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wherein Prayer, Praife and Thanksgivings are offered to God in a public way, 'tis requifite they should be the fame to all, as well to avoid Confufion and Distraction, which otherwife would certainly fall out; as alfo for that Christians meeting together to offer up in common, Prayer, Praise and Thanks to God, and defiring the fame things, should use the fame means to teftifie their joynt Confent and Concern (for the mutual Encouragement of their Devotion) in Christianity, as Members of the fame Bo dy under one Head Christ Jefus. And in regard the fame Form is convenient to be ufed by the whole Congregation, and that fome of neceffity muft appoint the fame, it is apparent to fee, that the chief Governours of the Church (who being generally ancient and learned men, and conftantly exercised in matters of Religion, are the best able to do it well) should have that Charge principally committed to them. And as for the Ceremonious part of Religious Exercifes in public, fince all decent Habits and Geftures are indifferent in themselves to be made use of; and that it is evident, that the more public, and of greater Authority Ecclefiaftical Perfons be, the eafier and more obvious will it be for them to know

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what Habits and Geftures are esteemed the most common and commendable Signs and Tokens of Decency, Humility and Reve. rence, (which every private Perfor, who hath his particular Concerns to look after, and is not called by the Courfe of Providence to order Church Affairs, cannot do) it muft in reafon be granted, that the Prin cipal Managers of Ecclefiaftical Matters, the Prelates ought in prudence (feeing the Signs of Refpect and Honour are different in different times and places, fo as no Rule more than in general, could be left in Scripture for them) to be the Perfons entrusted to declare, appoint and enjoyn what Ceremonious Habits and Gestures are to be used in the adminiftration of Public Divine Offices.

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The two great Sacraments instituted by: Christ for the Benefit of his Church, Baptism and the Lords Supper were ordained to be ferviceable to Charity, the one in procuring it, the other in preferving it. Yea, and all other Divine Inftitutions and Ordinances whatsoever, are only so many defigned miniSterial Helps thereunto.

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Hatever Virtues or Christian Duties have hitherto been spoken of, 'tis apparent from what hath been faid of them, that they every one of them have their Accomplishment in establishing Charity in the Souls of Men. And no less certain is it, that all other Ordinances of God, particularly the two great Sacraments of the Church, (to pafs by, for brevities fake, Confirmation, Holy Orders, &c.) Baptism and the Lord's Supper, have no other end or defign, fave either to beget Charity in the Soul, or to advance it towards Perfection, being first feated there.

2. For, in that a Sacrament is an outward and visible Sign of an inward and Spiritual Q Grace

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given unto us, ordained by Christ himself as a Means whereby we receive the fame, and a Pledg to affure.ns thereof; it is clear, that if Charity be the Spiritual Grace here intended, it is the End and Accomplishment of every Sacrament.

3. And that Charity is the Spiritual Grace here intended, is plain, not only from hence, that nothing is truly Virtuous, or of any prevalency towards the obtaining of everlafting Life, which is not done out of Love to God, (Sec. 14. Par. 1.) and from the Apostles Testimony, averring that all other Gifts, Graces and Performances without Charity profit nothing, 1 Cor. 13. but also from the account given of the two mentioned Sacraments themselves in the Churches Catechism.

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4. For according to that, the inward and Spiritual Gráce given in Baptifm, is a Death unto Sin, and a new Birth unto Righteousness; and Charity, in that it formally expells mortal Sin, and frees from everlasting Damnation, and the Torments of Hell, is formal Righteousness, Sect. 11.

5. And to the Question propofed, what the Benefits be whereof we are made partakers by the eating and drinking the Body and Blood of Chrift in the Sacra

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ment of the Lord's Supper? The Anfwer is made, the strengthening and refreshing of our Souls by the Body and Bloud of Chrift,as our Bodies are by the Bread and Wine; by which it is manifeft, that in the nourishing and strengthening of our Souls by fpiritual Food, is the End of this great Sacrament attain'd. And as Bread and Wine are therefore faid to nourish the Body, becaufe being digefted by the Stomach, they afford Chyle, which fanguified, immediately refrefheth and strengthens it; fo the Body and Blood of Christ crucified are there faid to nourish the Soul, becaufe being applied to it by Faith, they confirm it in Charity, which is the Spiritual Nourishment and Strength thereof, being that which immediately unites it to God (Sect. 11.) and in the Souls Union with God is the Spiritual Life, Strength and Vigor thereof.

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6. That then the Sacrament of Baptifm is the Sacrament of Initiation, and introduces Charity into the Soul; and the Sacrament of the Lord's Supper, the Sacrament of confirming and ftrengthening the same, is in general made manifeft. And how each of them in particular effects what it was inftituted for, fhall be briefly feen.

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