
of
a
private
Man
,
and
therefore
cannot
justify
Disobedience
to
publick
Authority
.
Which
shews
us
how
necessary
it
is
to
inform
our
Consciences
aright
,
and
to
keep
close
to
our
Rule
,
not
to
neglect
any
thing
which
God
has
commanded
,
nor
to
do
any
thing
which
he
has
forbid
;
and
where
God
has
not
determined
us
by
his
Authority
,
in
those
things
which
he
has
neither
commanded
nor
forbid
,
to
submit
our selves
to
our
lawful
Superiors
;
for
nothing
but
the
Authority
of
God
will
justify
our
Disobedience
to
Humane
Authority
,
and
where
we
cannot
pretend
God's
Authority
,
as
we
cannot
in
those
things
,
which
are
left
undetermined
,
it
is
a
sin
to
disobey
our
Rulers
,
though
they
be
but
Men.
I
shall
not
determine
that
Question
now
,
Whether
a
Man
,
who
is
under
some
Doubts
and
Scruples
,
ought
not
to
obey
his
Governors
,
notwithstanding
those
Scruples
,
because
he
that
doubts
,
is
only
supposed
not
to
be
satisfied
about
the
evil
of
the
thing
commanded
,
but
in
the
mean
time
he
is
certain
that
it
is
his
Duty
to
obey
his
Superiors
;
and
therefore
not
being
sure
that
he
shall
sin
in
obeying
(
because
he
is
not
sure
that
what
they
command
is
sinful
)
and
being
sure
,
that
he
shall
sin
in
disobeying
them
,
(
if
their
Commands
be
lawful
)
and
being
withal
under
a
necessity
of
doing
one
or
t'other
,
whether
he
ought
not
in
prudence
to
take
the
sure
side
,
that
is
,
to
wave
his
Scruples
,
and
obey
his
Prince
?
I
shall
at
present
only
observe
this
one
thing
,
without
drawing
any
peremptory
conclusion
from
it
;
That
Obedience
to
our
Superiors
is
a
plain
and
express
Law
,
and
so
the
proper
Rule
of
Conscience
;
and
therefore
if
what
our
Prince
commands
us
,
be
not
forbid
by
as
plain
and
express
a
Law
as
that
is
which
commands
our
Obedience
,
we
seem
to
oppose
our
private
and
uncertain
Opinions
,
against
the
express
Authority
of
God
,
and
chuse
rather
to
follow
our
Consciences
,
where
they
are
not
evidently
directed
by
a
Divine
Law
,
than
where
they
are
.
No
Humane
Authority
must
be
set
up
against
the
Authority
of
God
,
but
a
Divine
Authority
,
that
is
,
a
Divine
Law
,
is
a
more
certain
Rule
than
private
Opinions
.
The
sum
of
all
is
this
,
That
no
Man
acts
out
of
true
Principles
of
Conscience
,
but
he
who
keeps
his
Eye
fixed
upon
his
Rule
;
who
directs
and
governs
his
Conscience
by
the
Law
of
God
;
other
Men
live
by
their
private
Humors
and
Fancies
,
are
turned
aside
by
every
Novel
and
groundless
Conceit
:
And
tho
they
may
be
pleased
to
call
this
Conscience
,
yet
it
will
not
excuse
them
from
the
guilt
of
Schism
,
if
they
divide
the
Church
,
and
rend
themselves
from
the
Body
of
Christ
:
Conscience
will
never
justify
us
,
but
when
we
obey
and
observe
our
Rule
.
Secondly
;
Another
Question
I
would
propose
to
these
Men
,
is
,
Whether
they
ever
seriously
consider
the
hainous
nature
of
Schism
?
Now
there
is
great
reason
to
ask
this
Question
,
if
we
observe
with
what
little
consideration
most
Men
engage
themselves
in
it
,
how
wantonly
they
forsake
the
Communion
of
the
Church
,
as
if
it
were
perfectly
indifferent
whether
they
come
to
Church
,
or
go
to
a
Conventicle
;
as
if
it
were
no
more
,
than
to
leave
their
own
Parish
Church
and
go
to
another
,
where
there
is
a
Preacher
whom
they
like
better
.
It
is
plain
,
that
such
Men
as
these
never
understood
what
Christian
Unity
is
,
nor
ever
considered
what
the
danger
of
Schism
is
;
that
is
,
that
they
have
not
acted
honestly
and
sincerely
in
a
Matter
of
such
vast
importance
.
The
Christian
Church
is
represented
in
Scripture
as
one
Body
,
united
to
Christ
,
who
is
the
Head
of
his
Church
,
and
the
Saviour
of
the
Body
;
This
St.
Paul
makes
a
powerful
Argument
to
Unity
,
endeavouring
to
keep
the
unity
of
the
Spirit
in
the
bond
of
Peace
;
there
is
one
Body
,
and
one
Spirit
,
even
as
you
are
called
in
one
hope
of
your
Calling
,
one
Lord
,
one
Faith
,
one
Baptism
,
one
God
and
Father
of
all
,
who
is
above
all
,
and
through
all
,
and
in
you
all
.
What
does
this
Bond
of
Peace
signify
,
but
the
external
Communion
of
the
Christian
Church
,
when
Christians
live
together
as
Members
of
the
same
Body
,
and
united
to
each
other
as
the
Members
of
the
natural
Body
are
,
by
Nerves
and
Sinews
?
For
Christians
are
called
one
Body
,
with
respect
to
their
external
Communion
,
which
is
represented
in
the
Lord's
Supper
,
by
their
eating
of
one
Bread
;
as
St.
Paul
argues
,
The
Bread
which
we
break
,
is
it
not
the
Communion
of
the
Body
of
Christ
?
For
we
being
many
,
are
one
Bread
,
and
one
Body
;
for
we
are
all
partakers
of
that
one
Bread
.
So
that
we
become
one
Body
by
external
&
visible
Communion
,
by
being
united
into
one
Religious
Society
for
the
Worship
of
God
,
and
our
mutual
edification
.
But
speaking
the
Truth
in
love
,
may
grow
up
to
him
in
all
things
,
which
is
the
Head
,
even
Christ
;
From
whom
the
whole
Body
fitly
joined
together
,
by
that
which
every
Ioint
supplieth
,
according
to
the
effectual
working
in
the
measure
of
every
part
,
maketh
encrease
of
the
Body
to
the
edifying
of
it self
in
love
.
The
Christian
Church
is
a
House
,
and
Building
,
and
Temple
of
God
;
but
this
House
and
Building
is
not
raised
with
loose
and
incoherent
Stones
,
but
all
the
Building
fitly
framed
together
,
groweth
into
a
Holy
Temple
in
the
Lord
.
All
those
Expressions
,
whereby
the
Scripture
describes
the
Unity
of
the
Christian
Church
,
signify
one
Communion
,
as
our
Saviour
prays
for
his
Disciples
,
that
they
all
may
be
One
;
and
for
all
those
who
in
after
Ages
should
believe
on
him
;
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
.
From
whence
it
appears
,
that
our
Saviour
speaks
of
an
external
and
visible
Union
,
which
may
be
seen
and
taken
notice
of
in
the
World
.
How
frequent
are
the
Exhortations
to
Christian
Love
and
Unity
?
Fulfil
ye
my
Ioy
,
that
ye
be
like-minded
,
having
the
same
Love
,
being
of
one
accord
,
and
of
one
mind
.
This
was
that
new
Commandment
which
Christ
gave
to
his
Disciples
,
as
the
badg
of
their
Discipleship
,
A
new
Commandment
I
give
unto
you
,
that
you
love
one
another
,
even
as
I
have
loved
you
;
hereby
shall
all
Men
know
that
ye
are
my
Disciples
,
if
ye
have
love
one
to
another
.
And
wherein
this
mutual
Love
expressed
it self
,
we
learn
from
the
first
Pattern
of
the
Christian
Church
.
And
they
continued
stedfast
in
the
Apostle's
Doctrine
and
Fellowship
,
and
in
breaking
of
Bread
,
and
of
Prayers
;
that
is
,
in
all
the
Parts
and
Offices
of
Christian
Communion
:
this
is
essential
to
Christian
Love
,
to
continue
in
the
Communion
and
Fellowship
of
the
same
Body
,
that
there
may
be
no
Schism
in
the
Body
,
but
all
firmly
united
by
the
common
Bonds
of
Love
and
Peace
:
and
therefore
in
St.
Iohn's
Time
,
those
Hereticks
who
separated
themselves
into
distinct
Conventicles
,
are
said
to
go
out
from
among
them
;
They
went
out
from
us
,
because
they
were
not
of
us
;
for
if
they
had
been
of
us
,
they
would
no
doubt
have
continued
with
us
,
(
that
is
,
in
our
Fellowship
and
Communion
)
but
they
went
out
,
that
they
might
be
made
manifest
that
they
were
not
all
of
us
.
Now
if
this
Argument
be
good
,
it
necessarily
infers
that
indispensable
Obligation
which
lies
upon
all
Christians
,
who
will
be
owned
for
Members
of
that
one
Body
of
Christ
,
to
live
in
Communion
with
each
other
.
The
Unity
of
Mind
and
Spirit
,
of
Love
and
Affection
,
and
the
Unity
of
the
same
Faith
,
is
necessary
to
Christian
Union
;
but
this
Union
is
made
external
and
visible
by
Christian
Communion
;
and
our
daily
experience
tells
us
,
how
impossible
it
is
for
Men
to
love
like
Brethren
,
like
Members
of
the
same
Body
,
who
are
not
of
the
same
Body
,
but
divide
themselves
into
distinct
&
separate
Churches
,
under
different
Laws
,
Government
,
and
Discipline
.
Now
if
Christian
Love
and
Union
be
so
necessary
a
Duty
of
Christianity
,
consider
what
the
Evil
of
Schism
is
,
which
rends
the
seamless
Coat
of
Christ
,
and
divides
his
Church
into
so
many
little
Parties
and
Factions
.
Christ
has
but
one
Body
,
and
those
who
separate
from
the
Body
of
Christ
,
are
no
longer
of
his
Body
;
and
the
Ancient
Christians
did
believe
Schism
to
separate
Men
from
Christ
,
and
to
put
them
out
of
a
state
of
Salvation
:
It
was
an
acknowledged
Principle
among
them
,
That
there
was
no
Salvation
out
of
the
Church
,
and
that
Schismaticks
were
out
of
the
Church
.
I
dare
not
judg
any
Man's
final
State
,
as
not
knowing
what
merciful
allowances
a
merciful
and
compassionate
Lord
may
make
,
for
the
Errors
and
Mistakes
,
Frowardness
and
Peevishness
of
his
Disciples
;
but
yet
I
wish
that
all
Persons
concerned
,
would
seriously
consider
,
that
St.
Paul
makes
all
other
Attainments
whatsoever
of
no
value
without
Charity
;
that
this
is
that
Divine
Principle
which
unites
us
to
God
,
and
to
one
another
;
that
he
makes
Schism
a
Work
of
the
Flesh
,
and
when
he
reproves
the
Corinthians
for
that
Schism
which
was
among
them
,
though
it
was
not
broke
out
into
actual
separation
,
yet
he
calls
them
Carnal
;
For
are
ye
not
carnal
?
for
whereas
there
is
among
you
envyings
,
and
strife
,
and
divisions
,
are
ye
not
carnal
,
and
walk
as
Men
?
So
far
is
Separation
from
being
an
Argument
of
more
perfect
and
excellent
Christians
,
that
it
is
a
Work
of
the
Flesh
,
and
the
Symptom
of
a
Carnal
Mind
.
But
I
do
not
intend
to
discourse
this
fully
;
but
it
is
a
certain
Argument
,
that
that
Man
does
understand
nothing
of
Christian
Religion
,
who
makes
light
of
Schism
,
without
so
much
as
considering
what
guilt
he
involves
himself
in
;
nothing
could
be
a
more
effectual
Cure
of
Schism
,
than
a
serious
consideration
of
the
evil
and
danger
of
it
.
That
pain
we
feel
in
tearing
one
Member
from
another
,
and
that
mischief
the
whole
Body
suffers
by
it
,
which
becomes
maimed
and
imperfect
by
the
want
of
the
least
and
most
inconsiderable
Member
,
makes
us
careful
to
preserve
our
natural
Bodies
from
any
Rent
or
Schism
;
and
were
we
living
Members
of
the
Mystical
Body
of
Christ
,
had
we
that
natural
love
,
sympathy
,
and
fellow-feeling
for
each
other
,
as
the
Members
of
the
natural
Body
have
,
we
should
find
Schism
and
Separation
as
painful
to
us
,
as
it
is
to
part
with
one
of
our
Members
,
and
be
as
sensible
of
the
want
of
Christian
Communion
,
and
the
discharge
of
these
mutual
Offices
of
Charity
,
in
exhorting
,
admonishing
,
reproving
,
comforting
,
praying
for
,
and
with
each
other
,
(
which
cannot
be
performed
in
a
state
of
Separation
)
as
we
are
of
the
want
of
the
service
of
any
Member
which
we
have
lost
:
It
is
a
certain
sign
,
that
Member
does
not
belong
to
the
Body
,
which
feels
not
the
pain
of
such
Convulsions
and
Schisms
.
Thirdly
;
Another
Question
I
would
ask
these
Men
,
is
,
Whether
they
do
in
their
Consciences
believe
,
that
Communion
with
our
Parish
Churches
is
unlawful
?
And
there
is
some
reason
to
ask
this
;
for
it
is
easily
observed
,
that
there
are
a
great
many
,
who
are
Christians
at
large
,
and
as
occasion
serves
,
can
either
go
to
Church
,
or
to
a
Conventicle
.
Now
if
they
make
Conscience
of
any
thing
,
we
may
conclude
,
that
when
they
come
to
Church
,
they
do
not
think
it
a
sin
so
to
do
;
or
that
there
is
any
thing
so
unlawful
in
our
Worship
,
as
is
sufficient
to
justify
a
Separation
:
for
if
they
may
lawfully
communicate
with
us
once
,
they
may
do
so
always
by
the
same
Reason
,
from
whence
it
follows
,
that
there
can
be
no
necessity
of
Separation
,
and
then
Separation
must
be
a
sin
.
Some
indeed
say
,
That
it
is
a
sufficient
reason
to
separate
,
even
from
a
True
Church
,
and
a
lawful
Communion
,
to
join
in
fellowship
with
a
purer
Church
,
and
to
enjoy
purer
Ordinances
.
But
I
would
desire
such
Men
to
consider
;
First
;
That
this
Notion
of
a
purer
Church
,
and
purer
Ordinances
,
varies
with
every
Man's
fancy
,
as
having
no
Foundation
in
Scripture
,
Reason
,
or
Antiquity
,
when
you
distinguish
a
purer
Church
from
a
pure
Church
.
I
would
desire
to
know
,
what
greater
degree
of
purity
they
find
in
a
Presbyterian
or
Independent
Conventicle
,
than
in
our
Parochial
Churches
.
If
this
Purity
consists
in
Doctrine
,
Government
,
or
Worship
;
that
Doctrine
and
Government
which
is
most
Ancient
,
and
most
Apostolical
,
is
purer
than
some
novel
and
upstart
Opinions
,
Church
Forms
and
Models
;
and
that
Worship
which
retains
all
the
Institutions
of
Christ
,
and
administers
them
with
the
greatest
order
and
decency
,
and
most
to
Christian
Edification
,
is
as
pure
a
Worship
as
that
which
is
slovenly
and
unbecoming
the
gravity
and
solemnity
of
Divine
Worship
:
That
Church
wherein
Christians
may
enjoy
all
the
means
and
conveyances
of
Grace
,
without
any
corrupt
Mixtures
to
spoil
their
Vertue
and
Efficacy
,
is
a
pure
Church
,
such
a
Church
wherein
a
Christian
may
communicate
,
without
doing
any
injury
to
his
Soul
,
is
a
pure
Church
,
and
has
all
the
degrees
of
purity
,
which
is
necessary
to
External
Communion
.
If
by
a
purer
Communion
,
they
mean
only
the
Communion
of
better
Men
,
and
of
greater
Saints
,
they
ought
to
consider
,
that
it
is
impossible
to
exclude
Hypocrites
out
of
any
Church
,
unless
they
pretend
to
a
Gift
of
discerning
Spirits
;
nor
is
it
fit
they
should
be
excluded
,
while
they
are
not
openly
scandalous
;
for
to
shut
such
Men
out
of
the
Church
,
deprives
them
of
the
Means
of
Grace
,
and
all
hopes
of
proving
better
Men.
And
I
hope
Christian
Communion
is
not
confined
to
any
single
Congregation
,
but
every
good
Christian
,
who
lives
in
the
Communion
of
the
Church
,
enjoys
the
Communion
of
Saints
in
all
the
World
,
is
a
Member
of
the
same
Body
,
which
consists
of
all
the
true
Disciples
of
Christ
.
Nay
,
I
would
desire
them
to
consider
,
that
the
Glory
of
the
Christian
Communion
is
this
,
That
our
Fellowship
is
with
the
Father
,
and
with
his
Son
Iesus
Christ
,
with
the
glorious
and
triumphant
Church
in
Heaven
,
as
well
as
with
the
Church
Militant
on
Earth
.
But
ye
are
come
unto
Mount
Sion
,
and
unto
the
City
of
the
living
God
,
the
Heavenly
Jerusalem
,
and
to
an
innumerable
company
of
Angels
;
to
the
general
Assembly
,
and
Church
of
the
First
Born
,
which
are
written
in
Heaven
,
and
to
God
the
Iudg
of
all
,
and
to
the
Spirits
of
just
Men
made
perfect
;
and
to
Iesus
the
Mediator
of
the
New
Covenant
,
and
to
the
blood
of
sprinkling
,
which
speaketh
better
things
than
the
Blood
of
Abel
.
This
is
the
Church-Fellowship
which
those
enjoy
,
who
live
in
Communion
with
the
Universal
Church
,
and
which
Schismaticks
have
no
right
to
;
and
those
who
think
to
meet
with
better
Company
at
a
Conventicle
,
let
them
take
it
.
But
must
not
the
Christian
Church
consist
of
all
ranks
and
degrees
of
Christians
,
as
our
natural
Body
does
of
several
sorts
of
Members
of
different
honour
and
worth
?
and
is
it
fitting
for
strong
and
well-grown
Christians
to
separate
from
the
weak
and
imperfect
,
as
if
the
eye
should
separate
from
the
Body
,
as
despising
the
Communion
of
the
Foot
;
and
yet
if
St.
Paul
says
true
,
that
Schism
is
a
work
of
the
Flesh
,
and
the
sign
of
carnal
Men
,
we
have
no
reason
to
look
for
the
best
Christians
in
Schismatical
Churches
.
But
secondly
,
it
was
never
till
of
late
days
thought
lawful
to
separate
from
a
lawful
Communion
;
tho
as
the
state
of
the
Church
in
this
World
is
,
it
were
subject
to
some
defects
;
and
therefore
the
Brownists
,
who
separated
from
the
Church
of
England
pretended
,
that
her
Worship
and
Government
was
Unlawful
,
Idolatrous
,
and
Antichristian
;
and
the
old
Nonconformists
,
who
though
they
could
not
conform
as
Ministers
,
yet
very
religiously
conformed
as
Lay-men
,
both
in
Prayers
and
Sacraments
,
condemned
this
Schism
,
and
proved
,
that
Communion
with
the
Church
of
England
was
lawful
,
and
therefore
Separation
was
sinful
;
and
I
dare
challenge
any
Man
to
shew
me
,
from
the
first
beginnings
of
Christianity
,
that
ever
it
was
thought
lawful
to
separate
from
a
Church
,
where
we
might
communicate
without
sin
.
And
thirdly
,
let
these
Men
consider
,
that
this
Notion
of
separating
from
a
lawful
Communion
,
for
a
purer
Communion
,
lays
the
foundation
of
eternal
Schisms
;
for
there
being
no
certain
rule
for
the
degrees
of
this
Purity
,
every
Man
according
to
his
own
fancy
may
refine
for
ever
.
Fourthly
;
If
they
do
indeed
think
the
Communion
of
the
Church
of
England
to
be
unlawful
and
sinful
,
I
would
desire
them
to
enquire
,
how
they
came
at
first
to
think
so
?
for
this
is
a
very
material
Enquiry
,
if
Men
desire
to
know
their
honesty
and
sincerity
in
this
Matter
:
for
if
Men
are
at
first
by
their
own
fault
ensnared
in
an
Error
,
and
drawn
into
Schism
,
how
firmly
soever
afterwards
they
believe
their
Separation
to
be
lawful
and
necessary
,
it
will
not
excuse
them
.
It
is
impossible
to
know
all
the
several
ways
whereby
Men
come
at
first
to
be
engaged
in
Schism
;
but
I
shall
take
notice
of
some
few
which
seem
to
be
most
common
:
Such
are
these
,
1.
Education
.
2.
Lightness
and
giddiness
of
Mind
.
3.
Some
distast
at
Publick
Affairs
.
4.
Some
quarrel
with
the
Ministers
of
Religion
.
5.
Interest
,
or
the
Perswasion
of
Friends
.
1.
Education
;
when
Men
have
been
nursed
up
in
Schism
from
their
infancy
,
and
have
been
taught
to
despise
the
Common
Prayer
before
they
could
read
,
and
to
call
the
Church
Antichrist
,
and
the
Ministers
of
it
Baal's
Priests
,
as
soon
as
they
could
speak
.
Now
it
must
be
acknowledged
,
that
this
is
the
most
pitiable
case
,
and
the
fairest
Excuse
and
Apology
that
can
be
made
for
any
Man
;
for
we
all
know
,
what
the
power
of
Education
is
,
and
how
hard
it
is
to
deliver
our
minds
from
the
first
Impressions
of
Childhood
and
Youth
;
but
yet
this
will
not
excuse
a
Man
,
when
he
has
attained
to
Years
of
discretion
,
and
has
opportunities
of
being
better
informed
,
for
if
it
would
,
Pagans
,
Mahometans
,
and
Papists
,
who
labour
under
the
same
prejudices
of
Education
,
have
the
same
excuse
:
We
must
offer
up
to
God
a
reasonable
Service
,
and
that
requires
the
exercise
of
our
Reason
in
the
choice
of
our
Religion
,
as
well
as
in
the
discharge
of
Religious
Duties
.
Nay
,
Papists
,
Mahometans
,
and
Pagans
,
have
a
better
excuse
upon
this
account
,
than
our
Dissenters
,
because
their
Prejudices
may
reasonably
be
thought
more
invincible
,
as
will
appear
,
if
we
briefly
consider
three
or
four
things
.
First
,
That
theirs
is
the
Religion
of
their
Country
,
which
they
have
been
in
quiet
possession
of
for
many
Ages
;
and
thus
that
reverence
they
pay
to
the
wisdom
and
memory
of
their
Ancestors
,
adds
to
the
prejudices
of
their
Education
;
whereas
every
one
knows
that
this
present
Schism
,
and
the
pretences
whereon
it
is
founded
,
are
but
late
Innovations
,
a
Novelty
which
is
not
yet
grey-headed
:
And
tho
Antiquity
in
it self
considered
,
is
no
Argument
for
an
ancient
Error
,
nor
Novelty
,
any
reasonable
exception
against
Truth
,
if
there
are
any
new
Discoveries
to
be
made
in
this
last
Age
of
the
World
;
yet
we
all
know
,
when
we
speak
only
of
the
Power
of
Prejudice
,
that
it
is
a
harder
thing
to
perswade
Men
to
part
with
such
Doctrines
,
Customs
,
Usages
,
Religions
which
they
have
received
from
their
Ancestors
for
many
Generations
,
than
to
part
with
some
novel
Invention
,
whose
very
Novelty
will
not
admit
of
any
strong
and
lasting
Prejudice
.
Thus
we
know
,
the
Antiquity
of
the
Pagan
Religion
,
which
pleaded
the
Prescription
of
unknown
Ages
,
made
it
extreamly
difficult
to
perswade
Men
to
renounce
their
Country
Gods
,
and
to
embrace
Christianity
;
and
that
Objection
of
Novelty
,
tho
it
were
false
,
was
yet
a
great
hinderance
to
the
reception
of
the
Gospel
,
which
I
alleadg
to
shew
,
that
a
long
and
immemorial
Prescription
,
is
a
more
powerful
Prejudice
than
some
few
Years
Education
;
and
therefore
if
the
Prejudices
of
Education
be
thought
sufficient
to
justify
our
Dissenters
,
it
is
a
much
better
Justification
of
Pagans
and
Papists
in
forreign
Countries
.
For
,
2ly
,
it
may
cause
a
reasonable
suspicion
in
honest
Dissenters
,
sufficient
to
put
them
upon
a
new
search
and
enquiry
,
when
they
remember
that
the
King
and
the
Church
of
England
fall
together
;
that
those
,
who
altered
the
Government
of
the
Church
pulled
down
Monarchy
,
and
transformed
themselves
into
as
many
different
shapes
and
forms
in
the
State
,
as
they
set
up
new
Models
of
Discipline
and
Government
in
the
Church
;
which
is
an
Argument
,
that
they
were
not
the
most
infallible
Men
,
nor
acted
by
the
best
Principles
that
ever
were
.
The
Church
of
England
,
as
established
by
Law
,
has
had
possession
in
this
Nation
ever
since
the
Reformation
;
and
a
few
Years
interruption
,
in
a
time
of
Rebellion
and
great
Confusion
,
is
not
sufficient
to
dispossess
it
;
and
therefore
all
Men
ought
to
have
laid
aside
their
Prejudices
,
and
to
have
returned
to
the
Communion
of
the
Church
,
as
well
as
to
their
Loyalty
to
their
Prince
,
unless
they
could
shew
some
better
Reasons
against
it
,
than
the
Prejudices
of
Education
,
which
can
be
no
just
excuse
at
this
day
;
for
he
is
a
very
unreasonable
Man
who
shall
desire
any
more
than
twenty
Years
,
to
wear
off
the
Prejudices
of
twenty
Years
Education
.
Especially
when
we
consider
thirdly
,
That
no
other
Religion
,
or
form
of
Church
Government
,
ever
had
a
legal
possession
of
this
Nation
,
during
this
Anarchy
and
Interregnum
of
Church
and
State
.
Neither
Presbytery
,
Independency
,
nor
Anabaptism
,
were
setled
by
Law
,
but
they
shuffled
as
well
as
they
could
,
and
used
their
utmost
skill
to
establish
themselves
by
the
numbers
and
power
of
their
several
Parties
,
and
sometimes
one
praviled
,
and
sometimes
another
;
and
instead
of
one
National
Church
,
we
had
twenty
National
Schisms
,
but
no
Church
.
Which
4thly
plainly
shews
,
That
the
Prejudices
of
Education
can
be
no
good
Plea
in
this
Case
;
for
it
is
impossible
the
Prejudices
of
Education
should
be
strong
and
invincible
,
where
there
is
no
one
fixed
Church
,
nor
one
face
of
Religion
in
a
Nation
,
but
several
Churches
quarrelling
and
contending
with
each
other
.
Those
who
are
brought
up
in
a
Country
where
the
People
never
heard
but
of
one
Religion
,
as
it
is
in
Spain
,
or
at
least
never
heard
of
any
other
,
but
under
such
dismal
frightful
Characters
,
as
may
raise
their
indignation
and
their
hatred
of
such
Monsters
,
it
is
no
wonder
,
I
say
,
if
such
Men's
Prejudices
be
very
strong
,
and
almost
invincible
:
but
when
Men
see
Religion
in
so
many
shapes
,
and
converse
with
Men
of
different
Perswasions
,
and
see
that
they
are
not
Monsters
,
but
Men
like
themselves
;
this
rather
inclines
them
to
uncertainty
and
Scepticism
in
Religion
,
to
be
sure
it
is
not
apt
to
possess
them
with
any
fixt
and
unalterable
Prejudices
for
or
against
any
Religion
.
And
therefore
we
find
in
this
state
of
things
,
how
Men
make
their
advances
from
one
Church
to
another
,
till
at
last
they
come
to
Quakerism
,
the
end
and
centre
of
all
Confusion
,
as
being
at
the
greatest
distance
from
all
good
Order
.
Now
when
Men
are
in
such
a
wandring
state
,
like
Travellers
who
have
no
certain
Abode
,
but
pass
out
of
one
Country
into
another
,
visit
all
,
and
stay
no
where
,
(
which
is
the
deplorable
Case
of
many
thousand
poor
injudicious
People
)
it
is
ridiculous
to
plead
Prejudice
in
their
Justification
.
2.
Others
engage
themselves
in
Schism
,
out
of
lightness
and
giddiness
of
Mind
:
They
have
no
fixt
and
stable
Principles
,
and
can
never
like
one
thing
long
together
;
or
they
run
into
Conventicles
,
out
of
a
wanton
curiosity
,
and
are
taken
with
any
thing
,
or
with
nothing
,
as
it
happens
;
and
thus
by
degrees
contract
Prejudices
against
that
Church
,
whose
Communion
they
forsook
without
any
reason
,
and
then
believe
it
to
be
unlawful
without
any
.
The
Zeal
of
their
Preachers
,
and
those
hard
words
they
give
the
Church
and
Churchmen
,
makes
them
believe
there
is
some
cause
for
it
,
tho
they
know
not
what
;
and
they
learn
by
roat
some
popular
Objections
and
Cavils
,
and
when
they
are
once
engaged
,
lay
aside
all
thoughts
of
further
consideration
,
or
a
timely
retreat
.
When
Men
first
begin
to
separate
,
and
then
learn
some
Doubts
and
Scruples
,
and
in
time
improve
those
Doubts
into
lasting
Principles
of
Schism
;
it
is
no
Argument
of
any
great
honesty
:
for
an
honest
Man
must
first
have
very
undeniable
proof
,
that
Communion
is
unlawful
,
before
he
can
entertain
the
least
thought
of
a
Separation
;
and
did
Men
take
this
course
,
the
Schism
would
soon
be
at
an
end
.
3.
Others
take
distaste
at
the
publick
Administrations
of
Civil
Government
,
and
hence
take
occasion
to
quarrel
with
the
Church
.
This
seems
strange
,
that
whatever
is
done
amiss
in
the
State
,
should
be
made
an
Argument
against
the
Church
,
when
the
Church
in
a
Christian
Kingdom
is
subordinate
to
the
State
,
and
has
no
power
to
correct
the
Miscarriages
of
Civil
Government
,
as
Civil
Governors
have
to
correct
and
reform
the
Abuses
and
Exorbitances
of
Ecclesiastical
Power
.
But
some
Persons
observing
that
close
Union
which
is
between
Church
and
State
,
think
it
a
vain
thing
to
attempt
the
Crown
,
till
they
have
first
pulled
down
a
Legal
Church
.
But
tho
these
Men
may
talk
very
much
against
Church-Impositions
,
and
seem
as
much
concerned
for
Liberty
of
Conscience
,
as
they
are
for
the
Liberty
of
the
Subject
,
it
is
plain
,
Religion
is
the
least
thing
in
their
thoughts
;
they
love
Schism
only
for
the
sake
of
Rebellion
,
and
look
upon
Schismatical
Conventicles
,
as
admirable
Nurseries
for
the
Camp
,
tho
I
am
willing
to
hope
they
may
be
mistaken
in
it
.
That
this
was
the
plain
state
of
the
Case
in
our
late
Troubles
,
we
have
been
lately
told
in
print
,
by
one
who
is
no
great
Friend
to
the
Church
of
England
,
(
tho
I
wonder
so
grave
and
wise
a
Man
,
should
thus
openly
betray
the
Secrets
of
his
Party
)
tells
us
,
That
when
the
War
was
begun
by
Church-men
,
who
had
no
design
at
first
to
pull
down
the
Church
,
the
Auxiliaries
of
the
p.
12.
Parliament
(
the
Scots
)
would
not
help
them
but
on
the
terms
of
the
Covenant
;
and
so
Church-Alterations
came
on
,
and
the
Parliament
thought
it
was
better
have
no
Bishops
,
than
such
as
did
prevail
against
them
.
This
is
fair
warning
,
and
let
the
Church
and
Churchmen
have
a
care
how
they
oppose
Rebellion
any
more
.
4.
Every
Miscarriage
of
the
Bishops
or
Clergy
,
or
every
thing
that
is
thought
a
Miscarriage
,
tho
it
be
none
,
is
presently
made
an
Occasion
of
Separation
;
as
if
so
be
the
Constitution
of
any
Church
were
ever
the
worse
,
because
some
of
the
Ministers
of
it
neglect
their
Duty
,
abuse
their
Power
,
or
do
some
things
which
do
not
please
every
Man's
Humour
.
As
if
the
Miscarriages
of
some
of
the
Ministers
of
Religion
,
which
will
sometimes
happen
under
the
best
Government
in
the
World
,
would
justify
Men
in
pulling
down
an
Apostolical
Church
,
modelled
according
to
the
Pattern
of
Primitive
Government
and
Practice
.
And
yet
nothing
is
more
common
than
to
see
Men
forsake
the
Church
and
run
to
Conventicles
,
if
their
Minister
do
not
in
every
thing
comply
with
their
Desires
;
if
he
be
so
ill-bred
as
to
reprove
them
for
their
Sins
,
or
so
stiff
as
not
to
make
the
Laws
and
Constitutions
of
the
Church
yield
and
bend
to
their
Humours
.
I
suppose
no
Man
will
think
,
that
such
Persons
separate
out
of
tenderness
of
Conscience
,
who
date
their
Separation
from
some
little
pet
,
quarrel
,
or
peevish
fit
.
Nor
fifthly
,
are
those
very
consciencious
Men
,
who
separate
from
the
Church
out
of
Interest
;
and
the
perswasions
and
importunities
of
some
dissenting
Friends
,
who
forsake
the
Church
for
the
sake
of
a
good
Trade
,
or
a
rich
Wife
,
or
in
hope
of
some
great
temporal
Advantage
,
unless
it
be
a
sign
of
a
tender
Conscience
to
make
Gain
Godliness
;
not
to
serve
Christ
but
our
own
Bellies
.
I
do
but
just
mention
these
things
,
which
tho
I
am
sure
are
great
Truths
,
and
necessary
for
all
Men
to
consider
,
who
would
try
their
honesty
and
sincerity
in
this
Matter
of
Separation
;
yet
,
I
fear
,
the
very
naming
of
them
will
be
very
offensive
to
guilty
Persons
,
who
when
they
feel
their
Consciences
smart
,
are
very
apt
to
revenge
themselves
upon
their
kind
and
faithful
Monitors
.
Fifthly
;
I
would
desire
those
Persons
,
who
plead
Conscience
for
their
Separation
from
the
Church
of
England
,
to
consider
whether
ever
they
impartially
and
throughly
examined
the
Reasons
of
their
Separation
.
We
must
be
fully
satisfied
,
that
it
is
unlawful
to
communicate
in
such
a
Church
,
before
Separation
from
it
can
be
lawful
;
for
it
is
as
great
a
sin
to
separate
from
a
pure
Church
,
as
it
is
to
hold
Communion
with
a
corrupt
Church
;
and
a
truly
honest
Man
is
equally
careful
to
avoid
every
sin
,
and
is
as
much
afraid
of
the
sin
of
Separation
,
as
the
sin
of
a
corrupt
and
idolatrous
Worship
.
Now
when
we
consider
how
few
there
are
that
do
this
,
and
how
much
fewer
there
are
that
are
capable
of
doing
it
;
it
is
too
plain
an
Argument
,
that
most
Men
separate
from
the
Church
,
without
knowing
any
just
cause
and
reason
for
it
;
as
to
explain
this
Matter
a
little
more
at
large
.
First
;
How
few
are
those
who
do
examine
the
Reasons
of
their
Separation
?
Not
but
that
there
are
a
great
many
who
furnish
themselves
with
some
popular
Talk
against
the
Bishops
,
and
Forms
of
Prayer
,
and
Ceremonies
,
&c.
but
to
examine
the
reasons
of
Things
,
is
very
different
from
being
able
to
make
some
slight
Objections
which
have
been
answered
an
hundred
Times
.
For
to
examine
things
,
is
impartially
to
weigh
and
consider
both
parts
of
the
Question
,
to
avoid
no
difficulty
,
to
consider
what
is
said
for
and
against
Separation
,
and
to
hold
the
ballance
so
equal
,
that
Interest
and
Affection
do
not
turn
the
Scales
instead
of
Reason
.
Now
there
are
two
great
Faults
which
Men
are
commonly
guilty
of
in
this
Matter
.
First
,
That
they
do
not
carefully
examine
both
parts
of
the
Question
;
possibly
they
read
such
Books
as
are
writ
against
the
Church
of
England
,
and
so
justify
a
Separation
,
but
do
not
with
the
same
care
read
those
Books
,
which
prove
the
sinfulness
of
Separation
,
and
justify
the
Communion
of
the
Church
of
England
.
They
have
the
Arguments
for
the
Church
of
England
only
at
second
hand
,
from
those
who
pretend
to
answer
them
,
but
never
look
into
the
Books
themselves
:
And
I
do
not
wonder
at
this
rate
of
examining
,
that
Men
continue
Separatists
after
all
that
can
be
said
against
it
;
for
it
is
rare
to
find
any
one
Argument
against
Separation
,
or
for
Communion
with
our
Church
,
fairly
represented
by
those
who
pretend
to
answer
it
;
who
commonly
pick
out
such
things
as
are
least
material
,
or
do
not
concern
the
main
Controversy
,
and
make
a
great
noise
and
flourish
with
seeming
to
say
something
,
which
is
nothing
to
the
purpose
,
but
silently
pass
over
what
they
know
they
cannot
answer
.
