And accordingly I make use of the Feast-days, not only in joining with the Congregation in the Prayers appointed for that day, but also in thanking God in private for all Mercies, and particularly for the mercy commemorated, in serving God more that day than ordinary, and endeavouring particularly by my Charity, to do more good, and by a prudent demeanour of my self, to encourage both Thankfulness in myself, Friendship in the World, and Piety towards

God.

The Fast-days also I respect with some kind of denial of myself, as to my usual and lawful liberty in Meat and Drink; and this, without affectation, or making a noise, or placing Religion in the kind of meat and drink. And Fasting being in Scripture prescribed, I cannot think it an improper method for the subduing of Sin in us. And seeing it is necessary, and supposed in Scripture, that we Fast sometimes, all Reason and Peaceableness, as well as Obedience, will easily determine me to that time, which the Church shall appoint. But still I take care that my Fasting neither put me out of humour, nor make me to be peevish, or conceited in my self, nor censure other men, lest I make my good to be evil-spoken of, and so lose the benefit of it. In short, I am strictly Regular according to the Rules of the Liturgy, and Command of the Church

Church of England in her Canons; and I wish all men were even as I, and pity them that are not, and pray to God that they that are otherwise minded, may be convinced, and see their Error. I thank God who hath given me so good an understanding in my duty; and hope by my steadiness and good temper, to prevail with others. But yet I forbear judging or condemning all that do not exactly as I do, or that agree not with me in all these things, which though they are not Fundamentals, yet are such things, as on which the flourishing of Religion and the peace of the Church, do very much depend. For I consider some great prejudices may lie on their minds which may in time be removed, that they may be in some involuntary mistakes which may be corrected; and as I have an op portunity, and as becomes the nature of my place in the world, I will endeavour to correct. But still I do not so much attend to other Mens scruples, as to be by them deterred from my own duty; for our holy Religion professed in this Church, teacheth me to take care of my own Practice, but not rashly to condemn other men. For I can make more excuses for others, than I can for my self; and for me to be wanting in any part of Service, or Ceremony, I may justly think may be a greater fault, than for others, who perhaps know not, or mind not so much

the

the Reason, and Consequence of being strictly regular. At least I am sure that their being guilty of a fault, will not excuse me, if I act the same, and every Man shall stand or fall to his own Master. And I am sure it more becomes an humble and private Christian to look after his own Actions, than to be sharp in spying out, or severe in censuring the Carriage of others

CHA P. V..

Of Additions to the Faith.

RECKON the Doctrine taught and profess

ed in this Church, and the Way and Method of Divine Service here used and practised, to be sufficient to Salvation; and that, as there is nothing Commanded that is unlawful, or superfluous, (the Romanists themselves condemning nothing that we teach as necessary, but owning it all to be fit and good ;) so also, I think there is nothing wanting or deficient, that there is no necessary or useful Article of Faith that is not in this Church expressly owned, no Duty towards God or Man, that is not according to the Rules of this Church taught, and practised. And therefore whatever is further urged, as necessary to Salvation, or is required of me in order to Church-Communion, I cannot but think either false or unnecessary. And on this ground, I must disown the belief of the Infallibility of the Bishop or Church of Rome, or subjection to them, to be necessary in order to Church-Communion or Salvation: Though the Romanists

press

press this, as the first thing necessary. For as to the Pope's Infallibility, I cannot think that the good and wise God should either have appointed any one Man, or any set number of men, as an Infallible 'Judge and Interpreter of his Will, to whom we must attend and obey, resigning up our Judgment and reason, and yet never tell us where this man, or number of men is to be found; whereas surely this ought to have been of all things, the most plainly and frequently, urged in Scripture; It ought to have been as visible there, as that God is One, or as that Jesus is Christ. Nay indeed methinks Scripture should have told us nothing else, but where to find this Infallible Judge, and how to obey him. For all other Precepts and Rules of Scripture, must certainly be some derogation to the Power and Authority of this Infallible Guide.

terly disown it).

And seeing this infallibility cannot be made out, nor shewn in whom it doth reside (for even they of the Roman Communion cannot agree where to place it, and all other Christians utHow can it be a necessary Point in order to Salvation, to submit to the Bishop of Rome, or receive and practise whatever he tells us we ought to receive and practise? For he may be mistaken, as well as other men. And I think it is very evident, that un

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