Index in I. Part.

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gen /or urn natttra gtntor&m necefistas gent or um n amino, g tm QfumJimuUcrA

515 guU re fr en and a media 166

511 Gyges ^ 50S 519 gjltppus Spartanu* 14

512 gjmnafljce 1 o

O

MORALIVM

multermald 219

mutt er is d 1 ait Unfits 27)

•multerx hone ft a opera 417 mulrerts ornatus 278

multeris PergamenA f acinus

multerisjermo 279

mutter:* ^trum expert A bculus

192 multeri tmperare marttus $/ deb eat 279

mult ere s conjultattonsbus de hello & pace adhibit a 414 mult ere s qua due end a I

multerum amtct qus z~/6

multerum exitij can fa 112 multerum habitus tn luttu

463 multerum tmpert a 358

de Multerum laudattontbus lex Rom an a 419

I multerum laus 384

\ multerum lasts propria 179 multerum Itb err as 484

multerum 9/rtus 419

I mulrttudo 540

[ multttudo cotinsia exprejja 8 o \ multitudshis tn ordtnem cea- c!a exprcfito 80

ft mtindictei commendatfo 178 mundus an$nscus 85

mundus communis 31 \

[ munds gubernatio 91

I mundi medium 534

f; mundt partes 104

mundt qmtiquc numero cur

537

mundt Jit hs 535

mundum %num ejjh numero 533

P L V T A R C « t,%

mundorum infinitas mundorum numerus mundosplures ejje %no murena murus cur facer muja/hm opus mttjica

53< 46}

mujicA argument a %'ndepeten

da 2&

muJicA %Jus 280

muficcs defnttso 105

mujices dtuerjus 9/us ibid.

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w uficespra u& ejfeftus 1 8

mujices %ts 10 J

mujices \Jits 411

mutatto repent ma 18) mutattontb, 9/ adjisefcendunt

374 My c ale

my c en a

mylephaton my ro myrontdes

my}

filus

510

117 491 433 34C

460 483

mjrtus Venerijacra my fonts rejjonfum

N.

Narrandaqu&Jint 305 narrandt fyartetat 8d

narratto comparattone inter*

mtxta ibtd.

narratto exemplo adhtbtto tbt. narratto per Jon a 78

narratto rhetortca lit

narratto fmilttudtne autla%6 narrations* quant it as. 7 $f

Index in

narrattont occajtone quAprA- beant 7 8

narrattones Jtngularu ret ge- ft a e tr cumft ant t arum 7 8

narrattonum %/h* 167

naftca 101.358

n at dies 341

natales tfluftres

nataUum effeclu* .

natal* um (plendor

nattenum dtfcrtmtna

naturaabfy dtfctpltna

natttra quo tup lex

naturA conuerfto

naturA defeclus an corrtgatttr arte 2

naturA &fortunA differentia

215 natur&futtlis indicia

naturA human a curftts

naturA rant as

naturA requtjita

naturAfeparatto

nauplius

naufieaa

nauttcA leges

Nebulisfabula

necefittas altisferuiendt $nde

necefiita* monendt 244

necejfartum 95

necejfartorum & (iiperuaca- 44*

I

l

7

41

2

460

318

*47 209 2*5

543 503

38

44 14

neorum dtjcrtmen

ncftanabis

necya

wegltgentiAfignum

neicotemts Naucratites

n tie us Codrt F.

nemtjts 201 319.516

nemejis quid Jit $j

381

285 54

I. Part.

nephaltumjacrorum rittts 166 neoptolemsss 49 7

neptunus 8485.104.194.249 neptunt epithet a 87

»«•* 162.213

neronis peregrinatto 555

neruorum on go 18 J

»<r^ 498

#<?/?0r 42.96 104. III. 112.114.

181 neftoris ($ Vljfiis comparatto

101 Ntcander 40 1

ntcander^atcs 553

ntcdnor 329

»«* 3I7-342.374

ntctonis mors 3 45

n tco crates 437

ntcomachui 419

ntcomedes 353

nicofirattss 343

ntcoftrata 474

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#///-/ natura 1 69

no btltt at is lucrum 155

Nomtnis tmponendi tempus

489

nomtna^etera 469

nomtfmaferrtum 398

nomtfinaprtfcum 469

vop&rnde dittus us

nonarumortgo 461

nonius 368

nouttatis amicorum adfccla-

tto 109 nox acuta

Numa Pomptltus 4j8«455-473

numantia $6}

J

I

Presbyterian Meetings

Where there is a

Parifh-Church,

ARE NO

SCHISMS;

And they that go thither are no

SCHISMATICKS.

Being an ANSWER to

Mr. Abraham Jeacoch

Curate in 'Birmingham.

/

- ■'■■ ' •>< •• ". M'! I / ' l ■» i ■ ... ■ .

By Cfamaja; -felauon*

LONDON,

Printed, and Sold by the Bookfellers in the City and Country, 1701.

d )

Presbyterian Meetings where there it a (pariflb-Cburch, are no Schifais 5 And they that go thither are no Schifmaticks.

T was the fad Complaint of God's Church in the Bah^ hnifh Captivity, that (he was not only miferable, but all the Spectators, Perfons of other Nations, took ng Notice of it, had no CorapaiTion upon her, hence (lie expostulates with thcm,L/Jw. i . \1. Is it nothing to you, all you that pafs by ? beheld, and fee if there be any Surrow like to my Sorrow which ps done unto me. And may not ljwny of the Protectant and Reformed Churches of Chrifl: breath forth the fame Complaints now ? What ihall we fry to the Pro- teftant Churches in France ? how many, and how great, and of how long continuance have they been? Thepublkk places for their Religious Aflemblies are pulled down, Families have been driven into other Kingdoms, fome imprifoned, dear Re* iations feparated one from another, Husbands and Wives, Parents and Children, are hereby deprived of that mutual Afliftance, Comfort and Incouragement they might have ad- miniftred one to another : fome of their Children have bceix ; put into Monafleries to be trained up in that poifbneus and I Soul-damning Religion : others condemned to the Qallies : others Baftinadoed : others broken upon the Wheel. And what fliall we fay to the PfoteiUnts in Tranjyhama, where- no fewer than Three Hundred Mhufters were (hipped, to be fold as Slaves, but ranfomed by de gutter, the Dutch. Admiral, and many of whom came then into England* VVUt (hall we fay to the Proteltant \h Hungary, \\\ Qtrmany;;^:?

B * _ Pro--

(4)

Proteftents were numerous, Religion once flouriflied, and yet by a long .Series of Troubles, Preflures, and Perfections of Popifh Princes, both Proteftants and Religion is wonderfully decayed. Their Troubles have been fo numerous, great, and of fo long duration, and without Appearance of Mitigation^ that many Proteftants have chofe rather to defert their Native Country, acquit their Pofleifions, and live under the great Turk with' the free Liberty and Exercifc of their Religion^ than to live in their own Countries in the Enjoyment of their Poffeilions with Perfecution for Religion fake.

But thefe things are nothing to very many of you ( O ye ) in England, who never fympathize with them, who mourn not with them that mourn ! who weep not with thofe that weep ! who never pray for tht Peace of God's Jerufalem in thofe Popifli Kingdoms ! The Apoftle is very exprefs and pofitive, i Cor. i2. 26. Whether one Member fuffer, all the Members fuffer with it \ or if one Mc?nber be honoured, all the reft rejoice with it. Heb. 13. 13. Remember them that are in Bonis, as being bound vfith them ; and them that fuffer Adverfity, as being your f elves alfo in the Body. But where have been your Days of Fading and Supplications to God for them ? yea, where have been your Family Prayers to God, that he would fweeten the Spirits of their Enemies towards them ; that he would turn their Hearts, and of Foes make them Friends i You vogue your felves Members of the Uni- verfal Church of Chriil, but by your not fympathizing with them in their Miferies, you evidence your felves to be dead Members. You do not lympathize, and therefore you have no Scnk nor Life in you. But many of thofe whom you have branded for S'ckifmatickst and have cut off themfelves from Communion with Chrift, and Benefit of Salvation by him : thefe have had a Senfiblenefs of their Sufferings, fympathized with them, have had their Fublkk Falls and Supplications to God for them ; and fome now have a Fellow-feeling of their Temporal and Spiritual Afflictions for Righteoufnefs fake in their private Fads. And if their Non- Conformity to the Ceremonies and Humane Modes ofWorQiip in the Church of England, have not made us unfenfible of, nor nn- compaflionatc to the Sufferings of the Perfecuted for Religion fake ; how come we to be cut off from Communion with

Chrift, and Benefit of Salvation . by him, by preaching in a place dtilinct from the Parilh Church?, when Spiritual Sympathy is an Evidence of Spiritual Senfe, and Spiritual Senfe is an Evidence of Spiritual Life, and Spiritual Life the Effect and Evidence of our Union and Communion with Chrifh

And Satans Malice and Man's Wickednefs are as reftlels now as ever. They ceafe not to diflurb the Church of Clirift, not only in PopHh, but in Protcftant Kingdoms. Witnefs allthofe Troubles which befel thofe which were called Purita?is, be- fore the Civil Wars in England: how many Minifters fu- fpended, and how many Families were forced to go into Holland and Virginia, becaufe they could not conform to Ceremonies and Modes of Worfhip in the Church ofE?i:Jand; and whom they could not conquer in the Bifliop's Court, they overthrew and ruined in the Star Chamber and high Commiffion Court. Such was the rampant Tyranny and Cruelty of them, that they caufed the Rnine of them.

And when God was pleafed to reftore the Royal Family to the Englijh Throne again, the Act of Uniformity routed two thoufand five hundred Minifters, Lecturers, ScboolJ Matters, out of their Minifterial Imployments and Education of Children, their Families ihopoverilhed, and expofed to Ruine : And when the rejected Minifters refuted in their Parifhes and Corporations where they were fettled, and taking all Opportunities to preach to their former Auditors, whoiearned more to prize them by the want of them.than in the Injoyment of them ; and publick Places growing thin of Auditors, the live Mile Act came forth, which baniftied them five miles from the places of their Abode, five miles from every Corporation, though no City. And that they might not preach/and People difcouraged from he aring of them/a Penalty of Twenty Pounds was enacted, and to be laid upon the Houfe where they preached, Twenty Pounds upon the Mi- nuter, five JkHlings upon every Auditor ; and if there were any Hearers infolent, the Penalty was to be levied on o- thers, provided it not exceeded five Pounds.

And to cover the foulnefs, unrcafonahlenefs, and cruelty of thefe Acts, and make them more plaufible among the common People, they caft upon the Qijfenters in England, Scotland and Ireland, molt odious Names, They branded

C 6 )

religious AtTemblies for feditious Conventicles : Praying and Preaching, to be Plotting : Confcientioufhefs in matters of Religion, to be Stubbornnefs: Faith to be Faction; and Reli- gion to be Rebellion : And Incouragement afligned to make perfons to turn Informers ; ont third part of the Penalties to be given to the Poor, another third to the Informers. And may not the Dif enters in thefe three Kingdoms, cry out with the 'jewijh Church in the Babyhnian Captivity, Lam. 12. Is it nothing to )ou, O ye I Is the loisof our Mini- (iry nothing to you! lofs of thole Capacities of doing good in our Pariihes, where God had bleft our Miniil eriai Labours to thelnfiructing of the Ignorant, to the convincing of fome, to the Converfion of others, and the Edification of others. Are thefe things nothing ? Is the lofs of our Maintenance, the Impoverishing of our Families, nothing to you, O ye | was our Banilhment, thofe malicious and falfe Accufations we were branded wkh, nothing to you, O ye ! who fully aad niaiicioufiy accufe us zsSchifmatfcks. Were we once Members of Chriils Mystical Body, and are we now Brands in the burning, by your impofmg Ceremonies and humane Modes of Worihip, and is this nothing to you, O ye !

When the Corporation Ai\ came forth, your Town of firminghfiTn was as ix\Ajfyhm$ Place of Refuge to nine of us, *jid cv o more who lived near your Town ; and the ancient Pre&tfbrs then alive,, gave a kind Reception : they joyfully entertained their Peribns which une'ellrvedly were an Eye- fore to fome • and gladly embraced their Labours, v\hcii were blafphemoufly branded by others. .And as God pro - mifed Abraham, Gen. 12. 3. he would hlifs them that bLjf-.d him, ffndcurfi th:m that car fed him \ and even (oGod bad] been pleated to make Imprefllons of his Difpleafure up- on fome of thofe who were Enemies to them ajtfd your Meet- ings, especially thofe Informers who thought to enrich them- felves with their Penalties, and to be blefs'd with their Spoiles: .and God hath made great ImprefTions of his Love towards your Town : he hath bhfled your Town more within this Twenty Years and lc&, than in an Hundred before. vVitnefs thai numerous Increafe of Buildings, Multitudes of People, the Advancement of Trade : fo that you do not only ex* <xed your former feltts. but you exceed the Corporations and

C7)

Cities round about you : yea, when fome of them have de- cayed in their Principal Trades, you are mightily advanced in yours, &c.