Now
whoever
separates
from
the
Church
,
without
a
thorough
and
impartial
examination
of
the
Reasons
of
it
,
tho
he
should
happen
to
be
in
the
right
,
is
yet
guilty
of
Schism
;
that
is
,
tho
his
separation
in
it self
considered
be
no
Schism
,
because
there
may
be
sufficient
Reasons
to
justify
such
a
Separation
;
yet
this
being
more
than
he
can
be
presumed
to
know
,
he
contracts
the
guilt
of
Schism
:
for
he
separates
without
cause
,
who
does
not
know
the
cause
of
his
Separation
;
and
he
cannot
know
whether
there
be
a
just
cause
for
it
,
who
separates
before
he
understands
what
is
said
on
both
sides
;
as
we
all
reckon
that
Man
perjured
,
who
swears
nothing
but
what
is
true
;
but
without
knowing
it
to
be
true
.
Secondly
,
Another
great
Fault
is
,
That
Men's
Minds
are
commonly
byassed
by
some
Interest
and
Affection
,
which
weighs
much
more
than
any
contrary
Reasons
can
do
;
by
one
means
or
other
they
fall
in
love
with
Schism
and
Separation
,
and
then
set
their
wits
on
Work
to
defend
it
,
and
those
must
be
mighty
evident
and
powerful
demonstrations
which
can
force
Men
to
believe
that
which
they
have
no
mind
to
believe
.
If
it
be
objected
,
That
this
is
a
Fault
common
to
both
sides
:
There
are
few
Men
,
which
side
soever
they
are
of
,
but
are
greatly
inclined
to
favour
it
,
and
to
help
out
a
weak
Argument
,
which
is
too
light
,
with
some
grains
of
Allowance
.
I
Answer
,
Possibly
with
most
Men
it
may
be
so
;
and
in
many
cases
it
may
be
so
far
from
being
a
Fault
,
that
it
is
both
innocent
and
useful
,
and
an
Argument
of
great
Vertue
and
Goodness
;
but
the
Fault
and
the
Danger
is
,
when
the
Byass
stands
the
wrong
way
.
As
for
Instance
,
a
good
Man
is
as
strongly
inclined
to
believe
that
there
is
a
God
,
and
to
wish
and
hope
that
there
is
one
,
as
a
bad
Man
is
to
believe
that
there
is
no
God
,
and
to
wish
that
there
were
none
:
Here
are
Inclinations
and
Prejudices
on
both
sides
,
and
yet
it
is
a
vertue
in
a
good
Man
,
and
a
great
sin
in
a
bad
Man
;
because
the
one
is
a
natural
Byass
and
Inclination
,
and
a
sign
of
Vertue
;
the
other
is
against
Nature
,
and
the
effect
of
Vice
.
Thus
it
is
here
,
the
Laws
of
the
Gospel
,
which
so
strictly
require
Christian
Love
and
Unity
as
a
most
necessary
Duty
,
and
essential
to
the
Christian
Profession
,
clap
a
Byass
upon
true
Christians
Minds
,
which
strongly
inclines
them
to
maintain
and
preserve
the
Peace
and
good
Unity
of
the
Christian
Church
,
where
they
can
preserve
it
without
an
apparent
injury
to
common
Christianity
;
and
therefore
this
makes
them
put
favourable
and
candid
Constructions
upon
every
thing
,
and
not
make
a
breach
without
absolute
necessity
;
and
if
they
should
mistake
here
,
it
is
an
Error
on
the
right
side
;
but
an
inclination
to
Separation
is
a
false
Byass
,
contrary
to
the
Genius
and
Spirit
of
the
Gospel
,
which
inclines
Men
to
Peace
and
Union
,
and
is
usually
the
effect
of
some
vicious
indisposition
of
Mind
;
and
if
Men's
Reason
and
Judgment
be
perverted
by
such
an
unchristian
Inclination
,
it
will
aggravate
their
Guilt
and
Crime
;
and
therefore
it
greatly
concerns
all
Men
,
who
love
their
Souls
,
and
would
avoid
the
Guilt
of
Schism
,
not
to
be
in
love
with
Separation
,
which
will
so
blind
their
Minds
,
that
they
shall
never
discover
how
sinful
and
causless
it
is
,
nor
ever
be
able
to
deliver
themselves
from
it
with
all
their
reading
and
study
;
and
it
is
a
mighty
suspicion
,
that
Men
are
in
love
with
Separation
,
when
they
are
so
industrious
to
hunt
for
Doubts
and
Scruples
,
and
little
cavilling
Objections
,
which
all
the
lovers
of
Peace
and
Unity
,
at
the
first
Proposal
,
see
the
folly
and
weakness
of
,
while
such
learned
Rabbies
are
held
fast
in
the
Cobwebs
of
their
own
spinning
.
Secondly
;
As
there
are
great
numbers
of
Men
who
separate
from
the
Church
of
England
,
without
an
impartial
Examination
of
the
Reasons
of
their
Separation
:
so
there
are
a
great
many
who
are
not
capable
of
such
Inquiries
;
and
yet
they
separate
also
at
all
adventures
as
others
do
.
A
great
many
such
Men
there
are
who
live
by
their
Labour
,
and
have
not
time
for
such
Studies
,
or
it
may
be
,
cannot
read
,
or
however
were
never
used
to
the
Art
of
thinking
and
reasoning
,
and
therefore
may
be
easily
mistaken
in
such
Matters
,
while
they
rely
upon
their
own
Judgments
of
things
;
that
unless
we
think
it
enough
to
justify
such
Men
,
that
they
have
been
taught
to
call
the
Bishops
Antichristian
,
and
our
Ministers
Baal's
Priests
,
and
our
Common
Prayer
the
Mass-Book
,
and
kneeling
at
the
Sacrament
Idolatry
,
and
the
Surplice
a
Rag
of
the
Whore
of
Babylon
,
and
such
kind
of
Rhetorical
Figures
(
which
signify
nothing
but
to
make
a
noise
and
scare
ignorant
People
)
.
These
Men
must
be
acknowledged
to
be
guilty
of
Schism
in
separating
from
a
Church
,
without
knowing
any
just
reason
for
their
Separation
.
I
can
think
but
of
two
or
three
things
that
can
be
answered
to
this
.
First
,
That
tho
they
are
ignorant
themselves
,
yet
they
are
directed
by
wise
and
good
Men
,
who
understand
the
reason
of
these
things
.
Secondly
,
That
this
Objection
does
as
well
lie
against
those
ignorant
People
who
live
in
Communion
with
the
Church
of
England
,
as
against
those
who
separate
,
for
they
both
understand
the
Reasons
of
things
alike
.
And
thirdly
,
That
according
to
this
rate
of
arguing
,
such
Men
are
not
capable
of
chusing
any
Religion
,
but
must
take
the
Religion
of
their
Country
,
as
they
find
it
,
whether
it
be
Paganism
,
Popery
,
or
Mahometism
.
As
for
the
first
,
That
tho
they
are
ignorant
themselves
,
they
follow
the
direction
of
wise
and
good
Men
,
who
know
the
Reasons
of
these
things
;
I
would
ask
them
this
Question
,
who
made
these
wise
and
good
Men
their
Guides
?
and
how
do
they
know
that
they
have
any
reason
themselves
for
what
they
do
?
especially
since
other
as
wise
and
good
Men
say
,
that
they
have
none
;
and
such
Persons
are
as
unable
to
know
who
is
in
the
right
,
as
they
are
to
discern
the
Controversy
;
and
yet
they
do
in
a
manner
determine
the
Controversy
,
by
chusing
Separatists
for
their
Guides
,
and
rejecting
those
whom
the
Providence
of
God
,
and
the
Laws
of
the
Land
have
appointed
to
be
their
Guides
.
It
is
plain
,
such
Men
as
these
want
Guides
to
direct
them
,
and
yet
in
such
Controversies
as
these
,
know
no
more
whom
to
chuse
for
their
Guides
,
than
which
side
to
take
;
and
therefore
it
is
much
the
safest
for
them
(
because
it
will
admit
of
the
best
excuse
if
they
should
err
)
to
follow
the
direction
of
those
Guides
whom
the
Providence
of
God
has
provided
them
;
for
if
they
chuse
Guides
of
their
own
,
and
heap
to
themselves
Teachers
,
having
itching
Ears
;
and
thereby
miscarry
,
they
must
blame
themselves
,
but
will
have
no
Defence
and
Apology
to
make
at
the
Tribunal
of
God
.
As
for
the
second
,
That
this
Objection
equally
lies
against
those
ignorant
People
in
our
Communion
,
as
against
those
who
separate
,
for
they
both
understand
the
reasons
of
things
alike
:
The
Answer
is
very
plain
,
viz.
there
is
not
such
a
particular
knowledg
of
things
required
to
live
in
Communion
with
a
Church
,
wherein
we
were
baptized
and
educated
,
as
there
is
to
separate
from
it
;
for
Separation
condemns
the
Communion
of
that
Church
from
which
we
separate
as
unlawful
and
sinful
,
it
divides
the
Unity
of
the
Church
,
which
when
it
is
causeless
,
is
a
very
great
sin
;
and
therefore
before
Men
venture
to
separate
,
they
ought
to
be
very
well
assured
,
that
the
Communion
of
such
a
Church
is
sinful
;
which
they
cannot
do
without
a
particular
knowledg
of
those
things
which
they
condemn
as
sinful
,
and
the
reasons
why
they
do
so
.
To
hold
Communion
with
the
Church
wherein
we
live
,
is
always
the
surer
side
,
when
there
are
not
such
notorious
Corruption
as
the
meanest
Man
,
who
is
honest
and
sincere
,
may
understand
;
for
Christian
Communion
is
a
great
and
necessary
Duty
,
and
is
not
to
be
forsaken
for
every
trifle
;
and
when
the
justification
of
Separation
is
spun
out
into
such
a
thin
and
airy
Controversy
,
as
requires
a
very
Metaphysical
Brain
to
understand
it
;
honest
plain
Men
,
who
are
strangers
to
such
Subtilties
,
should
leave
learned
Men
to
wrangle
among
themselves
,
and
keep
close
to
the
Communion
of
the
Church
,
till
they
could
produce
some
such
Reasons
against
it
,
as
all
honest
Men
may
understand
as
well
as
themselves
;
but
this
will
be
better
understood
by
the
Answer
to
the
Objection
;
which
is
this
.
Thirdly
,
That
according
to
this
rate
of
arguing
,
such
Men
are
not
capable
of
chusing
any
Religion
,
but
must
take
the
Religion
of
their
Country
as
they
find
it
,
whether
it
be
Paganism
,
Popery
,
or
Mahometism
;
but
this
is
a
great
Mistake
,
for
the
difference
between
Paganism
and
Christianity
,
between
Popery
and
Reformed
Christianity
,
is
much
more
plain
and
discernible
,
and
more
easily
understood
by
the
most
illiterate
People
,
than
the
Dispute
about
Ceremonies
,
Church-Government
,
and
Discipline
;
and
therefore
those
who
are
not
capable
of
judging
in
these
Matters
,
may
yet
be
able
to
chuse
the
Christian
Religion
,
and
to
reject
both
Paganism
and
Popery
.
The
truth
of
Christianity
does
not
depend
upon
some
nice
and
curious
Speculations
,
but
on
the
authority
of
Miracles
,
which
is
so
sensible
an
Argument
,
that
the
meanest
People
understand
it
,
as
well
as
the
greatest
Philosophers
;
those
Miracles
which
were
wrought
by
Christ
and
his
Apostles
,
the
knowledg
of
which
is
conveyed
down
to
us
in
the
Writings
of
the
New
Testament
,
and
which
have
been
owned
in
all
succeeding
Ages
of
the
Church
till
our
days
,
do
as
certainly
prove
the
truth
of
that
Religion
,
which
Christ
and
his
Apostles
taught
,
as
if
we
had
heard
God
speak
in
an
audible
Voice
from
Heaven
to
us
;
and
this
is
a
sufficient
reason
to
believe
whatever
he
has
revealed
,
though
we
cannot
perfectly
understand
all
the
difficulties
of
it
.
And
when
we
have
once
embraced
Christianity
,
we
have
the
Writings
of
the
Evangelists
and
Apostles
to
be
the
Rule
of
our
Faith
and
Practice
;
and
therefore
whatever
is
expresly
forbid
in
those
Writings
,
every
Man
,
without
any
great
skill
in
Controversy
,
knows
to
be
unlawful
,
as
being
contrary
to
the
revealed
Will
of
God
;
and
by
this
means
the
plainest
Country-man
may
understand
the
difference
between
Popery
,
and
Reformed
Christianity
;
the
peculiar
Doctrine
of
the
Roman
Church
being
expresly
contrary
to
the
Doctrine
and
Institutions
of
our
Saviour
:
for
what
can
be
more
expresly
contrary
to
the
Gospel
than
worshipping
Images
,
praying
to
Saints
and
Angels
,
praying
in
an
unknown
Tongue
,
the
half
Communion
,
where
the
Priest
drinks
the
Wine
by
himself
,
and
gives
nothing
but
a
Wafer
to
the
People
?
these
things
require
indeed
great
subtilty
in
the
Church
of
Rome
to
defend
them
;
but
may
be
understood
and
confuted
by
the
plainest
Man
,
who
is
no
Master
of
Subtilties
.
But
the
Case
is
quite
different
in
the
Dispute
between
the
Church
of
England
and
Dissenters
;
we
desire
no
more
from
them
,
but
to
shew
us
where
any
one
Doctrine
or
Practice
of
the
Church
of
England
,
is
expresly
condemned
in
Scripture
,
or
by
such
a
natural
and
easy
Consequence
,
as
every
honest
Man
,
tho
no
Schoolman
nor
Philosopher
,
may
understand
it
.
Where
do
they
find
that
the
Office
of
a
Bishop
is
Antichristian
,
which
has
been
continued
in
the
Church
ever
since
the
Times
of
the
Apostles
,
and
whose
Successors
they
were
,
if
we
will
believe
the
Ancient
Fathers
?
Where
do
they
read
,
that
a
form
of
Prayer
is
unlawful
,
when
Christ
himself
gave
a
Form
of
Prayer
to
his
Disciples
;
and
the
Book
of
Psalms
consists
of
an
hundred
and
fifty
Forms
of
Prayer
and
Praises
which
were
used
in
their
Publick
Worship
?
Where
do
they
find
that
the
Ceremonies
of
our
Church
are
Idolatrous
and
Superstitious
,
when
they
can
produce
no
Text
of
Scripture
where
they
are
forbid
?
unless
they
think
,
that
because
God
has
forbid
worshipping
Images
in
the
second
Commandment
,
therefore
he
has
forbid
all
external
Circumstances
of
Worship
instituted
for
decency
and
Order
;
which
is
so
subtil
a
Consequence
,
as
will
make
a
very
Metaphysical
Head
ake
to
discover
it
.
Now
when
there
is
no
direct
and
positive
proof
,
but
Men
argue
wholly
from
some
uncertain
and
far-fetcht
Consequences
:
How
shall
the
common
People
,
who
understood
none
of
the
artificial
Laws
of
Reasoning
,
judg
of
such
Arguments
?
It
is
possible
indeed
to
make
some
terrible
impressions
upon
their
Fancies
by
great
confidence
,
and
an
uncouth
sound
of
words
which
they
understand
not
;
As
,
that
our
Ceremonies
are
Symbolical
,
that
they
are
new
Sacraments
,
not
meer
Circumstances
,
but
parts
of
Worship
.
Now
,
how
few
are
there
of
our
Separatists
,
who
understand
any
thing
of
this
talk
?
How
long
time
will
they
take
to
teach
a
Countryman
,
who
is
not
Book-learn'd
,
what
a
Symbolical
Ceremony
is
?
or
to
understand
how
our
Ceremonies
are
transformed
into
Sacraments
?
And
yet
,
whoever
separates
upon
such
Accounts
as
these
,
without
being
able
to
understand
the
true
meaning
of
those
terrible
Objections
,
is
most
certainly
a
Schismatick
.
And
yet
there
is
a
great
deal
more
than
this
to
be
known
,
before
Men
can
justify
their
Separations
;
for
suppose
they
should
discover
some
Faults
in
our
Constitution
,
they
must
further
inquire
,
Whether
these
be
only
some
tolerable
Defects
and
Imperfections
,
or
whether
they
be
Sins
?
Whether
they
Pollute
the
Communicants
,
and
make
Communion
unlawful
?
Whether
they
be
only
active
or
passive
in
it
?
Whether
,
supposing
the
wearing
of
a
Surplice
were
superstitious
,
all
that
are
present
at
the
Publick
Prayers
,
who
disown
such
Superstition
,
are
yet
guilty
of
it
,
and
must
separate
to
preserve
their
Innocence
,
and
to
declare
their
abomination
of
such
Superstitions
?
whether
the
Child
,
who
is
signed
with
the
sign
of
the
Cross
at
Baptism
,
be
ever
the
worse
for
it
?
or
,
whether
the
Parents
,
who
dislike
such
a
Ceremony
,
sin
in
submitting
their
Children
to
it
,
in
Obedience
to
their
Superiors
?
or
whether
the
Fault
be
theirs
who
enjoyn
it
?
These
are
Matters
beyond
the
reach
of
every
ordinary
capacity
to
determine
;
and
therefore
tho
Separation
were
in
it self
lawful
,
very
few
Men
can
separate
lawfully
.
6.
I
shall
add
but
one
thing
more
,
with
reference
to
the
trial
of
these
Mens
honesty
,
Whether
they
separate
upon
true
Principles
of
Conscience
,
and
that
is
,
by
considering
how
they
behave
themselves
towards
their
Governors
?
The
Conscience
of
any
honest
Man
,
especially
when
it
dissents
from
Publick
Constitutions
,
is
a
very
modest
and
peaceable
Principle
;
such
Men
think
it
very
well
if
they
have
leave
to
dissent
,
and
quietly
withdraw
,
tho
they
have
not
leave
to
vilify
the
established
Religion
,
nor
undermine
publick
Constitutions
;
and
tho
they
cannot
obtain
thus
much
favour
,
but
are
persecuted
for
a
good
Conscience
,
yet
they
suffer
patiently
,
after
the
Example
of
their
great
Master
,
who
when
he
was
reviled
,
reviled
not
again
,
when
he
suffered
,
threatned
not
,
but
committed
himself
to
him
,
who
judgeth
righteously
.
But
a
Schismatick
,
whose
Conscience
serves
an
Interest
,
must
miss
of
his
end
,
if
he
suffers
patiently
;
such
are
indeed
as
little
in
love
with
Sufferings
as
other
Men
,
but
yet
they
love
to
have
some
pretence
or
other
to
make
a
great
noise
and
clamour
about
their
Sufferings
;
as
it
is
observed
of
the
Schismatical
Donatists
,
that
there
were
several
Laws
made
against
that
by
tho
none
of
those
Laws
were
scarce
ever
executed
,
yet
they
set
up
a
mighty
cry
,
aggravated
every
little
matter
to
cast
an
odium
upon
the
Government
,
complained
that
they
were
injuriously
handled
,
that
their
Cause
was
never
fairly
heard
and
determined
by
its
intrinsick
Merits
,
but
oppressed
with
Force
and
Power
.
And
how
parallel
this
Story
is
to
the
case
of
some
in
these
days
,
I
need
not
tell
you
.
I
am
sure
there
are
a
sort
of
Men
who
separate
from
our
Church
,
and
for
that
reason
are
reckon'd
among
the
Godly
Party
,
who
take
as
little
care
to
govern
their
Tongues
or
Pens
(
tho
St.
Iames
makes
this
the
Character
of
a
perfect
Man
)
as
any
Schsmaticks
in
the
World
ever
did
;
who
neither
express
any
regard
to
Princes
,
nor
to
Truth
and
Honesty
,
if
they
can
but
serve
their
Cause
by
casting
dirt
upon
the
Government
,
or
blasting
the
Reputation
of
vertuous
and
peaceable
Men
,
who
will
not
run
headlong
into
the
same
Excesses
with
themselves
.
I
will
not
enlarge
upon
this
Argument
,
lest
telling
plain
Matter
of
Fact
,
should
be
called
Bitterness
and
Railing
;
for
some
Men
,
out
of
a
pretence
of
Conscience
,
are
guilty
of
such
vile
and
lewd
Practices
,
as
they
are
not
willing
to
hear
of
again
,
and
think
themselves
slandered
if
they
do
:
All
that
I
shall
say
of
it
is
only
this
,
That
a
tender
Conscience
never
teaches
Men
to
revile
and
reproach
their
Governors
;
but
this
has
been
the
Practice
and
Character
of
the
most
infamous
Hereticks
and
Schismaticks
ever
since
the
beginnings
of
Christianity
.
St.
Iude
gives
a
great
many
hard
words
to
some
Men
in
his
days
,
which
I
am
not
willing
to
apply
to
any
in
ours
,
who
despise
Dominions
,
and
speak
evil
of
Dignities
.
Yet
Michael
the
Arch-Angel
,
when
contending
with
the
Devil
,
he
disputed
about
the
Body
of
Moses
,
durst
not
bring
against
him
a
railing
Accusation
,
but
said
,
the
Lord
rebuke
thee
.
But
these
speak
evil
of
those
things
which
they
know
not
—
Wo
unto
them
,
for
they
have
gone
in
the
way
of
Cain
,
and
ran
greedily
after
the
Error
of
Balaam
for
Reward
,
and
perished
in
the
gain-saying
of
Core
;
these
are
spots
in
your
Feasts
of
Charity
,
when
they
feast
with
you
,
feeding
themselves
without
fear
;
Clouds
are
they
without
Water
,
carried
about
of
Winds
;
Trees
whose
Fruit
withereth
,
without
Fruit
,
twice
dead
,
plucked
up
by
the
Roots
;
raging
Waves
of
the
Sea
,
foaming
out
their
own
shame
;
wandring
Stars
,
to
whom
is
reserved
the
blackness
of
darkness
for
ever
.
I
shall
conclude
with
that
admirable
Rule
of
St.
Austin
,
in
answer
to
Parmenianus
the
Donatist
.
Whoever
corrects
what
he
can
by
Reason
and
Discourse
,
and
shuts
out
or
lays
aside
what
is
not
capable
of
amendment
,
as
far
as
this
may
consist
with
the
preservation
of
Christian
Peace
and
Unity
,
and
modestly
disallows
,
and
yet
upholds
what
cannot
be
parted
with
,
without
breaking
the
Peace
of
the
Church
,
this
is
the
true
Peace-maker
.
SECT.
II.
Containing
some
general
Considerations
,
in
order
to
remove
those
Prejudices
,
which
some
have
entertained
,
against
the
Worship
of
the
Church
of
England
.
I
Shall
now
lay
down
some
general
Principles
,
which
may
contribute
towards
the
satisfaction
of
Men's
Minds
,
to
remove
their
Prejudices
against
the
Worship
of
our
Church
.
The
things
commonly
objected
,
to
drive
away
our
People
,
from
the
Communion
of
our
Parish
Churches
,
are
the
Government
of
the
Church
by
Bishops
,
the
unlawfulness
of
Forms
of
Prayer
,
the
Surplice
,
the
Cross
in
Baptism
,
and
Kneeling
at
the
Sacrament
,
and
such
like
;
which
concern
the
use
of
some
indifferent
and
uncommanded
things
in
Religious
Worship
.
For
we
have
always
challenged
our
Adversaries
,
to
produce
any
one
express
Law
of
Christ
,
which
is
contradicted
and
broken
,
by
the
Constitution
of
our
Church
,
or
the
Administration
of
our
Religious
Offices
;
they
could
never
produce
any
yet
,
and
I
am
sure
never
can
.
And
if
Men
will
abuse
and
scare
themselves
,
with
some
fancyful
Applications
of
Scripture
,
and
remote
and
illogical
Consequences
,
there
is
no
help
that
I
know
of
;
since
it
is
an
endless
work
to
answer
all
such
cavils
.
For
Men
,
who
can
make
Objections
without
any
just
Reason
,
may
at
the
same
rate
return
answers
too
,
without
end
:
Therefore
,
the
best
and
shortest
way
I
can
think
of
,
is
,
to
lay
down
some
such
general
Considerations
,
as
may
satisfy
all
honest
and
teachable
Minds
,
that
tho
it
is
possible
to
raise
Objections
against
any
thing
,
yet
those
Objections
must
prove
fallacious
,
which
contradict
other
great
and
apparent
Truths
.
And
I
shall
reduce
what
I
have
to
say
,
to
these
four
general
Heads
.
-
First
,
The
Consideration
of
the
Nature
of
God
.
-
Secondly
,
The
Nature
and
Design
of
the
Christian
Religion
.
-
Thirdly
,
The
Example
of
Christ
.
-
Fourthly
,
The
Example
of
the
Apostolick
and
Primitive
Churches
in
the
first
ages
of
Christianity
.
First
,
Let
us
consider
the
Nature
of
God
;
for
God
is
the
Object
of
our
Worship
:
And
that
is
the
best
Worship
,
which
is
most
suitable
to
his
Nature
:
Thus
our
Saviour
teaches
us
to
argue
,
God
is
a
Spirit
,
and
they
that
worship
him
,
must
worship
him
in
Spirit
and
in
Truth
.
And
thus
the
wise
Man
argues
,
God
is
in
Heaven
,
and
thou
upon
Earth
,
therefore
let
thy
Words
be
few
.
Now
,
to
apply
this
briefly
to
our
present
Case
;
can
any
Man
,
who
considers
what
God
is
,
imagine
,
that
he
will
be
displeased
with
his
Creatures
,
for
offering
up
their
Prayers
and
Thanks-givings
to
him
in
a
pious
and
sober
Form
of
Words
?
Can
God
be
pleased
with
the
volubility
of
the
Tongue
,
or
quickness
of
Fancy
,
or
variety
of
Invention
,
more
than
with
devout
Affections
,
than
with
a
Soul
enflamed
with
Divine
Love
,
and
possest
with
a
Reverence
of
the
Divine
Majesty
,
and
offering
up
it self
to
him
in
few
,
grave
and
considerate
Words
?
Will
a
Father
reject
the
Petitions
of
his
Child
,
if
as
often
as
his
Wants
require
,
he
uses
the
same
Words
,
when
he
asks
the
same
thing
?
Does
a
Prince
like
a
long
extemporary
Harangue
,
when
his
Subjects
come
to
beg
a
Boone
of
him
,
or
a
short
and
well
composed
Petition
?
The
wise
Man
,
I
am
sure
,
tells
us
,
that
few
and
becoming
Words
,
are
more
agreeable
to
the
Majesty
of
God
,
and
more
expressive
of
that
distance
which
is
between
him
and
us
:
and
therefore
,
are
more
agreeable
to
the
nature
of
publick
Worship
,
which
is
only
an
external
signification
of
the
Reverence
and
Devotion
of
the
Mind
.
Prayer
is
a
necessary
part
of
natural
Religion
,
and
was
a
Duty
incumbent
on
Mankind
,
before
God
made
any
other
revelation
of
his
Will
,
than
by
Natural
Reason
;
and
therefore
,
the
Reason
of
Mankind
is
a
very
proper
Judg
,
in
what
manner
we
must
pray
to
God
,
unless
there
were
an
express
positive
Law
made
about
it
.
Revelation
may
suggest
new
matter
for
our
Prayers
,
and
direct
us
to
pray
to
God
in
the
powerful
and
prevailing
Name
of
the
Holy
Jesus
:
But
Words
,
and
Postures
,
and
other
external
Circumstances
of
Prayer
,
which
are
not
expresly
determined
by
Revelation
,
may
be
determined
by
humane
Prudence
;
for
there
could
be
no
other
rule
for
these
Matters
,
before
God
revealed
his
Will
,
and
if
God
have
not
altered
this
Rule
,
by
a
plain
positive
Law
,
it
must
be
our
Rule
still
,
for
we
have
no
better
.
And
therefore
,
we
cannot
imagine
,
that
God
who
is
our
Supream
Law-giver
,
and
discovers
his
Will
to
us
,
partly
by
the
Light
of
Reason
,
and
partly
by
Revelation
,
should
be
angry
with
his
Creatures
,
for
following
the
best
Reason
they
have
;
nay
,
for
governing
themselves
by
the
publick
Reason
and
Authority
of
Church
and
State
.
Whoever
only
considers
the
Nature
of
God
,
and
the
reason
of
things
,
must
certainly
judg
it
fitter
to
meditate
before
hand
,
and
to
take
Words
with
us
,
when
we
approach
the
Presence
of
so
great
a
Majesty
,
than
to
venture
saying
any
thing
which
comes
next
:
and
neither
the
Nature
of
God
,
nor
the
Reason
of
Man
,
condemns
any
external
Ceremonies
for
Decency
and
Order
,
and
an
useful
Signification
,
but
have
taught
all
Mankind
to
use
them
in
all
Ages
of
the
World
,
and
under
all
Forms
of
Religion
.
Whatever
Religious
Rites
are
a
Dishonour
and
Reproach
to
the
Divine
Nature
,
or
unbecoming
the
Seriousness
and
Solemnity
of
Worship
,
natural
Reason
condemns
as
Idolatrous
or
Superstitious
;
but
whatever
is
no
Dishonour
to
God
,
and
may
be
useful
to
Men
,
is
so
far
from
being
condemned
,
that
it
is
little
less
than
the
Law
and
Voice
of
Nature
.
At
least
thus
much
we
may
certainly
conclude
,
that
there
can
be
no
intrinsick
evil
in
these
things
,
which
are
neither
repugnant
to
the
Nature
of
God
,
nor
the
Reason
of
Man
;
much
less
can
it
be
Idolatry
or
Superstition
,
to
use
a
Form
of
Prayer
,
and
some
significant
Ceremonies
in
Religious
Worship
;
for
Idolatry
and
Superstition
are
not
made
so
by
positive
Laws
and
Institutions
:
but
to
worship
a
false
God
,
or
to
pay
such
a
false
Worship
to
the
true
God
,
as
is
a
reproach
to
his
Nature
,
is
Idolatry
;
and
Superstition
consists
in
false
Notions
,
repugnant
to
the
Nature
of
Worship
,
and
Men
may
be
guilty
of
Superstition
,
in
using
or
not
using
very
lawful
and
indifferent
things
,
when
by
an
abused
Fancy
,
and
ill
instructed
Conscience
,
they
imprint
either
a
religious
or
sinful
Character
upon
them
;
either
think
they
shall
please
God
,
or
fear
they
shall
displease
him
,
by
doing
things
in
their
own
Nature
indifferent
,
and
neither
good
nor
bad
,
but
according
as
they
are
used
.
And
this
is
no
small
advance
,
towards
satisfying
Mens
Minds
,
in
the
lawfulness
of
those
Religious
Ceremonies
,
which
tho
indifferent
in
their
own
Nature
,
yet
are
enjoyned
by
the
Publick
Authority
of
Church
and
State
,
for
the
Order
,
Decency
,
and
Solemnity
of
Worship
.
For
that
which
does
not
contradict
the
Light
of
Nature
,
which
has
no
repugnancy
to
the
Nature
of
God
,
nor
is
forbid
by
any
plain
positive
Law
,
is
the
matter
of
Christian
Liberty
,
and
falls
under
the
Government
and
Direction
of
our
Superiors
;
as
will
more
evidently
appear
,
if
we
consider
,
Secondly
,
The
Nature
and
Design
of
the
Christian
Religion
,
which
I
shall
discourse
of
,
only
as
it
concerns
the
present
Debate
;
and
if
it
shall
appear
that
Liturgies
and
Ceremonies
do
no
more
contradict
the
Nature
of
Christianity
,
than
they
do
the
Nature
of
God
,
let
us
all
seriously
consider
,
how
we
shall
answer
Disobedience
to
our
Governours
,
and
Separation
from
the
Church
upon
such
accounts
as
these
,
to
our
great
Lord
and
Master
,
when
he
comes
to
judg
the
World
:
And
here
I
shall
do
these
two
things
;
1.
Shew
you
,
what
that
Worship
is
,
our
Saviour
instituted
,
and
how
far
it
is
from
condemning
the
use
of
sober
Liturgies
,
or
decent
Ceremonies
.
2.
What
there
is
in
the
Christian
Religion
which
countenances
both
.
1.
What
the
Worship
is
our
Saviour
Instituted
.
Christ
came
into
the
World
to
reform
Religion
,
and
there
are
four
things
he
seemed
principally
to
design
.
1.
To
Spiritualize
our
Worship
.
2.
To
strip
it
of
all
Types
and
Shadows
.
3.
To
deliver
Religion
from
the
Incumbrances
of
Superstitious
Observances
.
4.
To
put
a
difference
between
the
Substance
,
Circumstances
,
and
Appendages
of
Religion
,
between
what
is
Natural
and
Moral
,
and
the
Instrumental
and
External
parts
of
Worship
.
1.
Our
Saviour's
great
design
was
to
Spiritualize
our
Worship
.
The
Jewish
Worship
consisted
in
so
many
external
Rites
and
Usages
,
in
Washings
,
Purifications
,
Sacrifices
,
Oblations
,
and
the
like
;
that
the
generality
of
them
placed
the
Worship
of
God
,
in
the
Homage
of
the
external
Man
.
If
they
did
but
worship
God
at
the
right
place
,
and
with
such
Sacrifices
and
Ceremonies
as
he
had
appointed
,
they
took
little
care
of
inward
Devotion
.
But
now
,
our
Saviour
teaches
the
Woman
of
Samaria
,
to
worship
God
in
Spirit
and
Truth
,
for
the
Father
seeketh
such
to
worship
him
.
God
is
a
Spirit
,
and
they
that
worship
him
,
must
worship
him
in
Spirit
and
in
Truth
:
Which
our
Saviour
does
not
oppose
to
external
and
bodily
Worship
,
which
is
the
only
visible
Worship
God
can
have
in
this
World
;
but
either
to
a
typical
Worship
,
of
which
more
presently
,
or
to
such
external
Worship
,
as
is
separated
from
the
Devotion
of
the
Mind
,
when
Men
draw
nigh
to
him
with
their
Lips
,
but
their
Hearts
are
far
from
him
.
So
that
,
if
we
can
offer
up
a
devout
Soul
to
God
,
in
a
Form
of
Prayer
,
if
the
external
Ceremonies
of
Religion
do
not
hinder
the
Devotion
of
the
Mind
and
Spirit
,
so
far
we
do
not
contradict
or
oppose
the
nature
of
Christian
Worship
:
and
if
Men
do
sink
down
into
an
external
Form
of
Religion
,
and
never
raise
up
their
Hearts
to
God
,
the
Fault
is
not
owing
either
to
Liturgies
or
Ceremonies
,
but
to
a
carnal
and
earthly
Mind
.
Extemporary
and
conceived
Prayer
,
has
indeed
usurped
the
Name
of
Spiritual
Prayer
,
but
for
what
Reason
I
know
not
;
for
I
suppose
,
few
Men
will
pretend
to
pray
by
Inspiration
;
and
tho
extemporary
Prayer
may
more
heat
the
Fancy
,
there
may
be
more
serious
Devotion
and
Piety
in
using
a
Form
;
when
we
have
nothing
to
do
,
but
to
offer
up
our
Souls
to
God
,
without
setting
our
Inventions
upon
the
Rack
,
what
to
say
.
An
extemporary
Prayer
is
as
much
a
Form
,
and
does
as
much
confine
and
stint
the
Spirit
in
all
,
but
the
Speaker
,
as
a
Book-Prayer
does
:
and
that
is
a
very
sorry
Devotion
at
best
,
which
owes
its
Heates
and
Passions
,
not
to
an
inward
Sense
of
God
,
but
to
a
musical
Voice
,
earnestness
in
the
Speaker
,
surprising
Invention
,
or
popular
Rhetorick
.
2.
Our
Saviour's
design
was
to
strip
Religion
of
Types
and
Shadows
:
He
did
not
indeed
do
this
,
while
he
was
upon
the
Earth
,
because
the
Jewish
Oeconomy
was
not
ended
,
all
things
were
not
fulfilled
,
which
were
necessary
to
put
an
end
to
that
State
,
till
Christ
died
;
nor
did
his
Apostles
do
it
immediately
,
at
least
not
in
all
places
,
but
yielded
to
Jewish
Prejudices
,
and
indulged
Jewish
Converts
in
their
Observation
of
Circumcision
,
and
other
Mosaical
Rites
:
Tho
St.
Paul
,
the
great
Apostle
of
the
Gentiles
,
would
not
suffer
the
Gentile
Churches
to
be
brought
under
that
Bondage
,
which
occasioned
a
great
many
Disputes
with
the
Jews
,
as
you
may
see
in
the
Epistles
to
the
Romans
and
Galatians
.
But
the
abrogation
of
Mosaical
and
Typical
Ceremonies
,
does
not
infer
a
prohibition
of
all
significant
Ceremonies
in
the
Christian
Worship
;
because
the
Reason
and
Nature
of
them
were
very
different
:
The
Mosaical
Ceremonies
were
Types
of
Christ
,
who
was
to
come
in
the
Flesh
;
and
therefore
,
to
retain
them
in
their
proper
Nature
&
Use
,
was
to
deny
,
that
Christ
was
come
in
the
Flesh
:
for
when
the
Antitype
appears
,
there
is
no
longer
any
use
of
a
Type
.
