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Nor even in the Holy Sacrament.
Objection anfwer'd:
Chrift eat his Supper with Judas.
P. 330
ibid.
Tho diforderly Walkers had no Right to the
Sacrament; yet we should not abstain our
felves, but endeavour to remove them. 331
Tho' we might not eat with them at their Table,
yet we may at the Lord's. 332
It is as lawful for us to eat with fuch, as for
the Primitive Chriftians with wicked Hea-
thens.
333
In what Cafes we are bound to withdraw from
334
fuch
We must avoid all unnecessary Converse with them;
Withdraw our inward Respect and Esteem from
them;
335
Shew our inward Dislike, by our outward De-
meanour :
But fo as to diftinguish between their Vices,
and their Perfons : 337
And not deny them any Civility due to their
Character, or any Offices of Humanity: 339
Nor withdraw from them our Love of Bene-
volence, but only that of Complacency; 341
And this not abfolutely, but only comparative- Ly: ibid.
So as to esteem, fuch less than others, if not
Relations;
342
And if Relations, less than we should otherwise
efteem them.
a 2
Motives
Motives to this Duty.
Withdrawing from fuch Perfons is an Act of the greatest Kindness to them:
P. 343
19344
And frees us from the Danger of being defil'd
by them: 346
Through the Corruptness of our Hearts; ibid.
And the Defire of wicked Men to make others
like themselves:
347
And from the Danger of being involv'd alfe
in their Punishment. $349
Their very Society is a Punishment, if no other
overtakes us;
And a great Hindrance to us in the Practice
of our Duty.
350
353
We have other Company, as that of good
Men;
At least that of a good Confcience;
And that of God:
354
355
1356
Therefore we ought not to be counted morofe for
thus withdrawing.
357
This fhould diffolve all wicked Societies. ibid.
This fhews us the Mifery of the Wicked. 358
Directions for withdrawing our felves from
Such
And for walking orderly our felves.
359
360
Against
Against REBELLION.
IT always begins with a Prètence of Refor mation, &c. Avid P. 365
The Explication of the Text. \ +, · 368,
It is not good to punish the Juft: WWW 370
All are not fuch, who pretend to fuffer for Righ
teousness:
Tet even fuch may not defend themselves against
their Princes.
372
Ms375
The Cenfure pafs d on it in the Text. 376
The Import of the Action cenfur'd, which is, ftriking Princes: Steibid.
In their Fame and Reputation: 377
In their Authority, by refufing Subjection to it active or paffiveir
Or by attempting to depofe them from its 382
In their Perfons, by offering Violence to their
Liberty or Life.
94379
The Motive of this Striking, either for their
own Equity;
Or rather for their Subjects Equity:
On Pretence of Arbitrary Government;
And defigning to bring in Popery
1386
388
389
391
Of which there is more Danger from Sedition
and Rebellion. NO si 4 watch 393
The APPENDIX.
WHI
THY me ought to rejoyce at Chrift's
Refurrection:
P. 397
The Way to do this, is first to bewail his bitter
Paffion:
How lively that is reprefented to our Faith in
the Holy Sacrament.
The Circumftances of Chrift's Birth
399
402
The Angelical Hymn upon this Occafion: 405
The 2d Part of it, Peace on Earth.
406
What is meant by it, and how Christ's Birth
407
promotes it,
Both as he is a Minifter, and a Mediator of
Peace?
As he is a Minifter, his Precepts tend to
eftablish Peace among Men.
By forbidding Injuries,
And private Revenge.
His Example also tends to Peace:
Particularly his fubmitting to the Rites, even
of a corrupt Church.
417
416
Which makes his Sitting at the Pallover an
Argument not for our Sitting, but for our
Kneeling at it.
An Answer to the Objection, from the Di-
fturbances occafioned by Religion ; 418
Which are to be imputed to the Pride and Ig-
norance of Men,
419
Who
Who quarrel most about Matters of leaft Im-
portance to Religion.
An Exhortation to Peace.
P. 421
423
The Birth of Chrift glorifies God's infinite
Justice;
And his infinite Holiness,
426
427
And Love and Mercy towards Sinners. 428
We should imitate the Angels, and eccho back,
Glory to God, &c.
429
But not in a riotous, but religious Feaft.
430
It extols Chrift's Love to us, that he lay un-
der no Neceffity of redeeming us. 433
The great Benefit of keeping a Conscience void
of Offence.
435
It beft enables us to bear unjust Reproaches:
436
It gives us Authority to reprove Sinners,
And gives our Reproofs Success.
439
440
It gives us Boldness of Accefs unto God.
It is the sweetest Bofom-Friend:
441
442
It is the best Comfort against Trouble and
Danger;
And against Death it felf.
443
445
That fome wreft the Scriptures, is no Plea
against reading them.
446
THE