And you are not only bled in Temporals,but in Spirituals, your Gleanings are more than the Vintage of others, and I hope God hath btefled very many of you with Grace in your Souls. Some of you have owned to me, they never had any Inclination to Religion till they went to the Presbyterian Meetings. Another, whole Father was an Eir?my both to their Perfons and Meetings, who had not fo much as a Bible in his Houfe, yet he can fay as fome of Philiftia, lyre, and ^Ethiopia fliould fay of Zwn, this Man was bdm thcre^ Pfal. 87.4,5. By all which it is evident, God hath heard the Prayers of his ejected, defpifed, baniflied and blafphemcd Minulcrs, for your Town both in Temporals and Spirituals ; and that he hath blefs'd their Miniirerial Endeavours with Succefs, that fuch a Generation of Youth are fprung up in the room of the old Stock of ProfefTors, who have tailed of the Sweetnefs and Bkflednefs of the Word andWays of God, and thaukfully acknowledge God's Goodneis, that they have enjoyed their Labours. And it is an undoubted Truth, that mod Perfons fpeed the better for the Cohabitation of -the Righteous. Lab an could fay, Gen. 30. 27. That he had learned by Experience, that the Lord had blefed him for Jacobs fake ; and therefore he prayed him, that he would tarry with him. An Idohtrous Ey^ptian oblerved, That the Lord ivas with Jo fifth, and that the Lord -made all that he did to pro (per in his Hands, and Jofcph found Grace in his Sight. AU the Paflengers in the Ship fped the better for Paul s fake, Acls 27. 23, 24. There food by me this Night the Angd 0f Qoc(^ wJJOfe j am, and whom I fr<ve, faying, par not Paul, you muf be brought befre Ctefir, and lo God hath given thee all them that fail with thee. If Paid had not been with them, every Man of than had been drowned. The Ark of God abode but three Months in Obed Edo?n$ Houfe, and the Lord bleded him and all his Houfliold, 2 Saw. 6. 11. And if wicked Men fpeed the better for the Cohabi- tation of God's People amongft them, furcly he will not fiiffer KindnciTes fhewn to them to be unrewarded. Wat<r .is a common thing, cold Water is a poor Cordial, a Cup of

(8)

cold Water is a very fmall meafure, of little value, yet God accepts of this, and promifeth a Reward for it, when it is given to a Difciple in the Name of a Difciple, Mat. I o. 42. And if the Nonconformift Minifters had been Schifmaticks, and had cut off themfelves from Communion with Chrift and Benefit of Salvation by him, God would never have heard their Prayers, nor fo rewarded thofe civil Kindneffes they received from you.

What remains for you to do, but to be thankful, and that God's Honour and Intereft be dear to you. Call to Mind the Truths you have heard, and love them. Remember the Prayers put up to God for your Town, and blefs God for the gracious Return of them. He hath done great things Tor yofy fee that you do your Duty to him. Stand and plead for the Purity and Simplicity of his Ordinances. God hath revealed what is moft agreeable to him ; what moft becomes hisHolinefs. He hath manifefted his Sovereignty in his inftituted WorQiip. He will be worfhipped in his own w3y, and not according to the Inventions and Modes of Men. Be not afraid of thofe Ecclefiaftical Scare-Crows and Bug-Bears, Schifm and Schifmaticks. It is not the Separation,, but the Caufe that makes the Schifmatick.

And as for you who are our Enemies, and dance after this Pipe, and call us Schifmaticks, and no fooner come out of the Church Door from your Prayers, but call us damned Schifiilaticks,and fpeak the Language of the Curare. Coufider that prodigious Inconfi.lancy you are guilty of, Jam. 3. 9, 10. With jour Tongues ye blefs God, even the Father, and there- with you curfe Men, which are made after the Similitude of God. Out of the fame0 Mouth proceedeth Bleffing and Ciirfing. Doth a Fountain] 'end forth at the fame place fvoeet Water and bitter ? Doth the Fig Tree bear Olive Berries ? or a Fine Figs ? So can no Fountain yeild both fait Water and frejb. And what (hall we fay to thofe Men and Women among!!: you, who had rather hear a Jefui}, a Pepifh Priefty than hear a Presbyterian Minijler. Oh excellent Ornaments of this glorious Church of England [ h<ive you fuch anApprobation of thofe croaking Frogs that come from the Bottomlefs Pit, and fuch Enemies to thofe who are Ambafladors of Chrift as well ss your Minifters.

Confider,

t 9 }

Confider, If God hath a tender Care of his People, as he hath of the Apple of his Eye, Zach. 2. 8. and accounts tiie perfecting of his People, whether in their Names, Liber? ties or Properties, a perfecuting of himfelf, A&s 9. 4. you will find us then to be no Schifmaticks, but living Members of Chrifh And if thofs who relieve not the Neceffities of Chrift's indigene Members (hall be damned, what will be the Portion of thofe who have unjuftly perfecuted them in their Reputatiohs,Liberties and Pofleffions ? Mat. 25.41 42. &c. Oh ! how dreadful will it be for you at the D-y of Judgment, to fee Chrift honoured in them, and by them, in whom you have perfecuted him, and to be admired in thofe whom you have branded as Schifmaticks, ZThcf. 1. io. He {bail come to be glorified in his Saints, and admired in the?n that belive. If we-thall be found Beikvers in him, and our Sufferings are ibr the Vindication of the Purity, and Simpli- city^ _and Perfection of his Ordinances: What will become of you? Will you, dare you uUtifie thefe things then ? 'iliac Day is the Day of God's Righteous Judgment, when all Vizards and Masks (hall be pulled off from the Purity of Divine Ordinances, ana the impofed Myilical Ceremonies and humane Modes of WorQiip* When all Masks fliail be taken off from Conformifts and No neon form ills, and every thing and Perfon (hall appear in their natural Colours, and God, the Righteous Judge, (hall give a Reward to things and Per ions as he hath revealed in his Word. Take heed you be not deceived at that Day. Hath God any whu*e commanded thefe Cere- monies in his Word ? Did Jefus Chrii't or his Apofties ever make ufe of them ? Hath God any where in his Holy Word given power to the Authority of a Nation to injoin them ? Hath God any where in his Word given Power to the Au- thority of a Kingdom to filence, banim, imprifon Mini icn;, mine Families, and impofe fevere Panalties upon them that cannot in Confcience ufe them. ' If none of thefe dungs are commanded, countenanced, nor mentioned in Scripture, how will you be able to ftand at God's Barr at the Lli Day, when God (hall ask you, who bath required thefe things at your Hands? God will judge you not according to t -c Law of •the Land, but according to his Word, Rom. 2. 16. *nd if you judge us before you hear us, you do toiftrary to the

Lav/

C io)

L^w of Nature and of Nations. Nicodemus ask'd the Jews, Doth our Law condemn any Man before it hear him, and know rrhat he doth ? And Jufttis told the Chief Priefls and Elders of the Jews, when they defired to have Judgment agaiuft Paul, That it was not the manner of the Romans to deliver any Man to die before he that is accufed hath his Accufers Pace to Face, and have* licenfe to anfiver for himfelf concerning the Crime laid againft him. Bat you accuie and condemn us before you hear what we have to plead for our felves. It will not help yon at the Day of Judgment, to fay, we believed our Guides, our Prelates, our Preachers, who were fet over us. It is not what they fay, but what God faith in Ills Word, jfa 8. 2o. To the Law, and to the TeJIimony, if they fpeak not according to this Word, they have no light in them. What if your GuiJes be blind in this cafe ? as the Scribes and Pharifees in their Traditions and Commands; then both you and they fall into the Ditch, Math. 15. 14, Our Saviour would not have the 'Jews to reft on the Tedimony of John Baptift concerning him, $ohn 51.31. and though the Works which he did bore Witnefs of him. Ver. 36 . and though the Father bore Witnfs of him. Ver. 3 7. yet he fends them to the Serif ture, Ver. 39. Search the Scriptures, for in them ye have Eternal Life, and they are they which teftifie of me* What if your Guides (ball draw forth falfe Inferences from found Premifes, .and falfe Conchtfions from found Proportions, this will not excufc you. i bus the Devil tempted Chrift to Preemption, By a wrong Application of Scripture, Mat. 4. 5,6. Thus ,the Gnojticks and Alexandrian Ueret 1 'c ks turned the Grace of God into WantonncG, Jud. 11. 4. thus the Scribes and Pharfies of old, yea, Papijls, and fome Licentious Anti- mmians, have drawn falle Conditions from found Premiies: and this will not exenfe you ; you are to imitate the Noble Bareans, who tryed the Apoflles Doctrine by the holy Scrip- tures, /iff: 17. ii. If you drink in all the Inferences, Con- (Clufignsand Doctrines of your Guides, without trying them by the Word ; and thefe create Prejudices in your Minds agamllBS, only from their fay fo, and call us Schifmaticks, Schifinatfcal Whelps, and damned Schifmaticks, after the Language of your Curate, and have no Scripture Ground for it \ you are like thofe*£encers of old, called Anabatx

who

(II )

who fenced with their Eyes (hut, and run counter to the exprefs Command of the Ap&ftle, who befoughr thfcrti to mark thofe who caufe Divijions and Offences, which ar-: not according tQ the Doclrine which ye have learned, and avoid them, Rom. «6. 17 Do you tin a thefe things which are the Caufe of Contention in the Db&rtfle of the Apoitle, if not, confider, 2 John 10. u. If t her. come any Man unto you, and bring not this Doclrine, receive h.m not into your Houfey neither bid him God fpeed : for he that biddah him God ffced is Partaker of his Evil Deeds : yon nave Sins enough of your own, derive in upon your ielves the Guile of all that Contention and P' ' in the Town, by own- ing, pleading for, and jtffttfying of it.

And as for you, who, GaMo-Uke, matter none of thefe things, fight Dog, fight Bear, i-urit/ of Divine Ordinance?, mixture of Ceremonies, and Humane Modes of Worihip, are all alike to you, remember God's V- on', 1 Sam, 1. 30. I will honour them that honour me, and they that defpife me (hall be lightly efteetned. i here is no Neutrality m God's Caufe. if God be God, follow him: if Baal be God, follow him : Goci will be ferved according to his own Will, and his own Will only, and not according to the Fancies and Inventions of Men. Adhere then to his re- vealed Will and inftitutedWorfhiponly. Contraries cannot a* gree together : there is no halting betwixt two Opinions. Remnnrcr that bitter Cnrfe denounced againft Merozjfud. 5. 2%:&trfe ye Mcroz,f\d\d the Angel of the Lord) Cnrfe y 9 bitterly the Inhabitants thereof \ bechufe they came not to tho Help of the Lord againft the mighty. Remember that Dil- grace put on the Nooks of Icjlma, which hath flood upon Record againffc them for thefe Two Thoufand Years, Kch 3. 5. tut their Nobles put not their Necks to the Works of the Lord. It is a (infill thing to have no Zeal for God, nor for his Truths and Ordinances. Are you ilhamed to own them i Remember, Mark2. 38. Whofoevcr fhill be afham-d of me, and of my Words, in this adult erouM Generation, of Jjim jball the Son of Man be afiamed whm he cor/ieth in the Glory of his Fath>r with his Holt Angels*

In a Word, you that are inflamed with Love and Zeal for the mere Inventions of $ten in the Worlhip of God, con/icier, you are more God's than your own '. you owe more to him than to your fclves : he hath made you Rational ures, capable to know him and his Will : He hath g n vm aji infallible Word that you might know him : IJ a:li given you Wills to choofe, Affections to lcve, and Tougaes to (peak: acquaint you felves more with God's Word, for the enlightning of your Underftandings, for the rectifying of your Judgments: Improve your Wills to choofe his Truths, his Institutions only : Improve your ArE ctions to iove them : Improve your Tongues to plead for them, for rhey will (land, hitherto they have prevailed, 2nd they will finally prevail againft all the Oppofitions that Earth and Hell, Men and Devils , can make againfr them.

You who are the Inhabitants of Birmingham, and loving Friends to the the Curate thereof, have had a Book Dedicated to yon concerning Church Communion, wherein the Author tells you, with forrow/ul Reiie&ions upon the deplorajle Divihons among us ; and indeed they are to be lamented by Chrilians of all Perflations, as being con- trary to that God that .iiade us, who is a God of Peace; contrary tojefus Chri 1 our Redeemer, who is a Prince of peace ; contrary to the Holy Spirit of God, who is the Spirit of Peace ; contrary to our Religion, which is a Peaceable Religion ; contrary to the Scriptures, which com- njand Peace, and are an Inurnment to work Pe^ce both in Heart and Life ; contrary to the Fruits of the Spirit, which are Peace, and make Peace. But our Savionr tells us, that Ofi'/iccs will co?ne, and Wo to them by whom they come. And who are they who cauie thc(e deplorable Divifions ? even they who do not imitate God, nor Chrhl, that are not led by the Spirit, Kor take the Word of God for their Rule, and teach the Commands of Men for the Doctrines of God : and thofe who reproach Chriitians for Schifmaticks, and fpeak falfe things concerning thofe who are as humble, felf-denying, and fcrious in the Work of Salvation as your felves.

This

C 13)

This your Curate tells you in the. third Page of his Preface, that a Challenge was fent him* by a DhTenting Minifter to make good what he had (aid againfr Diflt nters.

Which is a notorious , he himfelf made the Challenge,

Qoliah like, in the Pulpit, and afterward in a private Houfe. And the Perfon whom he faith brought the Challenge, hath twice denied it, and faith, he told him in my W , That if he pleas'd to appoint time and place, I would have a Conference with him concerning his Inference.

In Page 4. he faith, various Artifices were ufed to evade It, which is as notorious as the other : I made none, 1 de- figned none. One of his Admirers told a Friend of mine, that there would be a great Crowd of People Cher , and none might come in but fuch as had tickets, and that I would give him a ticket for himfelf and iix more, and fever.:. this Report, would diflwade me from going, fcfpe&ing ic might fall out to me, as with Mr. Henrv, when he difpuced with the Bilhop of but I told them, I Wc's not afraid, I thought the Place the belt in all the Town, for C uietnefs and Freedom, from Tumult and Interruption, which fell out acordingly, be it fpoke to the Credit of the Rector of Birmingham, and I folemnly declare, 1 fcttew nothing of any Artifices either by my felf or others to evace it.

There were Ibme indeed defired fome Mm tilers to be by, who were better able to judge of Arguments .than Lay- Perfons, and have two on his fide, and two on the other fide j but when the two deligned on the Opponents fide had engaged themfelves for Journeys, at that time the Bufineis- fell. But there was no Delign or Artifice to evade it, what- ever his artificial Imagination may fogged: to him.