But
now
,
a
few
innocent
Ceremonies
,
which
are
neither
burthensome
for
their
number
,
to
encumber
Religion
,
and
clog
and
shackle
our
Devotions
,
nor
signify
any
thing
contrary
to
the
Nature
&
Design
of
Christianity
,
but
add
to
the
external
Decency
and
Solemnity
of
Worship
,
and
may
withal
suggest
pious
and
devout
Thoughts
to
us
,
are
far
enough
from
a
Typical
Nature
,
and
therefore
,
cannot
be
presumed
to
be
shut
out
of
the
Christian
Church
,
together
with
the
Law
of
Moses
.
For
we
may
observe
,
that
the
Apostles
themselves
,
in
compliance
with
the
weakness
of
the
believing
Jews
,
did
use
a
great
many
Mosaical
Rites
,
only
stripping
them
of
their
Typical
Nature
.
St.
Paul
was
a
zealous
opposer
of
Circumcision
,
and
yet
did
not
scruple
to
circumcise
Timothy
,
not
in
token
of
God's
Covenant
with
Abraham
;
but
to
prevent
Scandal
.
And
those
Christians
,
who
lived
at
Ierusalem
,
worshipped
in
the
Temple
,
kept
their
Religious
Festivals
,
and
3.
Our
Saviour
rejects
all
Superstitious
Observances
,
which
were
not
any
part
of
Religious
Worship
,
and
yet
were
thought
to
have
an
extraordinary
Sacredness
and
Religion
in
them
;
such
as
he
calls
the
Traditions
of
their
Elders
,
and
charges
them
with
teaching
for
Doctrines
,
the
Commandments
of
Men
,
such
as
washing
Cups
,
Platters
,
and
Hands
before
Dinner
;
thus
touch
not
,
taste
not
,
handle
not
,
are
by
St.
Paul
,
called
the
Doctrines
and
Commandments
of
Men
;
which
refer
to
their
abstaining
from
certain
sorts
of
Meats
,
and
the
like
.
So
that
these
Doctrines
and
Commandments
of
Men
,
which
Christ
flings
out
of
his
Religion
,
were
not
any
Ceremonies
or
Circumstances
of
Worship
,
but
some
Customs
they
take
up
with
a
great
Opinion
of
their
Religion
,
and
Merit
:
As
the
Papists
have
great
numbers
of
them
,
such
as
Pilgrimages
,
and
Penances
,
&c.
And
St.
Paul
tells
us
with
respect
to
such
Customs
as
these
,
That
the
Kingdom
of
God
is
not
Meat
and
Drink
,
but
Righteousness
and
Peace
and
Ioy
in
the
Holy
Ghost
:
that
is
,
that
Christian
Religion
does
not
consist
in
such
sorry
things
,
as
eating
or
not
eating
such
and
such
Meats
,
but
Christ
expects
from
us
true
and
sincere
Piety
,
as
the
only
thing
that
can
recommend
us
to
God
.
Such
Superstitious
Customs
as
these
,
are
very
different
from
the
Circumstances
and
Ceremonies
of
Religious
Worship
,
unless
we
think
it
the
same
thing
,
to
hope
to
merit
Heaven
by
going
a
Pilgrimage
,
by
professing
Poverty
,
Celibacy
,
and
blind
Obedience
,
by
abstaining
from
Flesh
in
Lent
,
and
such
kind
of
vain
Superstitions
;
as
it
is
to
wear
a
Surplice
in
the
time
of
Divine
Worship
,
or
to
receive
the
Lord's
Supper
upon
our
Knees
,
as
an
external
Expression
of
Devotion
,
not
as
meritorious
Superstitions
.
The
Ceremonies
of
our
Church
have
been
often
declaimed
against
,
under
the
Notion
of
the
Doctrines
and
Traditions
of
Men
;
but
it
is
plain
,
that
neither
our
Saviour
,
nor
St.
Paul
,
meant
any
thing
like
them
;
for
they
do
not
speak
of
any
Circumstances
or
Appendages
of
Religious
Worship
,
but
of
such
arbitrary
Superstitions
,
as
they
turned
into
formal
Acts
of
Religion
.
The
fourth
does
not
much
concern
our
present
Argument
,
the
difference
Christ
put
between
the
Substantial
,
and
the
Instrumental
parts
of
Worship
,
any
otherwise
than
to
mind
us
,
that
we
must
not
look
upon
any
Ceremonies
as
parts
of
Worship
,
but
a
decent
manner
of
performing
it
:
That
our
acceptance
with
God
depends
upon
nothing
,
that
is
meerly
external
,
but
on
the
Devotion
of
the
Heart
and
Soul
,
expressed
in
such
becoming
Words
and
Behaviour
,
as
may
make
it
visible
and
exemplary
to
others
;
and
this
is
exactly
the
Doctrine
of
our
Church
,
and
if
any
Men
think
,
that
such
external
Expressions
of
Honour
will
please
God
,
without
the
Worship
of
the
Mind
and
Spirit
;
they
must
answer
for
themselves
,
for
she
owns
no
such
Principles
,
but
takes
care
to
instruct
her
Children
better
.
And
methinks
,
this
should
be
no
small
satisfaction
to
Mens
Minds
,
that
the
established
Worship
of
our
Church
,
has
nothing
contrary
to
the
nature
and
design
of
Christianity
;
from
whence
it
follows
,
that
Men
may
be
very
good
Christians
,
while
they
live
in
Communion
with
our
Church
;
and
then
I
doubt
,
they
cannot
be
very
good
Christians
when
they
forsake
it
:
for
nothing
but
an
apparent
and
manifest
danger
of
sin
,
can
justify
such
a
Separation
.
2.
But
let
us
now
further
consider
,
how
the
Worship
of
our
Church
is
justified
by
the
Principles
of
Christianity
.
We
do
not
pretend
that
there
is
an
express
command
to
pray
always
by
a
Form
,
or
to
institute
and
appoint
significant
Ceremonies
,
in
the
Worship
of
God
;
but
there
is
enough
in
the
Gospel
of
our
Saviour
to
justify
such
Practices
:
as
briefly
,
to
point
to
some
few
things
;
1.
Our
Saviour
himself
taught
his
Disciples
to
pray
by
a
Form
,
Our
Father
which
art
in
Heaven
,
&c.
And
if
you
will
allow
that
it
was
lawful
for
them
to
pray
in
these
words
,
though
you
should
suppose
,
that
they
were
not
always
bound
to
use
it
,
it
plainly
proves
,
that
the
Christian
Religion
does
not
forbid
praying
by
a
Form
;
for
if
it
be
lawful
to
pray
by
a
Form
,
even
of
Divine
Institution
,
then
a
Form
as
a
Form
cannot
be
unlawful
.
2.
Our
Saviour
has
no
where
prescribed
the
particular
Circumstances
of
Religious
Worship
,
and
yet
no
Religious
Action
can
be
performed
without
some
Circumstances
or
other
;
he
has
commanded
us
to
pray
to
God
in
his
Name
,
to
commemorate
his
Death
and
Passion
in
his
last
Supper
,
and
has
commanded
his
Apostles
to
baptize
all
Nations
in
the
Name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Ghost
:
But
how
oft
we
must
pray
,
and
celebrate
this
Heavenly
Feast
,
in
what
Place
,
in
what
Posture
,
in
what
Time
,
he
has
not
told
us
.
He
has
prescribed
the
Form
of
words
in
Baptism
,
but
not
any
one
Circumstance
;
and
yet
it
is
certain
,
there
must
be
some
Circumstances
for
every
Action
,
for
the
more
decent
performance
,
and
greater
solemnity
of
such
mysterious
Rites
;
and
therefore
we
may
well
conclude
,
that
our
Saviour
left
all
such
to
the
order
and
direction
of
his
Apostles
and
their
Successors
in
all
Ages
,
as
may
tend
most
to
the
preservation
of
good
Order
,
and
the
edification
of
the
Church
.
For
we
must
consider
the
difference
between
the
Law
and
the
Gospel
.
Under
the
Law
the
Church
But
the
Christian
Church
is
arrived
to
a
full
Age
,
and
set
at
liberty
by
Christ
from
the
Yoke
of
Bondage
,
and
So
mu●●
are
those
Men
mistaken
,
who
argue
from
Moses
to
Christ
,
that
Christ
is
as
faithful
at
least
as
Moses
was
;
and
therefore
since
Moses
gave
them
an
exact
platform
of
Worship
,
that
one
was
faithful
as
a
Servant
,
the
other
as
a
Son
.
Now
a
Servant
must
exactly
follow
his
Rules
and
Orders
;
but
a
Son
Governs
his
own
House
with
greater
freedom
:
and
Moses
being
a
Servant
,
signifies
also
the
servile
State
of
that
People
whom
he
governed
,
that
they
were
in
Bondage
under
the
Rudiments
of
this
World
,
and
had
their
task
exactly
set
them
;
but
Christ
,
who
is
the
Son
and
Heir
,
and
Lord
of
all
,
has
made
us
Sons
and
Freemen
too
;
and
therefore
does
not
give
such
particular
Laws
about
every
little
Circumstance
,
but
expects
from
us
a
more
manly
and
generous
Obedience
.
And
indeed
there
was
great
reason
why
the
Jewish
Worship
should
be
exactly
prescribed
by
God
,
because
it
was
typical
of
Christ
and
the
state
of
the
Gospel
;
it
was
a
visible
Prophesy
of
things
to
come
,
and
therefore
could
be
drawn
by
no
other
hand
,
but
that
which
was
guided
by
an
Omniscient
Eye
;
whence
the
Apostle
observes
,
that
Moses
was
faithful
as
a
Servant
,
for
a
Testimony
of
those
things
which
were
to
be
spoken
after
.
But
in
other
Matters
the
Jews
themselves
were
not
under
such
confinement
;
their
Synagogue-Worship
,
where
they
performed
the
Duties
of
Natural
Religion
,
was
ordered
by
their
own
prudence
and
directions
:
They
ordered
the
baptizing
of
Proselytes
,
without
any
command
or
direction
in
their
Law
for
it
;
which
our
Saviour
made
the
Sacrament
of
our
Admission
into
his
Church
;
and
that
Bread
and
Wine
,
which
by
the
same
Authority
was
added
to
the
Paschal
Supper
,
was
consecrated
by
our
Saviour
as
a
Festival
Commemoration
of
his
broken
Body
,
and
his
Blood
shed
for
us
;
and
therefore
we
have
little
reason
to
doubt
,
whether
the
Christian
Church
has
the
same
liberty
which
the
Jewish
Synagogue
had
,
to
appoint
such
Circumstances
and
Ceremonies
as
are
most
suitable
to
the
several
parts
of
Religious
Worship
.
3.
The
Apostles
,
who
were
authorized
by
our
Saviour
to
make
Disciples
,
and
to
gather
them
into
Church-Communion
,
give
general
Rules
for
Order
and
Decency
,
and
enjoyn
Obedience
to
our
Spiritual
Guides
;
Let
all
things
be
done
decently
and
in
order
;
and
let
all
things
be
done
to
edifying
;
which
is
even
the
Rule
of
the
Apostolical
Power
,
which
God
hath
given
us
for
edification
,
and
not
for
destruction
.
Now
general
Rules
leave
Men
at
liberty
Thus
we
are
commanded
to
obey
our
Spiritual
Guides
:
Obey
them
who
have
the
Rule
over
you
,
and
submit
your selves
,
for
they
watch
for
your
Souls
,
as
they
that
must
give
account
,
that
they
may
do
it
with
joy
,
and
not
with
grief
:
Which
when
there
is
no
fixt
and
setled
Rule
of
Government
,
supposes
that
many
things
are
left
to
the
prudence
and
discretion
of
the
Governours
;
the
natural
Inference
from
which
is
,
that
tho
there
be
no
express
command
for
a
Form
of
Prayers
,
or
significant
Ceremonies
;
yet
when
they
are
ordered
and
established
by
the
united
Wisdom
and
Authority
of
Church
and
State
,
it
is
the
Duty
of
every
Christian
,
willingly
and
chearfully
,
to
comply
with
them
,
while
they
agree
with
the
general
Rules
of
Gospel-Worship
.
3.
Let
us
now
consider
the
Example
of
our
Saviour
while
he
conversed
on
the
Earth
,
which
is
a
most
admirable
Pattern
for
all
Christians
to
follow
.
Now
I
observe
,
that
though
our
Saviour
lived
in
a
very
degenerate
Age
of
the
Jewish
Church
,
when
their
Priests
,
Scribes
,
and
Pharisees
,
by
those
Characters
which
he
himself
gives
of
them
,
appear
to
be
very
vile
Persons
;
yet
he
lived
in
the
Communion
of
the
Jewish
Church
;
tho
he
were
the
great
Reformer
of
Religion
,
yet
the
time
of
the
Jewish
Church
not
being
yet
expired
,
he
formed
no
new
Churches
,
but
observed
their
Publick
Assemblies
of
Worship
,
preached
in
their
Temple
,
and
in
their
Synagogues
,
and
observed
all
their
Religious
Festivals
as
punctually
as
any
of
themselves
:
which
Consideration
ought
to
give
some
check
to
those
Men
,
who
forsake
the
Communion
of
the
Church
,
under
pretence
that
there
are
bad
Men
in
it
.
Thus
our
Saviour
conformed
to
all
those
laudable
and
innocent
Customs
of
the
Jewish
Church
,
which
were
of
humane
Institution
,
and
were
not
founded
on
the
Authority
of
a
Divine
Law
.
He
celebrated
the
Feast
of
Dedication
,
which
was
appointed
by
Iudas
Thus
he
who
so
severely
reproved
the
superstitious
abuse
even
of
Divine
Institutions
,
who
despised
their
Sacrifices
,
and
Oblations
,
and
all
their
external
and
solemn
Hypocrisies
,
their
broad
Phylacteries
,
and
their
frequent
and
religious
Purifications
,
when
they
placed
their
Religion
in
the
bare
doing
those
things
,
without
attending
to
the
end
for
which
they
were
commanded
;
does
both
practise
and
allow
those
humane
Institutions
,
which
served
a
good
end
in
Religion
;
which
is
a
plain
Argument
that
our
Saviour
did
not
think
it
such
a
prophanation
of
Religion
,
to
appoint
any
Circumstances
of
Religious
Worship
,
not
commanded
by
God
;
as
that
all
external
Things
must
be
measured
by
their
End
and
Use.
Those
are
innocent
and
laudable
Customs
which
serve
a
good
End
,
either
help
the
Devotion
of
the
Worshipper
,
or
make
the
Worship
more
grave
and
solemn
,
provided
it
be
not
in
forbidden
Instances
.
4.
The
practice
of
the
Apostles
,
and
the
first
and
best
Churches
,
are
a
great
vindication
of
the
Constitution
and
Worship
of
the
Church
of
England
:
Where
we
have
not
a
plain
and
express
Rule
,
Examples
,
which
are
great
and
good
Ones
,
have
the
authority
and
face
of
a
Rule
;
and
he
must
be
a
very
unreasonable
Man
,
who
will
desire
any
better
Examples
,
than
of
the
best
and
purest
Churches
.
Some
are
offended
at
the
Superiority
of
Bishops
over
Presbyters
,
and
the
Inferior
Clergy
,
which
they
say
is
expresly
forbidden
by
Christ
;
The
Kings
of
the
Gentiles
exercise
Lordship
over
them
,
and
they
that
exercise
Authority
upon
them
,
are
called
Benefactors
.
But
ye
shall
not
be
so
,
but
he
that
is
greatest
among
you
,
let
him
be
as
the
younger
,
and
he
that
is
chief
,
as
he
that
doth
serve
.
In
which
words
it
is
plain
our
Saviour
forbids
such
kind
of
Authority
over
one
another
,
as
the
Gentile
Princes
exercise
over
their
Subjects
;
but
that
it
should
forbid
all
kind
of
Superiority
among
the
Ministers
of
the
Gospel
,
is
contrary
to
the
Example
even
of
the
Apostolick
Age.
The
Apostles
indeed
were
all
equal
,
had
no
superiority
of
Order
or
Power
over
one
another
;
and
our
Saviour
in
this
Place
speaks
only
to
the
Apostles
not
to
exercise
Superiority
over
each
other
,
for
there
was
a
strife
among
them
,
which
of
them
should
be
greatest
:
But
by
our
Saviour's
own
Institution
,
the
Office
of
an
Apostle
was
superior
to
the
Seventy
Disciples
,
whom
he
sent
out
to
preach
the
Gospel
.
And
after
the
Resurrection
of
Christ
,
the
Apostles
were
supream
Governors
of
the
Church
;
and
if
we
believe
the
first
Records
we
have
of
the
Christian
Church
,
Bishops
were
the
Apostles
Successors
in
their
Power
in
the
Church
,
and
in
their
superiority
over
Presbyters
and
Deacons
:
and
so
the
Government
of
the
Church
continued
in
the
hands
of
Bishops
till
the
Reformation
,
when
the
necessity
of
Affairs
,
and
the
aversion
some
Men
had
against
Popish
Tyrannical
Bishops
,
perswaded
some
Reformers
to
lay
aside
the
Order
,
which
has
been
made
the
most
specious
Argument
against
the
Reformation
;
and
to
say
no
more
,
If
Episcopacy
be
Antichristianism
,
the
whole
Church
was
Antichristian
for
above
fifteen
hundred
Years
together
,
from
the
very
Times
of
the
Apostles
themselves
.
But
if
it
be
an
Apostolical
Order
,
I
know
not
what
Authority
any
Man
had
to
alter
it
;
and
for
my
own
part
,
think
that
Communion
safest
which
is
most
agreeable
to
the
Pattern
of
the
Apostolick
Churches
.
Others
except
against
Forms
of
Prayer
.
Now
not
to
take
notice
that
Forms
of
Prayer
were
of
old
in
use
in
the
Jewish
Church
,
and
that
our
Saviour
himself
gave
a
Form
of
Prayer
to
his
Disciples
,
we
must
grant
,
that
we
have
no
certain
Evidence
what
the
practice
of
the
Church
in
the
Apostles
Days
was
in
this
respect
.
I
am
much
of
S.
Chrysostoms
Opinion
,
That
there
were
in
that
Age
of
Miracles
,
extraordinary
&
miraculous
Gifts
of
Prayer
,
as
there
was
of
Healing
,
and
Prophesying
,
and
working
Miracles
:
Not
that
every
Christian
had
these
Gifts
,
any
more
than
the
Gift
of
Miracles
,
but
there
were
some
Persons
who
had
the
Gift
of
inspired
Prayer
for
the
publick
benefit
of
the
Church
,
which
made
it
needless
in
that
Age
to
have
Forms
of
Prayer
for
Publick
Worship
;
and
when
I
see
that
Age
of
Miracles
return
again
,
I
will
gladly
renounce
Liturgy
to
join
in
inspired
Prayers
.
But
as
Miracles
ceased
,
so
did
the
miraculous
Gift
of
Prayer
;
and
then
,
as
the
same
Father
observes
,
the
Church
worshipped
God
in
allowed
Forms
;
to
be
sure
so
it
was
in
his
days
,
and
a
great
while
before
him
;
and
if
we
cannot
trace
it
to
its
first
Original
,
for
want
of
early
Records
in
those
Matters
;
yet
I
think
he
must
be
a
very
scrupulous
Man
,
who
would
refuse
to
communicate
with
the
Church
in
Constantine's
Days
,
who
composed
Forms
of
Prayer
for
his
Souldiers
,
which
it
is
not
probable
he
would
have
done
,
had
not
the
Church
at
that
time
used
Forms
of
Prayers
.
And
so
it
continued
till
the
Reformation
,
and
the
Reformation
made
no
alteration
in
it
;
for
the
Lutheran
and
Bohemian
Churches
,
the
Church
of
Geneva
,
France
,
and
Holland
,
have
their
Lyturgies
and
Forms
of
Prayer
,
and
so
has
the
Church
of
England
since
the
first
Reformation
of
it
;
and
if
not
only
allowed
,
but
advised
by
Mr.
Calvin
himself
,
till
some
Jesuites
in
Masquerade
first
set
up
that
way
of
conceived
and
extemporary
Prayers
,
on
purpose
to
break
good
Order
in
our
Church
,
as
we
well
are
assured
by
very
Others
scruple
significant
Ceremonies
;
and
yet
in
the
very
Apostles
Days
we
find
such
in
use
,
which
are
now
disused
,
as
the
Holy
Kiss
,
and
the
Love-Feast
,
which
was
an
addition
to
the
Lord's
Supper
,
much
more
obnoxious
to
censure
than
the
Cross
in
Baptism
,
and
yet
was
retained
for
several
Ages
in
the
Church
.
In
Tertullian's
and
St.
Cyprian's
Times
,
we
find
a
great
many
symbolical
and
significant
Ceremonies
in
use
among
them
.
They
frequently
crossed
themselves
to
shew
that
they
were
Christians
upon
all
Occasions
;
the
baptized
Person
was
cloathed
in
white
,
and
thence
Whitsunday
received
its
Name
,
because
that
was
a
solemn
Time
for
Baptism
,
when
those
who
were
baptized
were
cloathed
with
white
Garments
.
It
were
easy
to
give
you
abundance
of
such
Instances
,
which
are
so
obvious
to
any
one
,
who
is
acquainted
with
Ecclesiastical
Writers
,
that
it
is
superfluous
to
mention
them
.
In
St.
Austin's
Time
,
Ceremonies
were
grown
so
numerous
,
that
he
very
much
complains
,
not
of
the
significancy
and
symbolicalness
,
but
of
the
burden
of
them
;
but
never
disturbed
the
Peace
of
the
Church
himself
,
As
far
as
I
have
observed
,
there
never
was
any
Schism
occasioned
in
the
Christian
Church
about
significant
Ceremonies
,
till
of
late
among
us
,
and
it
would
a
little
startle
a
modest
Man
to
separate
from
the
Church
of
England
for
such
Reasons
,
as
must
have
made
him
a
Schismatick
from
all
ancient
and
modern
Churches
,
in
all
Ages
to
this
day
.
These
things
carefully
and
impartially
considered
,
must
needs
tend
to
compose
Mens
Minds
,
and
reduce
those
who
are
gone
astray
,
into
the
Communion
and
Unity
of
the
Church
:
For
my
part
,
I
should
rather
venture
erring
with
all
the
Churches
of
Christ
from
the
Apostles
to
this
present
Age
,
than
break
the
Hedges
of
the
Church
and
Christian
Communion
,
to
follow
some
upstart
new
Lights
,
tho
it
were
possible
they
might
lead
me
right
.
SECT.
III.
Containing
an
answer
to
some
popular
Cavils
,
or
a
Vindication
of
the
Church
of
England
,
from
the
Charge
of
Will-Worship
,
Superstition
,
Idolatry
,
Popery
.
LEt
us
now
consider
some
popular
Cavils
and
Exceptions
,
which
too
often
prevail
with
some
honest
,
but
less
thinking
Men
to
forsake
our
Communion
.
And
I
shall
only
mention
those
which
concern
the
Rites
and
Ceremonies
of
our
Church
;
and
all
that
I
shall
at
present
do
here
,
shall
be
to
answer
some
hard
Words
,
and
ill
Names
,
which
are
given
to
our
Worship
;
and
shew
how
ignorantly
and
injuriously
they
are
applied
to
the
Church
of
England
.
Such
are
these
,
Will-Worship
,
Superstition
,
Idolatry
,
Popery
.
These
are
hard
Words
,
which
very
few
People
understand
,
and
therein
the
great
force
of
the
Objection
lies
;
as
will
appear
from
a
particular
examination
of
them
.
First
,
Will-Worship
.
Now
,
when
Men
charge
the
Church
of
England
with
Will-Worship
,
they
generally
understand
such
a
Worship
,
as
is
not
commanded
by
God
,
but
is
originally
owing
to
the
Will
and
Invention
of
Men.
Now
this
I
absolutely
deny
,
that
there
is
any
such
thing
as
Will-Worship
,
in
the
Church
of
England
.
The
Worship
of
the
Church
of
England
,
consists
in
publick
Prayers
and
Praises
,
in
reading
the
Scriptures
,
and
expounding
them
to
the
People
,
and
instructing
them
in
the
great
Articles
of
Faith
,
and
Rules
of
Life
,
in
singing
Psalms
,
and
administring
the
Supper
of
our
Lord
,
and
such
like
Exercises
of
Devotion
:
All
which
are
expresly
commanded
in
Scripture
,
and
therefore
cannot
be
Will-Worship
in
this
Sence
;
for
they
are
not
the
Inventions
of
Men
,
but
the
Institutions
of
Christ
.
It
is
true
,
there
are
some
Circumstances
and
Ceremonies
of
Religious
Worship
,
used
and
enjoyned
in
the
Church
of
England
,
which
are
not
commanded
by
God
;
but
these
are
no
parts
of
Worship
,
and
therefore
not
Will-Worship
.
We
do
not
think
wearing
a
Surplice
to
be
an
act
of
Worship
,
nor
expect
to
please
God
by
any
external
Dress
or
Habit
;
but
we
think
it
a
decent
Garb
for
those
to
use
,
who
minister
in
holy
things
.
We
do
not
think
kneeling
at
the
Sacrament
to
be
an
Act
,
but
a
Posture
of
Worship
,
as
it
is
of
Prayer
;
and
therefore
not
kneel
to
the
Bread
and
Wine
,
but
receive
them
kneeling
,
as
expressing
that
Reverence
and
Devotion
of
Mind
,
which
becomes
such
a
mysterious
Worship
,
and
as
a
Posture
suitable
to
those
Prayers
,
which
in
the
Act
of
receiving
we
put
up
to
Heaven
.
The
Cross
in
Baptism
is
not
designed
as
any
act
of
Worship
to
God
,
but
as
a
visible
Profession
of
our
Faith
in
a
crucified
Saviour
;
it
is
not
a
dedicating
and
covenanting
Sign
,
which
respects
God
,
but
at
most
an
engaging
Sign
,
which
respects
the
Church
;
and
therefore
is
not
an
Act
of
Worship
,
much
less
Will-Worship
.
To
institute
any
new
Kind
or
Species
of
Worship
,
is
certainly
unlawful
;
as
to
make
any
new
object
of
Worship
,
whether
it
be
a
visible
representation
,
such
as
a
Picture
and
Image
;
or
invisible
Beings
,
as
Angels
,
and
deisied
Men
,
a
numerous
company
of
whom
are
worshipped
in
the
Church
of
Rome
or
any
new
Acts
of
Worship
,
such
as
frequent
Washings
,
Purgations
,
Sacrifices
,
Pilgrimages
,
&c.
But
the
Circumstances
and
Ceremonies
of
Religious
Actions
,
which
are
no
where
determined
by
God
,
may
and
must
be
determined
,
either
by
our
own
Prudence
,
or
by
the
Prudence
of
our
Governours
,
without
the
least
suspicion
of
Will-Worship
;
because
they
neither
are
,
nor
are
designed
for
Acts
of
Worship
.
But
we
must
observe
further
,
that
this
Word
Will-Worship
is
found
but
once
in
all
the
Scripture
,
and
some
very
wise
and
learned
Men
question
,
whether
in
that
place
Will-Worship
be
condemned
by
the
Apostle
,
as
an
ill
thing
;
the
Words
are
these
;
Which
things
have
indeed
a
shew
of
Wisdom
in
Will-Worship
and
Humility
,
and
neglecting
the
Body
,
not
in
any
honour
of
satisfying
the
Flesh
:
For
they
observe
,
that
Will-Worship
is
joyned
with
two
other
very
good
things
,
Humility
,
and
neglecting
the
Body
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
external
Severities
and
Mortifications
,
to
keep
down
the
Body
and
bring
it
into
Subjection
,
not
to
pamper
it
with
high
Nourishment
,
nor
to
make
Provision
for
the
Flesh
to
fulfil
the
Lusts
thereof
:
which
seems
to
be
the
meaning
of
what
follows
,
not
in
honour
in
satisfying
the
Flesh
:
for
Honour
,
as
St.
Hierom
observes
,
signifies
taking
Care
of
,
and
making
Provision
for
it
.
So
that
we
may
as
well
say
,
that
Humility
and
bodily
Severities
,
Strictness
and
Austerity
of
Life
,
in
suppressing
all
the
Motions
of
Lust
,
and
the
least
inclinations
to
sensual
Pleasures
,
are
forbidden
or
censured
by
the
Apostle
,
as
that
Will-Worship
is
;
for
there
is
as
much
appearance
of
his
condemning
one
as
t'other
.
And
besides
this
,
the
Apostle
says
,
that
these
things
have
a
shew
of
Wisdom
in
Will-Worship
,
&c.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
now
we
expound
this
to
signify
only
a
false
appearance
of
Wisdom
,
yet
that
supposes
,
that
Will-Worship
,
and
Humility
,
and
bodily
Severities
are
in
themselves
good
things
,
and
parts
of
Religious
Wisdom
,
when
other
things
which
are
not
good
,
gain
a
Reputation
of
Wisdom
,
by
being
like
them
;
for
that
which
makes
these
things
to
have
a
shew
of
Wisdom
,
is
,
that
they
are
mistaken
for
Will-Worship
,
Humility
,
and
neglecting
the
Body
.
And
therefore
,
according
to
this
way
of
expounding
the
Words
,
by
Will-Worship
we
must
understand
voluntary
Worship
,
which
answers
to
Free-Will-Offerings
under
the
Law
,
which
were
not
commanded
by
God
,
but
yet
were
very
acceptable
to
him
;
when
Men
do
something
more
than
God
has
expresly
commanded
,
and
deny
themselves
those
Liberties
and
Enjoyments
,
which
God
allows
,
in
order
to
some
Spiritual
End
,
to
refine
and
purge
their
Souls
,
that
they
may
arrive
at
more
perfect
attainments
in
Goodness
.
And
there
is
so
much
to
countenance
this
Interpretation
,
that
all
the
Superstitions
in
the
World
do
deceive
and
abuse
Men
,
and
pass
for
excellent
attainments
in
Religion
,
under
the
shew
and
appearance
of
voluntary
Worship
,
and
Free-Will-Offerings
,
of
doing
something
more
than
God
has
enjoyned
them
,
whereby
they
think
they
so
highly
merit
of
God
,
as
to
obtain
the
pardon
of
their
Sins
,
and
become
his
peculiar
Favourites
.
Thus
the
Pharisees
thought
to
do
,
by
observing
the
Traditions
of
their
Fathers
,
by
their
frequent
Washings
,
Purifications
,
Fastings
,
and
Tything
even
Mint
and
Cummin
:
Thus
the
Papists
do
by
their
Fasts
,
Pilgrimages
,
and
Penances
;
but
the
mistake
is
,
that
this
is
but
a
false
appearance
of
Wisdom
,
because
tho
at
first
it
looks
like
the
noble
generous
Worship
of
Free-Will-Offerings
,
yet
it
is
not
so
.
For
tho
under
the
Law
,
Free-Will
Offerings
were
not
commanded
(
which
had
destroyed
the
Nature
of
a
Free-Will
Offering
)
yet
there
are
directions
given
what
such
Persons
shall
offer
to
God
,
in
case
they
do
offer
at
all
;
and
in
particular
that
there
shall
be
no
blemish
And
this
is
the
very
case
the
Apostle
mentions
;
for
the
things
which
he
says
,
have
a
shew
of
Wisdom
,
are
either
the
worshipping
Angels
,
ver.
18.
which
has
a
shew
of
Humility
,
that
such
mean
and
guilty
Creatures
dare
not
immediately
approach
to
God
without
the
Intercession
of
Angels
,
who
are
the
great
Ministers
,
Friends
,
and
Favourites
of
God
;
or
those
Ordinances
and
Rudiments
of
the
World
,
touch
not
,
taste
not
,
handle
not
;
20
,
21.
which
he
calls
,
the
Doctrines
and
Commandments
of
Men
,
ver.
22.
by
which
he
means
,
either
the
Jewish
Laws
of
abstaining
from
certain
Meats
forbid
by
the
Law
of
Moses
,
or
the
Pythagorean
abstinence
from
the
use
of
Women
,
or
from
eating
any
living
Creature
;
or
,
as
it
is
most
probable
,
both
of
them
.
These
are
those
things
,
which
have
a
shew
of
Wisdom
in
Will-Worship
,
and
neglecting
the
Body
,
but
indeed
are
not
true
Wisdom
,
nor
an
acceptable
Worship
of
God
:
a
great
many
such
things
,
we
may
find
in
the
Church
of
Rome
,
such
as
their
praying
to
Saints
and
Angels
,
and
the
Virgin
Mary
,
their
Fastings
,
Penances
,
and
Pilgrimages
,
&c.
which
are
made
substantial
parts
of
Religion
;
but
Circumstances
,
and
Ceremonies
of
Worship
,
were
never
reckoned
among
them
till
now
,
by
any
antient
or
modern
Expositors
.
Now
tho
Will-Worship
were
in
this
place
condemned
by
the
Apostle
,
and
these
things
condemn'd
as
parts
of
Will-Worship
;
yet
the
Church
of
England
is
not
concerned
in
it
,
as
having
nothing
in
her
Worship
like
these
things
;
and
we
must
not
apply
the
Name
of
Will-Worship
any
farther
than
the
Apostle
has
applyed
it
,
or
to
such
things
as
are
analogous
to
what
he
condems
for
Will-Worship
;
but
yet
it
does
not
appear
,
that
this
voluntary
Worship
is
condemned
by
the
Apostle
,
or
has
the
least
ill
Character
affixed
to
it
.
2.
The
second
Accusation
is
Superstition
,
a
Name
which
is
at
all
adventures
given
to
every
thing
,
which
Men
dislike
in
Religion
,
and
being
a
Name
of
Reproach
serves
instead
of
all
other
Arguments
,
especially
when
they
have
no
other
at
hand
:
Thus
,
to
pray
by
a
Form
,
to
wear
a
Surplice
,
to
kneel
at
the
Lord's
Supper
,
are
all
superstitious
Ceremonies
,
and
so
they
may
for
any
thing
They
know
,
who
most
frequently
use
this
Word
,
without
understanding
what
it
means
;
and
no
Man
need
be
at
any
greater
trouble
to
vindicate
the
Church
of
England
from
the
charge
of
Superstition
,
than
to
explain
the
Nature
of
it
,
which
will
soon
convince
them
of
their
mistake
in
applying
it
.
Now
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
by
Tully
is
rendred
Superstitio
,
is
by
St.
Austin
called
demonum
cultus
,
the
Worship
of
Demons
,
that
is
,
of
Angels
or
dead
Men
;
and
in
this
Sence
,
St.
Paul
at
Athens
,
when
he
observed
the
Inscription
of
i.
e.
that
they
worshipped
more
Gods
or
Demons
than
other
Heathen
Nations
,
and
possibly
with
more
Devotion
and
Religious
Observances
.
But
then
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
a
great
dread
and
fear
of
their
Demons
and
Gods
;
and
therefore
is
made
equivalent
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
dread
or
fear
of
God
.
And
,
as
a
Learned
Man
observes
,
And
therefore
,
Maximus
Tyrius
makes
this
the
difference
between
a
Religious
and
Superstitious
Man
:
that
a
Religious
Man
goes
to
God
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
without
any
servile
Fear
and
Horror
.
which
we
now
commonly
oppose
to
a
Filial
fear
,
which
is
mixt
with
Love
and
Reverence
;
as
a
Son
Loves
and
Honours
his
Father
,
which
is
the
true
Spirit
of
Religion
;
but
a
Superstitious
Man
is
horribly
afraid
of
God
,
as
a
powerful
Tyrant
.
Hence
Plutarch
observes
,
that
an
Atheist
does
not
believe
that
there
is
a
God
,
and
a
Superstitious
Man
wishes
there
were
none
.
And
hence
it
comes
to
pass
,
that
as
Superstition
makes
Men
fear
God
,
so
it
teaches
them
to
flatter
him
;
for
it
is
the
natural
temper
of
Fear
to
fawn
and
crouch
,
and
by
the
basest
and
most
servile
Submissions
,
to
court
the
Favour
of
an
imperious
Lord
;
and
it
is
as
natural
for
those
,
who
are
Proud
,
Severe
,
and
Imperious
to
love
to
be
flattered
:
and
therefore
those
Men
,
who
look
on
God
only
as
Almighty
Power
,
which
is
soon
provoked
,
and
cannot
be
resisted
,
hope
to
appease
so
angry
a
Being
,
by
some
servile
and
flattering
Submissions
.
Whence
it
is
Maximus
Tyrius
represents
a
truly
pious
Man
as
God's
Friend
,
and
a
Superstitious
Man
as
his
Flatterer
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Now
the
true
Reason
of
this
Difference
between
the
Religious
and
the
Superstitious
Man
is
this
;
that
a
truly
Religious
Man
is
one
,
who
conforms
himself
to
the
Divine
Nature
,
and
admires
the
Wisdom
of
God's
Laws
,
and
the
Beauty
and
Perfection
of
Vertue
;
and
therefore
,
instead
of
this
servile
fear
of
God
,
he
loves
him
as
the
most
excellent
Being
,
and
securely
hopes
in
him
,
as
the
most
kind
Father
and
bountiful
Benefactor
,
and
delights
to
pay
him
such
Homage
and
Worship
,
as
is
suitable
to
his
Nature
and
Perfections
.
