grievously wounded and feverely handled by them, the good Samaritan thơ' of a different Religion fhewed all the Care and Kindness to him, that he was able, when the Prieft and the Levite who faw his Diftrefs and Anguifh pass'd by him without any Regard or Compaflion, he went to him and bound up his Wounds, pouring in Oyl and Wine, and fet bim on his own Beast, and brought him to an Inn, and took care of him: And on the Morrow when he departed, he took out two Pence and gave them to the Host, and said unto him, take care of him, and whatsoever thou spendeft more, when I come again I will repay thee. Now this Samaritan was a Man of fo different a Religion from the Traveller,that they would not fo much as trade or have any Commerce with one another upon the Account of that Difference in their Way of Worship. For the Jews had no Dealings with the Samari- Joh. iv. 9. tans. And 'tis our Lord's Command that we fhould do as this Samaritan did... But tho' our Saviour recommended this pious charitable A&t of the good Samaritan, he was far from recommending his Religion to us: For he plainly told the Woman of Samaria, that they worshipped they knew not what.

By Joh.iv.22.

all which I think our Saviour has evidently inftructed us how to exprefs our Moderation. Not by complying with Diffenters in their different Principles from us, but by not letting fuch different Principles leffen our Bowels of Compaffion towards 'em. That our Moderation therefore may be made known unto all Men, we muft, by our conftant Practife and Behaviour towards All,

let

Gal, vi. 10.

let every one fee that we do not confine. our equal fair Dealing, our Love for Charity, our Kindness, Meeknefs, Gentleness, Forbearance, Patience, Readinefs to forgive, our Modefty and Humility to thofe of our own Perfuafion or Party, but that we are ftill ready to do Good to all Men, but efpecially to them who are of the Houshold of Faith. That tho' our first Care and Concern be for thofe whom we judge the trueft and most faithful Servants of Chrift; yet we fhall hever be wanting to do all good Offices to those who differ from us, according as our Occafions and our Abilities will permit. And as our Moderation is to be made known by our equal fair Dealing, and our Love and Cha rity towards all Men, how different foever their Perfuafions may be in Matters of Religion; fo alfo fhould we fhew it by bearing (with a weak Brother in private Opinions which neither affect the true Faith of Chrift nor the Unity of the Church, fuch as thofe mentioned by St. Paul, One believethTM be may Rom. iv. eat all things, another who is weak eateth Herbs.

14.

One Man efteemeth one day above another: Another esteemeth every day alike. These were no other than private Scruples concerning fuch things, as neither Chrift nor his Church had made any Determination, but had left them as they were, perfectly indifferent, and fo every Man was at Liberty to judge for himfelf what he ought to do in thefe Matters. In these therefore, and fuch like Doctrines which neither one Way or other prejudice the Faith or Unity of the Church, the Apoftle has exprefly declared, that we should

not

not judge or cenfure one another; but as we take our own Liberty, so let us leave others to enjoy theirs. But the Cafe is very different with relation to fuch things, as either Chrift or his Church have determined, however indifferent they may be thought in their own Nature. For as to what St. Paul here speaks of, efteeming every day alike, which he puts down as an indifferent Opinion, which we ought not to dispute or contend about; fhall we extend this to the Obfervation of the Lord's day, which the Church has from the Apoftles times fet apart, and dedicated to the particular Service of God? I fuppofe none will urge this Text of Scripture, to excufe any who shall refuse to obferve it. Again, let us fhew our Moderation to all, by our gentle Behaviour towards those who differ from us even in Fundamentals. And how foever zealous we are for the Prefervation of the Faith, and the Peace of the Church, let us ftill reason with 'em, and endeavour to restore 'em in the Spirit Gal. vi. 1. of Meekness. Let us not bring against 'em Jud. v. 9. railing Accufations, left that ferve but to provoke 'em, and drive them, if it be poffible, further from us. Let us bear long with them, and endeavour to reduce 'em to the Fold from whence they are ftrayed by all the Methods of Mildnefs, of Love and Charity. Let them fee that we have a moft tender Care and Compaffion for them, and that Jud.v.22. we defire to pull them out of that Fire into which they have run themselves by departing from us. But as the Apoftle fays, we are in this Cafe to make a difference. We muft

di

Tit. i.

21, 13.

diftinguish the best we can, between thofe who are led away thro' Ignorance, and those who offend of malicious Wickedness. For as there are fome who are feduced by the Prejudices of an Unhappy Education, or thro' Want of Knowledge, which has made 'em apt to be drawn afide by the specious Pretences and fair Speeches of cunning Deceivers, fo as they have not been able to fee the Wolf thro' his Sheep's cloathing, and thefe fhould be gently treated, and the Errors of their Ways fhould be fhewed to 'em in the mildeft Manner; fo there are others whom the Apostle calls, Evil Beafts, always Lyars, who must be rebuked fharply. To conclude therefore, Let our Moderation be known to all Men, not by our Compliance with 'em in their Separations and Divifions, but by our Meeknefs, our Kindness, our Charity and gentle Behaviour towards all; not by. our running with 'em into their Errors, but by endeavouring to reduce 'em from the Error of their Ways, that they may be faved in the day of the Lord. By fhewing a true Affection both to their Bodies and their Souls, tho' we can have none either for their Principles or Practices. And howsoever Men may cenfure or condemn this Moderation, as contrary to the Moderation now in Vogue, we may be fatisfied, that God will accept of it, fince it is agreeable to his moft holy Word and Commandment. And having done our Duty herein, we may be affured, that we fhall not fail of a Reward at the laft Day, thro' Jefus Christ our Lord. To whom with the Father, &c.

FINIS.

THE

DOCTRINE

OF

Remiffion of Sins,

AND THE

POWER OF ABSOLUTION,

As fet forth in a late Sermon,

Explain'd and Vindicated:

IN

REMARKS 7

ΟΝ

Dr. Cannon's Account of his two
Motions in the Lower House of
Convocation.

By THO. BRETT, L.L. D. Rector of
Bettelhanger in Kent.

LONDON: Printed for JOHN WYAT, at the Rofe in St. Paul's Church Yard. 1712.