As for denying the Difcourfe to be taken in Writing, was on this very ground to me, there was none there that could write Characters, and fo we (hould lofe time. The other reafon was given by others. But for his faying perhaps we had fome other wife reafon for it -y neither my (elf, nor thole who went with me, had another, never mentioned any other, whatever his Pride and Conceitednefs might, luggcit to him. It is a malicious and fcornful Imagination.

In the fifth Page he tells, that by four Syllogifins, he brought the Diflenting Minifter to acknowledge, either

C 14 D

we are guilty ofSchifm, or the Church of England held fictfbj terms of Communion, this is like his elder Brethren before down right—— they are all like to one another, and like their Father, pule with Impudence, and blufh like blue Dogs. He had but one Syllogifm, and when both his Proportions were denied, he never attempted to prove ei- ther of them, either by Scripture, or any other Medium. I never made the leaft fludow of Acknowledgement, we were guilty of Sehifm, there was not the leaft caufe for it, he left his Difpute, and went to Quel t ions and Anfwers,and the tilings which he queftioned were proved to be iinful to us.

What he alerts in the bottom of the Fifth Page, and be- ginning of the Sixth, are down right Contradictions, and of two Contraries, one only can be true. In the bottom of the Fifth Page, he tells you, that the Difftnting Minifter had fuch Sueceis, that his Party would be very glad to have it buried in Oblivion. In the B ginning of the Sixth Page, that the Diflfcrteing Party reported it, that the Author of theft Difccourfes was reduced to thofe great Straights in the Conference, that he had not a Word to fay for himfclf, and "that he defer ted the Holy Scriptures: it is evident he hud but very little to lay for himfelf, when he never went aiout to prove his Propofhions ;'a*)d when he faith he had three more, which is a Falihood, and the Scriptures he pro- duced were but two. Let the Reader obferve the Difcourfe.

In the Seventh Page he tells you, that the Recital of the Conference, both for Matter and Method of it, is fo great a piece of tfalihood, that he is verily perfwaded, that it can- not be paraltelfd. If his foregoing -—had choaked him, he had never lived to have wrote this. He hath a wide Throat

to fwallow down fo many Is it fo indeed ? Are you the

only infallible Man ? Is there nothing true but what you fay ? Are you the only Man that hath an unerring Fidelity Off Memory and Confcience ? if you arc fo certain of the FaiGiood of the matter and Method of it, when you wrote it half a year after ; may not I be as confident of the truth both of the Matter and .Method, who wrote it three or four Days after: but I pray you, Sir, Is it a greater Lie, than that I fan you a Challenge ? Is it a greater Lie, than -that

¥O0

c 15 ;

you did. not make the Challenge publickly in the Pulpit, and privately in an Houfe ? Is it a greater Lie, than that you had four SyHegifo^wteivyou had but one ? Is it a greater Lie, than that you did not charge the Difllnting Minifter three or four times over, to be a -great Liar, and then the greateft Liar in all the World, and guilty of abominable Villanies? What a greater Liar and a more abominable Villain than the Pope} A greater Liar, and a more abomi- nable Villain than the French King? What a greater Liar and a more abominable Villain than the debauched A.heijl ? Am I not much obliged to your Charity, thus to advance me above all Liars, and to equalize with the abominable. Villanies.

In the fame Page, he tells you, notwirManding the unpa- ralleled Falfliood both of the Matter and Method of the Difcourfe, that the Diflenting Minifter fcrupled not to lay his Eternal Welfare to pawn for the Credit of it. This is another Brat of the lame Father, and like his elder Brethren. He faid I be-lied him, I asked him wherein, he anfwered, in faying what he did not fay ; it was demanded m what Particular, but he would not difcovcr it ; but he wen: . up to a perfon whom he believed to be honeft, who was at the Conference, and would fpeak the truth, and when he enquired of him, whether he ftiould fay, my Diffinition of Schifm was fuch a ftrange Diffinition of Schifm he never heard of. The perfon toid him he did fpeak it, and with a fcornfni Countenance. This is the thing he faid I be-lied him in ; this perfon heard him, and beheld his fcornful Coun- tenance, I heard him, and took Notice of his fcornful manner of delivering of it: and my Certainty of his fo faying, pro- duced this Expreflion, if I were to die, I -would take -my Sal- vation on it. I am certain I heard him fpeak it, but I ne* ver heard God Almighty to call me by Name, and tell me that I (hould be faved. And doth not your Sagacity and Extenfive Knowledge know, that in Courts of Judicature, when Witne-fles are fworn to fpeak the truth and nothing but the truth, they pawn their Salvation. Our Saviour tells us, in the Mouth of two or three Witnejfcs every thing frail be eftahliftcd. I am one, the Perfon he asked is ano- ther, and there are two more^ who told me the Day afrer,

V012

( iO

you had clothed me in your Honourable Livery, that they did remember this Expreflion of yours. And now who is guilty of unparalleled Falihood ? Where doth it lie ? Sin is (h meful, but to have a Whore's Forehead is abominable, fyer 3.3 and to declare it as a Sodomite, is to imitate j -'.ov Day Devils , I fa 3. 9. Konpudet hac approbria tibi did poth'JT. et mn potuijfe refelli \ I pray you remember and apply thole Scriptures to your felf, which you prefcribe to 'tDt^pfal. [5, 1,2. Rev. 22. 15. Phy/ician heal your felf and take the Beam out of your own Eye, before you take the Mote out of mine.

The Diflentmg Minifter had never written the Heads of the Conference, but at the Requeft of an Ancient Noncon- form^, who is now at his Reft, who had many came to his Houfe to enquire concerning the Conference, for the Curate's Friends had vogued up and down the Town, thatl was not ^ble to anflver him one Word of twenty, and not worthy to carry his Books after him. And the Curate the next Day baptiz'd a Child in Digbath, and being asked of the Effects of the Conference, anfwered, that it was not his v.vy to exalt himfelf nor expofe others. And for my own Vindication and Satisfaction of others, I committed the nafced Conference in writing, and let who will read, be jucge of the Conference. And the feven firft Pages of his Preface to his Church Communion. How true is that of £0/0- rr.on ! rov. 18. lj.He that is firft in his own Caufeyfee?neth julljut his Neighbour comet h and fear chcth him--- Befiues the I ure Recital of the Heads of the Conference, I haveaddded fomaiiing by way of Illustration 2nd Confirmation of the Ahfwers to the Queffions,

The Inference deiiv< red in the Pulpit from his Sermon, Eph 4. 4. which allied fo much Heat and Difcofd, and yet continues in the Town betwixt Chriftians of different Per wa(ioi£, was this.

Every Meeting where there is a Parifh-Church, was a Schifm; and all perfonsthat went thither were Schifmaticks; they Deprive themlelves of Communion with Chrift, and Benefits of Salvation by him, and fuch are all Presbyterians, Independents, Papi(isy Quakers, and Anabaptifs^ which is delivered in other Terms in page 77, 78, of his Church

famrrujw'm And

And when the Company agreed on were come, the Conformifl was to prove the firft, That the Presbyterian Meet- ings -where there was a Parijh-Church -was Schifm, &c, for which he brought this Argument.

A voluntary Separation from the Church ofChrifl, is Schifm ; but we are guilty of a voluntary Separation from the Church ofChrift^ and therefore we are guilty of Schifm.

Both thefe Proportions were denied. He repeated them the fecond time, and they were denied again. And there was no Attempt made to prove either of them, either by Scripture, or any other medium. I add, The reafon why the firft Propofition or major part was denied, was,

if, If Separation be of the Eflence and Formal Nature of Sin, then there can be no Schifm without a Separation, which is falfe; for in the Church cf Cormth there Were Schifms, I Cor. 1.11,12. There are Contentions among ft you, every one of you faith, I am of Paul, and I cf Appollcs, and 1 of Cephas, and lof Chrijl, and yet there was no Separation, 1 Cor. 4. 2o, when ye come therefore into one place, and there are fuch Divifions amongft fome of the Church of England Minifters. Witnefs thofe Arminians and Anti- Predeflinators, fuch as deny Perfeverance in Grace. If this Conforming hath not forgotten, can tell who afjerted it, and brought that Te*t for it, J oh. 10. 28, 29. No A'an fhall pluck them out, of my Father s Hands'. It is true faith he, no Man fhall do it, but Sin may do it : and fome pious Perfons his Auditors were concerned an it, and fpoke to me about it; witnefs thofe two Socinians whom the Convocation depofed ; fo that this glorious Church of England wants not her Divifions, and Schifms about fuch Doctrines are greater than about Ceremonies.

■ 2. There may be a Separation without a Schifm, for in many cafes we are obliged .in Duty to. depart, when I cannot Hay in Communion with a Church without Com- munication in Sin. Thus the Priefts and Levites left their Suburbs and Poffeffions in the Land of ifrael, becaufe they 'could not worfhip* God in, and by, and through the Goidea Calves of Jeroboam, zChron. 11. 13, 14* The Separatioa of the Church of England, and other Proteflaut Gtorctef beyond the Seas, Was their Duty, becaufe tbey mold cot hold c - Cun-

C 18)

Communion with the Church of Rome 1 witliont Communica- tion with her in Sin. Thus the Puritans before the Wars, '2nd Di£ enters in thele three Kingdoms, have feparated from the Impofitions of the Church of England, left they mould fm in holding Communion with*her in them.

3. Voluntary Separation from the Clmrch of Chrift, is Afoftx- cy. For a Perfon cannot fall from the Univerfal Church of Chrift, but he falls from Chrift : he cannot fall from the Body, bat he muft fall from the Head. Every Schifm is not a Separation from the Univerfal Body of Chrift, but Separa- tion from the Univerfal Body of Chrift, is Schifm with a Vengeance. A Voluntary Separation from the Church of Chrift, is a falling from the Doctrines of Chrift, from the Scriptures of Chrift, from the Inftitutions of Chrift, his inftituted Worfhip, from believing and refting upon him alone for Salvation. This is the Schifms of the Church of Rome, which we call Apoftacy : and I hope this Conformift will not judge us slfoftates, tho' he Joins us with the Pafifts in his Inference ; for furh Schimatifing Apoflates there is no Salvation, Heb. 10. 39. jf any Man draw back, my Souljhafl &.<<ve no pleafure in him. But the Presbyterians are not guilty of this Separation j though they draw back from the Cere- monies and Humane Modes of Worlhip, yet they draw not back from the Ordinances and Inftitutions of Chrift, what- ever this infallible and Peremptory judge faith.

• 4. Presbyterians do not ft/ar ate from the Church of Chrift.

This Conformift tells yon,' Page 31. That Ceremonies

and Modes of Worlhip different in particular Churches do

not break that Union and Communion which is with the

Univerfal Church : and then no Ceremonies nor Humane

Modes of Worfhip cannot break our Communion with the

Univerfal Church, end by confequence cannot break our

hinion with Chrift, for he never made them Terms of

&nd Communion with himfelf, of one with another.

E £e 32. he tells you, the Body is one, and aU theChriftians

ere- Members of that one Body.

•.Now the Members may throw off the rotten and de61ecl Rags upon it, and yet remain firmly united to the Body. The Presbyterians reject the Ceremonies of yonr Church, but yet they are not cue elf from the Univerfal Church, nor

from

C 19)

from Chrift himfelf ; yea, they embrace the Efrentials of your" Church as well as you: and your Ceremonies are but the ftain'd and rotten Rags of Popery, and if we rejedt thefe, yet we reject not the ECTentials, and the Argument is falfe, a male vompaBis adeo bene divifa.

5. We do not feparate from the Church of England any further than [he ftp urates from Chrift. Impofing Condition of Communion with Jefus Chrift nor his Apoftles injoynecl, Neither Chrift nor his Apoftles injoyned this Cannon, no Surplice, no Service, no Crois, no Baptifm, no Kneeling, no Sacrament. The Univerfal Church of Chrift muft be guided by the Scriptures, if a. 8. 2c. To the Law and to the Teftimo- nies, and we defire to be ruled by the pofitive Law of God's Word in the Worfhip of God.

6. This Separation you charge us with is not voluntary hut conf rained. Takeaway your Impolkions, and we are one with you. We had rather have kept in our places, received Comfortable Provifions for our Families, and enjoyed the Affections and good Opinions of the Country round about us, than to be ejected out of Pulpits, baniftied, branded with Reproaches, and impoverished : but if we could not injoy thefe things without finning againft our Confciences, we choofe rather to fuffer than to fin. Whatfoever is not of Faith is Sin. And there muft be a Dirine Revelation for a Divine Faith. And if you will turn us out becaofe we can- not give a Divine for Humane Inftiturions, then cur Sepa- ration was conftrained and not voluntary.

Chriftian Reader, here thou feeft fome reafons amongft o- thers, why his Syllogifm was denied, and he never attempted to prove it when denied ; and then uflth my Diffinition of Schifm which I gave him.

Schifm is a Difference of Opinion accompanied with an uncharitable Alienation of Affection- on-: towards anoth-r. To which he replied, with a Scornful Countenance in a fcorn- ful manner, this is the ftrangeft Diffinition of Schifm that ever I heard of. And becaufe I recited this in the Narrative of the Difcourfe, he chargeth me with belying him, and that; I was a Lyar feveral times over •, and ss if thefe Were not furncienr, then with an Hyperbole, I was the greaceit Lyar in all the World, aud.guikv of apomioable Villany.

But let a little be fpoken for the proving of it, St. Auftin. filth. Earn Diftintlionem approbem qua dicitury Schifnm eft recens Congregations ex aliqua fcntentiarum diverfat dijftntio contra circon.um gramatieum, lib. 2. cap. 7. I approve of that Distinction betwixt Schifm arid Ilerefie, which faith, Schifm is a new. Difference of a Congregation from Difference of Opinion. This Learned and Renowned Father doth not fay it is a Separation from the Church of Chrift, as this Conforming, doth, but a Diffention of a Congregation from Diverfiry of Opinions.