But
a
Superstitious
Man
is
one
,
who
is
in
love
with
some
Vice
or
other
,
which
he
fears
God
will
punish
him
for
,
but
cannot
and
will
not
part
with
it
;
and
therefore
fears
God
,
and
flatters
him
,
and
invents
such
Arts
to
appease
an
offended
and
angry
Deity
,
as
a
Slave
would
do
to
pacify
his
Lord
.
And
here
is
the
true
Original
of
all
that
,
which
we
call
Superstitious
Worship
;
which
is
nothing
else
,
but
such
a
Worship
,
as
Superstitious
Men
pay
to
God
,
to
appease
his
Anger
,
and
to
flatter
him
into
a
good
Opinion
of
them
:
For
Superstition
is
properly
seated
in
the
Mind
,
as
Religion
is
;
and
that
is
a
Superstitious
Worship
,
which
serves
the
Ends
of
Superstition
;
as
that
is
true
Religious
Worship
,
which
expresseth
the
sincere
Devotion
of
the
Mind
,
and
is
fitted
to
the
Nature
and
Ends
of
true
Religion
.
This
was
the
Original
of
those
numerous
Sacrifices
,
which
were
offered
by
the
Heathens
,
at
least
they
were
abused
to
this
Purpose
by
Superstitious
Minds
,
to
appease
their
angry
Gods
by
the
Blood
of
the
Sacrifice
,
instead
of
their
own
:
especially
those
barbarous
Sacrifices
of
Men
,
and
Children
,
which
it
is
impossible
,
should
ever
have
any
other
Original
than
Superstition
:
For
Men
must
be
in
a
horrible
dread
and
fear
of
God
,
and
entertain
very
frightful
Apprehensions
of
him
,
before
they
can
either
persuade
themselves
to
offer
,
or
believe
,
that
God
will
accept
of
such
Sacrifices
.
To
the
same
Original
is
owing
their
worship
of
Demons
and
Inferior
Deities
,
as
Intercessors
for
them
to
the
more
powerful
God
;
for
Men
who
are
afraid
,
endeavour
to
make
all
the
Friends
they
can
to
a
powerful
Adversary
;
and
it
not
only
makes
a
shew
of
Humility
,
as
the
Apostle
speaks
,
that
Men
dare
not
go
directly
to
God
,
but
imploy
his
great
Ministers
to
speak
for
them
;
but
it
signifies
also
a
great
dread
of
him
:
for
had
Men
right
apprehensions
of
the
Nature
of
God
,
and
were
conscious
to
themselves
of
a
sincere
Love
and
Reverence
of
him
,
and
a
desire
to
please
and
to
be
like
him
,
they
would
be
no
more
afraid
to
pray
to
him
,
than
a
Child
is
to
ask
his
Father
for
what
he
wants
.
Thus
Superstitious
Men
,
who
have
a
mind
to
appease
God
,
and
to
keep
their
sins
,
endeavour
to
court
and
flatter
him
with
an
arbitrary
and
external
Worship
,
either
with
a
pompous
shew
;
such
as
was
their
carrying
the
Images
of
their
Gods
in
Procession
,
which
was
so
magnificent
a
sight
,
that
many
Christians
were
tempted
to
be
present
at
it
,
which
was
condemned
and
censured
by
the
Ancient
Fathers
;
or
with
publick
Feasts
and
Sports
,
their
Solennes
Ludi
,
instituted
in
honour
of
their
Gods
,
in
which
so
many
ancient
Christians
suffered
Martyrdom
;
or
frequent
Washings
and
Purifications
,
or
external
Severities
to
their
Bodies
,
as
Whippings
,
and
cutting
themselves
till
the
Blood
gushed
out
,
as
the
Priests
of
Baal
did
;
or
by
prostituting
their
Wives
and
Daughters
,
and
defiling
themselves
in
honour
of
their
Wanton
Deities
:
Or
by
abstaining
from
certain
Meats
,
and
being
initiated
into
the
Mysteries
of
their
Religion
by
severe
and
troublesome
Methods
:
In
these
and
such-like
things
consisted
that
superstitious
Worship
,
which
the
Heathens
paid
to
their
Gods
,
in
such
external
Rites
as
were
expensive
,
costly
,
or
troublesome
,
which
they
thought
apt
and
proper
to
atone
for
their
sins
,
and
flatter
their
angry
Gods
into
a
good
liking
of
them
,
while
they
continued
in
sin
.
Their
Worship
did
not
consist
in
any
real
and
substantial
acts
of
Piety
and
Devotion
,
were
not
designed
,
and
had
no
tendency
in
them
to
make
them
more
like
to
God
,
or
to
do
any
real
Honour
to
his
Nature
and
Perfections
,
but
were
an
external
piece
of
Pageantry
,
like
the
crouchings
and
fawnings
of
Slaves
to
their
Imperious
Lords
.
And
thus
a
superstitious
Mind
may
turn
even
Divine
Institutions
into
a
superstitious
Worship
,
as
the
Hypocritical
Jews
did
,
who
had
no
respect
to
the
nature
and
signification
of
those
external
Rites
of
Worship
which
God
appointed
,
but
doted
upon
the
Letter
of
the
Law
,
and
thought
to
please
God
with
the
external
performance
of
them
.
They
gloried
in
the
Circumcision
of
the
Flesh
,
but
made
no
regard
to
the
Circumcision
of
the
Mind
and
Spirit
;
they
thought
it
enough
that
they
descended
from
Abraham
by
Carnal
Generation
,
but
took
no
care
to
imitate
the
Faith
of
their
Father
Abraham
:
They
boasted
of
the
Temple
of
the
Lord
,
which
was
the
visible
Symbol
of
God's
Presence
with
them
,
and
residence
among
them
,
tho
they
made
it
a
Den
of
Thieves
.
They
punctually
observed
their
New
Moons
,
and
Sabbaths
,
and
Solemn
Assemblies
,
tho
they
defiled
themselves
with
all
manner
of
wickedness
,
insomuch
that
God
abhorred
his
own
Worship
,
as
much
as
the
Pagan
Superstitions
;
and
tho
he
instituted
it
himself
,
yet
denies
that
he
required
it
from
them
.
When
you
come
to
appear
before
me
;
Who
hath
required
this
at
your
hands
,
to
tread
my
Courts
?
And
thus
profest
Christians
may
,
and
do
turn
the
Institutions
of
our
Saviour
into
the
grossest
Superstitions
;
when
they
think
it
sufficient
to
carry
them
to
Heaven
that
they
are
baptized
,
and
call
themselves
Christians
,
and
say
their
Prayers
,
and
hear
Sermons
,
and
receive
the
Sacrament
,
without
attending
to
the
end
of
all
this
,
which
is
,
to
transform
them
into
a
Divine
Nature
,
to
purify
their
Minds
from
all
earthliness
and
sensuality
,
and
thereby
fit
them
for
the
happiness
of
a
Spiritual
World
.
The
sum
of
all
is
this
,
That
Superstition
is
not
properly
in
any
Act
of
Worship
,
but
in
the
Mind
;
Divine
Institutions
may
be
abused
to
Superstitious
Purposes
,
and
Humane
Institutions
,
which
are
meer
Matters
of
Decency
and
Order
,
may
be
used
without
Superstition
.
The
Superstition
of
Heathens
,
Jews
,
and
Christians
,
differ
in
their
Acts
,
but
agree
in
their
Principle
,
too
great
a
Fear
and
Flattery
of
God
.
But
yet
from
what
I
have
discoursed
,
we
may
collect
some
plain
Rules
,
to
judg
what
is
Superstitious
,
and
what
not
;
and
when
we
may
be
charged
with
Superstition
,
and
when
not
:
For
,
1.
Then
Men
are
certainly
Superstitious
,
when
they
think
they
shall
please
or
displease
God
,
meerly
by
doing
or
not
doing
some
indifferent
things
,
which
he
has
neither
commanded
,
nor
forbid
.
To
think
to
please
God
,
and
to
make
him
our
Friend
by
any
Arbitrary
Rites
and
Usages
in
Religion
,
is
to
think
,
that
God
may
be
flattered
by
external
and
insignificant
Complements
,
which
is
the
true
Spirit
of
Superstition
;
and
to
think
that
God
will
be
displeased
with
us
for
doing
some
indifferent
Things
,
which
he
hath
no
where
forbid
,
argues
a
superstitious
dread
and
horror
of
him
,
so
that
we
dare
not
use
that
liberty
which
he
has
no
where
restrained
;
touch
not
,
taste
not
,
handle
not
;
that
is
,
to
forbid
doing
those
things
which
God
has
allowed
,
or
at
least
not
forbid
,
is
more
certainly
an
Act
of
Superstition
,
than
to
do
those
things
which
God
has
not
commanded
;
for
Men
may
do
what
God
has
not
commanded
,
without
any
superstitious
Conceit
about
it
;
but
they
cannot
forbid
doing
what
God
has
not
forbid
,
without
placing
Religion
in
not
doing
it
,
and
to
make
any
thing
an
Act
of
Religion
,
and
to
think
to
please
God
with
it
,
which
is
no
Act
of
Religion
,
is
certainly
superstitious
.
2.
Then
Men
are
guilty
of
Superstition
in
the
external
Acts
of
Religion
,
whether
they
be
instituted
by
God
or
not
,
when
they
think
to
please
God
by
the
bare
external
performance
of
them
:
for
whatever
is
external
in
Religion
,
cannot
be
acceptable
to
God
for
it self
:
In
Christ
Iesus
neither
Circumcision
availeth
any
thing
,
nor
uncircumcision
but
a
new
Creature
,
and
Faith
which
worketh
by
Love
,
and
Obedience
to
the
Commandments
of
God
:
And
to
hope
to
please
God
with
any
thing
else
,
is
to
hope
to
flatter
him
,
and
to
compound
with
him
for
the
breach
of
his
Laws
,
and
the
want
of
an
inward
vital
Principle
of
Religion
,
by
external
Hypocrisies
and
Superstitions
.
But
on
the
other
hand
we
may
be
sure
;
1.
That
no
Man
can
be
guilty
of
Superstition
,
who
hopes
to
please
God
,
and
obtain
his
Favour
,
only
by
an
Universal
Righteousness
,
and
Holiness
of
Heart
and
Life
.
Such
a
Man
is
truly
Religious
,
who
endeavours
to
conform
his
Mind
to
the
Divine
Nature
and
Image
,
and
to
frame
his
Conversation
by
the
eternal
Laws
of
Goodness
;
he
neither
fears
nor
flatters
the
Deity
,
as
the
Superstitious
Man
does
,
but
is
the
Son
and
the
Friend
of
God
,
and
the
external
Expressions
and
Exercises
of
his
Religion
are
fitted
to
the
great
ends
of
an
Universal
Holiness
.
2.
That
cannot
be
the
matter
of
Superstition
,
which
is
not
made
or
judged
an
acceptable
part
of
Divine
Worship
:
for
Superstition
can
be
only
in
such
things
,
wherein
we
hope
to
please
God
;
and
this
effectually
justifies
the
Church
of
England
from
the
charge
of
Superstition
,
with
respect
to
the
External
Rites
of
Worship
,
which
she
declares
to
be
no
parts
nor
acts
of
Worship
,
but
such
Circumstances
and
Ceremonies
,
as
make
the
external
performance
of
the
Acts
of
Worship
decent
and
solemn
,
and
are
useful
to
Edification
;
to
help
Men
to
worship
God
better
,
not
to
please
God
by
such
external
Rites
.
The
third
Accusation
of
the
Worship
of
the
Church
of
England
is
Idolatry
,
a
terrible
,
and
yet
a
ridiculous
Charge
.
But
Idolatry
is
an
odious
Name
,
and
that
is
enough
;
if
there
be
those
who
are
bold
enough
to
say
it
,
they
will
be
sure
to
find
some
of
their
Proselytes
ignorant
enough
to
believe
it
:
It
is
but
calling
the
Common-Prayer
Book
and
Ceremonies
Idols
,
and
then
they
are
plainly
forbid
in
the
Second
Commandment
.
But
is
there
indeed
no
difference
between
▪
worshipping
God
in
a
sober
and
pious
form
of
words
,
and
worshipping
a
Graven
Image
?
No
difference
between
wearing
a
Surplice
,
and
falling
down
to
a
Stock
or
Stone
?
No
difference
between
signing
Children
with
the
sign
of
the
Cross
,
and
dedicating
them
to
an
Idol
,
or
false
God
?
Whither
does
a
blind
Zeal
transport
these
Men
!
I
am
sure
this
is
much
more
like
Blasphemy
,
than
any
thing
in
our
Worship
is
like
Idolatry
;
but
such
an
Argument
as
this
does
not
deserve
to
be
answered
,
nor
such
Men
deserve
to
be
reasoned
with
;
those
who
can
abuse
themselves
and
others
with
such
formidable
Nothings
,
stand
more
in
need
of
Physick
than
a
sober
Confutation
.
4.
Another
Accusation
of
the
Worship
of
the
Church
of
England
is
,
That
it
is
Popery
:
And
so
indeed
it
is
as
much
▪
Popery
as
it
is
Superstition
and
Idolatry
:
And
thus
our
Religious
Princes
,
and
Godly
Bishops
,
are
well
rewarded
for
reforming
Religion
,
with
infinite
pains
and
labour
,
and
to
their
utmost
peril
.
It
cost
many
Martyrs
their
Lives
,
and
would
have
made
the
Crown
to
shake
,
had
it
not
been
secure
by
an
Omnipotent
Hand
,
and
All-seeing
Providence
;
and
all
this
it
seems
for
nothing
,
for
we
are
not
got
out
of
Babylon
yet
.
That
Command
still
lies
against
the
Church
of
England
,
as
our
Ancestors
believed
it
did
against
the
Church
of
Rome
,
Come
out
from
among
them
,
and
be
ye
separate
,
saith
the
Lord
,
and
touch
no
unclean
thing
,
and
I
will
receive
you
.
It
is
somewhat
strange
that
God
should
suffer
our
Reformers
,
who
were
so
sincere
and
honest
,
who
spared
no
pains
,
and
feared
no
danger
to
purge
the
House
of
God
,
to
retain
so
much
of
the
old
Leaven
,
as
makes
it
unsafe
for
all
good
Christians
to
partake
in
such
Worship
.
And
it
is
strange
that
the
Papists
should
be
such
mortal
Enemies
to
the
Church
of
England
,
which
is
so
near
a
Kin
to
Rome
,
and
look
so
kindly
upon
our
new
Thorough-Reformers
.
But
I
would
desire
these
Men
to
tell
me
what
Point
of
Popery
is
still
retained
in
the
Doctrine
,
Government
,
or
Discipline
of
our
Church
?
O
,
say
they
,
that
is
quickly
done
,
The
very
Office
of
Bishops
is
a
Relique
of
Popery
:
And
if
this
be
so
,
then
the
whole
Christian
Church
,
from
the
very
first
institution
of
it
,
has
been
popishly
affected
;
for
if
we
will
allow
the
Apostles
to
have
had
an
Episcopal
Power
and
Authority
,
we
find
no
Christian
Church
without
Bishops
,
till
the
Reformation
,
that
is
,
for
1500
Years
,
and
I
confess
I
never
thought
Popery
could
have
pleaded
such
Antiquity
,
and
early
prescription
.
That
Supream
and
Soveraign
Power
,
which
the
Bishop
of
Rome
challenges
over
all
other
Bishops
,
and
Secular
Princes
,
nay
that
uncontroulable
Authority
he
challenges
over
the
Laws
of
God
,
and
Institutions
of
our
Saviour
,
to
change
and
alter
them
by
his
infallible
Decrees
,
when
he
pleases
;
his
absolute
Power
to
forgive
Sins
,
and
to
dispose
of
Heaven
and
Hell
,
is
no
doubt
,
the
Perfection
of
that
Apostacy
,
which
was
foretold
should
happen
in
the
latter
days
;
and
if
our
Bishops
challenge
any
such
Power
to
themselves
,
I
will
own
them
to
be
Antichristian
and
Popish
:
But
we
may
see
,
what
admirable
Reformers
those
are
like
to
make
,
who
know
not
how
to
distinguish
between
an
Apostolical
Office
,
and
Antichristian
Usurpations
.
But
the
Common-Prayer
Book
is
Popish
:
I
beseech
you
wherein
;
as
it
is
a
Form
of
Prayer
?
Then
our
Saviour
▪
taught
Men
Popery
,
for
he
taught
his
Disciples
to
pray
by
a
Form
;
and
the
whole
Book
of
Psalms
must
be
ranck
Popery
,
which
consists
only
of
Forms
of
Prayer
,
and
Thanksgiving
,
composed
for
the
use
of
the
Temple
.
But
is
there
any
Remains
of
Popish
Worship
in
our
Liturgy
?
are
there
any
Prayers
to
Saints
or
Angels
,
or
the
Virgin
Mary
?
Are
our
Prayers
concealed
from
us
in
an
unknown
Tongue
?
Do
we
not
understand
what
we
say
,
what
Petitions
we
put
up
to
God
?
Do
you
find
the
Sacrifice
of
the
Mass
,
or
any
Reliques
of
it
in
our
Liturgy
?
Thanks
be
to
God
,
for
our
Reforming
Bishops
and
Martyrs
,
who
purged
our
Worship
from
all
these
Abominations
.
But
the
Common-Prayer
Book
is
taken
out
of
the
Mass-Book
,
and
therefore
it
is
but
Popery
still
.
This
I
will
in
part
grant
,
but
deny
the
Consequence
;
for
every
thing
in
the
Mass-Book
was
not
Popery
,
unless
you
will
say
,
that
the
Creed
,
Ten
Commandments
,
and
Lord's
Prayer
are
parts
of
Popery
.
The
plain
case
is
this
,
You
must
consider
the
Church
of
Rome
,
as
a
true
Church
corrupted
,
and
degenerated
from
its
Primitive
Institutions
;
for
we
must
acknowledg
,
that
the
Church
of
Rome
,
was
not
inferior
in
all
Gifts
and
Graces
to
the
most
eminent
Churches
in
the
World
,
in
the
Apostles
days
,
and
several
Ages
after
.
And
therefore
no
wonder
,
if
in
its
greatest
degeneracy
,
it
retained
some
small
Remains
of
its
antient
Piety
and
Devotion
,
which
was
buried
in
the
midst
of
Rubbish
,
and
Idolatrous
Superstitions
.
Consider
then
,
what
the
proper
work
of
a
Reformer
must
be
?
to
pull
up
Root
and
Branch
;
to
pull
up
the
Wheat
with
the
Tares
?
This
would
be
not
to
reform
a
corrupt
Church
,
but
to
make
a
new
one
:
This
would
be
to
cut
off
the
sound
,
with
the
rotten
Members
;
and
is
like
pulling
down
a
well
constituted
Government
,
to
correct
Abuses
.
I
pray
God
preserve
us
from
such
Reformers
as
these
.
In
a
Word
,
if
these
Men
,
who
accuse
the
Church
of
England
of
Popery
,
can
shew
any
thing
practised
among
us
,
which
is
peculiar
to
Popery
,
which
cannot
be
justified
by
the
Precepts
and
Examples
of
Scripture
,
and
the
first
and
purest
Churches
,
I
will
heartily
joyn
with
them
in
calling
for
a
Reformation
.
In
the
mean
time
I
would
desire
them
to
consider
,
that
they
do
Popery
too
much
Reputation
,
by
giving
up
the
Church
of
England
to
it
,
and
make
the
name
of
Popery
a
less
formidable
thing
,
when
it
is
thus
indifferently
applied
to
a
corrupt
,
and
to
a
reformed
Church
.
I
wish
with
all
my
Soul
they
were
half
so
free
from
Popish
Principles
,
and
Practices
in
matters
of
Civil
Government
,
as
the
Church
of
England
is
from
a
Popish
Worship
.
PART
.
II.
Concerning
those
Disorders
and
Miscarriages
,
which
some
men
are
guilty
of
in
Church-Communion
.
CHAP.
I.
Concerning
those
,
who
ordinarily
forsake
the
Communion
of
their
Parish
Churches
.
HAving
discours'd
thus
largely
of
those
,
who
wholly
separate
themselves
from
Christian
Communion
,
who
either
communicate
with
no
Church
,
or
forsake
the
Communion
of
the
Church
of
England
;
I
now
proceed
to
correct
those
Miscarriages
,
which
some
,
who
profess
themselves
of
our
Communion
,
are
too
notoriously
guilty
of
.
And
I
shall
first
begin
with
those
,
who
ordinarily
forsake
the
Communion
of
their
Parish
Churches
.
This
has
been
an
old
and
inveterate
evil
,
of
long
use
and
practice
,
especially
in
this
great
and
populous
City
,
and
it
may
be
thought
a
daring
and
fruitless
attempt
to
oppose
it
;
however
I
have
this
satisfaction
,
that
no
man
can
reasonably
suspect
,
that
I
serve
any
other
interest
by
this
,
but
the
interest
of
Peace
and
Order
,
and
the
better
edification
of
the
Christian
Church
;
which
must
reasonably
engage
all
men
the
more
impartially
to
consider
what
I
shall
now
offer
,
which
shall
be
comprized
under
these
two
General
Heads
.
First
,
Our
Obligations
to
Parochial
Communion
:
2.
An
Answer
to
some
Objections
against
it
.
First
,
Our
Obligations
to
Parochial
Communion
:
which
will
appear
in
these
particulars
;
1.
That
Parochial
Communion
is
in
it self
an
excellent
Institution
for
the
more
regular
Instruction
and
Government
of
the
Christian
Church
.
We
do
not
indeed
pretend
,
that
the
division
of
an
Episcopal
Church
into
several
Parishes
with
their
distinct
Pastors
set
over
them
,
is
in
a
strict
sense
of
Divine
Institution
:
for
Christ
and
his
Apostles
did
not
by
an
express
Law
determine
the
Bounds
and
Extent
of
Bishopricks
,
much
less
of
Parochial
Communions
;
nor
indeed
was
it
possible
to
do
it
in
those
dayes
,
when
the
greatest
number
of
people
were
either
Iews
or
Heathens
.
Nor
was
there
any
need
of
this
,
it
being
at
last
an
acknowledged
Principle
among
Dissenters
themselves
,
and
those
of
the
greatest
note
;
That
the
directive
Light
of
Nature
p.
14.
is
sufficient
to
guide
us
in
such
things
as
these
;
the
times
and
seasons
of
Church
Assemblies
,
the
order
and
decency
wherein
all
things
are
to
be
transacted
in
them
,
the
bounding
of
them
,
as
to
the
number
of
their
members
,
and
places
of
habitation
,
so
as
to
answer
the
ends
of
their
institution
.
And
therefore
if
this
Parochial
Communion
be
of
great
use
to
the
edification
of
Christians
,
it
not
only
justifies
the
Wisdom
of
the
Church
in
the
first
Institution
of
it
,
but
severely
condemns
those
,
who
break
and
violate
so
useful
an
Institution
.
The
whole
Christian
Church
is
but
one
Body
and
Society
of
Christians
united
to
Christ
,
who
is
the
Head
of
this
Body
;
and
therefore
,
were
it
possible
,
should
all
worship
their
common
Father
and
Saviour
together
:
but
since
the
number
of
Christians
,
and
their
great
distance
from
each
other
,
will
not
admit
this
,
they
are
divided
into
less
Societies
,
for
the
more
convenient
Administration
of
holy
Offices
,
and
the
exercise
of
Christian
Discipline
and
Government
.
How
can
any
thing
in
a
Christian
Nation
be
more
useful
for
all
the
ends
of
Church
Society
,
than
the
distribution
of
Christians
into
Parochial
Communions
?
To
enjoy
the
liberty
of
publick
Assemblies
near
our
own
dwellings
,
without
being
forced
to
seek
for
it
at
a
distance
,
would
have
been
thought
a
great
priviledge
in
former
Ages
;
like
the
Heavenly
Manna
falling
round
about
the
Tents
of
the
true
Israelites
.
To
have
a
fixed
Pastor
,
who
is
particularly
entrusted
with
the
care
of
your
Souls
,
to
whom
you
may
at
all
times
freely
resort
,
and
disclose
your
spiritual
wants
,
whose
neighbourhood
and
conversation
may
contract
a
particular
friendship
and
familiarity
,
and
beget
a
mutual
confidence
and
endearment
,
is
quite
a
different
thing
from
some
publick
and
general
exhortations
;
and
the
reason
why
men
do
not
more
value
the
benefit
and
advantage
of
a
Parochial
Guide
,
is
because
generally
they
make
so
little
use
of
him
.
This
is
the
truest
emblem
of
Catholick
Unity
,
when
we
hold
personal
Communion
with
those
Christians
who
are
our
neighbours
,
and
so
in
the
nearest
disposition
for
it
:
for
our
obligation
to
Christian
Communion
extends
it self
to
all
Christian
Societies
,
which
live
in
the
Communion
of
the
Church
;
and
to
pick
up
a
Church
for
constant
and
Ordinary
Communion
here
and
there
from
stragling
members
,
who
live
in
remote
and
distant
places
,
is
to
make
a
Schismatical
difference
between
Christians
,
as
if
all
Christians
were
not
of
the
same
body
,
nor
fit
for
personal
Communion
:
and
though
forsaking
our
Parish
Churches
for
other
Churches
in
the
same
Communion
be
not
so
formal
a
Schism
,
yet
it
has
some
tendency
that
way
,
it
being
a
forsaking
the
Communion
of
our
neighbour
Christians
and
Parochial
Guide
.
There
is
no
other
Rule
,
that
I
know
of
,
for
personal
Communion
,
but
cohabitation
,
or
dwelling
together
in
the
same
neighbourhood
;
for
then
we
communicate
with
the
Catholick
Church
,
when
we
communicate
with
that
part
of
it
wherein
we
live
:
but
when
without
just
cause
we
ordinarily
forsake
the
Communion
of
Parochial
Assemblies
,
we
disturb
the
most
convenient
Order
of
Church-Communion
,
and
make
a
Rent
and
Schism
in
the
Church
,
as
total
Separation
makes
a
Schism
from
the
Church
.
Neighbour
Christians
have
the
most
frequent
occasions
of
conversing
with
each
other
,
and
therefore
many
great
ends
of
Christian
Communion
are
best
attained
among
them
:
they
may
exhort
and
reprove
one
another
,
and
provoke
unto
love
and
good
works
;
they
may
watch
over
one
anothers
souls
,
and
when
they
observe
each
others
miscarriages
(
which
they
cannot
avoid
observing
,
when
they
live
so
near
,
and
converse
so
often
together
)
they
may
apply
such
timely
remedies
,
as
may
help
up
those
,
who
fall
,
or
prevent
the
fall
of
those
,
who
trip
and
stumble
;
and
when
the
case
is
beyond
their
private
redress
,
may
call
in
the
help
of
their
Pastor
,
who
by
his
wise
Counsels
and
seasonable
Exhortations
and
Reproofs
,
and
pious
and
ardent
Prayers
,
may
convince
those
who
have
sinned
,
and
restore
them
by
Repentance
,
and
obtain
their
Pardon
,
or
strengthen
and
confirm
those
who
were
assaulted
by
Temptations
,
and
procure
fresh
supplies
of
Grace
for
them
.
We
see
indeed
very
little
of
this
now
,
and
the
reason
of
it
is
very
plain
,
because
few
men
consider
,
what
are
the
Duties
of
Christian
Communion
,
but
are
too
much
unconcerned
what
becomes
of
their
Brothers
soul
;
they
think
every
man
must
look
to
himself
,
but
do
not
feel
that
sympathy
,
compassion
and
care
;
which
one
member
has
for
another
;
that
whether
one
member
suffer
,
all
the
members
suffer
with
it
,
or
one
member
be
honoured
,
all
the
members
rejoyce
with
it
;
but
were
men
sensible
of
the
necessity
of
this
mutual
care
of
each
others
souls
,
it
could
never
be
better
discharged
than
among
neighbours
,
who
live
under
each
others
eye
.
And
were
men
faithful
in
this
,
it
would
be
a
more
effectual
way
to
preserve
the
Church
from
the
infection
of
putrid
and
corrupt
members
,
than
particular
Church-associations
,
and
all
the
Tests
they
could
use
or
invent
of
real
Saintship
in
admitting
Church-members
.
The
great
Exception
against
Parochial
Communion
,
which
has
formerly
been
,
and
is
still
managed
by
the
Independents
,
is
,
that
there
are
a
great
many
bad
men
in
our
Communion
,
that
Discipline
is
not
duly
exercised
among
us
,
to
remove
those
from
Christian
Communion
,
who
have
forfeited
their
right
to
it
by
their
vitious
lives
.
But
though
this
is
no
just
reason
for
Separation
,
and
there
is
a
greater
noise
made
about
it
,
than
there
is
any
occasion
for
:
since
such
notorious
sinners
usually
excommunicate
themselves
,
and
if
they
do
now
and
then
hear
a
Sermon
(
which
I
suppose
they
would
not
deny
to
Turks
,
Heathens
and
Infidels
,
as
being
the
most
likely
Means
for
their
Conversion
)
yet
never
approach
the
Lord's
Table
,
or
are
rejected
,
when
known
;
yet
I
say
,
would
every
Christian
faithfully
do
his
part
(
and
without
this
it
is
impossible
Discipline
should
be
duly
administred
in
any
Church-State
)
Parochial
Communion
is
the
most
effectual
Means
to
preserve
the
Church
pure
,
it
being
almost
impossible
any
man
should
be
guilty
of
any
gross
and
scandalous
vices
,
but
some
of
his
neighbours
must
know
it
;
which
is
more
than
can
be
said
of
any
Congregation
,
whose
members
live
at
a
distance
from
each
other
,
and
rarely
converse
together
,
and
when
they
do
,
can
easily
put
on
greater
reservedness
and
caution
,
and
appear
quite
other
men
,
than
their
common
conversation
speaks
them
to
be
.
Love
and
Unity
is
a
necessary
duty
of
Christian
Religion
,
it
is
the
badge
of
our
discipleship
,
By
this
shall
all
men
know
that
ye
are
my
disciples
,
if
ye
have
love
one
to
another
:
Now
though
we
must
love
all
Christians
,
as
members
of
the
same
body
,
yet
neighbours
have
the
greatest
reason
by
all
possible
arts
and
endearments
,
to
secure
their
love
to
each
other
;
because
they
have
the
most
frequent
occasions
of
quarrels
and
contentions
,
if
they
do
not
:
it
is
a
much
harder
thing
to
maintain
love
and
peace
among
men
,
who
live
together
,
and
have
different
interests
,
which
are
many
times
cross
to
each
other
;
than
among
those
who
live
at
a
distance
,
and
seldome
see
one
another
:
and
there
cannot
be
a
more
firm
and
lasting
cement
of
Peace
and
Union
,
than
Christian
Communion
is
,
when
they
worship
God
in
the
same
place
,
and
put
up
their
united
Prayers
and
Thanksgivings
to
him
,
and
eat
at
the
same
Table
,
as
members
of
the
same
body
,
and
children
of
the
same
Father
,
and
heirs
of
the
same
promises
.
This
is
a
powerful
argument
to
the
love
of
all
Christians
,
but
it
does
more
sensibly
endear
us
to
those
,
who
are
as
it
were
of
the
same
houshold
and
family
:
and
since
there
is
greater
need
of
this
endearment
among
neighbours
,
than
strangers
,
Parochial
Communion
,
which
is
made
up
of
Christian
neighbours
,
who
daily
converse
with
each
other
,
does
better
answer
the
end
of
Christian
Communion
,
than
gathered
Churches
.
I
add
further
,
that
in
Parochial
Communion
every
particular
Christian
in
a
Nation
,
may
be
provided
for
,
which
cannot
ordinarily
be
done
in
gathered
Churches
;
for
every
particular
man
belongs
to
one
Parish
or
another
,
and
is
by
Law
bound
to
communicate
in
it
,
and
if
he
do
not
,
may
be
discovered
,
and
corrected
either
by
private
admonitions
,
or
publick
censures
:
but
when
men
forsake
their
Parochial
Communion
,
it
is
impossible
to
give
any
account
of
them
;
they
may
be
of
this
Church
,
or
of
that
,
or
of
none
at
all
.
It
is
impossible
for
the
Governours
of
the
Church
,
who
are
to
take
care
of
every
particular
wandring
Sheep
,
to
give
such
an
account
of
their
charge
in
any
other
Church-state
,
as
in
Parochial
Communions
;
and
that
is
a
sufficient
argument
to
prove
that
it
is
a
very
useful
and
necessary
Constitution
,
and
the
more
useful
and
necessary
it
is
,
the
greater
fault
is
it
in
those
,
who
without
great
reason
disturb
good
order
,
and
though
they
know
how
to
use
this
liberty
wisely
and
innocently
themselves
,
yet
give
an
ill
example
to
those
who
will
make
a
bad
use
of
it
.
I
shall
add
but
one
thing
more
,
and
that
is
with
reference
to
the
good
Government
of
your
families
:
you
cannot
ordinarily
have
such
inspection
over
your
Children
and
Servants
,
when
you
go
to
other
Churches
,
as
when
you
can
appoint
them
their
Seats
or
Stations
in
your
own
,
where
you
may
have
your
eye
upon
them
,
and
observe
their
carriage
and
behaviour
;
and
your
example
in
forsaking
your
own
Church
,
will
be
apt
to
teach
them
to
do
so
too
;
and
I
have
reason
to
fear
,
that
this
has
too
often
occasioned
the
debauchery
of
many
,
otherwise
hopeful
,
young
men
.
The
Sum
is
this
,
that
though
the
division
of
Churches
into
Parish-bounds
under
the
conduct
of
a
Parochial
Minister
,
be
not
founded
on
any
express
Law
of
God
,
yet
it
is
so
highly
useful
to
all
the
great
ends
of
Church-Communion
that
it
must
needs
be
a
very
great
fault
lightly
or
wantonly
to
violate
so
wholsome
an
Institution
.
2.
Because
the
great
Plea
,
which
is
made
by
those
who
communicate
with
our
Church
,
for
forsaking
their
Parish
Churches
,
is
the
different
abilities
of
Preachers
;
and
every
one
is
desirous
to
hear
those
Preachers
whom
he
likes
best
,
and
thinks
there
is
no
hurt
in
it
:
I
shall
,
as
plainly
as
I
can
,
and
with
as
little
offence
as
may
be
,
consider
this
matter
.
1.
And
first
I
observe
,
that
this
is
a
great
pretence
of
others
,
for
Separation
from
our
Church
,
that
they
can
profit
more
by
Non-conforming
than
by
Conforming
Preachers
,
and
therefore
forsake
our
Churches
,
and
joyn
themselves
to
separate
Congregations
;
and
methinks
wife
and
good
men
should
not
like
a
principle
,
which
so
easily
leads
men
into
Separation
,
and
ends
in
Schism
.
I
confess
,
there
is
a
great
deal
of
difference
,
between
taking
the
best
care
we
can
of
our
souls
in
the
Communion
of
the
Church
,
and
involving
our selves
in
the
guilt
of
Schism
upon
this
pretence
;
but
yet
that
is
a
suspicious
argument
which
tends
towards
Schism
;
which
in
its
greatest
innocency
breaks
good
orders
,
and
wholesome
Constitutions
,
and
when
it
is
fully
pursued
,
may
lead
giddy
and
unstable
minds
into
Separation
.
2.
There
is
so
much
unaccountable
fancy
and
humour
to
be
seen
in
those
different
judgements
,
men
make
of
Preachers
,
that
it
were
a
very
hard
case
,
if
the
Peace
,
Order
and
Government
of
the
Church
were
to
lye
at
the
mercy
of
mens
different
fancies
.
Some
are
taken
with
a
grave
and
solid
,
others
with
a
florid
and
polite
Preacher
;
some
are
pleased
with
a
tone
,
others
with
earnestness
and
vehemence
of
action
and
voice
.
How
often
do
many
men
vary
in
their
opinions
of
Preachers
,
and
change
their
Churches
,
as
their
fancy
changes
?
Those
Preachers
who
are
disliked
by
their
own
Parishioners
,
are
very
often
admired
by
strangers
:
Now
what
work
would
this
make
in
all
Civil
Governments
,
were
Fancy
suffered
to
over-rule
publick
Establishments
?
and
we
have
as
little
reason
to
expect
that
God
will
allow
of
such
inroads
of
Fancy
upon
the
Order
and
Government
of
the
Church
.
The
design
of
Church-Communion
,
and
of
Preaching
the
Gospel
,
is
not
to
please
and
tickle
a
wanton
Fancy
,
but
to
instruct
us
in
the
plain
Duties
of
the
Gospel
,
and
to
furnish
us
with
the
Arguments
and
Motives
to
a
holy
life
;
and
thanks
be
to
God
,
such
discourses
we
may
meet
with
in
most
Churches
in
this
Nation
,
especially
in
this
great
City
,
though
it
may
be
not
alwayes
dressed
to
every
mans
palate
.
