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relative to the outward Privileges of ChurchCommunion: or, ftill more particularly, as it is previously requifite in thofe Persons who come to be baptized; fince the Rite of Baptifm is introductory to the reft, and is the outward Sign, appointed by Chrift himself, both of our Entrance into his Church, and our Participation of all it's Benefits. -To avoid needlefs Perplexity, I meddle not with the Difpute about Infant-Baptifm. I would only enquire into the neceffary Qualifications, in Perfons of maturer Age, for Admission to the Gospel-Covenant.

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I HAVE hitherto spoken of Faith indeterminately; the Nature of my Subject not demanding any Thing fixed and particular. Faith in general is morally excellent, and highly conducive to our Everlasting Welfare; fo different Degrees of Faith will be proportionably excellent, and proportionably conducive to the fame End. When all other Things are fuppofed equal, greater Faith will always be an Argument of greater Virtue: and, on the other hand, both our Virtue here, and our Happiness hereafter, will not fail to receive fresh Improvement from every Addition of true Faith. But when Faith is confidered as a neceffary Condition, fome determinate Quantity of Faith must needs be understood. whatever Degree is fufficient, more than that cannot be necessary; and whatever De

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gree is neceffary, less than that will not be fufficient. We are therefore to inquire what is the lowest Degree of Faith, which is fufficient to intitle a Man to Admiffion into the Christian Church; fince that, and that only, is necessary for this Purpose.

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Now the Neceffity of Faith muft either arife from the Declarations and Practife of Chrift and his Apoftles, or from the Nature of the Thing itself. What is neither requifite in itself, nor made requifite by them, may certainly be pronounced unneceffary.-I fhould begin with the Neceflity deducible from Scripture. But in this Part of my Inquiry I am, in a great Measure, prevented by Mr. Locke's Reasonableness of Christianity. Whatever may be thought of the Inferences he would deduce from it, yet his general Doctrine is undeniably plain I mean, that nothing was required of the first Profelytes of the Gofpel, but to believe that Jefus was a true Prophet. Not one Command, not one Precedent has yet been produced on the contrary Side. Whatever Reasons therefore may have been invented, in later Ages, for requiring a more explicit Faith, the Scripture teaches no fuch Thing; and therefore ought not to be charged with the Iniquity or Abfurdity of Human Impofitions : I mean, on Suppofition that the Arguments of our Adverfaries have all that Weight which they themselves pretend. THAT

THAT NO Man ought to be admitted into Covenant with Chrift, who denies the Truth and Authority of his Miffion, is furely a moft reasonable Demand. But as this has never been contefted, it would be loft Labour to enter upon the Proof of it.-I fhall only obferve that the fame Unbelief, which difqualifies a Man for Admiffion into the Church, equally difqualifies him for Continuance in it. The Church therefore is fully juftified in openly rejecting fuch Members, as have caft off their first Faith.

BUT though I am forced to agree with the Author above-mentioned that nothing further than this can be be directly inferred from Scripture; yet I fhall by no means agree with him that we are to stop here. Whether we judge from Reafon or Analogy, I presume wo fhall readily discover, that they whofe Faith extends no farther than this can neither become nor continue true Members of the Church of Chrift. It is poffible to believe the Miffion of our Saviour, and at the fame Time to difbelieve all his Doctrines: not only fo, but to be utterly deftitute of all the Means of better Information. That Jefus was a Prophet fent from God is a Doctrine acknowleged by the Mahometans themfelves. And fhall we then unite into one Church the Followers of Mahomet, and the Followers of Chrift? No

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thing can be imagined more abfurd.-Let it then be confidered, wherein this Abfurdity confifts? what it is that renders fuch an Union fo apparently ridiculous and impracticable? The Anfwer to this Question will pro-, bably furnish us with the true Key for difcovering the precife Quantity of Faith, which is neceffary to conftitute us Chriftians.

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Now it seems to me that an Union in Re-, ligion prefuppofes a perfect Agreement with regard to the Rule of Faith and Manners. I do not mean that Perfons of the fame Religion, may not follow Rules of different Extent: for in this refpect there would be a manifest Difagreement between Catholics and Proteftants. But I call that Agreement perfect, which is perfect as far as it goes: I mean, when the intire Rule of either Party is owned and profeffed by the other; only with the Addition of a Rule peculiar to itfelf. Thus the Romanifts. acknowlege the Truth of the Scriptures; tho' they add to it the Authority of Tradition, and, the Infallibility of the Church. And had Mahomet alfo acknowleged the Truth and Integrity of the Scriptures, I will not affirm that his Pretence to, a new Revelation would have difqualified him for the Church of Chrift.The Abfurdity therefore above-mentioned refults folely from hence, that the Followers of Mahomet are Enemies to the Gospel and whoever agrees with them in that one Point

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with equal Reason be excluded theChurch. So that befides a general Belief in Chrift, a particular Acknowlegement of the Truth of the New Teftament is an indifpenfable Condition of Chriftian Communion. Without this, our Faith in Chrift would be utterly vain and infignificant.-Whether this Degree of Faith is to be esteemed fufficient, will be briefly confidered afterwards that lefs than this cannot be fufficient, appears, in fome measure, from what has been already faid. Let me only add, that to believe in Chrift, and at the fame time to deny the Truth of the Scriptures, is, properly fpeaking, to believe only this That in Times past a Prophet was fent into the World, who taught certain Doctrines now unknown. For unknown they are and must be, if the Gospel does not contain a faithful Account of them. Whether this Prophet was called Socrates or Chrift; whether he was put to Death at Athens or Jerufalem; whether his Followers be long fince extinct, or whether Numbers ftill remain, who affect to be called by his Name; thefe Things are of no Confequence at all.-In short, to borrow an Expreffion of a Celebrated Author, such a Faith amounts only to this; That Somebody taught Something. And whether this should be made the Principle of Church Communion, I leave our Adverfaries to judge.

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