2. We find Schifin is called a Difference of Opinions, or their Difference of Opinions was called a Schifm, Job 1. Some f aid Chrifi was the Prophet, ver. 40. others f aid-he was the Chrift. ver. 41. but others [aid, Jk all Chrift come out of Galilee, ver. 42. Here was a Difference of Opinions, and this is called a Schifm. ver. 43. there -was therefore a Divifton or IScllifin kmmgft them. Cap. 9. \6. the Phari fees faid, that

w*s not of God, becaufe he kept not the Sabbath. Others (aid, a S 'inner crAd not Jo fuch Miracles, and there was a Schifin among!} them- Cap. 10. 20. Some f aid he had a Devil, why hear ye him. Others j aid, they were not the Words vf him that hath a Devil ; can a Devil open the Eyes of the Blind ? ver. 2i. And this Diverfity of Opinion .was a Schifin, ver. 19.

3. Schifm muff be a Diverfity of Opinion, becaufe Unity of Judgment is the Cure. Contraria contrary's fementur. There were Strifes, Envyings, and SchilTns in the Church of Corinth. 1 Cor. 1 . 1 1 . 0?ie was of Paid, and another of Apf olios, Sec. And the Apoftle to cure them of this Divjfjon, exhorts them to be of one Judgment, ver. 10. Be per- feclly joyned together in the fame Mind and in the fame judgment. There was to be no Divifions among!} them, becaufe Chrifi is not divided, Chrift is one 11

fen, one in his Mediatourfhip, one in his Holy Scriptures, one in the Invitation of his Worfhip : and therefore we may lay as the A pottle, ver. 13. Is Chrift divided ? v once krved without fignificant Ceremonies? and are we now Schiimaticks becaufe we do not ferve him after the Invents ons and Commands of Men ? There is a Diverfity of Oj betwixt Presbyt" Conforming Minifters. a:;~

/ mir

c ii )

mud this be healed? mu(t it not le reconciled by the Holy- Scripture?, according to Chrifl's Mind revealed therein, and is accompanied with Uncbaritablenefs of AffecYion. Where there is a Prevalency of Uncharitablenefs of Affection, there is a Prevalency of Difference of Opinion, who fpake worfeof ChrifKs Doclrine> of his Miracles, ©fbisPerfon, and attempted worfe things againft Chrift than the Scribes and Pharifees *\\ho differed in their Opinion from his Perfon, Doffrine, and piracies more than the Scribes and Pharifscs. Let the three Kingdoms of England, Scotland and Ireland, yea, Icr all the Proteftant Reformed Churches beyond the Seas, be Judge, yea, let God himfelf be Judge, whether the Conforming or Nonconforming Party hath been, and (till is, the molt uncharitable and cruel. Jam. 3. 14, 15, 16. if you have bitter Strife and Envying in your Hearts glory not, he not again/1 the Truth *. this ^ Wifdom is not from above, but is Earthly yScnfual, and Devilijh. ver. 17. but the Wifdom that is from above, is frfi Pure, Peaceably Gentle ', Unfit ti be intreatedyfull of Mercy y and ^ood Fruity.

After he had fcorned my Diffiniticn, he fteps into hfc Study, and fetched a Paper, wherein he had \vriu£n ti. Opi- nion of the Fathers concerning Schifm.o Th?s h thai he faiih in Page 6. That ex-abtindanti from the Writing $ five Fathers, be jbewed Dijfcnters w t n 3 uilty of Schijhi A a J if he did lb,

1. Why did not he print them, that others mi^ht ; feen 'em,' read them, judged of thenl as weff as liimfelf

2. They lived not m our Times, and could nor know refent Cafe and Contrpverfle.

3. They did not lay, every Religion-. Meeting, w there was a Parilh-Cbuali, was a Schifm. tuai Schifm was a' Separation from the Church. But I flie

in the Confutation of his Syllogiiine, that Separ;.: ,. of the Edence and Formal Nature of Schifm.

4. Mafclus, who was one of his Atithors, w*as none .. Primitive Fathers.

And whilft I was wondring he had but one Argument td defend liich a Challenge and inch an Inference : an..i wh

\tas denied, he never attempted to tthke it good ; and

u<. n--.-.,r..n •. r ..,,*- o..a -u~ r-:iz.,:,.\.s., r

without denying any part thereof, he rifeth from his Sea and fpeaks with great earned, Mr. £ — I cannot fix you> when he himfelf was unfixt : he was gone from his own Argument, he had fnaked Hands with his Primitive Fathers, he had nothing to fix on, crys out, I cannot fix you, I can* not fix you, when he was unfixt himfelf, he had fpent all his Ammunition in the firft Syllogifm, the other three, which made fo*.i\ he boafteth of, vanifh and run away, even as the Philiftines, when they law their Champion, their Goliah, dead, fled, i Sam. 17. 51. it was with him as with Hunters, who having loft their firft Game know not where to have another, till they beat the Hedges and Bufhes again. So this Conform, beats and makes a buttle, at laft he raifeth that old Pufs,and changeth his part of a Defendant into Queftions ancj Anftvers, and faith, what fay yon to Ceremonies ? the Pri- mitive Chriftians ufed Ceremonies, the trine Afperfion is Baptifm, wafhing of Hands, the Crofs in Baptifm, the Holy Jiifs, &(. To all which it was aniwered.

1. They were never commanded by ChriO: nor by his Apoftles.

2. They were not fuch Bones of Contentions amongfl: them, as our Ceremonies have been Bones of Contention to us. We may add,

3. They were cafe out as old Leaven, becaufe they were abufed, the Holy Kifs to Lafcivioufnefs, their Lover Fcafls to Inn iterance and Drunkennefs, and why flipttld not ours be buried with Abhorrence of them, becaufe of the Milcliiefs coming from them, for more than thefe hundred and fifty years ?

4. Thel? Opinions and Obfervaticns they took up, Was not upon the Command of Church Governours, but partly voluntary, partly from Example. Difrinft Societies had their diifinft Places for Divine Worfhip, and Perfons of the fame Perfwafion met in .the fame Place, Socrat. lib. 5. tap. 22. Sozom. lib. 7. cap. 19. and the Obfervation of thele things were not impofed on others. Frivolum enim et qui- dimwirito, &c. they judged it a frivolous and vain thing, that thofe who agreed in the chief Heads and Principles of Religion.fhould be Separated from them, for Nonconformities in all Opinions and Rite?, Eut in the Church of E?i$land

m

Cm)

ro "Surplice, no Service, no Croft, no Baptifm, no Kneeling, no Sacrament. Chrifti&is in thofe Ages did not brand thofe Meetings for Schifms, nor the People for Schifinatick, and their Condition damnable, as this Conforming doth all the Diffienters of all Perfwafions in England. <

After I had denied the Ceremonies in general, as he pro- pounded them, he continues to be crofs, and what they would not do in general, he (ingles out one of them to try its flrength in particular.

Qu. What fay you to the Sign of the Crofs, is it finful ?

Anf. It is finful to me.

i. You make it as neceffiry as Baptifm ; for though Baptifm be an Ordinance of God, yet I cannot have ic baptized without it : and though the Child be baptized in private, by reafon of Weaknefs, &c. yet it is to be brought to the Church afterwards, and to be figned with the Sign of the Crofs.

2. It is contrary to your Commiffion. Chrift in his Com- miffion to his Apottles, to teach aR Nations yto obferve all things whatfoever that he commanded them, Mat. 28. 20. If Jefus Chrilt had commanded his Difciples to baptize none but they fliould fign them with the Sgn of the Crofs, it would have been mentioned fomewhere in the New Tefh- ment. But it is no where mentioned in the New Tei lament, and therefore not in their Commiffion. If it had been in their CommiiTion, they would have pradtifed it when they had baptized. But when we read of their Baptizing, we never read of their finning them with the Sign of the Crofs Philip baptized the Eunuch, but did not fign him with the Sign of the Crofs. Some were baptized by Paul, fome by Peter, as Cornelius's Houfe, and yet not figned with the Crofs. We read of three Thouland added to the Church and baptized, but not a Word of figning with the Sign of the Crofs, Atf.w. 45,^. cap, 2. and there- fore it was not in their Commiffion. If it had been in their Commiffion, they had been unfaithful, and finned in omitting it ; and not being in their Commiffion, they were faithful, and did no Sin in not doing it. The A pottles no doubt, thought their baptizing did as ftrongly and effectu- ally oblige them to believe in a crucified Chriit, and not to

C>4.;3

tye aftamcd to own and make Profeflkm of a crucified Chrifr, ** the Sign of the Crofs. And can we think thefe zealous Pleaders for this Ceremony, underftand the Myftery and end of this Sacrament more and better than the Apoftles? Can we think them more faithful than the Apoftles?

Qu. Is it Sin ? If it be a Sin, it is forbidden 5 but it is not forbidden, and therefore it is not a Sin.

Anf. What God hath not commanded in the Duties of his inftituted WorQiip he hath forbidden ; but God hath not commanded the Sign of the Crofs in Baptifm, and therefore he batli forbidden it. The matter was proved, Jer. 7. 31. They have built the high Places ofTophet, which is in the Valley of the Sons of Hinnom, to burn their Sons and their Daughters in the Fire, which thing I commanded them not, neither came it into my Heart ,

Conform. God had forbidden it.

llonconform. God had forbidden it.

1 . As an Act of Idolatry.

2. As an Act of Murder, Thcujhalt not kill

They were not to offer their Children to Moloch as the Heathens did, Moloch, or Milcom, or Malcham arc the fame Idol, and it is fuppofed to be that which we call Saturn, the Idol God of the Ammonites. And the Eafrern people

-J their Children in the Fire to this Idol, and tli Argument to convince them of the hcirioufnefs of the Wor- (hip would have been, that he had forbidden it. That they had broken a politivc Law and exprefs Command of God. But that the Jews offered their Children in Fire to God as a piece of Worfiaip, in Imitation of Abraham*, who offered up his Son Ifaac to God ; and therefore to c them that it wa3 no piece of Worfhip done to him, neither did he accept it from them, he faith, he never commanded tty neither came it into his Heart. God forbids, Sin and com- mands Duty, and whatever he hath not commanded in his in'tiiiKed Worfllip, he hath forbidden. It is infrituted WoVPnip. God trill be firved this wav, and n° other way. His Wifdom ind Sovereignty, his Will and Goodncfs are glorified in his inftituted Worfhip.

We may add, Chat Nature it lelf could not but abhor and abominate fuch a thing, a their Children in Fire

as a piece of Worfhip, unlefs it was to Serve and Worfhip the molt Sovereign Being and Supream Good. .Can we think that Parents are more cruel to their tender Babes than Lyons, Tygers, Bears, to their young ? Can we think thofe Bowels of Conipaflion and 'Tendernefs which roul and melt over their Children in their Sickneffes, Pains and Tor- tures, are turned into Bowels of Brafs, and become more cruel than Sea Monfters ? That they (hould offer their Children in Fire, if ic were not done as an Aft of Worfhip to God, and though the Heathens did not know the true God, the Sovereign Jehovah, yet they offered them to him, in, by, and through fuch an Idol reprefenting him. And I am of Opinion, that the cuilom of thofe Nations of offering their Children to Moloch ,was derived from Abrahams offering ifaac to God ; and feeing it was fo detefbMe a Thing to Nature, God, to convince them, and drive them from it, God tells them, he never commanded it, nor came it 'into his Mind. We have another place like it. Jer. 19.5. They have alfo builded the high places of Baal to burn their Sons for burnt Offerings unto Baal, which thing I com- * manded not, nor fpeak it, neither came it into my Mind. Baal was a common Name given to Idols, and fignifies a % Lord or Patron, as Moloch or Milcom comes from a Word Which fignifies a King. ■ This Baal was the God of the Zidonians, and brought in -by Ahab t\\ t wicked King fof ifrael in Favour of his Wife Iz,abel/a. 1 Reg, 16. 31. and they offered their Children in the Fire to this Baal. Now this was but an Image to reprefent God to them, who was a Sovereign Lord and Benefactor to them. They did not offer to an Image as an Image, or Idol, but to God represented in this Idol. And God to convince them .it was no Worfhip done to him, neither did he accept of it, tells them, he never- commanded it, neither came it into his M}nd. We mud conclude, that God's Sayings are moll: pertinent and proper to the ends they arc ufeel, and he ufeth this Exprefiion, he did not command iti, to imply they did ic as a Piece of Worfhip to him ; and. his noc accepting, implies it was forbidden by him, became it was not commanded.

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Another Inftenre to prove what God hath not commanded in the Duties of his Wcrlhip, is forbidden, was that Inftance oftfadad and Ab:hu,htv\t. 10. i. They ofercd ftrange Fire before the Lord, which he co>mnandedmt. Confirm. God had forbidden it.

Nonconform. .Prove it : produce the Place : and after the Concordance was fetched, then Lev. 6. 12. He (hall lay the burnt Offering in order upon it, and he [hall offer thereon the Fat of the Peace Offerings. To which the Nonconformift replied, it was true, they Vvere to be confumed by the Fire upon the Altar, and that Fire was not Ordinary but Extraordi- nary Fire: not Domeftick but Celeftial Fire, and this was never to go forth, but to be kept alive by the Prieftt and Levitcs, Lev. 9. 24. And there came Fire forth from be- fore the Lord, and confurned the burnt Ofering and Fat upon the Altar, which when all the People J 'aw, they jhouted, and fell on their Facer. And this Fire never to go forth. Lev. 6. 13. The Fire jhall ever be burning on the Altar , it fhaft n:ver go forth. And of this Fire Sadab and Abihit fflould have taken, but they took other Fire, which is called ftrange Fire, i. e. fueh Fire as God commanded not, and not being commanded, it was forbidden, and being forbidden, it W2s rthrir Sin to take it* and becaufe they finned, they fuffered. •If God had commanded it, it had not been forbidden; if ' It had not been forbidden, they had not finned in ^taking ky and offering Inccnfe with it: but their dying was : an Evidence of their Sin, and their Sin was an Evidence it was forbidden : and if they had not tinned in taking it, they had not Itrffered in offering Incenfe with it: but their dying was an Evidence of rheir Sin, and their Sin wasan Evidence it was forbidden \ and it was forbidden, becaufe God had not commanded it.