It
is
a
sign
men
are
full
fed
,
when
they
cannot
be
contented
with
plain
and
wholsome
food
,
but
complain
,
if
they
have
not
some
delicious
Sauces
to
create
and
tempt
an
appetite
:
this
I
am
sure
is
certain
,
that
men
,
who
govern
themselves
by
such
Fancies
,
do
not
alwayes
make
the
wisest
choice
,
nor
the
best
improvements
.
3.
Suppose
your
Parochial
Ministers
do
not
appear
to
be
the
best
Preachers
,
the
profoundest
Divines
,
nor
the
most
moving
Orators
;
consider
whether
this
may
not
in
great
measure
be
owing
to
your selves
:
whether
your
withdrawing
your selves
from
their
instructions
,
may
not
make
them
more
slight
and
careless
in
their
preparations
.
Preachers
are
men
subject
to
humane
infirmities
,
and
in
all
cases
it
is
apt
to
dispirit
men
,
to
see
all
their
pains
and
labour
despised
and
slighted
,
especially
in
this
case
,
which
makes
them
uncapable
of
doing
that
service
to
the
souls
of
men
,
which
their
Office
requires
,
and
which
they
so
passionately
desire
.
Men
who
are
above
the
vanity
of
a
great
Auditory
,
are
yet
desirous
to
preach
to
those
,
whom
they
are
concerned
to
instruct
,
and
are
grieved
to
see
them
turn
their
backs
upon
them
.
You
might
many
times
have
better
Sermons
,
did
you
not
discourage
your
Preachers
by
such
neglects
.
4.
Consider
farther
,
that
you
are
particularly
accountable
for
the
improvement
of
those
means
of
Grace
,
which
you
did
or
might
have
enjoyed
in
the
Communion
of
your
Parish
Churches
.
God
is
not
the
Author
of
Confusion
,
but
of
Order
and
Peace
,
and
therefore
requires
us
to
keep
our
station
;
and
when
the
Providence
of
God
,
and
the
Laws
of
Church
and
State
,
have
placed
us
under
such
a
Ministry
,
we
are
accountable
for
no
more
,
than
what
we
can
enjoy
with
the
preservation
of
the
Peace
,
and
Order
,
and
Government
of
the
Church
:
and
if
our
improvements
be
proportionable
to
this
,
we
shall
not
lose
our
reward
.
But
now
suppose
,
by
pursuing
your
wandring
fancies
,
ye
fall
into
any
mistakes
,
or
are
ignorant
of
any
part
of
your
duty
,
when
ye
might
have
been
better
instructed
,
had
ye
diligently
and
constantly
attended
the
Parochial
Ministry
,
what
excuse
can
such
men
make
for
themselves
?
they
are
misled
,
but
it
was
occasioned
by
forsaking
that
Guide
,
whom
the
Divine
Providence
had
provided
for
them
;
they
sin
ignorantly
,
but
they
might
have
known
better
,
had
they
not
withdrawn
themselves
from
such
instructions
:
certainly
those
men
act
more
safely
,
with
reference
to
a
future
account
,
who
make
the
best
use
they
can
of
such
instructions
,
as
the
Providence
of
God
provides
for
them
;
than
those
,
who
leave
their
rank
and
order
to
chuse
better
for
themselves
.
5.
We
may
also
reasonably
expect
the
greater
assistances
of
the
Divine
Spirit
in
preserving
good
order
,
which
will
tend
more
to
our
spiritual
increase
and
growth
,
than
the
best
external
means
of
edification
:
the
success
does
not
depend
upon
the
gifts
and
abilities
of
the
Preacher
,
but
upon
the
influences
of
Gods
Grace
:
Who
then
is
and
who
is
Apollos
,
but
Ministers
by
whom
ye
believed
,
even
as
the
Lord
gave
to
every
man
?
I
have
planted
,
Apollos
watered
,
but
God
gave
the
increase
:
so
then
,
neither
is
he
that
planteth
any
thing
,
nor
he
that
watereth
,
but
God
that
giveth
the
increase
.
Some
little
imperfect
hints
may
more
enlighten
our
minds
,
when
the
Divine
Spirit
is
pleased
to
teach
us
,
than
the
most
exact
and
elaborate
discourse
;
and
plain
truths
without
any
art
or
varnish
,
may
be
conveyed
with
more
warmth
and
vigour
to
our
souls
and
consciences
,
and
may
affect
us
more
,
than
all
the
charms
of
humane
eloquence
.
If
men
design
only
pleasing
their
fancies
,
that
they
may
do
better
by
gratifying
their
curiosity
;
but
he
,
who
has
no
other
design
in
hearing
,
but
to
save
his
soul
,
ought
principally
to
take
care
,
that
he
may
enjoy
the
influences
of
the
holy
Spirit
,
which
alone
can
make
the
external
Ministry
of
the
Word
effectual
;
and
the
best
way
to
do
that
,
is
to
observe
good
order
;
for
he
is
a
Spirit
of
Love
,
and
Peace
,
and
Unity
,
and
Order
,
and
therefore
is
more
concerned
to
supply
the
defects
and
imperfections
of
external
Ministries
,
which
we
conscientiously
submit
to
,
and
diligently
attend
,
to
preserve
good
order
in
the
Church
.
6.
The
constant
attendance
on
a
meaner
Ministry
,
is
much
more
for
our
edification
,
than
an
occasional
hearing
much
better
Sermons
.
It
is
too
much
the
humour
of
many
men
,
who
forsake
their
own
Church
,
to
be
constant
to
none
;
and
by
this
means
they
may
hear
a
great
many
excellent
Sermons
,
and
yet
not
be
thoroughly
instructed
in
all
parts
of
their
duty
:
whereas
every
Minister
,
who
makes
conscience
of
instructing
his
people
committed
to
him
,
will
take
care
at
one
time
or
other
to
teach
them
all
the
great
Articles
of
Faith
,
and
Rules
of
Life
,
which
though
it
may
not
be
so
taking
and
popular
,
is
yet
more
useful
than
some
general
Discourses
,
and
pressing
and
vehement
Exhortations
without
a
particular
explication
of
their
duty
.
Which
shews
the
advantage
of
attending
a
constant
Ministry
,
especially
if
men
would
acquaint
themselves
with
their
Minister
,
whereby
he
might
the
better
understand
,
how
to
apply
himself
to
their
particular
cases
,
to
fit
his
Instructions
to
their
capacities
,
and
his
Counsels
,
Exhortations
and
Reproofs
to
their
spiritual
wants
.
This
may
suffice
to
shew
our
obligations
to
Parochial
Communion
.
2.
The
second
thing
proposed
,
was
to
answer
some
Objections
against
this
;
and
they
are
only
some
hard
cases
,
which
make
Parochial
Communion
very
nauseous
and
unpleasant
to
honest
minds
,
or
very
dangerous
.
As
to
name
some
of
the
hardest
:
1.
The
case
of
a
vicious
and
scandalous
Minister
,
who
like
Eli's
Sons
,
makes
the
Sacrifices
of
God
to
be
abhorred
:
I
am
in
great
hope
,
that
the
number
of
these
men
is
not
great
,
though
one
were
too
much
:
and
yet
it
is
not
to
be
expected
,
that
in
so
great
a
body
of
men
,
there
should
be
none
:
Let
the
enemies
of
God
,
and
of
Religion
,
triumph
in
this
,
and
encrease
their
numbers
,
while
we
silently
lament
it
.
But
when
this
is
the
case
,
I
think
every
good
man
should
apply
himself
to
his
Superiours
,
and
endeavour
to
remove
him
;
if
this
cannot
be
done
,
or
is
too
long
delayed
,
he
must
learn
to
distinguish
between
the
man
and
his
Office
;
a
bad
man
,
but
yet
a
legal
Minister
;
and
though
he
be
unworthy
of
so
holy
a
Profession
,
yet
the
efficacy
of
his
Ministry
does
not
depend
upon
his
personal
qualifications
,
but
on
the
Institution
of
Christ
.
The
lewdness
of
Eli's
Sons
,
though
it
gave
great
offence
and
scandal
to
the
Israelites
,
yet
it
did
not
make
them
forsake
the
Altar
of
God
:
The
Scribes
and
Pharisees
in
our
Saviours
dayes
,
were
a
vile
sort
of
people
,
but
yet
he
does
not
command
his
Disciples
to
withdraw
from
their
Communion
,
but
not
to
follow
their
examples
.
The
Scribes
and
Pharisees
sit
in
Moses
seat
,
all
therefore
whatsoever
they
bid
you
observe
,
that
observe
and
do
,
but
do
not
after
their
works
,
for
they
say
and
do
not
.
And
upon
these
principles
St.
Austin
disputes
against
the
Donatists
,
and
will
not
allow
the
personal
miscarriages
of
Ministers
,
to
be
a
just
cause
of
Separation
:
and
yet
if
in
such
cases
,
a
serious
Christian
with
prudence
and
modesty
,
and
with
as
little
noise
and
scandal
as
may
be
,
preserving
the
Communion
of
the
Church
,
should
joyn
in
Communion
with
a
neighbouring
Minister
,
I
should
not
see
much
reason
to
blame
him
:
for
it
is
no
Schism
,
while
he
continues
in
the
Communion
of
the
Church
,
and
only
forsakes
the
Communion
of
his
Parish
Minister
upon
too
just
an
offence
.
2.
The
case
of
an
ignorant
Minister
;
and
I
hope
this
case
is
not
very
frequent
neither
,
at
least
not
such
gross
ignorance
,
as
shall
make
a
man
utterly
uncapable
of
such
a
function
:
and
yet
it
cannot
be
expected
,
that
all
the
Parishes
in
England
should
be
supplyed
with
Learned
Preachers
,
when
there
are
so
many
Livings
,
that
will
hardly
find
bread
for
a
Family
.
But
we
must
consider
,
that
our
Church
has
made
excellent
provision
in
this
case
;
has
taken
care
,
that
the
instruction
of
her
Children
,
shall
not
wholly
depend
upon
the
personal
abilities
of
the
Minister
.
Our
Liturgy
is
the
same
,
whatever
the
Ministers
abilities
be
,
which
contains
a
very
excellent
form
of
Worship
,
and
Administration
of
Sacraments
;
the
Catechism
,
which
he
is
bound
to
teach
the
Children
,
contains
the
substance
of
Christian
Religion
in
few
and
plain
words
;
and
the
Homilies
which
are
appointed
to
be
read
,
are
very
useful
and
pious
Sermons
upon
most
of
the
material
heads
of
Religion
;
that
though
the
Minister
be
no
great
Scholar
,
if
he
be
but
honest
and
diligent
in
observing
the
Rules
and
Directions
of
the
Church
,
his
people
cannot
want
sufficient
Instructions
.
And
this
one
instance
,
shews
the
great
necessity
and
advantage
,
of
publick
Liturgies
and
Homilies
,
which
secures
the
decent
performance
of
Religious
Worship
,
and
the
instruction
of
the
people
in
sound
and
wholsome
doctrine
,
notwithstanding
the
personal
defects
and
inabilities
of
the
Minister
;
what
case
such
poor
Parishes
were
in
,
when
these
provisions
were
cryed
down
,
as
Popish
and
Antichristian
,
I
cannot
guess
.
3.
The
case
of
an
erroneous
and
heretical
Minister
;
who
mixes
poison
with
his
doctrine
,
and
corrupts
the
plainness
and
simplicity
of
the
Christian
Religion
;
and
can
any
Christian
,
who
is
bound
to
take
care
of
his
soul
,
think
it
his
duty
to
expose
himself
to
the
perpetual
danger
and
temptation
of
erroneous
doctrines
?
In
answer
to
which
,
consider
,
1.
That
people
are
very
ill
Judges
of
errors
and
heresie
;
the
most
antient
and
most
useful
doctrines
of
Christianity
have
sometimes
been
thought
so
;
and
when
we
have
so
many
men
intent
and
zealous
to
seduce
our
people
,
it
is
an
easie
matter
to
whisper
the
danger
of
being
infected
by
a
corrupt
and
heretical
doctrine
.
Some
think
every
thing
heresie
,
but
Antinomianism
;
to
perswade
men
to
a
good
life
,
to
tell
them
,
that
there
are
certain
conditions
annexed
to
the
Gospel
Covenant
,
without
the
performance
of
which
,
we
shall
not
be
saved
:
that
not
an
idle
and
notional
,
but
an
active
and
working
faith
justifies
;
that
we
are
saved
by
Christ
,
not
as
a
Proxy
,
who
has
done
all
for
us
,
but
as
a
Priest
and
Sacrifice
and
Mediator
,
who
has
expiated
our
sins
by
his
death
,
and
sealed
the
Covenant
of
Grace
in
his
blood
,
and
now
powerfully
intercedes
for
us
with
his
Father
,
and
sends
his
Spirit
into
the
World
to
be
a
principle
of
a
new
life
in
us
:
these
and
such
like
doctrines
are
by
some
men
reproached
with
the
name
of
heresie
:
and
upon
their
authority
believed
to
be
so
by
others
:
and
yet
if
men
must
withdraw
their
Communion
for
the
sake
of
such
heresies
as
these
,
they
must
forsake
the
most
useful
Preachers
and
most
Orthodox
Churches
:
and
therefore
,
2.
The
charge
of
heresie
must
be
very
plain
and
notorious
,
before
it
can
justifie
our
breach
of
Communion
.
If
men
deny
any
plain
Article
of
the
Christian
Faith
,
it
is
dangerous
to
intrust
the
care
of
our
souls
with
them
,
for
they
are
at
best
but
Wolves
in
Sheeps
cloathing
;
but
to
suspect
men
of
heresie
,
when
there
is
no
evidence
of
it
,
is
it self
a
very
great
fault
;
and
difference
of
judgement
and
opinion
about
some
less
matters
in
Religion
,
which
we
are
alwayes
like
to
differ
about
,
while
we
see
in
part
,
and
know
only
in
part
,
may
exercise
mutual
forbearance
,
but
will
not
excuse
men
from
the
guilt
of
such
causless
Separations
.
3.
Where
the
presumptions
are
very
strong
,
we
must
appeal
to
Church
Governours
,
to
detect
his
errors
and
heresies
,
if
he
have
any
,
and
to
secure
the
flock
from
such
apparent
danger
:
Private
Reformations
usually
prove
more
fatal
,
than
the
mischiefs
which
they
are
designed
to
remedy
:
and
what
I
said
in
the
case
of
an
ignorant
Minister
,
is
very
applicable
to
this
,
the
publick
Prayers
and
administration
of
Sacraments
,
and
Catechism
,
cannot
be
corrupted
by
the
greatest
Heretick
,
if
he
observe
his
Rule
;
and
this
secures
the
purity
of
Worship
,
and
wholsome
instructions
:
and
as
for
his
Sermons
,
it
only
concerns
men
to
be
wary
what
doctrines
they
receive
from
him
,
to
take
nothing
upon
trust
,
but
to
search
the
Scriptures
,
whether
such
things
be
so
.
Such
a
course
as
this
,
will
maintain
good
order
in
the
Church
,
without
any
danger
to
our
faith
.
4.
When
the
bounds
of
Parishes
,
and
the
number
of
people
is
too
large
for
Parochial
Communion
.
This
has
often
been
made
a
pretence
to
justifie
separate
Meetings
,
because
the
number
of
people
is
much
greater
in
many
Parishes
,
than
can
be
contained
in
one
Church
.
The
complaint
is
too
true
,
and
worthy
of
the
care
of
publick
Authority
to
redress
it
;
but
this
is
no
just
reason
for
Separation
,
though
it
be
a
reason
for
such
persons
,
who
are
shut
out
of
their
own
Parish
Churches
,
to
go
to
others
,
where
they
can
be
received
;
for
where
publick
Authority
has
not
made
sufficient
provision
for
Parochial
Communion
,
men
who
love
their
souls
,
must
provide
for
themselves
in
the
Communion
of
the
Church
.
CHAP.
II.
Concerning
Irreverence
in
Worship
.
ANother
great
miscarriage
,
which
many
professed
Christians
are
guilty
of
,
is
an
irreverent
performance
of
Religious
Worship
;
if
that
may
be
called
Religious
Worship
,
which
is
not
attended
with
all
the
solemn
expressions
of
reverence
and
devotion
.
There
are
so
many
instances
of
this
,
that
the
very
naming
of
them
,
will
be
thought
sharp
and
satyrical
.
There
are
but
few
Christians
,
who
put
on
that
true
gravity
and
seriousness
of
looks
and
behaviours
,
as
becomes
the
presence
of
God
,
and
the
solemnity
of
Religious
Worship
.
You
shall
see
some
gazing
about
them
with
a
roving
and
wandring
eye
,
as
if
they
came
only
to
see
,
and
to
be
seen
,
to
observe
every
new
face
,
or
new
dress
and
garb
,
and
therefore
too
often
set
themselves
out
with
that
fantastick
gaiety
,
which
more
becomes
a
Play-house
than
a
Church
.
You
shall
see
others
talk
,
or
whisper
,
or
laugh
,
to
the
great
offence
and
scandal
of
all
serious
and
devout
minds
.
Others
instead
of
worshipping
God
,
sleep
away
the
Prayers
or
Sermon
,
or
both
,
as
if
they
were
not
concerned
in
either
:
It
is
possible
indeed
for
very
devout
men
sometimes
to
be
surprized
with
sleep
,
but
it
is
a
great
indecency
,
when
ever
it
is
so
and
requires
great
care
to
prevent
it
,
in
our selves
and
others
;
and
is
a
great
contempt
of
God
and
of
his
Worship
,
when
it
grows
into
a
custom
,
and
men
as
naturally
dispose
themselves
to
a
sleeping
posture
,
as
if
it
were
the
design
of
their
coming
to
Church
.
You
shall
see
others
sit
all
the
time
of
Divine
Service
,
which
would
be
thought
a
very
great
rudeness
,
when
we
put
up
a
Petition
to
an
earthly
Prince
:
this
was
unknown
in
the
ancient
Church
,
wherein
for
some
Ages
,
they
did
not
so
much
as
sit
either
while
the
Scriptures
were
read
or
expounded
:
and
Eusebius
relates
a
famous
▪
Story
of
Constantine
the
first
Christian
Emperour
,
that
when
he
made
a
Speech
to
him
in
his
own
Palace
concerning
the
Sepulchre
of
our
Saviour
,
he
heard
it
standing
,
though
it
were
very
long
,
and
would
not
be
perswaded
to
sit
down
,
saying
,
That
it
was
not
fit
to
consult
our
ease
,
while
we
hear
any
discourses
concerning
God
:
and
that
it
was
more
agreeable
to
piety
,
to
hear
Religious
discourses
standing
.
And
what
would
that
Religious
Emperour
have
thought
,
to
have
seen
Christians
in
publick
Assemblies
pray
sitting
?
And
indeed
I
have
often
thought
,
what
should
be
the
reason
of
that
universal
practice
of
sitting
,
when
we
sing
Psalms
;
for
Psalms
of
praise
and
thanksgiving
are
as
much
the
worship
of
God
as
Prayer
,
and
therefore
equally
require
a
posture
of
Devotion
.
Thus
uncovering
the
head
,
has
at
least
among
Christians
,
been
alwayes
accounted
an
act
of
Reverence
,
as
pulling
off
the
Shooes
was
among
the
Eastern
Nations
,
and
therefore
becomes
the
presence
of
so
great
a
Majesty
.
But
I
shall
not
take
notice
of
every
particular
instance
of
such
miscarriages
,
but
endeavour
to
convince
you
of
the
great
evil
and
undecency
of
such
irreverence
in
Worship
,
and
that
from
these
two
considerations
:
1.
The
nature
of
Religious
Worship
,
especially
considered
as
publick
.
2.
From
the
peculiar
presence
of
God
,
and
holy
Angels
in
Christian
Assemblies
.
1.
From
the
nature
of
Religious
Worship
,
especially
considered
as
publick
:
Now
Religious
Worship
consists
in
a
great
awe
and
reverence
for
the
Divine
Majesty
:
when
we
are
possest
with
a
great
sense
of
that
infinite
distance
,
which
is
between
God
and
us
,
and
our
constant
dependence
on
him
,
which
makes
us
approach
his
presence
with
great
humility
of
mind
,
with
a
profound
admiration
of
his
infinite
perfections
,
with
thankful
acknowledgments
of
his
many
and
great
blessings
bestowed
on
us
,
and
with
souls
devoted
to
his
service
and
obedience
;
hence
Religion
is
so
often
called
the
fear
of
God
,
because
Religion
is
founded
in
a
great
awe
and
reverence
for
God
.
So
that
where
there
is
no
true
reverence
of
God
,
there
is
no
true
Worship
of
him
;
and
where
ever
the
mind
is
thoroughly
affected
with
this
religious
fear
,
it
will
discover
it self
in
our
words
,
and
looks
,
and
actions
.
Our
souls
have
the
government
of
our
outward
man
,
and
our
passions
discover
themselves
in
our
looks
and
behaviour
.
It
requires
very
great
art
,
either
to
conceal
those
passions
,
which
we
have
,
or
to
counterfeit
those
which
we
have
not
:
for
there
is
such
a
sympathy
between
our
souls
and
bodies
,
that
they
powerfully
affect
each
other
;
and
our
wise
Maker
so
contrived
our
frame
,
that
though
the
secret
motions
of
our
minds
cannot
be
seen
,
yet
they
discover
themselves
by
those
external
and
visible
impressions
they
make
on
our
bodies
,
without
which
,
mankind
could
never
know
one
another
,
nor
have
any
pleasure
or
security
in
mutual
conversation
.
For
no
wise
man
cares
to
converse
with
those
,
who
can
so
artificially
diguise
themselves
,
that
you
can
never
know
,
what
their
inward
resentments
are
.
Which
shews
,
that
according
to
the
frame
of
our
natures
,
an
inward
reverence
for
God
,
will
shew
it self
in
external
actions
;
and
therefore
that
it
ought
to
do
so
;
for
as
God
has
united
the
soul
and
body
into
one
man
,
so
he
has
united
their
motions
and
actions
too
,
without
which
,
there
can
be
no
one
perfect
act
of
Religion
or
Vertue
:
to
worship
God
with
the
body
without
the
soul
is
hypocrisie
;
to
worship
God
with
the
soul
without
the
body
is
either
impossible
,
because
our
inward
passions
will
discover
themselves
by
some
external
signs
,
when
we
have
no
design
nor
interest
to
conceal
them
,
or
is
very
lame
and
imperfect
and
unbecoming
this
state
of
life
:
We
must
glorifie
God
both
with
our
bodies
and
with
our
spirits
,
which
are
Gods
;
he
made
them
both
,
and
united
them
for
his
service
,
and
for
the
same
reason
,
redeemed
them
both
with
the
blood
of
his
Son
.
But
we
shall
better
see
the
necessity
of
this
,
by
considering
the
nature
of
publick
Worship
;
for
publick
Worship
consists
in
publick
signs
of
honour
;
no
man
has
a
Window
into
our
souls
,
to
discover
the
secret
devotion
of
our
hearts
;
and
therefore
visible
Worship
must
be
expressed
in
visible
actions
,
in
the
external
reverence
of
our
words
,
and
gestures
,
and
behaviour
,
that
is
,
in
such
actions
,
as
express
the
great
humility
of
our
minds
,
that
great
sense
we
have
of
the
infinite
Majesty
of
God
,
and
our
own
meanness
and
worthlessness
,
and
all
those
passions
and
affections
,
which
become
Divine
Worship
:
and
therefore
rude
and
unmannerly
approaches
to
God
,
such
as
would
not
become
the
Majesty
of
an
earthly
Prince
,
whatever
inward
devotion
we
may
pretend
to
,
is
not
external
and
visible
Worship
,
because
it
is
separated
from
all
external
and
visible
signs
of
honour
.
And
therefore
we
may
observe
,
that
good
men
in
all
Ages
have
not
contented
themselves
meerly
to
worship
God
with
devout
thoughts
and
passions
,
but
with
such
external
acts
of
Religion
,
as
either
a
Divine
Institution
,
or
the
Custom
of
their
Countrey
,
and
the
practice
of
the
Church
had
made
external
signs
of
honour
:
Such
as
uncovering
the
head
,
or
putting
off
their
shooes
,
or
bowing
the
body
,
or
kneeling
,
or
prostration
,
or
lifting
up
eyes
and
hands
to
Heaven
,
where
God
dwells
.
For
this
we
have
the
ancient
Patriarchs
,
the
Jewish
Church
,
Christ
and
his
Apostles
,
and
the
whole
Christian
Church
for
many
Ages
,
for
our
example
;
and
it
will
be
hard
to
find
any
sort
of
people
in
the
World
,
that
pretended
to
any
Religion
,
but
took
great
care
of
the
ex●e●nal
solemnities
,
and
decent
circumstances
of
Worship
:
I
know
of
no
Age
of
the
Christian
Church
till
very
lately
,
wherein
those
men
would
have
been
allowed
to
be
of
any
Religion
,
or
admitted
to
Christian
Communion
,
who
should
have
betrayed
such
slight
thoughts
of
God
in
a
rude
and
slovenly
Worship
,
as
too
many
among
our selves
are
now
guilty
of
;
and
indeed
this
has
insensibly
crept
upon
us
ever
since
those
hot
disputes
about
Ceremonies
and
the
externals
of
Religion
have
troubled
the
Church
:
for
when
men
began
to
dispute
down
all
good
order
and
decent
administration
of
Religious
Offices
,
they
soon
disputed
away
all
external
Worship
,
and
many
who
still
pretend
no
great
dislike
to
publick
Constitutions
,
are
so
far
infected
with
this
disease
,
that
they
are
not
sufficiently
careful
of
the
gravity
and
seriousness
of
their
devotion
;
and
some
are
so
afraid
of
Fanaticism
,
that
they
dare
not
look
solemnly
,
nor
lift
up
their
eyes
and
hands
to
Heaven
,
for
fear
of
being
thought
Fanaticks
or
hypocrites
.
Thus
while
some
men
out
of
a
groundless
fear
of
Superstition
,
strip
Religion
of
all
useful
and
decent
Ceremonies
;
and
others
out
of
as
wild
a
suspicion
of
Fanaticism
,
are
afraid
to
appear
grave
and
serious
in
their
Religion
,
the
publick
solemnities
of
Worship
are
either
left
to
every
mans
fancy
,
or
performed
in
so
careless
and
trifling
a
manner
,
that
the
Name
of
God
is
dishonoured
,
and
his
Worship
profaned
and
scorned
.
But
my
business
at
present
,
is
with
those
of
our
own
Communion
,
and
possibly
it
may
do
them
some
good
to
tell
them
,
that
they
who
appear
so
zealous
against
Fanaticism
,
and
are
yet
so
trifling
in
their
Worship
,
are
much
the
worst
Fanaticks
of
the
two
.
For
many
of
our
Dissenters
,
though
they
reject
the
use
of
our
Ceremonies
,
and
neglect
that
external
decency
of
Worship
,
which
has
been
in
use
in
all
Ages
of
the
Church
,
yet
however
they
make
a
shew
of
great
seriousness
in
their
worship
,
and
seem
to
be
very
sensibly
affected
with
it
,
and
therefore
this
looks
like
Worship
,
though
it
want
some
external
solemnities
,
which
may
be
thought
needful
;
but
when
men
stare
and
gaze
about
them
,
laugh
or
whisper
at
their
prayers
,
and
betray
great
vanity
and
lightness
of
mind
(
to
say
no
worse
)
instead
of
an
awful
sense
and
reverence
of
God
,
this
is
so
far
from
making
any
shew
of
Worship
,
how
exact
soever
they
may
be
in
their
postures
or
responses
,
that
it
is
downright
profaneness
.
They
are
thus
far
fanatical
in
their
principles
,
that
they
must
believe
(
if
they
consider
any
thing
)
that
God
does
not
much
regard
the
Worship
of
the
outward
man
,
for
did
they
believe
he
did
,
they
would
be
more
careful
to
pay
it
him
;
for
the
bare
doing
any
thing
in
Religious
Worship
,
such
as
kneeling
at
Prayers
,
or
standing
up
at
the
Hymns
and
Creed
,
and
the
like
,
does
not
make
it
so
much
as
an
external
sign
of
Worship
,
unless
it
be
performed
with
that
gravity
and
seriousness
,
which
is
essential
to
all
Religious
Worship
;
and
if
they
believe
,
that
though
God
does
expect
the
Worship
of
the
body
,
he
matters
not
the
Worship
of
the
mind
,
nor
how
carelesly
external
Worship
is
performed
,
so
it
be
done
:
This
is
so
wild
a
principle
,
that
it
out-does
all
the
Fanaticks
that
ever
were
in
the
World
.
Those
who
were
arrant
hypocrites
,
and
yet
very
punctual
in
the
externals
of
Religion
(
such
as
the
Scribes
and
Pharisees
were
in
our
Saviours
dayes
)
were
withal
very
solemn
and
demure
in
those
external
superstitions
:
and
those
who
reject
external
Ceremonies
of
Religion
,
yet
pretend
to
great
devotion
of
mind
,
and
rapturous
ardours
and
transports
of
spirit
;
but
these
men
are
for
an
external
bodily
Worship
without
so
much
as
the
least
visible
appearance
of
external
devotion
;
and
(
if
there
be
no
other
remedy
)
I
wish
with
all
my
heart
,
that
these
men
would
make
a
Sect
by
themselves
too
,
and
not
reproach
the
Church
of
England
by
continuing
in
her
Communion
,
which
has
brought
a
greater
scandal
upon
our
Worship
,
than
all
the
arguments
and
cavils
of
Dissenters
:
though
the
better
way
would
be
,
and
that
which
I
heartily
beg
of
God
,
and
do
earnestly
beg
all
men
,
to
correct
this
fault
,
and
to
wipe
off
that
reproach
of
a
cold
formal
Worship
,
by
expressing
that
grave
,
and
serious
,
and
ardent
devotion
,
which
so
much
becomes
all
the
true
Worshippers
of
God
,
is
so
essential
to
Religious
Worship
,
and
so
interwoven
with
all
the
publick
Offices
of
our
Religion
,
which
are
admirably
fitted
to
serve
all
the
ends
of
a
grave
and
serious
Piety
.
2.
Let
us
consider
now
the
peculiar
presence
of
God
and
holy
Angels
in
Religious
Assemblies
:
Did
we
see
God
in
a
visible
glory
(
as
he
used
to
appear
to
Moses
at
the
door
of
the
Tabernacle
)
every
time
we
meet
to
worship
him
,
I
am
apt
to
think
we
should
all
express
greater
signs
of
Reverence
and
devotion
:
and
yet
there
is
none
of
you
,
but
will
pretend
to
believe
,
that
God
is
present
in
your
Assemblies
,
and
that
he
takes
a
more
particular
notice
of
your
carriage
and
behaviour
,
when
ye
meet
to
worship
him
,
than
he
does
at
other
times
;
that
is
,
that
he
expects
now
,
that
ye
should
take
a
more
particular
notice
of
his
presence
,
and
behave
your selves
with
a
suitable
reverence
,
as
those
who
believe
,
that
God
is
present
in
a
peculiar
manner
,
though
ye
do
not
see
him
.
Under
the
Law
God
dwelt
in
the
Tabernacle
and
Temple
,
which
was
his
house
;
and
therefore
when
the
Tabernacle
was
finished
,
God
filled
it
with
his
presence
and
glory
:
there
was
the
Mercy-Seat
covered
with
Cherubims
,
which
was
a
figure
of
Gods
presence
,
and
the
attendance
of
Angels
;
and
it
was
a
constant
opinion
among
the
Heathens
,
that
their
Gods
dwelt
in
their
Temples
and
Images
consecrated
to
their
Worship
;
and
though
they
were
ridiculously
foolish
in
thinking
to
charm
their
Gods
by
some
Magical
Rites
and
Mysteries
,
and
confine
them
to
certain
places
;
yet
the
original
of
this
,
was
only
a
traditional
belief
,
that
God
was
alwayes
peculiarly
present
in
all
places
of
his
Worship
.
It
is
sufficiently
evident
,
that
the
Primitive
Christians
did
believe
,
that
Angels
,
who
are
Gods
Retinue
and
Ministers
,
do
attend
Christian
Assemblies
,
and
are
witnesses
of
the
decency
and
reverence
of
our
Worship
:
and
this
is
the
most
plain
and
obvious
sense
of
St.
Paul's
words
,
For
this
cause
ought
the
woman
to
have
power
over
her
head
because
of
the
Angels
,
he
was
a
discoursing
the
decency
of
mens
praying
uncovered
,
and
women
covered
,
because
the
woman
ought
to
be
in
subjection
to
her
husband
;
and
therefore
it
was
undecent
to
appear
with
her
head
uncovered
;
and
much
more
so
in
religious
Assemblies
,
wherein
we
are
to
have
a
greater
regard
to
decency
because
of
the
Angels
,
that
is
,
those
Angels
,
who
attend
our
Worship
,
and
carefully
observe
our
behaviour
,
though
we
do
not
see
them
:
and
as
St.
Chrysostom
sayes
,
If
we
reverence
men
,
much
more
the
Angels
of
God
.
From
whence
we
learn
these
two
things
,
that
the
Angels
attend
our
Worship
,
and
that
for
that
reason
,
we
ought
to
be
very
careful
of
all
decency
and
gravity
in
our
Worship
.
And
certainly
did
men
heartily
believe
,
and
seriously
consider
,
that
God
and
his
holy
Angels
look
on
,
and
take
special
notice
of
every
action
,
and
are
greatly
offended
with
a
light
and
trifling
carriage
,
with
any
gestures
or
actions
,
which
unbecome
so
great
a
presence
,
it
would
compose
them
to
greater
seriousness
and
devotion
,
and
either
make
them
afraid
to
come
to
Church
,
or
more
reverent
when
they
do
.
CHAP.
III.
Concerning
the
neglect
of
the
publick
Prayers
of
the
Church
.
A
Nother
great
miscarriage
,
which
some
are
guilty
of
,
who
do
not
forsake
our
Communion
is
a
great
neglect
of
the
publick
Prayers
of
the
Church
:
A
great
many
come
to
Church
,
when
the
Service
is
half
read
,
others
when
it
is
near
a
conclusion
,
and
think
there
is
no
great
hurt
in
it
neither
,
if
they
do
not
lose
the
Sermon
.
At
other
times
when
there
is
only
the
Divine
Service
read
,
without
a
Sermon
,
few
persons
think
it
worth
their
attendance
,
but
the
Worship
of
God
is
exposed
to
contempt
,
and
the
Minister
laugh't
at
for
reading
to
bare
Walls
and
empty
Seats
.
These
things
,
I
grant
,
may
happen
sometimes
,
where
there
is
no
designed
neglect
,
the
mistake
of
time
may
occasion
some
persons
coming
late
,
who
want
certain
notice
,
and
on
the
Week-dayes
necessary
business
may
hinder
others
,
who
are
glad
to
take
all
the
opportunities
,
they
can
get
,
of
publick
Worship
;
but
where
there
are
not
such
reasonable
excuses
,
the
fault
is
very
great
,
though
few
people
are
convinc't
of
it
;
and
therefore
my
business
at
present
,
shall
be
,
to
endeavour
to
convince
you
of
the
evil
of
this
neglect
.
1.
If
you
will
acknowledge
it
your
duty
to
worship
God
together
in
the
Assemblies
of
Christians
,
I
need
not
multiply
words
to
prove
such
a
neglect
of
publick
Prayers
to
be
a
great
fault
:
for
they
are
the
principal
part
of
the
Divine
Worship
:
there
we
confess
our
sins
to
God
,
and
beg
his
Pardon
,
and
receive
a
Ministerial
Absolution
from
the
mouth
of
his
Minister
;
there
we
praise
him
in
divine
Hymns
and
Anthems
,
and
put
up
our
joint
Petitions
and
Thanksgivings
to
him
;
and
this
is
properly
divine
Worship
,
because
it
is
our
address
to
God
in
Supplications
,
Prayers
and
Praises
.
To
hear
the
Word
of
God
read
or
preached
,
is
so
far
an
act
of
Worship
too
,
as
it
signifies
an
acknowledgement
of
his
authority
over
us
,
and
our
desire
to
be
instructed
by
him
:
but
this
is
but
a
secondary
act
of
Worship
,
which
consists
in
hearing
God
speak
to
us
,
either
immediately
in
his
inspired
Word
,
or
mediately
by
those
men
whom
he
has
authorized
and
qualified
for
the
instruction
of
his
Church
:
but
the
Worship
of
God
properly
consists
in
our
offering
something
to
God
,
the
Sacrifices
of
Prayers
and
Thanksgivings
which
are
highly
pleasing
to
him
,
when
they
are
offered
up
by
a
devout
soul
in
the
name
and
merits
of
our
great
High
Priest
and
Mediator
Jesus
Christ
.
So
that
those
,
who
neglect
the
Prayers
of
the
Church
,
neglect
publick
Worship
,
and
those
who
slight
the
opportunities
of
publick
Prayers
,
when
there
is
no
Sermon
to
invite
their
presence
,
plainly
discover
,
that
they
prefer
pleasing
their
curiosity
,
with
hearing
some
new
discourse
,
before
the
more
solemn
acts
of
Worship
,
which
is
a
great
sign
,
that
they
hear
to
very
little
purpose
,
when
the
end
of
hearing
is
practice
,
and
the
most
excellent
part
of
practical
Religion
is
the
immediate
Worship
of
God
.
2.
