Jefus Chrift, by the fame Spirit, and fulfil all Duties of Chriftian Fellowship, to his Glory, and their mutual Edification.

When any fuch Sort of Difficulties happen in Relation to the Communion of Christians, which cannot be determined by the plain Reason and Nature of Things, and concerning which we have received no certain Commandment from the Lord, the wifest Man on Earth can go no farther than to fay with the Apoftle, I give my Judgement as one that hath obtained Mercy of the Lord to be faithful; I fuppofe therefore that it is good for the prefent Cafe to act in this or that Manner, 1 Cor. vii. 25, 26. If fuch a Modesty of Language became that great Man St. Paul, furely every leffer Minifter, or Christian, would tranfgrefs the Bounds of Decency, to affume more to himfelf.

SECT. III. An Illuftration on the three laft Questions.

What I have advanced on these Subjects may receive fome Light perhaps, and may prevail more toward the Conviction of my Readers by an Illuftration of thefe Cafes, by a parallel Instance taken from a Society of Philofophers: For when the fame Cafe is put in new Subjects of another Kind, it does not meet with the fame predetermined Judge

ment,

ment, as in Subjects that have been long controverted.

Suppose several Stoick Philofophers join in a Society, and have weekly Lectures read to them, by one or more Profeffors whom they have chofen, and once a Month hold a Feaft, wherein fome peculiar Ceremonies are performed to the Honour of Zeno, the Mafter and Founder of their Sect. Every Perfon that is admitted to communicate in their Feast, must profess himself a Stoick Philofopher, a Follower of Zeno, and to receive the Precepts of Zeno for his Principles of Doctrine and Practice; and he ought to give Satisfaction by Conference to the Members or Profeffors of this Stoical Society, that he owns Zeno's Precepts, and that in fuch a Senfe, as is fufficient, in their Judgement, to make him a good Stoick.

Now if any one shall mingle some of the Doctrines of Epicurus therewith, or expound Zeno fo as to make Happiness confeft in fenJual Pleafures, this overthrows the Stoical Doctrine, which makes Happiness to confift in Wisdom and Virtue; and fuch a one cannot be admitted to any Communion with them in their Feftivals, conftant or occafional.

But if any Perfon fhall mingle much of Platonifm, or Pythagorean Philofophy with the Stoick, and expound Zeno, in fome Part of his Doctrine, in the Senfe of Plato, or Pytha

Pythagoras, perhaps he may be invited and admitted as a Guest at the Stoical Feast, and fo hold occafional Communion with them; because he is truly a Stoick, though a Favourer of other Sects. His Notions are not ruinous and destructive to the most valuable Principles of Stoical Philofophy; though he differs fo much, that it would endanger that particular Stoical Society, if this Perfon werereceived as a stated Member to all the Powers and Privileges thereof.

But as for others who hold the Stoical Doctrine, tho' one expounds it according to Epictetus, another believes it in the Expofition of Antoninus, another in the Expofition of Seneca, who were all Stoicks, these may all be admitted to conftant Communion, and as Members of the fame Society; for the great Ends and Defigns of their Society are hereby promoted and fecured; their feveral Differences are but small, and very confiftent with the Cultivation of Stoicifm, and the Benefits of the Society.

In fhort, those who hold fo little of Zeno's Precepts, in the Sense of the Society, as neither to be confiftent with its Being, nor Well-being, muft be excluded from all Communion with it; fuch are Epicurus and Democritus, even though they fhould fubfcribe all the Words of Zeno.

Those who hold no more of Zeno's Precepts in the Senfe of the Society, than is just confiftent

consistent with the Being of the Society, but may naturally prove fatal and ruinous to the Well-being of it, fhould be admitted only to occafional Communion; fuch are those who admire Plato and Pythagoras, and mix their Directions with the Doctrine of Stoicifm.

Those who hold fo much of Zeno's Precepts in the Sense of the Stoical Society, as to be confiftent with the Being, Well-being, and Edification of the Society, may be admitted as fixed Members thereof, and be entitled to all its Powers and Privileges; fuch are the Followers of Epictetus, Seneca, &c.

I hope fuch Sort of parallel Instances may give fome Light and Direction in these Affairs of Communion among Christians: Yet thefe Things being not exactly delivered in the Word of God, nor particular Rules about them determined clearly in Scripture, it is evident that our Lord Jefus Chrift intended that the Light of Nature and Reason, the common Principles and Rules of Order and Society, and the most prevailing Profpect of Holiness, Truth and Love, fhould determine our Actions in fuch Cases; ftill keeping close to every Thing, that he has revealed fo far as we can find his Will in Scripture; and in all other Things making the best Use of our Christian Prudence and Charity, for the Glory of God, and the Good of Men. 1 Cor. xiv. 40, 33. Let

all

all Things be done decently, and in Order, for God is not the Author of Confufion, but of Peace,

as in all Churches of the Saints. I Cor. x. 31, 32, 33. Whether therefore ye eat or drink, or whatsoever ye do, do all to the Glory of God. Give none Offence, neither to the Jews, nor the Gentiles, nor to the Church of God: Even as I please all Men in all Things, not feeking mine own Profit, but the Profit of many, that they may be Javed.

Since it is impoffible in this imperfect State, that any Thing in Civil or Religious Affairs fhould be free from Imperfections, thofe Methods muft at all Times be efteemed the best, that aim at the best Ends, and are attended with the fewest Inconveniencies. I Cor. x. 23. All Things that are lawful, are not expedient; all Things that are lawful, edify not. Rom. xiv. 17, 18. The Kingdom of God is not Meat and Drink, but Righteoufnefs and Peace, and Joy in the Holy Ghost. He that in these Things ferveth Chrift with a humble Sincerity of Heart and Defign, is acceptable to God, and approved of Men, even though he should not always hit upon the most prudent Means.

But let Peace and Edification be ever in our Eye, as our chief Ends in ChurchAffairs, according to that great Canon of

the