And this Conformift owneth, Page 125, 1Z6. it was im- plicitly forbidden. Nadab and Abihu were devoured by Fire, not merely becaafe they offered Fire not commanded, •but they offered Fire which was implicitly forbidden. In the bottom of Page 126. they were to take Fire from off ■the A\m to bum Iiicenle with, and conftquently all other Fire was fbrbiccen.

I would

C*7 J

I would inteat the Reader to mark how the Author of this.. ehurch Communion contradicts himfelf. Nadab and Abihu, faith he, were devoured, not merely becaufe they offered not commanded Fire, but implicitly forbidden 5 and could it be implicitly forbidden, if not, by being not commanded ? And take notice what blafphenious Afperfions he caft upon God : he owned before, it was forbidden, becaufe it was not commanded, yet page 127, he tells you, that not to be. commanded and to be forbidden mult be the fame thing, which is abford to a very great degree, lb that God, infinitely Wife, is guilty of a very great Abfurdity, in forbidding what he not commanded, in the Duties of his inftituted Worlhip. I have read of Alfhoncut King of Arragon, that he faid, if he had been with God when he made the World, he would have advifed him to have the World better. And if this Perfon had ken with God when he inftituted his Worlhip, he would have advifed him to have ufed other Expreffions than to be guilty of an Abfurdity to a very great degree, in making his not commanding in the Duties of his Worlhip, to be a forbidding, though he him- felf owned it before.

He tells you Page 127. there is nothing in the World can be unlawful, but what is forbidden by fome Law directly, or by ncctiTary Confequence. Did he not own it was implicitly forbidden, and confequently all other Fire was forbidden. Page 126. And is not God's im'Htuted Worlhip a pofitivc Law, that he will be worfhipped, and worlhipped in fuch a manner only. And befides we have a pofitive Law, neither to add to, nor diminifli from God's Commands, Jcjh.%. Obfsrve to do according to all the Law* which Mofes -my Ser-van: commanded thee. Thou fljalt not turn from it> either to the Right Hand or to the Left. Deut. 12. 32. Whatfoenjcr thing I command you, obferve to do it. Thou fhalt not add thereto, nor dtminifb ought from it\ cap. 4. 1,2. Now therefore hearken to the Statute;, and ta the Judgments which I teach you to do them, ye jhall riot add to the Words which I command you, neither fb ail ye diminijh ought from it ; and he gives the realbn in the dole of the Verie, that yc may keep the Commandments of the Lord your God, What can be more plain and full, than that all Additions

to.

OS)

t^ and Dimunitions from God's Word, are equally forbid- den. Was it noc the great Sin of the Jews before the times of our Saviour, that they prade their Additions to, and dimi- nifhings from God's Word? Did not this open the Flood-gates to ail thofe Corruptions in Doctrines and Worfliip ? Did not this beget the Hears, Con tells, and Animofities amongft Chriftiaris after the firft three hundred years of our Saviour? Did not this prove the way to the Apoftacy the Church of Rome? And have not the Additions of Humane Inventions been the caufe of all that Divifion in England, fince the Re- formation ? when if Kingdoms had ituck clofe to God's Word/A-khout adding to,or diminifhing from it, thejews had never been guilty of mch Corruptions, the Primitive Chri- ftians had never been guilty of Difcords, Rome had never apofbtivied, and England, &c. had been free from fuch Di- vifions. Do you not turn afide from God's pofitive Law, thou Ihaic not add ? and do you not fin in fo doing ? and can you think to profper ? yen may profper for a while : but remember God's Word will not lie,. A time will come when thou fhall know whofe Word fhall ft and Qfd^-or yours y Jcr. 44. l8. and how terrible are the Threatnings of God againir thofe that {hail either add to, or diminifh from Gods Wor !, Ret'. 2i. 1S/.19. if ' any Man f kail add to thefe things, God jhall add to him the Plagues written in this Book : and if any Man fhall takeaway from the Book of this Prophecy^ Godjlall take aw a) his fart cut vf the Book of Lfey &c. Do you not add to the Scripture, when you make Additions to the inftituted Worfliip of God ? Do you not add to them, when you fay the Scriptures give Power and Authority to the Civil Magiftrate and Church Governonrs, to let up Cere- monies of Myf:.;al Signification, and Modes of Worfhip, lor Order, Decency, and Edification, when he hath not given : vet,} Mofcs when he was to make a Ta-

bernacle, was not to make any tiling more, or other wife, . appointed. He was not to make one -:e Curtain longer, not one broader, -_ nor of any other Colour, not a Fringe Loop more than what -God appointed, . - - : 5 Letth - ■" • : tot a Sanfhmryi that I may , • .' thai. I ' fkn

C*sO

Pattern of the Tabernacle, and the Pattern of all the Inftrument* thereof ,^tven fo jball ye make it. And when Salmon was to build the Temple, lie was not left to his own Wifdom, nor the Contrivers of the Builders, but he had a Pattern of all by the Spirit- of God. There was to be no Porch, no- Room, no Parlour, no Chamber, no Treafury more, nor lefs, nor otherwife than God had appointed ana revealed* I Chron. 1 8. n, 12. Then David gave to Solomon hi. Soni the Pattern of the Porch, and of the Houfes thereof and cf theTreafures thereof and of the upper Chamber thereof and of the inward Parlours thereof and of the Place of the Merc) Seat, and the Pattern of all he had by the Spirit, &c. Can your Convocations fay, God hath given you a Pattern of your Surplices, of your Croflings, Cringings and Bowings at the Naming of Jefus? Hath he given you a Pattern for your kneeling at the Sacrament • Hath he not given you a Pat- tern to fit at his Table, not only the Paetern of his Difciples, but the Pattern of himfelf? Do you not add to the Scriptures when you add thefe Modes of WorQiip ? Do you pretend Order, Decency, and Edification ? Do you not add to the Scriptures ? Are the Scriptures Diforderly, Undecenr, and Unedifying in their Rules and Directions? Are'they Dil- orderly, llndecent and Unedifying in their Commands and Injunctions ? Are the Scriptures deficient in their Directions, and Injunctions, for Order, Decency and Edification? Are the Scriptures and pure Ordinances of God, inefficient for Edification ? Do you not then add to the Scriptures and Ordinances of God by your Impositions? Do you not accufe the Scriptures and Ordinances of Decficiency, for Order De- cency, and Edification, when you add ana injoln your own Inventions under fuch ftricl: Conditions ? Do you nor accufe the Scriptures of infufficiency, want of Efficacy to Edification, when you add your own Inventions? Do you not accufe Jefus Chri<> - W ifdom, of Love and Mercy to his Church,

iC ftiould give them a Word and Ordinances deficient in Rules, and Directions for Order and Decency, by fetting up and adding to them your own Inventions for Order and Decency i Do you not accufe Jefus Chrift of want of V, of Love, and Care to his People, to give them his Word and Ordinances that arc iafufl £dificati.o

C 30)

your own Inventions to them for Edification ? flave your Ceremonies more Efficacy than the Scriptures and Ordinances of God ? Have you more Power to blefs your own Inven- tions to Edification, than Chrift hath Power to blefs his own Word and In/Htutions ? Or will God blefs your Inventions more than his own Invitations ? If not, Are you not guilty of adding to God's Word, by adding your Inventions to them ? When God (hall call you to an Account for your Inventions, will he fay of you, as Mofes of thofe that were imployed m making the Tabernacle, Exoci. 29. 42, 43. According to ail that the Lord commanded Mofes, fo the Children eflfrael made all the Work,ind Mofes looked upon all the Work, and behold they had done it as the Lord commanded, even fo had they done it. And Solomon built the Temple according to the Fafhion of it, i. e. according to the Pattern, 1 Reg. 6. 38. If the Children had varied in making the Tabernacle, and adding more things than God had commanded; and if Solomon had added more to the Temple than he had in the Pattern, he had iinned, and therefore God's Pattern was a Pofitive Law to them, and God's Inftitution of his Worlhip a Pofitive Law to us, by which every thing is forbidden, which is not commanded. And we find elfewhere, God ufeth this ne- gative Argument as a denying of it. if they xoent andferved other God's and worjhipped themy either the Suny or the Moon, cr any of the Hoft of Heaven, wh'.ch I have not commanded, this is called a working Wickednefs and tranfgRflmg his Co- venant, Dent. 17. I, 2,, 3. And what then are your Sur- piices, Signings with the Crofs in Baptifm, kneeling at the Sacrament, &c. which God never commanded ?

In the next place, this Conform} ft leaves the fingle Argu- ment of the Sign of the Crofs, and brings up in a full Body the Train Band of Ceremonies, fnppofing that if one alone would not be fufficient, yet being Joyned together, they would be fufficient to maintain their Ground againft Oppofition.

Que. May we not uCc fignificaut Ceremonies in the W or {hip of God ?

Anf. No : and the reafon. If Ceremonies of God's own Inftitution abolimed by Chriii, were not to be impofed upon \yy; iiied by Chri.nans in the Worfnipping and Serving of God, much ids than Humane Ceremonies of Myltical Sigt

ninfatio:*,

Signification, are now to be impofed upon and ufed by Christians, but the Ceremonies of Myftical Signification of God's own Inftitution, abolifhed by Chrift, were not to be impofed on Chriftians, nor ufed by Chriftians in God's WorQiip. Therefore .Significant Ceremonies of Humane Inftitucions ought not to be impofed upon, nor ufed by Chriftians h{ God's Worfhip and Places, for the major Propo- rtions were produced from feveral Verfes in the fecond of

Ol i 5.

Nonconfor?^, Ic was fpoken of the Platomck Philofophy

to Angels. / .

Anf. Praying to Angels was no Ceremony ordained by

God. /

2. Pr/ying to Angels is down right Idolatry.

3. Paying to Angels is mentioned, ver. 18. which Text Was not mentioned by the Dijfenting Minifter ; let us inlarge on this Argument, which he (lightly moved. The falfe Teachers of the Jews preached up the Mofaical Rites zn$ Ceremonies, as Circumcifion,Obferrations of Days, and Meats &c. which bred much Difturbance to the Chriftians ; a'nd the Apoftle tells us, they gave no fuch command, A&s 15. 24. The Apoftle asketh the Galatians, who had be- witched them to fall of from Obedience to the Gofpel, to the ObfervatUn of the Law, Gal. 3. I. and exhorts them, to ft and faft in the Liberty of the Gofpel, and not to be entangled again in the Yoke of Bondage, Gal. 5. 1. And the Apoille ex- horts the Cohjftans, to beware of Traditions and Rudiments of the World, which are not after Chrift, Col. 2. 8. Now we cannot think any Ceremonies of Myftical Signification, to be more fit and apt to (ignifie a thing, and none more efficacious, none more pleaung'to God, none more likely to have a Divine Benediction upon the ufe of them, than thofe of God's Appointment. But thofe very Ceremonies of God's Ap- pointment, are now abrogated in the Times of the Gofpel by Jefus Chrift: and hence to expreis the Unferviceablenefs and . Ufclefnefs of them, they are called, worldly Rudiments, and empty Shadows. Gal. 2. 8, 17, beggarly Elements. Gal 4. 9. H$w turn) oh again to the weak and beggarly Ehments^ whereuntoyi defire to be in Bondage again; they are unprofitable , Hcb. 1- *3. tUy t*rijh in &* *fm£ °f T^mt Cob 2, 22.

there*

(30

therefore they Were not to meddle with them. ver. M. and the ufing of them was Will JVorfbip, notroithfxanding the great Humility and fretended IV^fdom in ufmg of them. ver. 23. thefe things are ingraved by the infallible Spirit upm the ab- rogated Ceremonies which were once- of Diving Inftitution. And if God would have been Worfhipped by Significant Ceremonies, furely he would have appointed them : and •without Controverfie, the Apoftles would have preached them. But the Apoftles mention none of our Ceremonies, none of cur Modes of Worlhip, and therefore they are not appointed of God : and being not appointed of God, they are no better than the. abrogated Ceremonies of the rfews. They are empty Shadows, beggarly Elements, Unprofitable, per if lo in the ufng of than, Will-Worjhip. Your Surplices, Bowing at the naming ofjeius- your Signing with the Crofs, and Kneeling at the Sacrament, periih in the ufing of them. Never was any bettered by them ; therefore touch not, taf.e not, handle not.

Conform. Hath net the Authority of a Nation Power to Ordain Ceremonies in God's Worfhip ?

Nonconform. They have no more Power than what God hath given them in his Word. But I know no place in Scripture where God hath given that Power. If you know any, produce it.

Conform. 1 Pet. i. 13. Submit your felv:s to every Ordi- nance of Man.

Konccnfor. This is meant of the Civil Magitlrate, not of Ceremonies.

2. There was no Civil Mdgifrratc at this time in the Church.

3. I have fiicwed before, that Mofes might not make a Fringe, a Loop, nor a Curtain, more, nor longer, nor broader, &c. for the TV ernacle, than what he had a Pattern for. Neither might Solomon build a Room, more or otherwife,in the Temple, than he had a Pattern for. And feeing Jefus Chriir hath left no Pattern for Signi6cant Ceremonies, or Humane Modes of Wo r (hip, then he hath give:: them no Power to appoint them.

Conform. Is it Sin tc God's

Worfhip i

Sonccn

c ii

Nonconfor. It is Sin. For the Proof whereof, this Ar- gument was given. Whatfoever is a Derogation to the Sufficiency of the Scriptures,to the Perfection of Divine Or- dinances, to the Fidelity of Chrift in his Prophetical Office, and the Fulnefs of his Kingly Office, is a Sin. But an Hu- mane Inftitution of Religious Ceremonies omitted by Chrift and his Apoftles, is a Derogation to the Efficiency of the Scriptures, the Perfection of Ordinances, to the Fidelity of Chrift in his Prophetical Office, and the All-fulnefs of his Kingly Office; and therefore an Humane Inftitution of Significant Ceremonies, omitted by ChrUt and his Apoftles, is Sin.