Because
some
men
think
,
they
worship
God
sufficiently
,
if
they
come
time
enough
to
Church
to
joyn
in
the
Pulpit
Prayer
,
I
would
desire
them
to
consider
,
that
Church
Communion
principally
consists
in
joyning
in
the
publick
Prayers
of
the
Church
.
These
men
would
not
be
thought
,
nor
do
they
intend
to
renounce
the
Communion
of
our
Church
,
and
yet
in
effect
do
so
,
while
they
neglect
its
publick
Worship
;
for
Church
Communion
consists
in
meeting
together
for
publick
acts
of
Worship
,
and
then
we
joyn
in
the
publick
Worship
of
the
Church
,
when
we
worship
God
according
to
that
Rule
and
Form
prescribed
by
the
publick
Authority
of
the
Church
,
wherein
we
live
.
The
Prayer
of
the
Minister
before
Sermon
is
not
so
expresly
provided
for
by
our
Rubrick
,
though
it
be
favoured
by
a
Canon
made
for
that
purpose
,
and
is
now
usefully
introduced
by
long
custome
with
the
connivance
,
if
not
the
express
allowance
of
our
Governours
,
but
the
Liturgy
is
the
form
of
publick
Worship
and
administration
of
Sacraments
,
there
the
Church
offers
up
more
especially
her
publick
Prayers
and
Praises
,
this
is
the
great
bond
of
Church
Communion
,
and
to
neglect
or
withdraw
our selves
from
this
Worship
,
is
in
effect
to
forsake
the
Communion
of
the
Church
,
as
to
the
principal
part
and
exercise
of
it
.
When
you
joyn
in
the
Pulpit
Prayer
,
though
it
be
never
so
well
composed
,
grave
and
serious
,
pious
and
ardent
,
yet
it
looks
more
like
the
Worship
of
a
particular
Congregation
,
than
of
the
Church
,
for
you
joyn
only
with
those
,
who
are
present
at
such
a
prayer
;
but
when
we
offer
up
our
souls
to
God
in
that
publick
Form
of
Prayers
prescribed
by
publick
Authority
,
we
joyn
with
all
the
Congregations
of
England
,
who
at
the
same
time
offer
up
the
same
Prayers
and
Praises
in
the
same
words
,
as
if
they
were
,
but
one
Congregation
,
and
had
but
one
heart
and
mouth
;
and
those
men
,
do
not
understand
the
reason
and
nature
of
publick
Worship
,
who
make
light
of
this
.
Why
is
the
Worship
of
a
Religious
Assembly
more
acceptable
to
God
,
than
the
private
Devotions
of
good
men
,
when
they
might
as
well
stay
at
home
,
and
about
the
same
hour
(
which
in
ancient
times
was
observed
for
private
as
well
as
publick
Devotion
)
offer
up
their
private
Prayers
to
God
for
themselves
and
one
another
;
for
God
can
hear
them
all
,
where
ever
they
are
,
and
their
prayers
may
ascend
up
to
Heaven
together
;
and
this
one
would
think
,
should
be
as
acceptable
and
prevalent
,
as
to
pray
to
God
in
a
great
company
:
and
yet
we
see
,
that
our
Saviour
has
instituted
publick
Assemblies
for
Worship
,
has
appointed
his
Ministers
to
offer
up
the
publick
prayers
of
the
Congregation
to
God
in
his
name
,
has
confined
his
more
peculiar
presence
and
favour
to
such
Assemblies
;
and
one
great
reason
of
this
is
,
that
he
is
pleased
with
the
unity
and
uniformity
of
Worship
;
for
he
hath
expresly
promised
,
that
if
two
of
you
shall
agree
on
earth
,
as
touching
any
thing
they
shall
ask
,
it
shall
be
done
for
them
of
my
Father
,
which
is
in
heaven
:
for
where
two
or
three
are
gathered
together
in
my
name
,
there
am
I
in
the
midst
of
them
.
This
is
the
fundamental
Charter
of
Christian
Assemblies
,
and
the
reason
of
it
certainly
is
stronger
,
the
more
universal
the
consent
and
agreement
is
:
for
if
Christ
will
be
present
with
two
or
three
,
who
assemble
in
Christian
love
and
charity
,
and
agree
to
put
up
the
same
Petitions
to
God
,
much
more
when
so
many
Christian
Churches
are
confederated
in
the
same
Worship
,
and
offer
up
the
same
Prayers
and
Thanksgivings
to
God
in
the
same
words
.
How
powerful
will
the
united
Prayers
of
a
whole
National
Church
be
to
procure
those
blessings
for
us
which
we
want
.
For
if
unity
and
consent
in
Worship
be
so
pleasing
to
God
;
the
greater
this
consent
is
,
the
more
pleasing
it
must
be
:
Especially
considering
,
that
in
this
case
,
we
have
not
only
the
consent
and
agreement
of
private
Christians
in
such
acts
of
Worship
,
but
are
confederated
by
the
publick
authority
of
the
Church
,
and
therefore
such
publick
Worship
has
the
beauty
and
advantages
of
publick
Order
and
Government
.
If
the
Prayers
of
a
particular
Minister
of
Religion
be
so
prevalent
,
how
much
more
those
Prayers
,
which
have
the
stamp
of
Church
Authority
,
which
are
the
Desires
and
Petitions
of
the
whole
Church
,
even
when
they
are
offered
up
by
a
single
Minister
;
which
cannot
so
well
be
said
of
any
Prayer
of
his
own
:
and
if
we
believe
that
God
is
the
God
of
Peace
and
Order
in
the
Church
,
we
cannot
but
think
it
very
acceptable
to
him
,
to
observe
good
order
in
our
Religious
Worship
.
Did
men
seriously
consider
these
things
,
they
would
be
soon
sensible
of
the
great
advantage
of
such
publick
Forms
of
Prayer
,
and
prefer
the
Prayers
of
the
Church
,
before
any
Prayers
of
a
private
composition
,
or
any
suddain
extempore
effusions
.
For
publick
Prayers
,
prescribed
by
publick
Authority
,
and
offered
up
by
a
publick
Minister
,
are
alwayes
in
the
Communion
of
the
Church
,
and
virtually
contain
the
Desires
and
Petitions
of
the
whole
Church
.
CHAP.
IV.
Concerning
the
publick
Administration
of
Baptism
.
ANother
great
miscarriage
of
those
,
who
live
in
the
Communion
of
our
Church
,
concerns
the
administration
of
Baptism
:
Publick
Baptism
is
now
very
much
grown
out
of
fashion
;
most
people
look
upon
it
,
as
a
very
needless
and
troublesome
Ceremony
,
to
carry
their
Children
to
the
publick
Congregation
,
there
to
be
solemnly
admitted
by
Baptism
into
the
fellowship
of
Christs
Church
.
They
think
it
may
be
as
well
done
in
a
private
Chamber
,
as
soon
as
the
Child
is
born
,
with
little
company
,
and
with
little
noise
.
As
prevailing
as
this
custom
now
is
,
it
is
of
a
very
late
date
,
even
in
this
Church
.
It
seems
to
owe
its
original
to
the
disputes
about
Ceremonies
:
for
when
some
men
scrupled
God-Fathers
and
God-Mothers
,
and
the
use
of
the
Sign
of
the
Cross
,
to
avoid
this
,
they
baptized
their
Children
privately
at
home
without
either
,
when
they
could
meet
with
such
a
conscientious
Conformist
as
could
dispense
with
his
Rule
.
And
when
the
Church
of
England
was
pulled
down
,
and
the
use
of
the
Liturgy
and
Ceremonies
forbid
;
those
who
still
retained
their
reverence
and
obedience
to
the
Constitutions
of
the
Church
,
and
would
not
partake
in
a
prevailing
Schism
,
were
forced
to
retire
into
private
too
,
and
to
baptize
their
Children
at
home
;
and
it
is
a
hard
thing
to
break
a
custome
,
upon
what
occasion
soever
,
it
was
at
first
begun
.
That
,
which
necessity
occasioned
,
is
continued
by
some
,
as
a
piece
of
State
,
by
others
to
save
charge
and
trouble
,
which
might
be
much
better
saved
by
publick
Baptism
;
by
others
,
out
of
softness
and
tenderness
;
a
kind
and
indulgent
Mother
dares
not
expose
a
young
Infant
to
the
cold
Air
,
unless
it
be
to
send
it
to
nurse
.
I
could
never
hear
any
thing
pleaded
for
this
practice
,
that
deserved
an
answer
;
that
which
makes
this
custom
prevail
,
is
,
that
men
do
not
consider
the
great
decency
and
fitness
,
and
the
many
advantages
of
publick
Baptism
,
which
I
shall
therefore
now
briefly
represent
.
By
publick
Baptism
I
mean
that
,
which
is
administred
in
the
publick
Congregation
,
and
in
the
publick
place
of
Worship
:
and
the
fitness
and
advantage
of
this
will
appear
,
if
we
consider
some
few
things
.
1.
That
Baptism
is
our
solemn
admission
into
the
Christian
Church
,
and
therefore
ought
to
be
administred
in
the
publick
Congregation
.
Baptism
makes
us
members
of
the
body
of
Christ
,
and
unites
us
to
the
society
of
Christians
,
and
therefore
is
of
a
publick
nature
,
and
therefore
ought
to
be
administred
publickly
.
For
there
is
no
other
rule
,
I
know
of
,
whereby
to
determine
the
manner
and
circumstances
of
any
action
,
but
to
consider
the
nature
of
it
:
there
are
some
actions
,
which
are
more
proper
to
be
done
in
private
,
others
,
which
require
some
publick
solemnities
:
and
it
is
as
undecent
to
do
a
publick
action
,
i.
e.
an
action
of
a
publick
nature
,
privately
,
as
it
is
to
do
a
private
action
in
publick
.
Now
that
is
certainly
of
a
publick
nature
,
which
concerns
a
who'e
society
,
and
such
is
the
admission
of
Church-members
,
and
therefore
ought
to
be
done
in
the
presence
,
as
well
as
by
the
authority
of
the
Church
.
The
efficacy
indeed
of
Baptism
depends
upon
the
Institution
of
Christ
,
and
therefore
when
it
is
rightly
administred
,
does
not
lose
its
vertue
,
for
want
of
some
due
circumstances
;
but
it
is
a
great
fault
in
those
,
who
wilfully
and
obstinately
refuse
to
give
all
Christian
offices
their
due
solemnity
.
2.
We
may
consider
,
that
Baptism
contains
a
publick
profession
of
our
faith
in
Christ
:
it
is
a
publick
owning
of
his
Religion
:
no
adult
person
was
ever
admitted
to
Baptism
without
a
profession
of
his
faith
in
Christ
:
in
allusion
to
which
,
as
Learned
Men
think
,
St.
Peter
calls
Baptism
,
not
the
putting
away
of
the
filth
of
the
flesh
,
but
the
answer
of
a
good
conscience
towards
God
.
The
person
to
be
baptized
being
examined
about
his
faith
in
Christ
,
and
resolutions
of
obeying
him
:
Now
the
profession
of
our
faith
,
the
more
publick
it
is
,
the
more
agreeable
is
it
to
the
nature
of
Baptism
,
and
the
constitution
of
the
Christian
Church
,
which
is
a
visible
Society
professing
the
faith
of
Christ
:
and
though
indeed
Infants
,
who
are
baptized
,
are
not
capable
of
making
such
a
publick
profession
of
their
faith
,
yet
their
Sponsors
and
Sureties
are
,
who
undertake
for
their
education
in
the
Christian
faith
:
and
certainly
the
publick
Church
is
the
most
proper
place
for
such
a
publick
profession
.
To
baptize
our
Children
privately
,
looks
as
if
we
were
ashamed
of
the
Christian
profession
;
and
there
is
not
a
more
effectual
way
to
root
out
Christianity
,
than
to
destroy
all
the
publick
solemnities
of
Worship
.
4.
Publick
Baptism
is
very
much
for
the
edification
of
the
Church
:
It
minds
Christians
of
their
Baptismal
Vow
,
which
I
fear
too
many
are
apt
to
forget
;
it
puts
good
thoughts
into
them
,
when
they
see
,
what
a
grave
and
serious
thing
it
is
to
be
a
Christian
;
it
sets
their
consciences
on
work
,
to
review
their
past
lives
,
and
to
consider
how
they
have
kept
their
Baptismal
Vow
:
it
minds
Children
and
Servants
of
their
duty
,
who
are
seldome
at
private
Baptism
,
and
are
many
times
more
affected
with
such
a
sight
,
than
with
the
best
counsels
.
It
minds
those
,
who
have
been
God-Fathers
or
God-Mothers
,
what
charge
they
have
undertaken
,
which
they
are
to
look
upon
as
somewhat
more
than
a
complement
to
a
friend
,
or
matter
of
ceremony
;
even
a
trust
,
and
a
trust
of
the
highest
nature
,
an
obligation
to
God
,
and
to
his
Church
,
to
take
care
of
the
Vertuous
and
Religious
Education
of
such
Children
.
Which
may
convince
all
considering
men
,
of
what
great
use
it
is
,
that
Baptism
should
be
administred
with
all
the
aweful
and
publick
solemnities
that
may
be
;
and
not
be
huddled
over
in
private
,
as
a
thing
,
that
must
be
done
,
though
it
matters
not
how
.
5.
For
this
we
have
the
example
of
the
Primitive
Christians
,
who
always
administred
Baptism
in
publick
places
,
and
in
the
presence
of
the
Congregation
.
At
first
indeed
they
baptized
in
Rivers
or
Ponds
,
as
Iohn
the
Baptist
did
in
Iordan
,
where
our
Saviour
himself
was
baptized
,
which
made
many
in
the
Primitive
Church
ambitious
to
be
baptized
there
also
,
as
Eusebius
reports
of
Constantine
the
Emperour
,
though
he
was
disappointed
in
it
:
afterwards
they
built
Fonts
near
the
Church
,
then
in
the
Church-porch
,
and
at
last
in
the
Church
it self
;
and
never
allowed
of
private
Baptisms
,
but
in
danger
of
death
.
And
to
make
the
action
more
solemn
,
they
had
publick
times
for
Baptism
,
which
in
most
Churches
were
Easter
and
Whitsunday
,
when
all
their
Catechumens
,
who
desired
Baptism
,
and
were
judged
fit
to
receive
it
,
were
admitted
into
the
body
of
Christians
,
and
made
members
of
Christ
and
of
his
Church
.
And
thus
it
continued
in
following
Ages
,
and
so
it
ought
still
to
be
according
to
the
Rubrick
of
our
Church
(
I
mean
as
to
the
publick
administration
of
Baptism
,
though
it
be
not
now
confined
to
such
certain
times
)
which
allows
of
no
private
Baptisms
,
but
in
danger
of
death
:
So
that
this
is
a
plain
transgression
of
the
Rule
,
and
therefore
such
a
disorder
,
as
no
man
should
be
guilty
of
,
who
professes
himself
a
member
of
our
Church
.
CHAP.
V.
Concerning
the
publick
Instructions
of
Youth
.
ANother
great
miscarriage
is
,
that
few
men
are
so
ready
and
careful
,
as
they
ought
to
be
,
to
submit
their
Children
and
Servants
to
publick
Instructions
.
Of
what
mighty
concernment
the
Religious
and
Vertuous
Education
of
Youth
is
,
I
need
not
tell
you
;
for
in
a
great
measure
their
happiness
in
this
World
and
in
the
next
depends
on
it
:
when
Children
are
brought
up
in
ignorance
and
folly
,
it
layes
a
foundation
of
Atheism
and
Debauchery
in
their
riper
years
.
Unless
they
be
t●ught
to
know
and
to
fear
God
betimes
,
they
are
in
great
danger
of
laughing
at
God
and
Religion
,
and
making
a
mock
of
sin
,
as
they
grow
in
years
and
wickedness
.
I
doubt
not
but
the
Atheism
and
lewdness
of
this
present
Age
,
has
been
as
much
owing
to
the
miscarriages
of
Parents
and
Governours
in
the
Education
of
Children
and
Youth
,
as
to
any
one
cause
besides
.
How
many
Children
have
never
been
taught
any
other
Catechism
,
than
some
flattering
Complements
,
modish
Oaths
,
and
obscene
talk
?
How
many
have
been
instructed
in
prophane
and
impious
Jests
,
and
all
the
topicks
of
irreligious
Wit
?
and
no
wonder
,
there
are
so
many
great
Proficients
who
are
wicked
above
their
age
,
and
can
as
pertly
and
confidently
laugh
down
God
and
Religion
,
as
the
gravest
and
most
studied
Atheists
.
Others
are
not
so
industrious
to
corrupt
Youth
,
but
yet
take
no
care
to
instruct
them
better
,
to
possess
their
tender
minds
with
the
knowledge
and
love
of
God
,
and
true
goodness
;
and
then
there
is
no
great
need
to
teach
them
to
be
wicked
.
If
the
ground
been't
tilled
and
cultivated
,
you
can
expect
no
good
fruit
,
but
weeds
will
grow
of
themselves
.
Others
possibly
do
take
care
to
instruct
their
Children
in
the
Principles
of
Religion
,
and
to
train
them
up
to
the
practice
of
Vertue
;
and
I
only
wish
there
were
greater
numbers
of
these
men
;
we
might
then
hope
in
time
to
see
the
World
reformed
,
and
Religion
grow
into
fashion
and
credit
again
;
at
least
the
next
generation
might
see
the
blessed
effects
of
those
seeds
of
Vertue
and
Piety
,
which
are
sown
now
.
But
there
is
one
great
neglect
of
very
mischievous
consequence
,
easie
to
be
observed
among
us
,
and
we
can
expect
no
great
good
,
till
it
be
reformed
;
and
that
is
the
neglect
of
publick
Catechizing
;
which
may
be
sometimes
the
neglect
of
the
Minister
,
but
is
oftner
the
neglect
of
the
people
,
who
cannot
be
perswaded
to
submit
their
Children
and
Servants
to
publick
instructions
,
nor
to
give
any
incouragement
to
it
by
their
own
presence
and
attendance
.
That
this
is
so
,
is
too
evident
,
and
yet
I
cannot
make
any
probable
conjecture
,
what
should
be
the
cause
of
this
;
For
,
1.
No
man
certainly
can
think
it
an
indifferent
thing
,
whether
his
Children
be
thoroughly
instructed
in
the
principles
of
Christian
knowledge
:
for
knowledge
must
be
both
the
rule
of
practice
,
and
the
motive
of
obedience
:
the
Laws
of
the
Gospel
must
be
the
rule
of
our
life
and
practice
,
and
no
wonder
men
do
amiss
,
who
know
not
,
what
they
ought
to
do
;
the
Articles
of
the
Christian
faith
are
the
motives
and
principles
of
obedience
,
to
enable
us
to
conquer
the
corrupt
inclinations
of
our
nature
,
and
the
allurements
and
temptations
of
this
World
;
and
no
wonder
men
are
conquered
,
who
understand
not
the
use
of
their
spiritual
armour
,
who
are
ignorant
of
those
things
,
without
the
belief
and
knowledge
of
which
,
they
cannot
conquer
:
Such
as
the
being
,
and
nature
,
and
providence
of
God
;
the
incarnation
,
death
,
and
sufferings
,
resurrection
and
ascension
of
Jesus
Christ
,
the
eternal
Son
of
God
;
the
influences
and
assistances
of
the
Divine
Spirit
,
the
Judgement
to
come
,
and
everlasting
life
after
death
.
Nor
is
it
sufficient
,
to
be
able
to
say
over
these
words
,
without
some
competent
understanding
of
the
sense
and
meaning
of
them
,
the
Articles
of
our
Creed
do
not
work
like
Spells
or
Charms
,
by
the
Magical
power
or
sound
of
words
,
but
as
arguments
and
motives
,
that
is
,
as
they
convey
such
a
sense
of
things
to
our
minds
,
as
govern
our
affections
,
and
subdue
them
to
the
obedience
of
Christ
;
and
therefore
no
man
can
be
the
better
for
his
faith
,
who
does
not
throughly
understand
,
what
he
believes
.
And
though
hearing
Sermons
may
help
somewhat
towards
the
instruction
of
Youth
,
yet
this
cannot
be
so
effectual
,
as
Catechizing
;
for
the
first
principles
of
knowledge
ought
to
be
taught
by
few
and
plain
words
,
and
instill'd
into
them
by
degrees
,
as
they
are
able
to
bear
it
.
There
is
milk
for
babes
,
and
meat
for
strong
men
:
to
understand
the
first
principles
of
Christian
knowledge
,
is
necessary
to
teach
them
to
understand
a
Sermon
,
which
commonly
supposes
some
competent
knowledge
in
the
principles
of
Christianity
:
and
the
true
reason
,
why
so
few
men
understand
Sermons
,
or
get
any
good
by
them
,
is
,
because
they
never
well
understood
their
Catechism
.
The
want
of
this
careful
instruction
of
Youth
,
makes
them
so
unstable
and
uncertain
in
their
Religion
,
when
they
come
to
be
men
.
This
makes
so
many
different
Opinions
and
Sects
of
Religion
,
that
they
are
turned
aside
with
every
wind
of
doctrine
,
that
they
are
taken
with
every
new
phrase
,
that
they
fall
into
such
monstrous
errors
,
so
destructive
to
the
fundamentals
of
Christian
faith
;
for
it
is
impossible
a
house
should
stand
,
which
has
no
foundation
:
So
that
all
men
must
acknowledge
,
that
it
is
very
necessary
,
that
Children
and
Youth
should
be
carefully
instructed
in
the
fundamental
principles
of
Religion
.
2.
I
cannot
suppose
neither
,
that
any
considering
men
should
think
,
there
is
no
need
of
the
assistance
of
the
Ministers
of
Religion
for
the
instruction
of
Youth
:
this
indeed
is
a
duty
,
which
every
Parent
,
and
Master
of
a
Family
is
concerned
in
,
to
instruct
those
,
who
are
under
their
care
in
the
knowledge
and
fear
of
God
;
but
if
they
think
their
Minister
able
to
instruct
themselvs
,
they
cannot
but
think
it
reasonable
to
desire
his
assistance
to
instruct
their
Children
.
They
call
in
the
assistance
of
men
expert
and
skilful
in
several
Arts
to
teach
them
those
Arts
,
which
they
profess
,
though
they
have
some
skill
themselves
in
them
;
and
there
is
nothing
of
such
moment
to
them
,
and
nothing
it
may
be
more
difficult
,
than
to
be
thoroughly
instructed
in
Religion
.
It
requires
great
skill
,
and
such
as
every
Learned
Rabbi
is
not
Master
of
,
to
fit
the
principles
of
Christian
knowledge
to
the
capacity
of
Children
and
Youth
.
The
Articles
of
the
Christian
Faith
contain
the
highest
,
and
most
Seraphical
Speculations
,
that
ever
were
taught
by
any
Philosophy
,
such
as
the
Incarnation
of
the
Eternal
Son
of
God
,
who
was
conceived
in
the
womb
of
a
pure
Virgin
,
and
came
into
the
world
in
our
nature
,
and
wrought
miracles
,
and
dyed
as
a
Sacrifice
for
sin
,
and
rose
again
from
the
dead
,
and
is
now
ascended
up
into
Heaven
in
our
nature
,
and
invested
with
great
power
and
glory
,
having
all
power
given
to
him
both
in
heaven
and
in
earth
,
a
name
,
which
is
above
every
name
,
that
at
the
name
of
Jesus
every
knee
should
bow
,
both
of
things
in
heaven
,
and
things
on
earth
,
and
things
under
the
earth
,
and
that
every
tongue
should
confess
,
that
Iesus
Christ
is
Lord
to
the
glory
of
God
the
Father
:
That
when
these
earthly
bodies
shall
dye
,
and
rot
in
the
grave
,
they
shall
be
raised
again
at
the
last
day
incorruptible
and
glorious
.
These
are
great
,
sublime
,
stupendious
Mysteries
,
and
it
requires
no
small
skill
to
know
,
how
to
teach
such
great
and
mysterious
Doctrines
to
Children
and
Youth
,
that
they
may
so
by
degrees
,
discover
these
Mysteries
,
as
neither
to
blind
nor
dazle
their
eyes
with
their
brightness
and
lustre
,
nor
yet
to
remain
wholly
ignorant
of
them
.
The
thorough
knowledge
of
Christianity
is
not
so
easily
attained
,
as
some
men
imagine
,
nor
is
every
one
,
who
knows
something
himself
,
fit
to
be
a
Teacher
of
others
.
And
therefore
though
I
would
earnestly
exhort
you
all
,
to
use
the
best
skill
you
have
to
instruct
your
Children
and
Servants
,
yet
this
is
no
reason
to
withdraw
them
from
publick
instructions
:
nor
can
any
man
,
who
understands
his
Religion
,
think
he
discharges
his
duty
to
God
and
the
Church
,
meerly
by
his
private
instruction
of
his
family
,
when
he
neglects
,
or
refuses
to
bring
them
to
publick
instructions
.
3.
For
he
must
consider
,
that
his
Children
and
Servants
,
who
are
baptized
,
are
members
of
the
Christian
Church
,
and
therefore
ought
to
be
subject
to
the
instructions
and
discipline
of
it
,
as
far
as
their
age
and
capacity
will
permit
.
They
do
not
only
belong
to
his
private
care
,
but
to
the
publick
care
of
the
Church
,
who
is
to
provide
for
the
instruction
of
her
Children
;
and
to
deny
the
Church
liberty
to
instruct
her
Children
,
or
not
to
interpose
their
own
authority
to
make
them
submit
to
it
,
is
to
withdraw
their
Children
from
the
Communion
of
the
Church
,
after
a
solemn
dedication
of
them
to
God
.
No
good
man
can
with
patience
think
of
being
guilty
of
so
great
a
sin
,
which
is
a
kind
of
Sacriledge
,
as
it
respects
God
,
a
degree
of
Schism
from
the
Church
,
and
very
injurious
to
his
Childrens
souls
.
Especially
considering
,
that
there
is
a
more
peculiar
blessing
attends
the
publick
instructions
of
the
Church
,
for
the
same
reason
,
that
God
prefers
publick
before
private
Worship
,
and
is
more
peculiarly
present
in
Christian
Assemblies
,
than
in
the
families
of
private
Christians
,
and
blesses
the
publick
administrations
of
his
Word
before
private
counsels
.
4.
Which
may
further
convince
us
,
that
the
publick
Catechizing
of
Children
and
Youth
,
is
not
needless
,
whatever
good
instructions
they
may
have
at
home
:
for
besides
what
I
have
already
observed
,
that
God
does
more
peculiarly
bless
publick
Institutions
;
there
are
several
advantages
in
it
,
which
I
shall
briefly
represent
.
1.
This
will
make
them
more
careful
to
improve
in
knowledge
,
when
they
know
,
they
must
give
an
account
of
such
improvements
to
the
publick
Congregations
:
there
will
be
an
emulation
between
Youth
,
who
shall
give
the
most
manly
and
reasonable
account
of
their
faith
;
and
as
they
grow
in
years
,
they
will
be
ashamed
to
continue
Children
in
understanding
:
we
see
the
effects
of
this
shame
and
emulation
in
other
matters
,
and
when
it
may
be
improved
to
such
admirable
advantage
in
this
case
,
if
there
were
nothing
more
to
recommend
it
,
it
were
a
sufficient
reason
to
all
good
men
,
who
desire
the
improvement
and
increase
of
Christian
knowledge
in
the
World
,
to
encourage
and
promote
it
.
2.
By
this
means
the
Church
may
take
notice
of
the
improvement
of
Youth
in
Christian
knowledge
,
which
is
necessary
to
their
regular
admission
to
higher
acts
of
Communion
.
Those
,
who
are
baptized
,
when
they
are
Children
,
ought
not
regularly
to
be
admitted
to
the
Lords
Supper
,
till
they
have
been
confirmed
,
and
to
qualifie
them
for
Confirmation
,
it
is
necessary
,
they
should
in
some
competent
measure
understand
their
Religion
,
and
be
able
to
give
a
reasonable
account
of
their
faith
:
and
though
indeed
the
Minister
and
Bishop
may
be
satisfied
in
this
by
private
examinations
,
yet
this
is
no
satisfaction
to
the
Congregation
,
with
whom
they
are
to
communicate
,
any
otherwise
,
than
as
they
relye
upon
the
authority
of
their
Minister
;
but
such
young
men
will
be
received
with
a
more
universal
applause
,
and
sincere
joy
,
to
the
Table
of
our
Lord
,
who
have
given
such
publick
testimony
of
their
improvements
in
Christian
knowledge
.
3.
Another
advantage
is
,
that
this
trains
up
Children
and
Youth
in
a
just
respect
and
reverence
for
their
spirial
Guides
.
This
may
be
thought
an
inconsiderable
thing
,
and
only
a
word
by
the
by
for
my
own
Profession
;
but
let
it
be
for
whom
it
will
,
Religion
never
did
,
nor
ever
is
like
to
flourish
,
when
the
Ministers
of
Religion
are
despised
,
when
their
counsel
is
slighted
and
contemned
.
Their
Office
is
to
be
the
Guides
of
souls
,
and
unless
men
look
upon
them
,
as
such
,
it
renders
their
Office
useless
to
the
souls
of
men
;
and
this
is
all
I
mean
by
a
respect
and
reverence
to
their
spiritual
Guides
;
to
reverence
their
counsels
,
reproofs
and
censures
,
and
to
apply
to
them
in
all
cases
which
concern
their
souls
.
Now
when
men
have
been
trained
up
in
the
knowledge
of
Religion
by
their
Spiritual
Guides
,
and
have
found
the
benefit
of
their
instructions
,
it
makes
them
naturally
reverence
their
judgements
,
and
advise
with
them
in
all
difficult
cases
:
a
thing
much
out
of
use
now
,
and
we
see
the
sad
effects
of
it
in
the
lives
of
too
many
.
4.
By
the
publick
instructions
of
Youth
,
those
may
learn
the
first
principles
of
Religion
,
who
are
too
old
indeed
to
be
Catechized
,
but
yet
very
much
want
it
:
it
is
almost
incredible
to
think
,
how
ignorant
many
men
are
of
the
very
first
rudiments
of
Christianity
,
who
are
baptized
in
their
Infancy
indeed
,
but
were
never
catechized
:
all
our
Sermons
are
in
a
manner
lost
upon
these
men
,
who
can
never
be
brought
to
understand
Religion
,
unless
you
teach
them
,
as
you
do
Children
,
which
would
be
thought
a
great
affront
to
their
age
,
and
long
profession
:
and
therefore
the
best
and
modestest
way
of
instructing
these
men
,
is
to
instruct
Children
,
when
they
are
present
,
which
may
be
of
great
use
to
them
,
if
they
be
sensible
of
their
own
ignorance
,
and
do
not
disdain
instruction
.
I
shall
add
but
one
thing
more
,
and
so
conclude
this
argument
;
that
when
I
speak
of
instructing
Children
,
I
would
not
have
you
think
.
that
I
only
mean
,
such
young
Children
,
as
are
just
able
to
repeat
the
Catechism
by
heart
,
but
are
not
capable
of
giving
any
other
answer
,
to
what
you
ask
,
but
what
they
find
in
their
Books
;
such
Children
as
these
,
are
scarce
capable
of
any
instruction
,
nor
can
it
much
edifie
the
Congregation
to
hear
them
repeat
imperfectly
the
words
of
the
Catechism
;
but
I
principally
mean
such
young
men
,
who
are
capable
of
learning
,
who
can
understand
,
what
is
said
to
them
,
and
make
a
reasonable
answer
,
at
least
with
a
little
help
and
instruction
.
We
live
now
in
an
Age
,
wherein
it
is
thought
a
reproach
for
those
to
be
catechized
,
who
are
got
out
of
their
hanging-sleeves
;
as
soon
as
they
are
old
enough
to
learn
a
Trade
,
they
think
themselves
too
old
to
learn
their
Religion
:
But
is
Religion
then
so
easie
a
thing
,
that
every
youth
of
sixteen
or
seventeen
is
past
his
Catechism
?
Is
it
a
greater
reproach
at
such
an
Age
to
be
instructed
in
Religion
,
than
it
is
to
learn
Arithmetick
and
Merchants
accounts
.
I
readily
grant
,
such
young
men
ought
not
to
be
treated
like
Children
,
to
be
made
repeat
only
the
words
of
the
Catechism
,
as
School-Boyes
do
their
Lessons
;
but
there
is
a
manly
way
of
instruction
,
which
will
not
unbecome
their
years
,
but
much
contribute
to
their
increase
in
Christian
knowledge
;
could
this
point
be
once
gained
,
to
perswade
Parents
and
Masters
to
send
such
to
be
catechized
,
as
are
capable
of
instructions
,
I
should
not
doubt
in
a
short
time
to
see
very
happy
effects
of
this
so
much
despised
and
neglected
duty
.
CHAP.
VI.
Concerning
the
great
Neglect
of
the
Lords
Supper
.
THe
last
miscarriage
I
shall
at
present
take
notice
of
,
is
the
general
neglect
of
receiving
the
Lords
Supper
:
for
though
thanks
be
to
God
,
this
practice
is
in
some
measure
restored
among
us
,
and
we
now
with
joy
observe
more
frequent
and
numerous
Communions
,
than
have
been
for
many
years
last
past
,
yet
this
holds
no
proportion
at
all
to
those
great
numbers
of
professed
Christians
,
who
neglect
it
wholly
,
or
communicate
very
seldome
.
Thus
to
turn
our
backs
on
the
Lords
Table
,
is
a
very
great
reproach
to
Christianity
,
and
infinitely
dangerous
to
mens
souls
,
because
the
Lords
Supper
is
the
most
excellent
and
the
most
beneficial
part
of
Christian
Worship
;
and
indeed
one
would
think
,
that
there
needs
nothing
else
to
perswade
any
man
to
so
advantageous
a
duty
,
but
true
understanding
the
nature
of
it
.
My
present
design
will
not
admit
of
a
large
discourse
,
and
therefore
I
shall
bring
what
I
have
to
urge
,
into
as
narrow
a
compass
as
I
can
:
and
1.
Shew
you
the
great
evil
and
sinfulness
of
this
neglect
,
and
2.
Examine
what
are
the
true
causes
or
occasions
,
which
tempt
men
to
such
a
neglect
.
1.
The
great
evil
and
sinfulness
of
this
neglect
,
and
the
most
effectual
way
to
convince
men
of
this
,
is
by
explaining
those
many
obligations
,
which
lye
on
us
,
to
a
frequent
celebration
of
this
mysterious
Feast
.
1.
And
I
shall
first
argue
from
the
Command
and
Institution
of
our
Saviour
,
which
certainly
is
sufficient
to
make
it
a
standing
and
necessary
duty
to
all
,
who
profess
themselves
his
disciples
.
Now
the
Institution
of
this
Feast
runs
in
the
form
of
a
command
.
So
St.
Matthew
tells
us
,
as
they
were
eating
Iesus
took
bread
,
and
blessed
it
,
and
brake
it
,
and
gave
it
to
the
disciples
,
and
said
,
take
,
eat
,
this
is
my
body
:
and
he
took
the
cup
and
gave
thanks
,
and
gave
it
to
them
,
saying
,
drink
ye
all
of
it
,
for
this
is
my
blood
of
the
New
Testament
,
which
is
shed
for
many
for
the
remission
of
sins
.
The
same
account
St.
Mark
and
St.
Luke
So
that
those
men
at
least
are
guilty
of
a
very
great
sin
,
who
never
celebrate
this
heavenly
Feast
,
if
it
will
be
acknowledged
a
sin
to
break
a
plain
express
institution
of
our
Saviour
;
and
very
great
numbers
there
are
of
such
men
in
our
Church
(
if
at
least
they
may
be
said
to
be
in
the
Church
)
who
never
received
the
Lords
Supper
,
who
call
Christ
Lord
,
and
Master
,
but
do
not
the
thing
,
which
he
has
commanded
.
And
there
are
two
very
considerable
aggravations
of
this
sin
.
1.
That
it
is
his
last
and
dying
command
,
which
usually
has
great
sacredness
and
authority
in
it
,
though
it
be
but
the
command
,
nay
,
but
the
desire
of
a
Friend
:
this
command
he
gave
his
Disciples
the
same
night
,
wherein
he
was
betrayed
,
when
he
was
just
about
to
offer
his
soul
in
sacrifice
for
sins
,
when
he
was
preparing
to
encounter
with
scorn
and
reproach
,
with
rage
and
malice
,
with
the
shame
and
exquisite
pains
of
the
Cross
;
and
it
is
an
ill
requital
of
the
love
of
our
dying
Lord
,
that
we
will
not
obey
his
dying
commands
.
2.
That
our
Saviour
by
the
Institution
of
this
holy
Feast
,
has
delivered
us
from
all
the
numerous
,
troublesome
,
expensive
Ceremonies
and
Institutions
of
the
Jewish
Worship
:
he
has
put
an
end
to
Circumcision
,
Sacrifices
,
Legal
Washings
and
Purifications
,
and
the
like
,
and
has
only
instituted
Baptism
as
the
Sacrament
of
our
admission
into
his
Church
,
which
cannot
be
thought
grievous
and
troublesome
,
when
it
is
administred
but
once
to
a
man
for
his
life
;
and
the
Lords
Supper
as
a
standing
Rite
of
Worship
;
and
to
deny
obedience
to
one
easie
Command
,
when
our
Lord
has
delivered
us
from
such
a
grievous
and
unsupportable
yoke
,
is
a
sign
,
that
as
much
as
men
talk
of
Christian
Liberty
,
they
little
value
that
love
,
which
purchas
't
it
at
so
dear
rate
.