The Confwmift made np Objection againft the Argument, but turns to his old way of Quefticns and Anfwers. $*/. Will you allow no other Modes of Worfhip ? Anf* No other Modes of Worihip but what are Natural with the Circumftances of Time and Place.

Thefe are the Heads of the Conference, wherein the Im" partial Reader may fee,tbat Falfehood and Impudence may lye under a demure Countenance, and judge of the Truth of h? four Syllogifms he brought, of the Truth of my confefling Dijfenters guilty of Schifm, of his foil anfwering all the Objections then made againft their Communion, and his plain {hewing from Holy Scriptures, that we were guilty oiSchifm^ when he had but two Scriptures, and both thofe impertinent, for his ex abundant i from the Writings of the Primitive Fa- thers, when they knew not our^ prefent Cafe, and fo could fay nothing to it. And what was produced was impertinent. They (aid Separation from the Church was Schifm^ but they did not fay Presbyterian Meetings, where there was a Parifh Church, was Schifm. They did not fay that Separation frc#i a Particular Church upon the Account of unlawful Conditions of Communion, was a Separation from the Univerfal Church of Chrift. He had done well to have produced them, feeing he boalteth fo much of his Acquaintance with the Primitive Fathers. But he knows very well they were impertinent to his Inference, and therefore conceals them, only makes a fiourilh with them, that he may be admired for his Skill in Antiquity. Our Saviour fends us to the Scriptures, and no; to the Primitive Fathers : and thefe Fathers are to be rryed

D by

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by the Scriptures, not the Scriptures by the Fathers. And as for the Matter and Me'thodjt is the very fame,and he had done well to have produced Inftanccs where there was a Falfhood. And if the Matter and Method was an imparallelPd FalGiood, then there was no fueji Conference. But he arrogates fo much infallibility to himfelf, that the Reader tnaft jurare in Verba Magittrii you mull believe and fwear it is tey becaufe he faith i: is io. Salve Domhie papa. We leave them both to the great Judge of Heaven and Earth.

Chriftian Reader, thou haft had the Narrative of the Conference, and thou may ft fee how he proves Presbyterians guilty ofSchifm by his confirmed Syllogifm, and his Quefti- oils, and Reply to their Anfwers. And for a farther De- monftration of theFalfenefsofhis Inference, and black Charge drawn up againft Diff.nters ; and for a further Vindication of them from Schifm, cor.lider a few Arguments following.

Thoje Meetings which have the Char after cf the Church, are no Schifms, and Meeters there are no Schifmaticks. But Presbyterian Meetings where there is a Parijl-Chnrch, have the Character of the true Church, and then fore they are no Schifms, &c. and the major Proportion is falfe Evidence, and needs no Proof. The minor Proportion is that which needs Proof in this Cafe, againft his Inference and Charge. Which I prove by this Argument.

Where the Word of God is purely preached, and the Sa- craments rightly adminiftred, there is the Character of the true Church of Chrift. But in the Presbyterian Meetings, where there is a Parifn Church , God's Word is purely preached, the Sacraments rightly adminiftred, and therefore rhey have the Character of the true Church. The pure breaching of God's Wrord, and right Adminiftration of Sa- craments, have been owned by Proteftant Minifters beyond the Seas, by thofe learned Men who have wrote Sy items of Divinity, and Polymical Controverfies againft Papifts. And our Englijh Prelates in the Days of Queen Mary, and Queen Elizabeth, defended the Church of England againft the Charges of the Romijh Church, that it was Sckifmatical 2nd Heretical, 6\c. by this Argument.

The Presbyterian Minifters preach the Truths and Doctrines of God's Holy Word; not the <~ommandrnint$ of Men, as the

Scribes and Pharifees of old ; nor their prejudicate Opinion* and falfc Notions for Matters of Divine Authority, as this falfe Accufer of the Brethren chargeth them with, p. 135* They look upon themfelves as God's Mefiengers, and they receive and deliver God's Meflage. Hag. 1. 13. Then fftie Haggai the Lord's Mejfcnger, in the Lord's Mejfage to the People. Ezekiel was commanded to receive the Word of the Lord, from the Lord's Mouth, Ezek. 3. 17. Son of Man, I have made thee a Watch-Man to the Houfe of if r a el, there- fore hear the Words from my Mouth, and give them Warning from me. They are God*s Ambafladors, 2nd fhey mufr de- liver his EmbaiTie, and not their own, 2 Cor. 5. 20. And as we can have none greater than God, fo we can have none wifer than he. He knows what is mod agreeable to his V* hi, what Word and Embafly is mod conducing to our ;. Good and future Happinefs. There is none of greater Pow- er, and more Sovereign Authority than God ; and therefore his Word, and his Word only, and not the Commandments of Men, are to be preached by them: Hence the Scriptures are to be Standard to meafure, and the Touch- (lone to try ail Doctrines by. Ij ~a. 8. 2o. To the Law and to the Teftimony.t if they fpake not according to thefey there is no Light in th.tn. Though they pretend to greater Knowledge, higher Spccu* lations about Idea's, than others ; yet if they fpeak not accord- ing to God s Wordy there is no Light in them. That Light they feem, or pretend to have, is but an Ignis fatuvjy Fools Fire, it will and doth mi (lead them. And they that lay afide the Scriptures, and like Scribes and Pharifees, teach for Doctrines the Commandments cf Men, will be like the Scribes and Pharifees, blind leaders of the blind, and both fail into tht fame Ditch.

In Presbyterian Meetings are preached up the Per- fection of the Scriptures, in Oppolition to unwritten Tradi- tions. The Authority of the Canonical Books of the Scriptures, in Oppofition to the Incroachmuns of the Jpocrpha. A diftinct Knowledge of the Dodtrine of Salvation according to every Perfons Capacity, iti Oppolition of Implicit Faith, or believing as the Church believeth. The reasonable ferving of God, in Oppofition to a blind Devotion. They preach, up the Worshipping of God in Spirit and in Truth, ia

C 36 )

Oppofition to a pompous Train of Ceremonies. The Effica- cious and Edifying life of Religious Exercifes,in Oppofition to the Pepijh Opus operatum, or refting in the Work done. They preach np the Power and Practice of Godlinefs, in Oppofition to a fplendid Formality. They preach up J uftifi cation by the Righteoufnefs of jefus Ciirift, only imputed to Believers, in Oppofition to Juftification by inherent Righteoufnefs. and Works of Piety and Charity. They preach up Jefus Chrift, the only and alone Mediator of Interceffion, as well as of Re- demption, in Oppofition to the Popifh Interceffion by the Virgin Mary and Canonized Saints. They preach up the irrefifteble Power and Efficacy of God's Grace in the Work of Converfion, in Oppofition to the Power and Freedom of Men's Will. They tfflfert the Spirit of God fpeaking in the Scriptures, is the fele Judge ofali Controverts, in Oppofition to Popifh Councils and Papal Authority. They affert the Read- ing, Studying, and Knowledge of the Scriptures, in Oppofition to the Popifh Concealment of them from the Laity, and prohi- biting them to read them.. And as they preach thofe Doctrines which are againft the Idolatry , Herefie, and Tyranny of the Church of Pome, fo they preach thofe Doctrines which are contrary to Immoralities and Prophanenefs. In a Word, I do not hear, nor ever heard, that any Presbyterian was a Socmian, an Arminian, Anti-prcdeflinarian : I never heard'any of them to deny Elections and Perfeverance.

And as the Holy Scriptures are purely preached, fb the two Sacraments are rightly adminiiired. In the Presbyte- rian Meetings, before the Ordinance of Baptifm is adminiftred, there is Tome previous Explication of the Nature and Ends of Baptifm. Some Exhortation to the People to make good their Baptifmal Covenant to God. And the Parent having profefled his believing the Articles of the ChrifHan Religion, and his Defire that the Child fhould be baptized into this, and promi- fmg to train up his Child, and to be a Pattern to it of an holy Converfation, the Child is baptized in the Name of the Father^ Son, and Holy Ghoft ; without the Ceremony of Signing it with the Sign of the Crofs. And thus did John, St. Pater, and Philip , and Paul.

And as for the Adminiftration of the LordVSupper, we follow after the Example of Jeiiis Clirift, who is the King of

C 37)

his Church, and did inftitute it, who bed underftood the Na- ture and Ends of it, what Geftures and Circumftances would beft become the Celebration of it. His own Example here- in, we think fufficient both to warrant and require our Imlj tat ion. We cannot think, without blafpheming him, thst our Wife and Merciful Lord would give it in any way that might countenance the lead: Irreverence, or Indecency, or Diibrder, in the Celebration of it. We have all imaginable Heafon to believe he was as tender of God's Honour, as zea- lous for Glory, as careful that his Church might not Sin, nor be guilty oflrreverence in this Ordinance, as a Synod can be, and he would give neither Example nor Encouragement to any Irreverence or unbecoming Gefture: and hence we are bound to believe, that that Gefture he gave it in, was the moil: fuitable and moft becoming ; a Gefture ro evidence our Son- fhip, our Go-heirfliip with Chrift,a Refemblance of our fitting with him on the Throne in Heaven.

This Conform]} faith.p. 117. That it vs not certain that our Blejfed Saviour and his Apoftles did receive it fitting, or lying down upon Beds, but in a Pofture of Adoration. But he doth not tefi you what was this Pofture of Adoration. He was not there to fee it. This is his old Petitio principif, he charges others with. But thofe that were with Chrilt, were Eye- WitnefTes of the Aclion, and infallible recording it, tell us it was adminiftred in the fame Gefture as the Paflbver was- and we (hall find our Saviour fat down with the Twelve, and did eat the Paflbver with them. Here the Gefture is exprefled* Sitting, not Kneeling. Mat. 26. 20. Now when the Evening Was come, he fat down with the Twelve ; and as they were eating (obferve it without changing the Gefture) he inftitu- ted this Ordinance, and with his own Hands adminiftred L\ ver. 26, 27, 28. As they were eating and drinking, that is the Pafibver, Jefus took Bread, and blejfed it, and brake it, and 'gave it to his Difciples, and fa id, Take eat, this is my Body : And he took the Cup, and gave Thanks, ani gave it to thimx faying, drink ye all of it, for this my Blood of the Kav Tefta- merit which is fked for many, for the Ramffon of Sins. And St. Mark 14. 22, 23, 24. They fate and did eat, ( that is the Pafibver ) Jefus took Bread, blejfed it, and brake it, and gxv:

it to them, faying, 1 ake cat, this is my Body, &c. And St.

t ..l. c:o, u« :. .,i_! 1 ... 1 _ *.i • c 1* :- ju- r:,.,-,~

C 3B)

re as he celebrated the Paffbver, which was fitting, not kneeling. T-hefe were Eye-Witnefles, faithful Hiftorians.

f any other had been more fui table and more becoming rjliJ Ordinance, Cbrtft would have ufed it, the Evangeliils would have recorded it for our Imitation, but the Evangelifts mention none but this. And we may conclude, none other Was ufed in the Adminiftration but this, and therefore moft fuitable ; pone more becoming than this.

It is obfcrrable, that theft three Evangelidsdo particularly mention die Gefture in which he adminiirred this Ordi- nance. They all fpeak expreily, that it was fittmguiot kneeling. The Paflb*er was the very fame Ordinance, of the fame Divine Inftitution, Signification and Myltery, and equally facred, though of different Form, as the Lord's Supper. And our Saviour and his Apcutlesdid eat them in the fame Gefture. They did cat them Citun^. And are you wifer than Chrift? Are you of greater Power than Chrill ? Dare you fay, that

£ is Irreverence,too much Boldnefs and Familiarity, too little Decency and Humility? How dare you blafpheme the •Wifdom of Chriff, and his Care and Zeal fiir God's Glory ? How dare you provoke him, in denying them this Ordinance, vho in the Judgment of Chanty, have as good Right to it as your ftlves, becaufe they defire to receive it in the fame Gefture Chrill gave it i ■ What will you fay ? What can you lay for your fcFves ; when the Children (hall acrufc you for denying them Bread from their Father's Table, beeanfe they would have it fitting, and you ?x the fame time give it CO Dogs, becanfe they receive it kneeling ?

If a jefuit, or Pof'fh Priest, or Council, call us Sck'f- mtttich, and ILnticks^ I wonder nor, becaufe we preach thoD Doctrines which are direcliy contrary to the Church ofRo:xc But far a Son of the Church ^tvglani^ to brand lis for $chiftoKticks7 for preaching in a Meeting where there is a Parifh Church, tkofe Doctrines which the owns and defends agafflft the Romifh Church, muft be a piece of rampant Prick and impudent Cenforioufucfs. Are tftcft Doctrines good in your Farifii Churches? and are they not good in a Presbyterian Meeting? Truths are the fame, they never change. That which was once a Character of the true Church, is the fame ft ill ; and how come they to be Schif'71*-

C»)

This Conform, tells you, it Is the Meeting Place. But how doth he prove it ? he faith fo. Our Saviour tells us, that Solomons Temple did fanctifie the Gold. But I never heard, nor read that the Parifh Church did fanctifie the Do&rines delivered there, and that Presbyterian Meetings did ftrip them of their Natural Character, and metamorphofe them into. Schifm. If they did, WJiat became of all the Sermons our Bleffed Saviour and his j^poftles preached out of the Temple and Synagogues ? Were they Schismatic al ?