Others
there
are
,
who
do
not
wholly
withdraw
themselves
from
the
Lords
Table
,
but
yet
think
there
is
no
great
reason
to
communicate
often
;
so
they
do
it
some
times
,
though
very
seldome
,
they
comply
with
our
Saviours
Institution
,
who
has
commanded
us
indeed
to
eat
the
Sacramental
Bread
,
and
drink
the
Wine
in
remembrance
of
him
,
but
has
not
appointed
,
how
often
this
shall
be
done
.
In
answer
to
this
,
I
grant
that
our
Saviour
has
appointed
no
fixt
and
setled
times
for
the
celebration
of
this
holy
Supper
,
but
this
seems
to
me
a
plain
argument
,
that
he
has
instituted
this
Supper
,
as
an
ordinary
part
of
Christian
Worship
;
if
he
had
intended
,
that
we
should
have
received
these
mysteries
only
on
some
set
and
solemn
times
,
he
would
have
told
us
so
;
but
having
appointed
no
time
for
it
,
we
must
conclude
,
that
this
is
part
of
that
Worship
,
which
he
expects
from
Christians
in
all
their
publick
Religious
Assemblies
,
when
ever
they
meet
together
to
worship
God
and
their
Saviour
.
And
thus
the
Primitive
Christians
understood
our
Saviour
,
for
they
never
met
together
for
Religious
Worship
,
but
this
holy
Feast
was
part
,
and
alwayes
accounted
the
principal
part
of
it
.
In
the
Apostles
dayes
this
was
done
every
day
,
as
is
generally
concluded
from
that
short
history
we
have
of
their
daily
conversation
,
which
was
spent
in
the
duties
and
exercises
of
Religion
,
that
they
continued
daily
with
one
accord
in
the
Temple
,
and
breaking
bread
from
house
to
house
,
did
eat
their
meat
with
gladness
and
singleness
of
heart
,
praising
God
(
the
proper
work
of
the
Eucharistical
Feast
)
and
having
favour
with
all
the
people
:
and
we
have
reason
to
think
it
was
so
in
the
Apostles
dayes
,
when
it
is
evident
,
this
custom
of
receiving
every
day
,
continued
some
Ages
after
:
So
it
was
in
St.
Cyprian's
time
,
and
so
it
was
at
Rome
in
St.
Hierom's
time
:
and
the
Apostolical
Canons
,
Christmass
,
Easter
and
Whitsunday
.
But
the
Institution
of
our
Saviour
confining
it
to
no
time
,
seems
to
make
it
an
ordinary
part
of
Christian
Worship
;
especially
when
it
was
thus
expounded
by
the
general
practice
of
the
Apostles
and
Primitive
Christians
,
who
were
most
likely
to
understand
our
Saviours
meaning
,
that
I
confess
,
I
am
so
far
from
thinking
it
an
excuse
for
communicating
seldome
,
that
I
want
a
fair
Apology
to
make
for
our selves
for
communicating
so
seldome
as
once
a
Moneth
,
unless
the
degeneracy
of
the
Age
,
the
decay
of
Christian
Piety
,
and
that
little
sense
men
have
of
the
necessity
and
advantages
of
this
duty
,
be
thought
a
good
Apology
.
2.
For
we
may
consider
farther
,
that
as
Christ
has
instituted
this
holy
Supper
,
so
he
has
instituted
it
as
an
act
of
Religious
Worship
.
It
is
a
Sacrifice
of
Prayer
and
Thanksgiving
to
God
,
and
to
our
Saviour
.
It
is
a
commemoration
of
the
Sacrifice
of
Christ
upon
the
Cross
,
a
shewing
forth
the
Lords
death
until
he
come
;
and
therefore
is
a
mysterious
Rite
of
Worship
,
as
all
Sacrifices
were
under
the
Law
.
But
to
explain
this
more
particularly
,
though
briefly
,
I
shall
consider
this
holy
Feast
,
both
as
it
respects
God
,
and
as
it
respects
our
Saviour
.
1.
With
respect
to
God
:
and
so
we
may
consider
it
as
a
Thanksgiving
or
as
a
Prayer
.
1.
As
a
Thanksgiving
to
God
for
his
great
and
unexpressible
goodness
in
sending
his
Son
Jesus
Christ
into
the
World
,
and
offering
him
up
as
an
expiation
and
atonement
for
our
sins
.
Certainly
it
becomes
us
to
admire
and
adore
that
Infinite
Goodness
,
which
took
pity
on
us
in
our
low
estate
,
and
provided
a
Ransome
and
Sacrifice
and
Redeemer
for
us
;
Who
so
loved
the
world
,
that
he
gave
his
only
begotten
Son
,
that
whosoever
believeth
in
him
,
should
not
perish
,
but
have
everlasting
life
.
And
when
so
proper
to
do
this
,
as
when
we
celebrate
this
holy
Feast
,
when
we
commemorate
the
Death
and
Sufferings
of
our
Lord
,
which
must
needs
affect
our
souls
,
if
we
be
not
wholly
stupid
,
with
a
very
passionate
sense
of
the
love
of
God
:
and
what
more
proper
Sacrament
of
Thanksgiving
and
Praise
can
we
use
,
than
to
present
him
with
the
memorials
of
his
stupendious
love
,
to
let
him
see
,
that
we
retain
a
fresh
sense
and
remembrance
of
it
,
that
we
never
suffer
it
to
slip
out
of
our
minds
,
though
it
is
so
many
hundred
years
since
Christ
suffered
,
and
perfected
the
work
of
our
Redemption
.
You
cannot
more
effectually
praise
any
man
,
than
to
shew
the
visible
remains
and
monuments
of
his
Bounty
and
Charity
,
as
the
Widows
weeping
shewed
the
coats
and
garments
made
,
while
she
was
with
them
.
Thus
when
we
offer
up
to
God
the
memorials
of
Christs
Death
and
Passion
,
it
is
a
visible
Sacrifice
of
Praise
,
and
speaks
such
kind
of
language
as
this
;
Behold
Lord
,
here
is
the
token
of
thy
love
to
us
,
thy
own
Son
bleeding
and
dying
for
our
sins
,
thy
eternal
Son
,
the
Son
of
thy
love
,
in
whom
thy
soul
is
well
pleased
,
dying
upon
the
Cross
,
a
shameful
,
accursed
,
lingring
,
tormenting
death
,
scorned
and
reproached
of
men
,
and
forsaken
of
God
,
who
delivered
him
up
into
the
hands
of
his
enemies
,
and
left
him
to
struggle
with
the
fears
and
weakness
of
humane
nature
,
without
those
divine
and
supernatural
supports
,
which
he
now
needed
most
,
but
least
enjoyed
.
We
will
never
forget
such
love
as
this
,
we
will
perpetually
celebrate
this
holy
Feast
,
and
offer
up
the
memorials
of
a
crucified
Iesus
,
as
a
sacrifice
of
praise
to
his
Father
,
and
to
our
Father
,
to
his
God
,
and
to
our
God
.
2.
The
Lords
Supper
may
be
considered
as
a
Sacrament
of
Prayer
;
for
so
the
Sacrifices
under
the
Law
were
alwayes
offered
with
Prayer
,
which
were
accepted
in
vertue
of
the
Sacrifice
;
and
therefore
though
all
men
could
not
every
day
attend
the
Temple
Worship
,
especially
those
who
lived
at
a
great
distance
from
the
Temple
,
yet
the
time
of
Morning
and
Evening
Sacrifices
were
the
usual
hours
of
prayer
observed
by
pious
and
devout
men
,
who
sent
up
their
prayers
together
with
the
Sacrifice
.
Thus
Ezra
tells
us
,
at
the
Evening
Sacrifice
,
I
fell
upon
my
knees
,
and
spread
out
my
hands
unto
the
Lord
my
God
:
and
to
this
the
Psalmist
alludes
,
Let
my
Prayer
be
set
before
thee
as
incense
,
and
the
lifting
up
of
my
hands
as
the
Evening
Sacrifice
.
For
since
the
fall
of
man
we
cannot
expect
,
that
God
should
hear
our
prayers
for
our
own
sakes
,
we
can
make
no
atonement
and
expiation
for
our
own
sins
,
nor
offer
him
any
just
compensation
for
them
;
and
therefore
under
the
Law
God
appointed
Expiatory
Sacrifices
,
to
be
offered
by
the
Priests
,
who
were
Gods
Ministers
;
and
now
under
the
Gospel
God
has
sent
his
own
Son
into
the
World
to
be
both
our
Priest
,
and
our
Sacrifice
:
the
acceptation
of
our
prayers
,
depends
upon
the
power
of
his
Intercession
,
and
the
power
of
his
Intercession
upon
the
merit
of
his
blood
:
for
with
his
own
blood
he
entred
once
into
the
holy
place
,
having
obtained
eternal
redemption
for
us
.
We
must
now
go
to
God
in
his
Name
,
and
plead
the
Merits
of
his
blood
,
if
we
expect
a
gracious
answer
to
our
Prayers
.
Now
for
this
end
was
the
Lords
Supper
instituted
,
to
be
a
Remembrance
of
Christ
,
or
of
the
Sacrifice
of
the
Cross
,
to
shew
forth
the
Lords
death
till
he
come
,
which
as
it
respects
God
,
is
to
put
him
in
remembrance
of
Christ's
death
,
and
to
plead
the
Vertue
and
Merit
of
it
for
our
pardon
and
acceptance
.
It
is
a
visible
prayer
to
God
,
to
remember
the
sufferings
of
his
Son
,
and
to
be
propitious
to
his
Church
,
his
body
,
and
every
member
of
it
,
which
he
has
purchased
with
his
own
blood
.
And
therefore
the
ancient
Church
constantly
at
this
holy
Supper
offered
up
their
prayers
to
God
in
vertue
of
the
Sacrifice
of
Christ
there
represented
,
for
the
whole
Church
,
and
all
ranks
and
conditions
of
men
.
For
this
reason
the
Lords
Supper
was
called
a
Commemorative
Sacrifice
,
because
we
therein
offer
up
to
God
the
Remembrance
of
Christ's
Sacrifice
;
and
therefore
in
the
ancient
Church
,
the
Altar
,
or
the
place
where
they
consecrated
the
Elements
,
was
the
place
also
,
where
they
offered
up
their
prayers
,
to
signifie
that
they
offered
their
prayers
only
in
vertue
of
the
Sacrifice
of
Christ
,
and
that
the
very
remembrance
of
this
Sacrifice
in
the
Lords
Supper
by
vertue
of
its
Institution
,
did
render
their
prayers
prevalent
and
acceptable
to
God
;
and
therefore
in
the
very
first
account
we
have
of
the
exercise
of
Christian
Worship
,
we
find
breaking
bread
and
prayers
joyned
together
.
The
efficacy
of
our
prayers
depends
on
the
merit
of
2.
If
we
consider
the
Lords
Supper
as
it
respects
Christ
himself
,
and
is
a
Remembrance
of
him
,
so
it
contains
all
that
peculiar
Worship
,
which
the
Christian
Church
payes
him
as
a
thankful
acknowledgement
of
his
great
love
in
dying
for
them
,
as
will
appear
,
if
we
consider
what
it
is
to
do
this
in
Remembrance
of
him
.
For
,
1.
This
signifies
to
keep
this
Feast
as
a
publick
and
solemn
Commemoration
of
our
Lord
:
we
ought
to
remember
our
Saviour
,
and
think
of
him
as
often
as
we
can
;
but
this
holy
Feast
is
a
publick
celebration
of
his
fame
and
memory
:
we
must
not
only
think
of
our
Saviour
,
as
we
do
of
an
absent
Friend
,
who
is
very
dear
to
us
,
but
we
must
remember
him
as
some
Nations
do
their
publick
Patrons
,
and
Benefactors
,
with
solemn
and
festival
joyes
.
The
Lords
Supper
is
a
Feast
instituted
in
honour
of
our
Saviour
,
wherein
the
whole
Church
must
call
to
mind
his
noble
acts
,
and
shew
forth
his
praises
,
and
perpetuate
the
memory
of
them
from
one
generation
to
another
:
We
must
call
to
mind
his
great
and
astonishing
love
,
and
recount
all
his
victories
and
triumphs
over
Sin
,
and
Death
and
Hell
,
and
him
who
had
the
power
of
death
,
that
is
the
Devil
.
We
must
sing
praises
to
the
Lamb
of
God
,
who
was
slain
,
and
is
worthy
to
receive
power
,
and
riches
,
and
wisdom
,
and
strength
,
and
honour
,
and
glory
,
and
blessing
.
This
is
the
proper
work
of
a
Religious
Feast
,
to
call
to
mind
the
works
of
God
,
and
ascribe
unto
him
the
glory
due
unto
his
Name
.
This
is
the
true
reason
of
all
Religious
Festivals
.
The
Seventh
Day
Sabbath
was
originally
instituted
in
honour
of
the
great
Maker
of
all
things
,
who
finished
the
Creation
of
the
World
in
six
dayes
,
and
rested
on
the
seventh
;
and
was
changed
to
the
first
day
of
the
Week
in
remembrance
of
the
work
of
our
Redemption
,
and
the
Resurrection
of
our
Saviour
from
the
dead
.
The
Feast
of
the
Passeover
was
for
a
memorial
of
that
deliverance
the
children
of
Israel
had
from
the
destroying
Angel
,
who
smote
all
the
first-born
of
the
Egyptians
,
but
spared
their
houses
;
which
was
but
an
obscure
type
of
our
greater
deliverance
by
Christ
,
of
which
the
Lords
Supper
is
instituted
as
a
perpetual
memorial
.
All
these
holy
Feasts
were
for
a
remembrance
,
that
is
,
to
call
to
mind
the
wonderful
works
of
God
,
to
praise
his
great
name
,
and
by
a
contemplation
of
his
wisdom
,
goodness
,
and
power
in
making
and
governing
the
world
,
to
inflame
our
souls
with
love
,
and
joy
,
and
wonder
,
till
our
thoughts
and
passions
grow
too
big
and
vehement
to
be
suppressed
in
our
own
breasts
,
but
break
forth
into
publick
songs
of
praise
and
thanksgiving
.
And
thus
we
must
remember
our
Saviour
in
this
holy
Feast
,
by
making
publick
,
thankful
,
and
joyful
acknowledgements
of
his
great
and
mysterious
love
,
and
all
the
mighty
things
he
hath
done
for
the
redemption
of
mankind
.
When
our
Saviour
says
,
Do
this
in
remembrance
of
me
:
he
requires
us
to
keep
this
Feast
with
the
publick
expressions
of
that
love
and
honour
which
we
bare
to
his
memory
;
as
a
testimony
of
our
thankfulness
to
him
for
all
that
he
hath
done
and
suffered
for
us
;
as
a
profession
of
our
faith
and
hope
,
and
trust
and
affiance
in
a
Crucified
Jesus
;
that
we
own
him
for
our
Lord
and
Saviour
,
and
are
not
ashamed
of
his
Cross
,
nor
afraid
of
any
sufferings
for
his
sake
.
2.
The
Lords
Supper
is
the
peculiar
worship
of
Christ
,
considered
as
a
God
incarnate
:
the
word
was
made
flesh
,
and
dwelt
among
us
;
the
eternal
son
of
God
,
the
uncreated
wisdom
of
the
Father
came
down
from
Heaven
,
and
cloathed
himself
with
flesh
and
blood
,
and
became
man
,
as
we
are
,
that
he
might
be
capable
to
dwell
among
us
,
without
that
terrour
and
astonishment
which
his
unvailed
glory
carries
with
it
,
which
is
too
bright
and
dazling
for
mortal
eyes
to
gaze
on
;
and
that
when
he
had
lived
here
a
poor
despised
afflicted
life
in
the
condition
of
a
Minister
and
a
Servant
,
he
might
die
as
a
Sacrifice
for
our
sins
:
this
is
represented
to
us
by
Bread
and
Wine
,
that
he
was
Flesh
and
Blood
as
we
are
,
that
bread
of
life
which
came
down
from
Heaven
to
give
life
unto
the
world
.
This
is
a
great
and
stupendious
Mystery
,
which
the
Angels
themselves
desire
to
pry
into
,
the
lowest
condescension
of
eternal
love
,
but
the
highest
advancement
of
humane
nature
above
the
glory
of
Angels
into
a
union
with
the
Deity
it self
.
How
should
our
Souls
triumph
in
God-man
,
a
Saviour
of
our
own
race
and
stock
;
and
with
a
litle
variation
sing
the
Song
of
the
Blessed
Virgin
.
My
Soul
doth
magnifie
the
Lord
,
and
my
Spirit
hath
rejoiced
in
God
my
Saviour
,
for
he
hath
regarded
the
low
estate
of
our
nature
;
for
behold
from
henceforth
all
generations
,
even
the
Angels
themselves
,
shall
call
us
blessed
;
for
he
that
is
mighty
hath
done
great
things
to
us
,
hath
magnified
us
,
hath
greatly
exalted
us
,
and
holy
for
ever
blessed
and
glorified
be
his
name
.
How
zealous
should
we
be
to
advance
his
name
and
praise
,
who
debased
,
who
humbled
,
who
emptied
himself
,
and
made
himself
of
no
reputation
for
our
sakes
:
when
he
suffer'd
so
low
a
debasement
by
becoming
man
,
and
hath
so
greatly
exalted
us
by
it
,
does
it
not
become
us
in
this
holy
Feast
to
advance
his
name
,
to
sing
his
praise
,
to
publish
his
con
descending
love
,
and
with
a
greater
passion
and
wonder
adore
the
Deity
cloathed
with
our
nature
?
how
should
our
hearts
leap
within
us
,
when
we
see
such
a
visible
representation
of
an
humble
and
incarnate
Deity
,
when
we
see
that
mysterious
bread
and
Wine
,
which
represents
to
any
eye
of
Faith
a
God
Incarnate
,
a
God
cloathed
with
Flesh
and
Blood
,
a
God
in
the
nature
,
and
subject
to
all
the
sinless
weaknesses
and
infirmities
of
a
man
?
Oh
amazing
and
surprizing
sight
!
which
does
as
much
puzzle
our
passions
as
our
faith
,
and
is
as
much
too
big
for
our
love
and
joy
and
wonder
,
as
it
is
for
our
finite
and
narrow
understandings
:
and
yet
oh
how
pleasant
it
is
to
be
lost
in
the
contemplation
of
such
love
and
condescension
as
this
!
to
find
an
object
too
big
for
our
highest
raptures
and
ecstasies
of
devotion
!
where
we
launch
out
beyond
the
sphere
of
words
and
thoughts
,
and
are
swallowed
up
in
silence
and
wonder
.
This
is
one
great
design
of
the
Lords
Supper
,
that
we
may
celebrate
the
praise
and
glory
of
an
Incarnate
God
.
3.
The
Lords
Supper
is
the
proper
worship
of
a
Crucified
Saviour
,
for
here
we
see
his
body
broken
,
and
his
blood
shed
for
our
sins
;
it
is
a
Feast
upon
the
Sacrifice
of
the
Cross
,
wherein
we
visibly
declare
and
profess
our
Faith
in
a
Crucified
Saviour
,
and
return
him
our
joyful
praises
,
for
his
great
love
in
dying
for
us
;
here
we
offer
up
our selves
,
Souls
and
Bodies
to
him
,
as
the
purchase
of
his
blood
;
Souls
fired
with
zeal
and
devotion
,
and
transported
with
a
passionate
admiration
of
his
dying
love
;
a
love
without
any
bounds
or
measure
,
without
precedent
or
example
;
a
love
stronger
than
fear
,
or
shame
,
or
death
,
a
love
which
had
no
cause
but
it self
,
which
did
not
find
,
but
make
its
object
,
which
pitied
us
when
we
did
not
pity
our selves
,
which
suffered
such
hard
,
such
unsufferable
usage
from
the
hands
of
sinners
,
to
deliver
them
from
those
punishments
,
which
they
had
deserved
from
God
:
and
can
we
do
less
than
love
him
,
who
hath
loved
us
first
;
than
live
to
him
,
who
hath
died
for
us
,
and
give
up
our selves
to
be
governed
by
him
,
who
gave
himself
a
ransom
for
us
?
Blessed
Iesus
!
thou
hast
conquered
,
thou
hast
captivated
us
by
thy
astonishing
love
,
we
are
thine
,
we
give
up
our selves
to
thee
,
take
the
intire
possession
of
us
;
we
lay
our selves
and
our
dearest
concernments
at
thy
feet
,
use
us
as
thou
pleasest
;
we
have
no
greater
ambition
than
to
serve
thee
,
and
to
advance
thy
name
and
glory
,
whether
in
life
or
death
,
riches
or
poverty
,
honour
or
disgrace
;
we
will
follow
thee
whither
soever
thou
leadest
us
,
though
it
be
to
the
Cross
,
and
through
the
valley
of
the
shadow
of
death
,
and
will
rejoyce
that
we
are
accounted
worthy
to
suffer
shame
for
thy
sake
,
and
account
the
reproach
of
our
Lord
greater
riches
than
all
the
treasures
of
this
world
.
Nay
in
this
holy
Feast
we
do
not
only
admire
and
praise
his
dying
love
,
but
extol
his
power
and
conquest
over
death
;
that
he
was
dead
indeed
,
but
is
alive
,
and
hath
the
Keys
of
hell
and
death
.
Our
Lord
is
risen
again
,
and
become
the
first-fruits
of
them
that
sleep
;
and
now
in
the
death
of
our
Saviour
we
see
the
eternal
conquest
of
death
and
the
grave
;
for
by
death
he
hath
destroyed
him
,
who
had
the
power
of
death
,
that
is
the
Devil
,
and
delivered
them
,
who
through
fear
of
death
were
all
their
life
time
subject
to
bondage
:
O
death
where
is
thy
sting
!
O
grave
where
is
thy
victory
!
thanks
be
to
God
,
who
hath
given
us
the
victory
through
our
Lord
Iesus
Christ
:
at
this
holy
Table
we
feast
on
the
spoils
of
death
,
this
is
that
bread
which
giveth
life
to
the
world
,
by
putting
an
end
to
death
,
and
becoming
the
principle
and
earnest
of
Immortality
:
Glory
be
to
this
mighty
conquerour
,
whom
all
the
powers
of
darkness
could
not
detain
prisoner
;
this
is
our
crucified
Lord
,
who
died
with
scorn
and
ignominy
,
but
rose
again
with
glory
and
power
,
we
do
not
eat
the
Sacrifices
of
the
dead
,
but
feed
on
a
living
Saviour
.
So
that
you
see
the
Lords
Supper
contains
in
it self
,
or
is
admirably
fitted
to
all
the
parts
of
Christian
worship
,
which
is
no
more
than
expressing
that
in
words
and
actions
which
is
represented
by
visible
signs
in
this
holy
Feast
;
we
cannot
beg
of
God
the
pardon
of
our
sins
,
or
any
blessings
which
we
want
either
Temporal
or
Spiritual
,
but
in
the
merit
of
that
Sacrifice
which
is
here
represented
;
the
proper
subject
of
Christian
praises
and
thanksgivings
is
the
work
of
our
redemption
,
and
the
worship
of
an
Incarnate
and
Crucified
Saviour
must
relate
either
to
his
great
humility
and
condescension
in
becoming
man
,
his
great
love
in
dying
for
us
,
or
the
glory
of
his
resurrection
,
and
that
power
to
which
he
is
now
advanced
at
the
right
hand
of
God
,
all
which
is
either
signified
or
represented
in
the
Supper
of
our
Lord
;
and
therefore
that
question
how
often
we
should
communicate
at
the
Lords
Table
is
easily
answered
by
another
,
how
often
we
are
bound
publickly
to
worship
God
,
and
our
Saviour
Christ
;
for
the
Lords
Supper
being
instituted
by
our
Saviour
as
a
sacred
and
venerable
rule
for
worship
(
for
so
I
must
beg
leave
to
call
it
,
for
want
of
a
more
proper
name
)
and
fitted
to
all
parts
of
Christian
worship
,
ought
to
be
as
often
repeated
as
we
worship
our
Saviour
,
and
publick
worship
is
very
lame
and
imperfect
without
it
.
For
if
it
be
urged
,
that
it
is
sufficient
to
pray
to
God
in
Christs
name
,
and
to
praise
him
for
that
wonderful
manifestation
of
his
goodness
in
all
the
parts
of
the
work
of
our
redemption
,
without
using
those
visible
signs
,
I
would
fain
know
to
what
purpose
they
were
instituted
by
our
Saviour
;
if
Christian
worship
be
compleat
and
perfect
without
it
,
it
is
and
ever
was
as
needless
an
addition
as
most
Christians
now
think
it
to
be
,
which
,
I
think
,
derogates
very
much
from
the
wisdom
of
our
Saviour
in
its
Institution
.
We
ought
not
to
look
upon
the
Supper
of
our
Lord
only
as
a
particular
act
of
worship
,
but
as
an
external
and
sensible
rite
of
worship
,
which
is
fitted
to
all
parts
of
Christian
worship
,
and
by
the
institution
of
our
Saviour
necessary
to
give
vertue
and
efficacy
to
them
,
as
the
oblation
of
Sacrifices
under
the
Law
,
did
to
those
Prayers
which
were
offered
with
them
.
Now
suppose
that
any
men
should
have
argued
thus
under
the
Law
;
that
if
men
prayed
devoutly
to
God
,
though
they
offered
no
Sacrifice
they
should
be
accepted
by
him
;
I
doubt
this
would
have
been
called
despising
Moses's
law
,
and
such
men
must
have
died
without
mercy
,
though
they
had
prayed
never
so
devoutly
,
and
yet
the
Apostle
tells
us
,
that
we
ought
to
have
greater
regard
to
the
Laws
and
Institutions
of
Christ
,
than
the
Jews
had
to
the
Law
of
Moses
.
The
great
danger
then
of
neglecting
the
Lords
Supper
,
is
,
that
such
a
neglect
may
render
all
our
Worship
unacceptable
to
God
:
a
right
to
Christ's
Sacrifice
upon
the
Cross
,
is
by
the
Institution
of
our
Saviour
conveyed
in
the
Sacrament
of
the
Lords
Supper
;
and
therefore
though
we
pray
in
Christ's
Name
,
if
we
neglect
his
Institution
,
whereby
the
vertue
of
his
Sacrifice
is
conveyed
to
our
prayers
,
we
must
pray
without
any
interest
in
his
Sacrifice
,
and
we
may
easily
guess
of
what
worth
such
prayers
are
;
just
as
much
as
our
own
good
works
without
an
Expiatory
Sacrifice
to
recommend
them
to
God
.
The
serious
consideration
of
this
thoroughly
convinces
me
,
how
highly
useful
,
(
not
to
say
necessary
)
it
is
to
restore
the
Apostolical
and
Primitive
practice
,
to
celebrate
the
Lords
Supper
as
often
as
we
meet
for
publick
Worship
,
if
we
would
have
our
Worship
true
Christian
Worship
according
to
our
Saviours
own
institution
,
as
understood
and
practised
by
the
Apostles
themselves
.
3.
Another
obligation
to
a
frequent
receiving
the
Lords
Supper
is
,
that
this
is
the
principal
act
of
Communion
with
Christ
.
There
is
nothing
more
frequently
talked
of
,
than
our
Union
to
Christ
,
and
our
Communion
with
him
,
which
is
the
great
mysterie
of
our
Religion
,
and
the
great
foundation
of
our
hope
.
Now
Union
to
,
and
Communion
with
Christ
,
may
either
be
considered
as
a
constant
state
and
relation
,
and
so
it
signifies
being
members
of
the
body
of
Christ
,
by
being
incorporated
into
his
Church
by
a
visible
profession
of
our
faith
in
him
,
ratified
and
confirmed
by
Baptism
,
and
by
the
communication
of
his
Grace
and
Spirit
,
which
dwells
in
the
sincere
Disciples
of
Christ
,
as
the
bond
of
a
spiritual
Union
,
and
an
abiding
principle
of
sanctification
and
holiness
;
or
it
may
be
considered
as
an
Act
,
and
so
it
is
most
properly
applyed
to
the
Lords
Supper
,
which
is
the
most
visible
external
symbol
of
our
Communion
with
Christ
,
and
instituted
as
a
Sacrament
of
Union
,
for
the
conveyance
of
all
divine
and
spiritual
blessings
to
us
.
And
for
the
explication
of
this
,
I
shall
observe
two
things
In
this
holy
Feast
;
1.
That
it
is
our
eating
at
the
Table
of
our
Lord
,
and
2.
That
it
is
our
feeding
on
the
body
of
Christ
.
1.
In
the
Lords
Supper
we
eat
at
the
Table
of
our
Lord
:
for
this
is
a
Feast
of
Christ's
own
appointment
,
instituted
by
him
on
purpose
to
commemorate
his
death
and
sacrifice
upon
the
Cross
;
and
so
answers
to
the
institution
of
God
under
the
Law
,
to
feast
upon
Sacrifices
:
which
was
constantly
observed
in
Peace-offerings
,
of
which
,
part
was
burnt
upon
Gods
Altar
,
part
belonged
to
the
Priest
,
and
part
was
eaten
by
the
Sacrificers
,
or
those
Persons
who
offered
the
Sacrifice
of
Peace-offerings
,
who
are
therefore
said
to
partake
of
the
Altar
:
behold
Israel
after
the
Flesh
,
are
not
they
which
eat
of
the
Sacrifices
,
partakers
of
the
Altar
?
To
partake
of
the
Altar
,
signifies
to
partake
with
God
,
whose
Altar
it
is
,
that
is
,
to
have
part
with
him
:
for
part
of
the
Sacrifice
was
burnt
upon
the
Altar
,
or
given
to
the
Priests
,
and
that
was
Gods
part
or
share
,
and
the
other
part
was
eaten
by
themselves
.
Thus
it
was
among
the
Heathens
also
,
who
used
to
feast
on
the
Sacrifices
which
they
offered
to
their
Gods
:
and
sometimes
invited
their
Christian
neighbours
to
these
Feasts
,
who
not
sufficiently
understanding
the
nature
of
such
Religious
Feasts
,
many
times
went
as
to
common
friendly
entertainments
,
and
therefore
are
corrected
by
the
Apostle
for
it
,
as
utterly
inconsistent
with
their
Christian
profession
;
for
to
eat
of
a
Feast
upon
a
Sacrifice
,
is
to
have
communion
with
that
Being
,
whatever
he
is
,
to
whom
the
Sacrifice
is
offered
:
Now
the
Gentiles
sacrificed
to
Devils
,
and
therefore
to
eat
of
such
Sacrifices
,
is
to
partake
with
Devils
,
to
be
in
confederacy
and
communion
with
them
.
But
I
say
,
that
the
things
which
the
Gentiles
sacrifice
,
they
sacrifice
to
Devils
and
not
to
God
,
and
I
would
not
that
ye
should
have
fellowship
with
Devils
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
you
should
be
Communicants
with
them
:
Ye
cannot
drink
the
Cup
of
the
Lord
,
and
the
Cup
of
Devils
,
ye
cannot
be
partakers
of
the
Lords
Table
,
and
the
Table
of
Devils
:
that
is
,
it
is
as
irreconcileable
to
eat
at
the
Table
of
Christ
and
of
the
Gentile
Sacrifice
,
as
it
is
impossible
to
unite
Christ
and
false
Heathen
Gods
.
From
whence
we
learn
,
that
to
eat
of
the
Lords
Table
,
that
is
,
of
the
Christian
Feast
of
the
Lords
Supper
,
is
to
partake
with
Christ
;
or
to
have
Communion
with
him
,
as
to
eat
of
the
Sacrifices
under
the
Law
,
was
to
partake
of
the
Altar
,
or
to
eat
of
Pagan
Sacrifices
,
was
to
partake
with
Devils
.
Now
in
general
,
there
were
two
things
signified
by
these
Religious
Feasts
.
1.
A
Covenant
relation
,
that
such
persons
who
feasted
at
Gods
Table
were
in
Covenant
with
him
:
for
all
solemn
Covenants
even
between
men
in
the
Eastern
Countrey
were
made
and
ratified
by
Sacrifice
;
thus
it
was
in
the
Covenant
between
Iacob
and
Iacob
said
unto
his
brethren
,
gather
stones
;
and
they
took
stones
and
made
an
heap
,
and
they
did
eat
there
upon
the
heap
.
And
what
this
eating
was
,
we
may
conclude
from
the
nature
of
the
action
,
which
was
confirming
a
Covenant
,
and
therefore
this
eating
is
eating
a
Sacrifice
,
as
we
are
more
expresly
told
;
then
Iacob
offered
Sacrifice
upon
the
Mount
,
and
called
his
Brethren
to
eat
bread
,
and
they
did
eat
bread
and
tarried
all
night
upon
the
Mount
.
And
thus
it
is
especially
between
God
and
men
:
thus
we
know
the
Mosaical
Covenant
was
confirmed
by
the
blood
of
the
Sacrifice
:
as
the
first
Testament
is
said
to
be
dedicated
by
blood
,
and
the
book
and
all
the
people
,
the
Tabernacle
and
all
the
Vessels
of
the
Ministery
,
were
sprinkled
with
blood
:
nay
,
not
only
this
general
Covenant
was
confirmed
by
Sacrifice
,
but
all
good
men
,
when
they
offer
Sacrifices
to
God
,
are
understood
to
make
renew
,
or
confirm
their
Covenant
with
him
,
whence
is
that
expression
in
the
Psalms
,
Gather
my
Saints
together
unto
me
,
those
that
have
made
a
Covenant
with
me
by
Thus
the
death
of
Christ
did
ratifie
and
confirm
the
Gospel
Covenant
between
God
and
men
,
and
therefore
the
blood
is
called
the
blood
of
the
Covenant
,
and
to
feast
on
the
memorials
of
his
death
and
passion
,
is
a
signification
that
we
are
in
Covenant
with
God
,
and
God
with
us
,
that
we
still
own
our
Covenant
,
and
are
resolved
still
to
do
so
;
it
is
to
put
God
in
mind
of
his
Covenant
with
us
,
and
us
of
our
Covenant
with
him
;
and
if
we
have
been
guilty
of
any
breach
of
Covenant
with
God
,
by
venturing
upon
the
commission
of
any
sin
,
when
we
have
with
tears
bewailed
our
sin
,
and
renewed
our
repentance
,
here
we
must
renew
our
Covenant
,
and
by
approaching
the
Table
of
our
Lord
,
declare
,
that
though
we
are
sinners
,
yet
we
are
not
Apostates
,
that
we
still
own
our
Covenant
,
and
by
the
Grace
of
God
,
which
we
now
implore
,
and
hope
to
receive
,
resolve
to
continue
stedfast
in
it
,
while
we
live
.
And
is
not
this
an
inestimable
priviledge
,
to
be
in
Covenant
with
God
,
and
to
have
this
Covenant
as
it
were
signed
and
sealed
to
us
,
as
often
as
we
please
,
by
a
foederal
Rite
of
God's
own
appointment
?
especially
is
it
not
a
mighty
favour
for
such
frail
sinners
,
who
are
so
exposed
to
temptations
,
and
so
often
conquered
by
them
,
to
have
liberty
granted
upon
their
sincere
repentance
to
return
to
Gods
Table
,
and
to
renew
their
Covenant
,
and
to
be
received
again
into
Covenant
by
God
?
Is
it
not
a
mighty
affront
to
God
,
when
he
invites
us
to
his
Table
,
as
those
who
are
in
Covenant
with
him
,
to
live
in
so
great
a
neglect
of
it
?
Is
it
not
a
kind
of
renouncing
our
Covenant
,
when
we
refuse
to
own
it
by
such
publick
solemnities
,
as
he
himself
has
appointed
for
that
purpose
?
2.
These
Religious
Feasts
signifie
a
state
of
Peace
and
Friendship
with
God
;
and
therefore
those
Sacrifices
of
which
the
Sacrificers
were
allowed
to
eat
,
are
called
Peace-offerings
in
the
Law
of
Moses
.
Under
the
Law
it
was
not
permitted
to
them
to
eat
of
the
Sin-offering
,
that
Sacrifice
which
was
offered
for
the
expiation
of
sin
;
but
when
they
had
offered
a
Sacrifice
for
sin
,
they
might
then
offer
a
Peace-offering
,
and
feast
before
the
Lord
on
the
Sacrifice
,
as
a
token
of
peace
and
reconciliation
with
God
.
And
thus
it
is
under
the
Gospel
,
Christ
offered
himself
once
for
all
a
Sacrifice
or
Offering
for
sin
;
and
has
obtained
eternal
redemption
for
us
,
and
therefore
there
is
no
more
expiatory
Sacrifice
to
be
offered
for
sins
;
but
when
through
the
frailty
of
humane
nature
,
and
the
powerful
temptations
of
flesh
and
sense
,
of
the
World
and
the
Devil
we
have
defiled
and
polluted
our
consciences
with
sin
and
guilt
,
instead
of
those
particular
Sacrifices
for
sin
,
which
the
Iews
were
directed
to
offer
,
we
must
offer
up
the
Sacrifice
of
a
broken
and
contrite
heart
to
God
,
that
is
,
we
must
truly
repent
of
our
sins
,
and
turn
from
them
,
and
arm
our selves
with
powerful
resolutions
against
them
for
the
future
,
and
then
we
may
approach
the
Table
of
God
,
and
receive
the
pledges
of
his
love
,
and
the
fresh
assurances
of
our
pardon
and
acceptance
through
our
Lord
Jesus
Christ
.
We
do
not
use
to
receive
and
entertain
any
at
our
Tables
,
but
those
who
are
our
Friends
;
or
at
least
are
not
our
enemies
;
others
are
intruders
,
and
if
they
be
not
turned
out
again
,
yet
must
make
themselves
welcome
;
and
indeed
a
Covenant
made
by
Sacrifice
alwayes
signifies
a
Covenant
of
Peace
,
and
such
to
be
sure
the
Gospel
Covenant
is
,
of
which
the
Lords
Supper
is
the
Seal
and
Sacrament
,
a
Covenant
of
peace
and
reconciliation
between
God
and
men
.
None
ought
to
come
to
this
Table
,
but
the
Friends
of
God
,
as
all
holy
men
,
and
all
true
humble
penitents
are
,
and
such
men
shall
be
sure
to
receive
a
joyful
welcome
,
and
all
the
peculiar
marks
of
Gods
favour
;
for
such
this
holy
Supper
it self
is
to
all
worthy
receivers
.
2.
In
the
Supper
of
our
Lord
,
we
do
not
only
eat
at
his
Table
,
but
we
feed
on
his
body
;
not
as
if
in
a
carnal
sense
we
eat
his
natural
flesh
,
and
drink
his
blood
,
as
the
Church
of
Rome
teaches
,
contrary
to
the
common
sense
and
experience
of
mankind
,
and
without
any
colourable
pretence
from
Scripture
or
Primitive
Antiquity
,
but
we
eat
his
flesh
and
drink
his
blood
in
such
a
spiritual
manner
,
as
they
are
exhibited
to
us
in
the
Sacrament
of
his
own
Institution
.
As
to
explain
this
in
as
few
words
as
may
be
.
The
Lords
Supper
,
I
told
you
before
in
General
,
did
answer
to
a
Feast
upon
a
Sacrifice
in
the
Jewish
Law
.
And
now
I
add
,
that
it
is
a
Feast
upon
the
Sacrifice
of
Christ
,
who
dyed
upon
the
Cross
,
and
bore
our
sins
in
his
own
body
upon
the
Tree
:
and
therefore
it
is
called
eating
the
flesh
and
drinking
the
blood
of
Christ
.
For
under
the
Law
the
Iews
did
in
a
literal
sense
eat
the
flesh
of
the
Sacrifice
,
for
part
of
it
was
burnt
upon
the
Altar
,
and
part
they
eat
;
and
this
eating
of
the
Sacrifice
,
did
give
them
a
right
and
interest
in
the
vertue
of
the
Sacrifice
,
and
all
the
blessings
purchased
by
it
.
Now
though
Christ
dyed
upon
the
Cross
for
us
,
yet
he
could
not
in
a
literal
sense
give
us
his
natural
flesh
to
eat
;
for
he
was
to
rise
again
from
the
dead
,
with
a
glorious
and
incorruptible
body
,
and
ascend
up
in
the
same
body
to
Heaven
,
and
there
to
continue
united
to
this
humane
,
but
glorified
body
,
till
he
return
again
to
judge
the
World
.
This
Sacrament
of
his
body
and
blood
was
to
be
celebrated
in
all
parts
of
the
World
,
where
a
Christian
Church
should
be
planted
,
and
though
he
himself
,
who
is
over
all
,
God
blessed
for
ever
more
,
is
present
also
in
all
places
,
and
especially
in
all
the
Assemblies
of
his
Disciples
,
who
meet
to
worship
him
;
yet
his
body
though
glorious
and
perfect
as
a
body
can
be
,
yet
is
but
matter
still
,
and
therefore
confined
to
one
place
,
and
cannot
at
the
same
time
,
be
at
Rome
and
Constantinople
,
nor
in
ten
thousand
places
at
once
,
more
remote
than
they
:
and
this
Sacrament
is
to
be
celebrated
,
his
flesh
eat
,
and
his
blood
drank
,
as
long
as
the
Church
and
the
World
lasts
,
and
it
is
contrary
to
the
nature
of
a
body
to
be
so
often
eat
,
and
yet
continue
the
same
body
;
and
at
best
were
the
thing
possible
,
it
would
be
no
better
than
an
inhumane
and
barbarous
Rite
,
to
eat
the
flesh
of
a
man
,
and
of
our
Friend
.
And
therefore
,
since
by
the
Institution
of
God
,
a
Sacrifice
for
a
Peace
offering
was
to
be
eat
,
and
especially
the
Paschal
Lamb
,
which
was
a
Type
of
Christ
,
and
that
eating
did
in
a
Legal
sense
unite
the
Sacrificer
and
the
Sacrifice
,
and
convey
its
vertue
and
efficacy
to
him
;
I
say
hence
Christ
instituted
the
Sacrament
of
his
Body
and
Blood
,
i.
e.
Bread
and
Wine
,
to
be
eat
and
drank
,
as
the
symbols
and
signs
of
his
Body
and
Blood
,
and
a
Sacramental
conveyance
of
all
the
merit
and
purchase
of
his
death
to
his
sincere
Disciples
,
who
feed
on
him
:
and
therefore
the
Bread
and
Wine
are
called
his
Body
and
Blood
,
because
feeding
on
the
Bread
and
Wine
is
ordained
by
him
instead
of
his
Body
and
Blood
,
and
that
eating
Bread
and
drinking
Wine
in
obedience
to
his
Institution
,
and
in
remembrance
of
his
Death
and
Passion
,
does
to
all
intents
and
purposes
as
much
entitle
us
to
the
Merits
,
Atonement
,
Reconciliation
,
and
all
the
blessings
of
the
New
Covenant
purchased
by
his
death
;
as
eating
the
Flesh
of
the
Sacrifice
did
the
Iews
to
the
vertue
of
that
Sacrifice
,
whereof
they
eat
.
And
since
Faith
in
Christ
is
made
necessary
by
the
terms
of
the
Gospel
to
an
interest
in
his
Sacrifice
,
the
symbols
of
Bread
and
Wine
,
serve
as
well
or
better
for
this
holy
Feast
,
than
his
natural
flesh
and
blood
would
do
;
for
here
is
room
for
the
exercise
of
faith
:
we
do
not
see
the
body
of
Christ
broken
,
and
his
blood
shed
,
nothing
appears
to
our
bodily
senses
,
but
Bread
and
Wine
;
but
by
an
eye
of
faith
we
see
him
hang
upon
the
Cross
,
and
bleeding
for
our
sins
,
and
thus
we
feed
on
his
Sacrifice
,
eat
his
flesh
and
drink
his
blood
.
Bodily
eating
cannot
make
us
partakers
of
Christ
,
but
as
the
Institution
of
our
Saviour
has
united
the
vertues
of
his
Sacrifice
with
the
elements
of
Bread
and
Wine
in
this
holy
Supper
,
which
makes
it
as
much
his
body
to
all
the
real
purposes
of
a
feast
upon
a
Sacrifice
,
as
if
it
were
his
natural
body
and
blood
,
in
as
proper
a
sense
as
ever
the
Iews
did
eat
the
Paschal
Lamb
,
which
is
all
the
Church
of
England
means
by
the
real
presence
.
So
then
we
by
faith
eat
the
body
of
Christ
,
and
drink
his
blood
,
when
together
with
our
bodily
feeding
on
the
Sacramental
Bread
and
Wine
,
by
faith
we
feed
on
the
merits
of
his
Sacrifice
.
And
this
must
needs
convince
us
,
how
necessary
it
is
to
communicate
at
the
Lords
Table
,
as
well
as
to
believe
in
Christ
,
if
we
would
partake
of
the
merits
of
his
Sacrifice
;
for
this
sacramental
Bread
and
Wine
is
his
body
and
blood
,
that
is
,
has
the
merits
of
his
Sacrifice
annexed
to
it
by
his
own
Institution
;
and
as
under
the
Law
,
it
was
not
enough
to
offer
a
Peace-offering
,
unless
they
eat
of
it
,
so
neither
will
the
Sacrifice
of
Christ
upon
the
Cross
be
of
any
value
to
us
,
unless
we
feed
on
it
in
this
holy
Supper
not
only
by
Faith
,
but
also
by
a
bodily
eating
of
those
Sacramental
elements
to
which
he
himself
has
annexed
the
merits
of
his
Sacrifice
.
To
feed
on
the
Sacramental
elements
without
faith
,
is
no
more
than
to
eat
so
much
ordinary
Bread
,
and
to
drink
common
Wine
,
and
to
believe
on
Christ
without
feasting
on
his
Sacrifice
cannot
without
uncovenanted
Grace
apply
his
merits
to
us
:
for
it
is
evident
,
that
Truth
in
its
own
nature
cannot
give
us
an
interest
in
the
merits
of
Christ
:
for
how
does
my
believing
that
Christ
died
for
sinners
convey
the
merit
of
his
death
to
me
,
nay
,
though
I
believe
,
that
Christ
in
particular
died
for
me
,
this
does
not
actually
make
his
merits
mine
,
but
only
in
the
performance
of
such
conditions
,
and
in
the
use
of
such
means
as
he
hath
appointed
for
the
application
of
his
merits
to
particular
persons
;
and
I
see
no
reason
why
men
may
not
as
well
hope
to
be
saved
without
holiness
by
Christ
,
as
without
eating
his
flesh
and
drinking
his
blood
in
the
Sacrament
;
for
holiness
will
not
save
us
without
the
merits
of
Christ
,
and
I
know
not
how
we
should
come
by
the
merits
of
Christ
but
only
in
such
ways
of
dispensing
,
conveying
,
and
applying
them
,
as
he
himself
has
appointed
,
and
he
has
appointed
no
other
ordinary
way
,
but
this
mysterious
Supper
.
Hence
the
Apostle
tells
the
Corinthians
,
The
Cup
of
blessing
which
we
bless
,
is
it
not
the
communion
of
the
blood
of
Christ
,
the
bread
which
we
break
is
it
not
the
Communion
of
the
body
of
Christ
?
what
does
he
mean
by
the
communion
of
the
blood
,
and
of
the
body
of
Christ
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
the
meaning
is
very
plain
,
that
hereby
we
partake
in
the
body
and
blood
of
Christ
,
that
is
,
in
the
efficacy
of
his
death
and
passion
,
and
if
we
could
do
this
any
other
way
,
or
without
it
,
it
would
be
a
useless
Sacrament
,
as
most
Christians
seem
now
to
think
it
is
:
and
therefore
I
doubt
not
but
our
Saviour
in
that
mysterious
discourse
in
Iohn
6.
had
respect
to
this
holy
Feast
,
though
not
then
instituted
,
when
he
tells
them
,
Verily
,
verily
,
I
say
unto
you
,
except
ye
eat
the
flesh
of
the
son
of
man
,
and
drink
his
blood
,
ye
have
no
life
in
you
.
Whoso
eateth
my
flesh
and
drinketh
my
blood
hath
eternal
life
,
and
I
will
raise
him
up
at
the
last
day
,
for
my
flesh
is
meat
indeed
,
and
my
blood
is
drink
indeed
,
he
that
eateth
my
flesh
and
drinketh
my
blood
,
dwelleth
in
me
,
and
I
in
him
.
The
only
objection
I
know
against
expounding
this
of
eating
the
flesh
of
Christ
,
and
drinking
his
blood
in
the
Lords
Supper
,
is
because
the
Feast
was
not
then
instituted
,
and
therefore
neither
the
Iews
nor
his
own
Disciples
could
possibly
understand
what
he
meant
:
now
there
are
several
very
plain
and
easie
answers
to
this
:
as
1.
our
Saviour
said
a
great
many
things
to
the
Iews
in
his
Sermons
,
which
neither
they
nor
his
own
Disciples
could
understand
,
when
they
were
spoke
,
though
his
Disciples
understood
them
after
he
was
risen
,
when
the
Holy
Ghost
brought
those
things
again
to
their
remembrance
,
and
the
event
had
expounded
them
,
such
we
may
reckon
whatever
concerned
his
death
and
resurrection
,
and
spiritual
kingdom
.
2.
They
might
as
well
understand
this
discourse
of
eating
his
Flesh
,
and
drinking
his
Blood
,
as
they
could
what
he
immediately
before
told
them
;
I
am
the
living
bread
,
which
came
down
from
heaven
,
if
any
man
eat
of
this
bread
he
shall
live
for
ever
:
and
the
bread
which
I
will
give
is
my
flesh
,
which
I
will
give
for
the
life
of
the
world
.
For
they
understood
as
little
what
it
was
to
give
his
flesh
for
the
life
of
the
world
,
and
how
this
made
his
flesh
to
be
that
living
bread
,
as
what
it
was
to
eat
his
flesh
,
and
to
drink
his
blood
:
for
they
both
signifie
the
same
thing
,
and
these
words
last
quoted
do
plainly
prove
,
that
he
respects
the
Eucharistical
Feast
,
when
he
speaks
of
his
eating
his
flesh
,
and
drinking
his
blod
:
for
we
must
eat
his
flesh
only
as
considered
as
the
bread
of
life
,
which
came
down
from
Heaven
,
and
his
flesh
is
bread
considered
as
given
for
the
life
of
the
world
,
and
therefore
to
eat
his
flesh
and
drink
his
blood
must
signifie
the
Sacramental
eating
of
it
,
as
the
memorials
of
his
death
and
passion
.
3.
Suppose
we
should
understand
this
eating
the
flesh
,
and
drinking
the
blood
of
the
son
of
man
,
of
feeding
on
Christ
by
faith
,
or
believing
,
yet
they
could
understand
this
no
better
than
the
other
,
it
is
plain
they
did
not
,
and
I
know
not
how
they
should
:
for
to
call
bare
believing
in
Christ
,
eating
his
flesh
and
drinking
his
blood
,
is
so
remote
from
all
propriety
of
speaking
,
and
so
unknown
in
all
languages
,
that
to
this
day
those
who
understood
nothing
more
by
it
but
believing
in
Christ
,
are
able
to
give
no
tolerable
account
of
the
reason
of
the
expression
.
Now
if
this
place
in
St.
Iohn
be
meant
of
the
Lords
Supper
,
as
I
do
not
in
the
least
doubt
but
it
is
,
our
Saviour
has
made
it
as
necessary
to
us
,
as
we
think
eternal
life
to
be
,
for
he
has
expresly
told
us
,
except
ye
eat
the
flesh
of
the
son
of
man
,
and
drink
his
blood
,
ye
have
no
life
in
you
.
We
must
not
indeed
expound
these
words
to
such
a
sense
,
as
to
make
the
Sacrament
necessary
,
even
to
Infants
themselves
,
as
St.
Austin
did
,
who
therefore
administred
the
Eucharist
as
well
as
Baptism
to
Children
,
which
was
plainly
contrary
to
the
nature
of
it
;
for
it
must
be
eaten
with
Faith
,
or
else
it
is
not
the
body
of
Christ
to
the
receivers
,
and
God
does
not
make
any
ordinance
necessary
to
those
,
who
are
under
a
natural
incapacity
;
nay
,
a
moral
impossibility
will
excuse
this
;
when
men
are
desirous
to
communicate
in
all
our
Saviours
institutions
,
but
have
no
opportunity
to
do
it
;
for
God
will
dispense
his
grace
in
extraordinary
ways
to
all
well
disposed
minds
,
when
his
providence
denies
those
which
are
ordinary
;
but
those
who
wilfully
neglect
the
ordinary
means
of
grace
,
have
no
reason
to
expect
those
which
are
extraordinary
;
how
God
will
deal
with
those
who
are
guilty
of
such
neglects
,
not
out
of
a
contempt
of
his
institutions
,
but
out
of
ignorance
of
their
necessity
,
or
a
superstitious
awe
and
reverence
for
them
,
I
will
not
determine
.
Having
thus
proved
that
we
cannot
in
an
ordinary
way
partake
in
the
benefits
and
blessings
,
which
Christ
hath
purchased
by
his
death
,
but
by
a
Sacramental
eating
of
the
body
,
and
drinking
the
blood
of
Christ
,
to
make
you
still
more
sensible
of
the
infinite
hazard
and
danger
of
this
neglect
,
I
shall
briefly
consider
what
those
blessings
are
which
we
partake
of
at
the
Lords
Table
,
and
which
we
cannot
expect
any
where
else
.
And
I
shall
name
but
these
.
1.
The
pardon
of
our
sins
,
for
this
was
the
purchase
of
Christ's
death
,
he
died
for
our
sins
,
and
expiated
them
with
his
own
blood
:
and
therefore
we
may
observe
,
that
we
do
not
only
eat
the
body
of
Christ
in
this
holy
Feast
,
but
we
drink
his
blood
,
the
blood
of
expiation
,
the
blood
of
the
Covenant
,
which
speaketh
better
things
than
the
blood
of
Abel
:
now
this
was
never
permitted
the
Iews
to
eat
any
blood
,
much
less
the
blood
of
the
Covenant
,
which
was
sprinkled
about
the
Altar
to
make
Atonement
:
nay
we
feed
in
this
holy
Supper
on
a
Sin-offering
,
nay
that
great
expiatory
Sacrifice
,
whose
blood
was
carried
into
the
Holy
of
Holies
,
which
the
High
Hebrews
:
We
have
an
Altar
,
whereof
they
have
no
right
to
eat
,
which
serve
the
Tabernacle
:
for
the
bodies
of
those
beasts
,
whose
blood
is
brought
into
the
Sanctuary
by
the
High
Priest
for
Sin
,
are
burnt
without
the
Camp
:
i.
e.
no
body
was
suffered
to
eat
the
flesh
of
the
Sacrifice
on
the
great
day
of
expiation
,
which
was
a
general
atonement
for
the
sins
of
the
whole
Congregation
;
not
so
much
as
the
High
Priest
himself
;
but
their
bodies
were
burnt
to
ashes
.
Now
the
death
of
Christ
upon
the
Cross
was
peculiarly
typified
by
that
great
expiatory
Sacrifice
,
whose
blood
was
carried
into
the
Holy
of
Holies
,
as
he
had
discoursed
at
large
in
the
ninth
Chapter
,
and
plainly
refers
to
here
,
wherefore
Iesus
also
,
that
he
might
Sanctifie
the
people
with
his
own
blood
suffered
without
the
gate
:
This
is
the
Sacrifice
we
eat
of
,
to
which
he
plainly
refers
in
what
he
adds
,
by
him
therefore
let
us
offer
the
Sacrifice
of
praise
(
or
the
Eucharistical
Sacrifice
,
which
is
the
Lords
Supper
)
to
God
continually
,
that
is
,
the
fruit
of
our
lips
,
giving
thanks
to
his
name
:
but
to
do
good
,
and
to
communicate
forget
not
,
for
with
such
Sacrifices
God
is
well
pleased
:
which
refers
to
those
oblations
for
the
relief
of
the
poor
,
and
other
religious
uses
,
which
were
always
made
at
the
Lords
Table
.
Now
what
is
the
meaning
of
this
,
that
we
are
allowed
to
drink
of
the
blood
of
the
Sacrifice
,
and
eat
the
flesh
of
the
great
Sin-offering
,
and
Propitiatory
Sacrifice
which
the
High
Priest
himself
under
the
Law
was
not
allowed
to
touch
?
I
say
,
what
is
the
meaning
of
it
,
but
to
exhibit
and
convey
to
us
the
full
and
perfect
remission
of
all
our
sins
in
the
blood
of
Christ
.
So
that
we
eat
the
flesh
of
an
expiatory
Sacrifice
,
and
drink
the
blood
of
atonement
,
and
thereby
partake
of
that
pardon
and
expiation
which
was
made
by
Sacrifice
,
and
if
we
were
sensible
what
the
guilt
of
sin
is
,
and
what
will
be
its
punishment
,
we
should
not
fail
frequently
to
come
to
this
holy
Table
to
renew
the
pardon
of
our
sins
in
the
blood
of
Christ
.
2.
Another
fruit
of
Christs
death
,
which
we
receive
at
the
Table
of
our
Lord
,
is
the
assistances
of
his
grace
and
Spirit
;
and
the
communications
of
a
divine
life
to
us
.
Hence
our
Saviour
tells
us
,
he
that
eateth
my
flesh
and
drinketh
my
blood
,
dwelleth
in
me
,
and
I
in
him
:
which
signifies
such
a
close
and
intimate
union
,
whereby
we
receive
the
communications
of
his
own
life
and
spirit
from
him
:
and
therefore
all
Christians
are
said
to
be
made
to
drink
into
one
Spirit
:
which
signifies
the
communications
of
the
divine
Spirit
at
this
Holy
Table
:
the
whole
Gospel
administration
is
called
the
Ministration
of
the
Spirit
,
members
of
his
body
,
of
his
flesh
,
and
of
his
bones
,
as
St.
Paul
speaks
;
and
it
is
impossible
the
Spirit
of
Christ
should
be
separated
from
such
an
uniting
ordinance
,
as
makes
us
members
of
his
body
.
3.
By
eating
the
flesh
and
drinking
the
blood
of
Christ
in
this
holy
Feast
,
we
have
a
pledge
and
earnest
of
immortality
.
So
our
Saviour
expresly
tells
us
,
Whoso
eateth
my
flesh
and
drinketh
my
blood
,
hath
everlasting
life
,
and
I
will
raise
him
up
at
the
last
day
.
As
the
living
Father
hath
sent
me
,
and
I
live
by
the
Father
,
so
he
that
eateth
me
,
even
he
shall
live
by
me
.
This
is
that
bread
,
which
came
down
from
heaven
:
not
as
your
Fathers
did
eat
Manna
,
and
are
dead
,
he
that
eateth
of
this
bread
shall
live
for
ever
.
Where
our
Saviour
gives
the
reason
,
why
those
who
eat
him
shall
live
for
ever
,
because
he
himself
shall
live
for
ever
:
though
he
must
die
,
he
was
to
rise
again
into
an
immortal
life
and
an
eternal
Kingdom
,
as
the
reward
of
his
death
and
sufferings
,
and
therefore
this
holy
Feast
is
a
certain
earnest
of
immortality
to
those
who
feed
on
him
:
and
we
need
not
indeed
doubt
this
,
since
it
conveys
the
holy
Spirit
to
us
,
as
St.
Paul
tells
the
Romans
.
But
if
the
Spirit
of
him
that
raised
up
Iesus
from
the
dead
dwell
in
you
,
he
that
raised
up
Christ
from
the
dead
,
shall
also
quicken
your
mortal
bodies
by
his
Spirit
,
that
dwelleth
in
you
.
But
possibly
some
may
object
,
that
all
this
which
is
attributed
to
the
Holy
Supper
,
we
receive
at
our
Baptism
,
the
pardon
of
our
sins
,
the
gift
of
the
Spirit
,
and
the
promise
and
earnest
of
immortality
:
for
so
we
are
Baptized
for
the
remission
of
sins
,
and
we
are
baptized
as
well
as
made
to
drink
into
one
Spirit
:
and
those
who
are
baptized
into
Christ
have
put
on
Christ
;
and
we
are
buried
with
Christ
by
baptism
into
death
,
that
like
as
Christ
was
raised
from
the
dead
by
the
glory
of
the
Father
,
so
we
also
should
walk
in
newness
of
life
,
for
if
we
have
been
planted
together
in
the
likeness
of
his
death
,
we
shall
be
also
in
the
likeness
of
his
resurrection
.
Now
all
this
I
grant
to
be
true
,
and
therefore
Baptism
(
not
the
Lords
Supper
)
is
our
regeneration
,
or
new
birth
,
we
are
raised
into
a
new
life
,
are
renewed
and
sanctified
at
our
Baptism
,
and
have
the
Holy
Spirit
bestowed
on
us
,
as
the
author
and
principle
of
a
new
life
,
but
the
continuance
of
this
grace
,
and
the
daily
assistances
of
the
Holy
Spirit
,
especially
when
we
have
grieved
him
,
and
made
him
withdraw
from
us
by
our
sins
,
depends
upon
our
diligent
attendance
at
the
Table
of
our
Lord
.
It
is
not
enough
that
a
man
is
born
into
the
world
,
unless
he
have
constant
food
to
preserve
his
life
:
and
thus
it
is
with
the
new
creature
;
and
therefore
the
Supper
of
our
Lord
is
Bread
and
Wine
,
the
stay
and
support
of
life
,
to
signifie
to
us
,
that
these
supplies
of
grace
which
we
receive
at
this
Feast
are
as
necessary
to
our
Spiritual
life
,
as
our
daily
food
is
to
the
support
of
a
bodily
life
:
and
therefore
our
Saviour
calls
himself
the
bread
of
life
which
came
down
from
Heaven
,
of
which
the
Manna
was
a
type
and
figure
;
now
we
know
Manna
was
their
constant
food
,
the
only
Bread
they
had
,
which
signified
that
this
heavenly
Manna
is
the
daily
support
of
our
spiritual
life
;
and
therefore
we
know
the
ancient
Fathers
by
our
daily
bread
,
in
the
Lords
Prayer
,
did
generally
understand
the
Sacrament
of
the
Lords
Supper
,
which
they
called
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
the
Bread
of
God
.
All
which
may
convince
us
from
the
very
nature
and
reason
of
the
institution
,
that
frequent
communione
are
as
necessary
to
our
spiritual
growth
and
increase
in
holiness
,
to
repair
the
decays
of
our
graces
,
and
to
renew
our
strength
and
vigour
in
serving
God
,
and
to
procure
the
pardon
of
sin
after
a
relapse
,
and
to
call
back
the
holy
Spirit
,
when
he
is
withdrawn
from
us
,
as
bread
is
to
keep
our
bodies
in
constant
repair
;
and
did
men
love
their
souls
as
they
do
their
bodies
,
they
would
no
more
neglect
the
Supper
of
our
Lord
than
their
daily
food
.
4.
The
Lords
Supper
is
the
principal
part
of
Christian
communion
,
and
therefore
as
necessary
as
the
communion
of
the
Church
is
:
to
debar
any
persons
from
the
Lords
Table
is
to
shut
them
out
of
the
communion
of
the
faithful
,
and
they
are
never
restored
to
full
communion
till
they
are
restored
to
the
communion
of
this
holy
Feast
:
while
discipline
was
preserved
in
its
glory
and
vigour
in
the
ancient
Church
,
no
Christian
durst
turn
his
back
upon
the
Table
of
our
Lord
,
as
nine
parts
in
ten
now
often
do
:
indeed
they
could
not
well
communicate
as
faithful
Christian
people
without
receiving
the
Lords
Supper
.
The
Catechumens
and
Penitents
were
admitted
to
publick
instructions
,
and
to
such
prayers
as
were
proper
for
them
;
but
they
were
dismissed
when
that
was
done
,
and
not
admitted
to
be
present
at
the
worship
of
the
faithful
,
who
were
in
full
peace
and
communion
with
the
Church
,
the
principal
part
of
which
was
the
Holy
Supper
.
Indeed
St.
Paul
attributes
the
union
of
Christians
in
one
body
to
Christ
,
to
this
holy
Feast
.
He
calls
the
Cup
the
communion
of
the
blood
of
Christ
,
and
the
bread
the
communion
of
the
body
of
Christ
,
and
assigns
this
as
one
reason
of
it
;
for
we
being
many
are
one
bread
and
one
body
,
for
we
are
all
partakers
of
that
one
bread
.
From
whence
it
is
plain
,
that
we
are
united
to
each
other
by
partaking
of
the
same
bread
;
for
we
are
one
bread
,
as
well
as
one
body
,
which
places
Christian
unity
in
a
joynt
participation
of
this
Holy
Feast
.
This
also
unites
us
to
Christ
,
makes
us
his
body
,
because
we
all
feed
on
his
body
:
the
Church
is
his
body
,
as
being
fed
and
nourished
with
his
body
:
which
both
shows
us
,
how
necessary
the
peace
and
unity
of
the
Church
is
to
give
us
an
interest
in
the
Sacrifice
of
Christ
;
for
the
vertue
of
his
Sacrifice
is
contained
in
the
holy
Supper
,
and
this
must
be
celebrated
in
the
communion
of
the
Church
;
and
withal
how
essential
this
holy
Supper
is
to
Christian
communion
,
as
uniting
us
all
to
Christ
in
one
body
.
For
shame
then
let
not
those
men
cry
out
against
Schism
and
Schismaticks
,
who
separate
themselves
from
the
body
of
Christ
in
that
part
of
Christian
communion
,
which
is
most
essential
to
Christianity
:
it
is
a
much
less
evil
not
to
hear
a
Sermon
together
,
nay
,
sometimes
not
to
pray
together
,
than
to
joyn
in
all
other
parts
of
worship
;
but
to
break
company
at
the
Lords
Table
,
where
if
ever
they
ought
to
appear
as
one
body
,
and
one
bread
,
to
set
up
Altar
against
Altar
is
somewhat
worse
,
is
a
greater
and
more
incurable
Schism
,
than
to
absent
our selves
from
the
Lords
Table
:
but
for
my
part
I
cannot
excuse
those
men
from
being
Schismaticks
,
who
live
in
an
habitual
neglect
of
so
necessary
a
part
of
Christian
communion
,
and
could
the
ancient
discipline
of
the
Church
be
revived
,
such
men
should
know
that
Christian
communion
in
any
religious
offices
,
is
a
priviledge
which
they
do
not
deserve
,
and
which
they
should
not
have
.
Having
thus
explained
our
obligations
to
frequent
Communion
in
the
holy
Supper
of
our
Lord
,
which
I
judge
so
plain
and
evident
,
that
no
honest
impartial
Inquirer
can
resist
the
evidence
of
them
,
and
of
such
great
weight
and
moment
,
that
no
sober
Christian
can
withstand
their
conviction
:
I
shall
now
briefly
consider
the
second
thing
proposed
,
What
are
the
most
common
occasions
of
,
or
excuses
for
such
a
neglect
;
and
though
it
were
easie
to
think
of
a
great
many
,
I
shall
but
mention
two
very
briefly
,
as
being
I
think
the
most
universal
and
the
foundation
of
all
the
rest
.
1.
The
first
is
of
that
nature
,
that
it
is
great
pity
it
should
have
so
ill
an
effect
,
and
that
is
a
mighty
reverence
and
esteem
for
this
holy
Feast
.
Either
they
can
never
think
themselves
worthy
to
approach
the
Table
of
our
Lord
,
or
that
they
can
never
be
sufficiently
prepared
for
it
.
As
for
the
first
,
it
looks
like
pride
and
folly
,
to
think
that
we
must
be
worthy
of
the
divine
favors
:
they
must
all
be
acknowledged
to
be
above
our
deserts
:
How
came
mankind
to
be
worthy
,
that
the
Son
of
God
should
dye
for
them
,
and
had
God
advised
with
such
modest
sinners
,
they
might
have
complemented
away
the
death
of
Christ
,
as
now
they
do
the
benefits
and
advantages
of
it
in
his
holy
Supper
?
How
great
a
Saint
soever
thou
art
,
thou
canst
never
merit
such
favours
and
priviledges
as
these
,
for
then
there
had
been
no
need
of
Christ
to
merit
for
thee
;
and
how
great
a
sinner
soever
thou
art
,
by
complying
with
the
Grace
of
God
,
thou
maist
quickly
make
thy self
a
worthy
Communicant
.
Repent
of
thy
sins
,
and
heartily
resolve
,
by
Gods
Grace
to
reform
thy
life
,
and
come
to
this
holy
Table
with
assurance
to
receive
those
supplies
of
Grace
,
which
may
enable
thee
to
do
it
.
And
as
for
that
great
preparation
which
is
necessary
to
fit
our selves
for
so
solemn
an
act
of
Religion
,
I
must
say
,
it
is
in
this
,
as
in
other
acts
of
Religious
Worship
,
the
greater
the
better
:
but
if
we
consider
what
I
said
before
,
that
the
Institution
of
our
Saviour
plainly
proves
,
that
he
designed
it
for
an
ordinary
part
of
Christian
Worship
,
we
cannot
suppose
that
it
requires
much
greater
preparation
of
mind
,
than
other
acts
of
Religion
.
This
holy
Supper
is
a
sacred
mysterious
Rite
of
Prayer
and
Thanksgiving
,
which
gives
vertue
and
efficacy
to
our
prayers
,
and
makes
them
acceptable
and
prevalent
with
God
:
Are
you
then
,
when
you
come
to
Church
,
fit
to
pray
to
God
and
to
praise
him
?
if
not
,
you
must
neglect
your
prayers
,
as
well
as
the
Sacrament
:
if
you
are
,
then
you
are
fit
to
approach
the
Lords
Table
to
give
vertue
and
prevalency
to
your
prayers
.
This
holy
Supper
conveys
to
us
the
vertue
and
efficacy
of
Christs
Sacrifice
upon
the
Cross
,
the
pardon
of
our
sins
,
and
the
assistances
of
the
divine
Grace
and
Spirit
.
Now
if
you
be
truly
penitent
,
you
are
qualified
to
receive
the
pardon
of
your
sins
,
and
therefore
to
approach
this
holy
Table
,
where
it
is
dispensed
:
if
you
earnestly
desire
the
divine
Grace
,
you
are
prepared
for
the
reception
of
it
.
Come
but
with
a
sense
of
your
wants
,
and
with
such
desires
as
a
hungry
man
has
of
meat
,
and
here
you
shall
be
filled
and
satisfied
;
and
without
such
preparations
as
these
,
we
can
neither
pray
to
God
to
forgive
our
sins
,
nor
to
bestow
his
Grace
on
us
.
Yet
I
confess
,
I
cannot
see
,
how
any
man
,
who
is
fit
to
pray
to
God
,
should
be
unfit
to
approach
his
Table
.
2.
Others
think
,
that
there
is
much
greater
danger
in
approaching
the
Table
of
the
Lord
unworthily
,
than
in
an
unworthy
performance
of
other
parts
of
Religious
Worship
;
but
for
what
reason
,
they
think
so
,
I
could
never
learn
.
The
prayer
of
the
wicked
is
an
abomination
to
the
Lord
,
and
his
sacrifice
is
no
more
:
It
is
as
unpardonable
an
affront
to
God
,
to
pray
for
the
pardon
of
our
sins
in
Christs
name
without
true
sorrow
and
contrition
,
and
serious
resolutions
of
amendment
,
as
it
is
for
an
impenitent
sinner
to
receive
the
Sacrament
;
to
praise
God
without
a
due
sense
of
his
Mercy
and
Goodness
,
differs
not
at
all
from
feasting
at
the
Table
of
our
Lord
,
without
any
sense
of
his
dying
love
.
I
would
not
be
thought
to
give
encouragement
by
this
discourse
,
to
wicked
men
to
approach
this
holy
Table
;
such
men
ought
to
be
carefully
turned
away
from
such
sacred
Mysteries
,
when
they
are
discovered
;
but
the
whole
design
is
to
shew
,
that
those
men
,
who
have
such
clear
innocent
consciences
,
that
they
dare
pray
to
God
,
need
not
be
afraid
of
receiving
the
Sacrament
,
and
those
who
have
not
,
I
would
desire
them
to
consider
,
what
a
case
they
are
in
:
they
defile
every
holy
duty
they
meddle
with
,
and
are
in
perpetual
danger
of
Gods
wrath
and
displeasure
;
they
cannot
ask
his
pardon
,
but
they
provoke
him
the
more
,
for
the
interpretation
of
such
mens
prayers
,
is
only
to
beg
a
longer
liberty
and
indulgence
in
sin
;
and
therefore
this
is
no
more
an
encouragement
to
neglect
the
Lords
Supper
,
than
it
is
to
continue
in
a
state
of
sin
and
damnation
.
But
you
will
say
,
does
not
the
Apostle
tell
us
,
that
a
man
must
examine
himself
,
and
so
eat
of
that
bread
,
and
drink
of
that
cup
,
for
he
that
eateth
,
and
drinketh
unworthily
,
eateth
and
drinketh
damnation
to
himself
,
not
discerning
the
Lords
body
?
Very
right
;
but
not
to
dispute
the
particular
meaning
of
that
place
,
is
not
this
true
also
of
him
,
that
hears
or
prayes
unworthily
?
Does
the
Apostle
say
,
that
there
is
any
greater
degree
of
worthiness
required
to
receive
the
Lords
Supper
,
than
there
is
to
pray
to
God
?
He
who
is
fit
to
pray
to
God
,
is
fit
to
eat
and
drink
at
the
Lords
Table
;
and
he
who
is
not
fit
for
either
,
I
am
sure
is
not
fit
to
dye
.
Our
right
to
immortality
is
conveyed
to
us
in
this
heavenly
Feast
,
as
you
have
already
seen
,
and
it
is
equally
strange
to
me
,
that
men
should
content
themselves
in
such
a
condition
,
as
makes
them
unfit
to
receive
the
pardon
of
their
sins
,
the
assistances
of
Gods
Grace
,
or
immortal
life
;
or
if
they
be
not
in
this
deplorable
condition
,
that
they
should
neglect
that
holy
Feast
,
which
is
the
only
ordinary
instituted
means
of
conveying
all
these
blessings
to
them
.