2. If the Meetings of God's People of old to worfhip him in Places diftintt from their PariGi Churches, were not ac- counted Schifm, then Presbyterian Meetings now a days, where there is a PariQi Church, are not Schifms. But the Meetings of God's People of old in places diftintt from Pa- rim Churches were not accounted Schifms, and therefore Presbyterian Meetings are not Schifms. We find that God's People did meet together, and never charged with Schifm. Mai. 3. 16. Then they who feared the Lord, fpake often one to another, &c. Here you have the defcription of the Per- fons meeting, by their gracious Qualification. They were fuch as had an Holy Fear of God. They had the Fear of Children, and not of Slaves. A Fear accompanied with ftrong Love, and not with Dread and Terror. The Time when they met together, when Sinners were bold they (kt their Mouths againft God ; they blafpbemedhim; as an hard Mailer, they caft Reproach and Contempt on his Service, as van and unprofitable, ver. 13. Tour Words have been flout againfi me, faith the Lord} and yet ye fay, what have we fpoken fo ?mich againfl thee. ver. 14. Te faid, it is in vain to ferve God, and what Profit is it that we have kept his Ordinances, and that we have walked mournfully before the Lord of Hofls. They charge the Providence of God with Injuftice. ver. 15. They called the Proud happy, yea, they that work Wickednefs are fet tip an high, and they that tempt God are delivered. At this - time the truly pious met together, not'iii the Temple, nor in their Synagogues^ the fe were too open, and too Publick, the Hypocrilie and 'Wickednefs of the times would not bear it, it muft be in private. They met together to vindicate God's Honour, the Excellency of his Ways, and the Ad- vantage and Profit of ferving of him. They met together to

D 4. mourn

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njpurn for the Sins of the Times and Places they lived in, yid forthe mutual Corofort, Strengthning, and Incouragement of one another in the Ways of God, againft all the Difcou- ragements they met with. The Temple and Synagogues would not endure thefe things. We do not read, that any of the Pr lefts and Lvyites were with them. And if there were any with them, they were fuch as feared God, and then we may fuppofe they preached. And we do not read, they ufed any of the religious Ceremonies of the Jews : and yet we do not read, the Scribes, or Pharifees, or the prophane Perfinj branded them Schifmaticks . Their Meetings were not few, but many : they were not feidom, but often ; and •there was no Law made againft them : no Penalty of twenty pounds upon the Houfe where they mef.no Penalty of twenty pounds upon the Preacher, nor five Shillings upon every Hearer as wicked ; Perfons did not brand them for Schifmaticks -^u^l God did not look uponthem as cut off from Communion with them, for their Meeting fake. Yea, he manifefts quite contrary. 1-. God heard them, the Lord hearkened and heard it, i. c. He took fpecial Notice, and gave diligent Attention to what they faid.

2. God records their Sayings. A Book of Remembrance •was written before him, for them that feared the Lordy and thought on his Name.

3. He claims them for his own. Ver. 17. They foall be mint, faith the Lcrd.

4. His high Valuation of them, they are his Jewels. In the Day that I make up my 'jewels.

5. His tender Love and Care of them. I will fpare them as a Man fpareth his Son that ferveth him.

6. The great Difcrimination God will make betwixt them and others. They owned God and his Ways, and God will own them. They vindicated his Services and Providences from the Reproaches and Blafphcmies caff on them, and God will v' hera. ver. 18. Then [hall ye return and difcern between the Righteous and the Wicked, between them thatferve him, and them that ferve him noii Thus did the Puritans before the Wars. Thus the Presbyterians have done fince the Aft of Uniformity came form, and feme do fo at this Day. And d"lC c^e & coming, when God will vindicate

C4i )

their Religions Afleiitblres from Rebellion: their Preaching and Praying from Plotting : their Faith from Faction : and their Meetings, where there is a Parifh Church, from Schifm. Look we to John Baptift ; he preached and baptized, but not in the Temple, nor in the Synagogues,but in Bethabarah^ J oh. 1.28. In the Wildernefs of $udea> Mat.%. 1. This Bethabarah and this Wildernefs did belong to thofe places where there were Synagogues, and within the Bounds of their Civil Liberties, and great Multitudes went forth to John. ver. 5. Then went out to him Jerufalem and all Jnde^and the Region round about Jorden, and were baptized of him in Jorden, confeffng their Sins. Many of the Pharifees and Sadducees came to his Baptifm,and he baptized them; yet when ' the Convocation or Ecclefiaftical Senate fene to know who ' he was, and why he baptized, yet they never branded him for Schijm, nor thofe Multitudes for Schifmaticks. They never paft the Sentence of Damnation upon them, as this Conformift doth on the Presbyterians. The P^ulers of the Jews never charged thofe Religious Affemblies to be (editions Conventicles : and his Praying and Preaching to be Plotting. Again. After our Saviour was received into Heaven, the Apodles returned to Jerufalem, but not into the Temple, but into an Houfe, and were in an Upper Room, and con- tinued in Supplication for fome Days with ic Women, and with Mary the Mother ofjefus and his Brethren, Aft. 1. 13, 14. In this Upper Room Peter ipake to tbc Company, that they fhould caft Lots who fhould fucceed Judas in his Apodle- fhip, and prayed that God would determine, and G od anfwer- ed their Prayer, ver. 15. adfinem. Were they Schif ■ icks} When Peter was imprifoned, the Saints met togeth . 1 aa Houfe, and this Houfe was in Jerufalem^ where tL. imple was, and they prayed. They met often, and they prayed often. Acls 12. 5. Prayer Was made wit ho Church for him unto God. And they prayed i: •

for him. ver. 1 2. 18. . ill he fay this was Schifm^ \

Perfons aflembled to pray Schifmaticks 2 Ghoft

calls them the Church, >ugh it was no. What will this Perfon lay : Paul and Barn:. 1

from preaching to the he Synagogi

in Antioch, Acls 13, 43 y 4<S, And n

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Corinth, he lift the Synagogue, and preached in the Houfe of $ne Jefafor one year, Acts 1 8. 7, 8, 9, 11. When he was in Ephefas, he preached three Months in the Synagogue: but when they were hardned, and believed ?;oty but fpaks evil c way , he left the Synagogue, ftparated the Difciples from them, and di [pitted in the School of Tyr annus for the fpace of tws years j Acts 19. 8, 9, 10. And have not many of rhe ■Conformijis done the feme in their Pulpits ngainft the Jfew byterians, and their way of Worfhipping God, as the Jmvs againft the things fpoken by Paul : he was no Schifmatick, and why thou id we ? His Meetings was no Schifmy and why fhould the Presbyterian Meetings be Sthijmt they preach the things concerning the Kingdom of God, even a:> Paul did. And when he was Prifoner in Rome, he dwelt two whole years in his own hired Houfe, preaching the Kingdom of God, and' teaching thofe things which concern the Lord Jefus, with all Confidence. The Jews did not brand him for a Schiftnatick , and the Romans who were Heathens, did not forbid hi in. But this Son of the Church of England, with feveral others of his Brethren, are worfe to the Presbyterian Meetings, than Jews, and the very Heathens were at this time to Paid and his Meeting.

Let one Inftance more be brought, viz,, that of our bkflTed S3viour, who was Holy, Harmlefs, V?idefiled, and Separate from Sinners, Heb. 7. 26. who came from the BofotYi of the Father, and beft knew the Counfel and Will of Qod, Job. I 2. 49. Who Was faithful in doing that Work God fent him into the W&Hd to do, Hrb. 3. 2. In whom God proclaims iiimfelf, by an audible Voice from Heaven, to be well pie a fed, /Mat. 13. 17. 17. 4, >. S^ was the Innoctncy of Savkmr, that he challenged! the mot! maliciousof his Enemies ,to convince him of vS in, }oh. 8. 46. Yea, the Devil himfelf could rind nothing in our Saviour to fix a Temptation upon, ]ch. 14. 30. Yet Jcfai Chriit did not conform to the Hu- mane Ceremonies and invented Modes of Worfhip amongfr :the Jews. He did not put the Garments of the Scribes and Pharifees when he preached in the Temple. We do not 'read he pat on a Surplice, or any Garment like j:o it, when he preached in the Synagogue, nor when he celebrated the ■Paflbver, tdminiftftred the Sacrament of the Lord'&Sa

When

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When he injoyned his Difciples to baptize, he did not in- Joyn them to baptise with the Sign of the Crofs, in token they fhould not be amamed to make Confeflion of him: atici to refute fuch as would not be figned with the Sign of the Crofs.

Our Saviour did not only preach in the Temple and Syna- gogues, but in Places feparate from them, he was with }ohn id the Wiklernefs. Mat. 3. 13. Then cometh ]efus from Ga- lilee to Jordan to be baptized of him : and when John forbade him, fay in* , I have need to be baptized of thee , and com eft thou to me. Jefus faith, fitjfer it to be fo now. for thus it be- cometh us to fulfil all Right eoufnefs, then he fuffered him^ ver. 14, 15. This Act of our Saviour and John, though id a Wildernefs, was an Aft. of Righteouihefs, not a Schlfn. It would be too tedious and needlefs, to recite all the Places where our Saviour preached in the times of his Miniitry. There is no queftion but thofe Cities where our Saviour preached had Synagogues in them. And thofe Defer ts, Mountains , and Sea-fides where our Saviour preached belonged to the Civil Boundaries and Limits of thofe Cities and Provinces which had Synagogues in them. That Excel- lent Sermon our Saviour preached^ Mat. 5, 6, 7. was 10 a Mountain, and this Mountain was in the Province of Galilee, where were many Synagogues . Mat. 4. 23, 24. And the Sermon concerning the Sower, was on the Sea of Galilee, Mark 37. S. with cap. 4. 1. In Capernaum there was a Synagogue, and our Saviour preached there. Mark I. 2i. And they vent into Capernaum, and (Iraight way on the Sabbath day he entered into the Synagogue and taught* And at another time he was in an Houfe in Capernaum, and he preached to them in the Houfe, Mark 2. 1, 2. And he entered into Capernaum afteY fome Days, and it was noifed that he was in the Houfe, and ftraight way many were ga- thered together, infomuch that there was no room to re- ceive them, no not about the Door, and he preached the Word to them. And by the Inference this Conformift makes, our Saviour muft be a Schifmatick, and the ApolHes Sshifwaticks, for they preached in Meetings where there were Synagogues.

QhjcB. Our Sa'icur preached in the Temple an J 5y-" nagogue. Anfw.

(44)

Anfw. So would the Presbyterians have preached in their Churches (Hii, if they might- The Scribes and Pharifees and Political Rulers of the jews, never made any Law againft John Baptift, againft our Saviour and his ApofMes, as the Prelaticai Party of the Kingdom againft Presbyterians* And our Saviour preached more againft the Traditions of the Scribes Mid Pharifees, and this to the very Faces of them, and in the Audience of the People, and told them they Wor- Jbipped God in win, teaching for Doctrines the Commandments if Men-, and yet they never brauded him for a Schifmattcky and that he had cut himfelf off from Communion with God, and E it of Eternal Happinef-.

2. If K -aching in an Houfe, on a Mountain, &c. where there had been a Synagogue, had been a Sin of Schifmy Cbrifl would never have done it. His doing it was an Evi- dence it :ras no Sckifm, and that he did not cut himfelf off frc HHiioo with the Church of God amongft

the ]ews* And how comes it paffc then, that Presbyterian Meetings, where there is a Parifh Church, becaufe they will not Worship God in vain, according to the Com- mandments of Men, (liould be Schifm, and cut themfelves off from the Universal Church of Chrift, which ufeth none of thefe Englijb Ceremonies ? he gives you his infallible Judgment in a naked Inference, he iaith jt is fo.

If the Presbyterians had preached in Mountains, in Woods, in Commons, and by Rivers Gdes,snd People had Hocked to them fromCkies, Towns, Villages, in great Multitudes to hear them, as to John Baptift and our Saviour, what mighty Harrangues would ihisCcnfcrmif have broke forth into ? How would he have made feis Organ roar as loud, if not louder, than the Canons, yea, with greater Fulminacions and louder Anathema's ( if poffible ) than Antuchrift himfelf, againft the Reformed Proteftant Churches? What would this Perfbn have faid and done, if he had been one of the Scribes and Pharifees in the times of our Saviour? cer- tainly be would nave been as zealous for their Traditions, and the Commandments of Men as they ; as great an Enemy to Chrift as they: he would no [more believed Chrift to be the promiild Mejpab than they. And taught the Dcclrines of God's Holy Word, no more than they. For even now,

when

i4$i

when by the Benefit of Education, and Reading and Studying Books, he is convinced the Holy Scriptures are able to make us wife to Salvation, and need no Direction in Re? ligion and God's Wormip more than they give us, and con- vinced that Chrift is the protnifed Mtjfiah, and they that be* lieve in him, and reft on him alone ,' :ion, are real

Members of Chrift: yet he doom, hem :.i . ins them more for Nonconformity to the meer Inventions of M- - in God's Wor (hip, than the Scribes and Phari fees did c. Sa- viour and his Difciples. For what is he now in Ccnfo i:y to the Church of England, he would have been the fame a- mongfr. Scribes and Pharifees. Caelum non ariimtm nutatit qui trans mare currunt.

3. Thofe Meetings are m Schifius, and Meeters there are no Schifmaticks, where and to whom, God is picjied to be gracioufly prefent. But God hath promifed to be gra- cioufly prefent, when two or three are met togciier in his Name. Mat. 18. 2o. For -where two or three are gathered to- get her in my Name, there am I in the midft of them. The Promife is made to a few as well as to a Multitude. It is large and unlimited as to the Place. Wherefoever God hath not tyed himfelf, to the Pariih Church, or Synagogue only, nor to the Temple only, but any where, in an Houfe, in a Barn, on a Mountain, on a Rivers fide, the Condition in his Name ; not in putting on the Surplice, not in bowing at the naming of Jefus, &c. not in Worihipping God accord- ing to Humane Modes of Worlhip : thefe cannot be done in God's Name, becaufe God never commanded them.

But the Meetings of Presbyterians, where there is a Parifh Church, are in God's Name. If the Meeting of John, in the Wildernefs ; if our Saviours Preaching in an Houfe, on a Mountain, on the Sea-fide; if the Apoftles preaching in Houfes, &c. were in the Name of Chrift, then Presby- terian Meetings are in Chrift 's Name. Now John Baptilr, our Saviour, and the Apoitles did not perform the Duty of Praying and Preaching in their own Name : they were fet apart and fent by God to preach. So the Presbyterian Minifters are called by God, fet apart to the Work of the Miniftry, by Faftiog. Praying, and Laying on of the Hands of the Presby tenr. They meet together in his Name, to

Worfliip

C 40

Worfhip him according to his inftituted Worfhip, to gloriSe him, hi hearing his Word, in praying to him, and praifing of him, in adminiilring the Sacraments of the Gofpel. You do tilings in Pa rift-Churches in Chriit's Name : and they are done in Presbyterian Meetings in ChrhTs, Name. And have Paritli-Churches a Title to God's Promife of his gracious Prefence ? And why not Presbyterian Meetings ? And we come to God in Chrift's Name, believing in Chrift, and red- ing upon Chrift alone for a gracious Acceptance with God, and Bleffing from him. This is the only way prekribed by God himfelf. H^.7.25. Chnfl Is able to fxve to the uttermoft, ail that come to God by him. This is that new and living way, wherein we may come with Boldnefs to the Throne of Gr«*ce, Heb. 10. 19, 20, 21. He is our prevailing Advocate in the Court of Heaven, 1 John 2. 1. And he hath pro- mifed in ] oh. 14. 13, 14. IVio at ever ye (hall ask in my Name, that will 1 do, that the Father may be glorified in the Son : ifyejhaS.ifk any thing in my Name I will do it. And we clelire to do alt this in Sincerity, not in Appearance only 5 in the obferving Ceremonious Modes and Formalities of Worfhip, but with the inward, as well as with the outward Man, for God feeketh filch to ferve him. }olm 4. 23. But the Hour Cometh, and novo is, when the true Worjhif'pers Jhall Worfhip the Fathrr in Spirit and in Truth, for the Father feeketh fuch to Worjhip him. Not fnch as Worfhip him in their Surplices only, Worfnip him at the bowing at the mmiug of Jefus only, not fiich as Worfhip him only ia and by their Kneeling at the Sacrament. And we have the pro- mife of his Prefence: Not of his glorious Prefence; for thus he is in Heaven only: nor of his general Prefence ; for thus he is in all Places: but of his gracious Prefence to Weft as In all places where 1 record my Name, I will come ■ .:q :hee and blefs thee, Exod. 2o. 24. To take fpecial Dc! • in them, to record what they fay, for the Vindica* tio of his Services and his Providences, and our mutual Er uragement in God's ways, Mai. 3. 16. And to blefs tlv Labours of his Minifters, and crown them with Succefs. T .as beblefledjcfo* Baptift iiuheWiidcrnefs ofjud.-a. They ] it the Synagogue, the Temple, and went to hear John f-id be baptized" by him. Thus he bkffed the Miniftry of

jefus

(47 )

Jefias Chrift on the Mountain, &c. and of the Apoftles out of the Temple and Synagogue. And many thoufands expe- rience,. God hath been gracioufly prefent in Predyterian Meetings in England, Scotland, and Ireland, almoft for thefe forty Years, fince the Act of Uniformity came forth ; and therefore this Conformities Inference is very falfe and contrary.

i. To the Common Senfe and Experience of the Faithful.

2. To the Rules of Charity, charging all our Services done in Obedience to God's Command, and in ChriiVs Name, and to God's Glory, to be mere Hypocriiie, and we a pack of Hypocrites, and cheat both God and Men. We are ingaged to you for your Excellent Conformable Charity.

3. It is a blafphemous Reflection upon God, and make* him an Incourager of Sin and Sinners 5 for God is true in all his Sayings, faithful in all his Promifes: his gracious Ac- ceptance of Believers in Chrift is unqueftionable. God is well pleafed with Chrift, and with the Perfons and Perfor- mances of them that are in Chrift : and if Fnsbytcrians be

in Chrift, then their Perfons and Performances are accepted. of God, and he prefent with them : and if we are Schif ma,tick$, and cut off from Communion with Chrift, as he ia/th, then God is gracioufly prefent with Sinners, counte- nanced! and encourageth them.

4. If Praying and Preaching in a Meeting where there is a Parifh-Church be Schifm, God would never have honoured it with the Effufions of his Holf Spirit, nor given extra- ordinary Gifts to the Schifmatickr there Ailembled, for God and Sin are irreconcileable. You may (boner reconcile. Fire and Water, Heaven and Hell, than reconcile God and Sin, God would ceafe to be God, when he iliall once be reconciled to Sui : and therefore, feeing he hath poured forth abundance of his Spirit upon thofe who were affembied in an Houfe, where there was a Parifh-Church, it is evident fuch Meetings are not Schifm, and they who meet there are no Sckifmaticks. The Apoftles after ChriiVs Afcentioa- were in rferufalem, and this by the Appointment of Chriih

■Afts 1. 4. He commanded them that they flioald 21 ot de- Part from Jen/aim, but leaves i; to their choice where,

(48)

he neither commanded them to go into the Temple, nor forbad them to enter into a private Houfe : and they were not in the Temple, but in an Houfe. Afts 2. 12. And when the Day of ' Penticofl, i. e. the Fiftieth Day. As God delivered the Law in the Wildernefs fifty Days after the firfl Paflbver celebrated in Egypt ; fo fifty Days after the crucifying of Jefus Chrift, God did plentifully pour down on the Apoftles kthe Gifts and Graces of the Holy Spirit, to qualifie them for the Work of the Min'rfhy. When this Penticojl was fully come, they were all with one accord in one place, andfuddenly there came a found from Heaven, as of a mighty rujhing Wind, and it filled all the Houfe where they were, and Cloven Tongues as of Fire, appeared and fate upon each of them, ver. 3. And they fpake the Wonderful things of God, and a great fart of their Hearers Was amazed, ver. II, 12. And it is to be obferved, that this. Effufion of the Spirit was an accomplishment of a great Prophefie long before promifed. ver. 16. This is that which was fpoken by the Prophet Joel. ver. 17. It (hall come, that in the lafl Days, faith God, I will pour out of my Spirit upon all Flejh, and your Sons and your Daughters fkall Prophtfie, &c. Now if this Meeting in this Houfe in Jerufalem, where the Temple was, had betnzSchifm, and the Meeters Schifmaticks, God would never have honoured it with the fulfilling of fo great a Prophefie: and God doing this in an Houfe, and not in the Temple, doth evidence God did not efteem their Meeting in the Houfe a Schijm.

And we read in another Place, while Peter was preaching in Cornelie%s\ Houfe, the Spirit fell on the Gentiles that heard him, to the Aftonifhment of the believing Jews. Aft s 10. 44, 45. And while Piter yet fpake thefe Words, the Holy Ghofl fell en all them which heard the Word, and they of the Circumcifim which believed, were aftonijhed^ and as many as came With Peter, becaufe that on the Gentiles alfo Was poured out of -the Gift of the Holy Ghofl, for they heard them fpake with Tongues, and magnifie God< And will you think this Meeting a Schfm ? Will you believe thofe believing Jews which were here, and thofe Difciples v/hich came with St. Peter, and thofe Gentiles on whom the Holy Ghoft was poured, were Schifmaticks ? Did not God

give

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give a Command to Cornelim to fend to Joppa ? And did not God give a Command ( by a Vtfion of a Vtffel defending from Heaven ) to Peter to go, and that he (hould not call .thefe Gentiles common or unclean, feeing God hath cleanfed them, ver. 15, 19, 20. And will you call thefe Schifmaticks? And they were baptized, ver. 47, 48. This Conformifv tells us, in feveral Pages of his Church Communion, that thofe who by Baptifm are incorporated into the Body of Chriir, and live according to the Rules of that Society, are intituled to the Pardon of Sin, p. 53. They are intituled to the Aftiftance of the Spirit, 55, 56. Are intituled to Eternal Life, p. 57, 58. And thefe Perfons were baptized, and re- ceived the Gift of the Holy Ghoft, and will you fay, thefe were Schifmaticks, and cut off from Communion with Chriir, and Benefit of Salvation by him 5 And becaufe it was done in an Houfe, and in the Houfe of a Gentile, natwirhftanding this Spiritual Honour conferred on them.

Object. There was no Synagogue, no Parifh Church there ?

Anf. Who told you fo ? When was you there ? There were believing Jews there, and they have their Synagogues where they live. Witnefs the many mentions of them in the Acts. Witnefs, all thofe Synagogues where they live in Europe and Aft a.

Object. It is not fo in Presbyterian Meetings, they b&*€ no fuch Effufions of the Spirit upon ?

'' Anf. No, nor your Pariih Churches, who have fuch Ad- ditions of Significant Ceremonies. And Presbyterian Meetings have not fuch Effufions of the Spirit, as to Meafure and Degree, nor as to Gifts, but Meeters there have had the Spirit, as to Conviction, Conversion, to Edification, to Sal- vation. The Spirit of God is as free now as heretofore. Where hath he told you, he hath tied him to the Rtfifli only ? When did you ask all the Presbyterian Afifemblies in England, Scotland, and Ireland^ whether they had the Spirit of Grace and Supplication, of joy and Confolation, given to them ? We believe there are as many can teiririe this to be true of the Presbyterian Meetings, as can of your Parifn Churches, where you have fuch ■ decent an J pleafafit Modes of Warfhip, We are in po&ifitfl till yocuaft lis

E outi

out, and if you will caffc us out, you mufr inquire and go when you will. And if you think your (elves in the right and true way of Worfhipping of God, and your felves Members of the llniverfal Church, becaufe you have the Spirit of God working Grace, Peace, and Joy, by his Or- dinances in fome of your Hearers; Will you damn us for our Meetings where there is a PariQi Church, when we injoy *h: fame Operations of the Holy Spirit of God with your felves ?

5. Thofe Meetings are no Schlfms where God is pleafed to begin and carry on the Work of Salvation. This is felf Evidence, and needs no Proof: God needethnot Sin to begin and carry on Salvation. But G od is pleafed to make life of Presbyterian Meetings to begin and carry on the Work of Salvation, and therefore thefe Meetings are Schifms. God hath appointed a Miniftry in his Church for the Salvation of his People, Eph. 4. 1 i.He gavefome Paflors, andTeachers. ver. 12. For the perfecting of the Saints, for the Work of the Minifiry\ for the edyfying of the Body ofChriJt He hath given us his Holy Scriptures, which are able to make us wife to Salvation. 2 Tim. 3. 15. And he hath appointed the Mi- niftry as a means of Illumination and Converfion. Acls 26. 17, 18. / will fend thee to the Gentiles to turn them from Varknefs to Light, from the Power of Satan to God, It is a . means of our new Birth, jam. 1. i3. Of his own will he h*th begotten us again by the Word of Truth. I Pet. I. 23. Being born again not of corruptible but incorruptible, the Word of God which liveth and a bidet h for ever, it is the Inflrument^ to work in us all faving Graces. Rom. 10. Faith comes by hearing, and hearing of the Word preached, a means to work Repentance, Love, Hope, Patience, and the whole Work of Sanclif cation upon the Soul. John 17. 17. Father fantlifie them through thy Truth. Thy Word ir Truth, the ?xeans of our Edification and Salvation. Acts 2o. 32. And now, Brethren, 1 commend you to God and the Word of his Grace, which is able to build you up, and give an Inheritance amongf them that are fanclified.

And God hath blefled the Miniftry of the Word to thefe Ends, though not preached in the Pariflj Church, and with- out the lift of Ceremonies, John feptift did not preach in

a

a Synagogue, nor in the Temple, neither did he life the Cere- monies of the Scribes and Pharifees, yet God blefled his Miniflxy, and made it more fuccefsful to Salvation than the preaching of the Priefts and Pharifees t though in the Temple and Synagogue. Mat, il. 12. And from the Days of John the Baptifl until now, the Kingdom of Heaven fufereth Violence , and the Violent take it by Force, Hence they left the Temple and the Synagogues, their Parifh Churches, and go by Multi- tudes into the Wildernefs, Mat, 3. 1, 5, 6, 7. Our Saviour preached in Houfes, on the Sea fide, on a Mountain, in the Wildernefs, as well as in the Synagogue or Temple, and God bleflTed his Miniftry as much, if not more in thefe Places, to the Conviction and Converfion of his Auditors, than 111 the Temple and Synagogue ; and therefore *c the end of his Sermon on the Mount, it is recorded, that the People were aftonilhed at his Doftrine, For he taught as me having Authority, and not as the Scribes and Pharifees, Mat. 7. 28, 29. And we read that many of the Samaritans believed in hiu»; John 4. 40, 41, 42. Nou> toe believe, not be* caufe of thy Saying: for we have heard him our felves,and know that he is indeed the very ChrisJ, the Saviour of the World,

And we read, that God blefled his Word preached by the Apoftles, to the Converfion of many Thoufands, though not in the Temple, nor in the Synagogue In the Day of Pentecofi many were converted by St. Peter s Sermon, Ails 2.41, Then they that gladly received his Word, were baptized : and the fame Day there was added to them about, three thoufand Souls, in AtJs 5, 41. And daily in the Temple. and in every Houfe, they ceafed not to teach and preach J*fut ChrisJ. And in thofe Days the Numbers of Difciples were multiplied. Philip preached in Samaria, and God blefled his Miniftry. Acls 8. 12. When they believed Philip teaching the things concerning the Kingdom of God> and the Name of J ejus Chrift, they were baptized, both Men and Women. And when Paul and Barnabas turned from the Jews, and preached to the G entiles, they were glad, and as many as were ordained to Eternal Life, believed. Alls 13. 4. 48. There was a Synagogue of the Jews in this place, ver. 14. 42. In Ep hefts there was a Synagogue, and Paul preached three months there, and when thtyfpake evil of that E 2 ___ way

[>}

Way before the Multitude ( as many Conformifts do concerning Presbyterians ) Paul feparated the Difciples, took them from the Synagogue, and difputed two years in the School o/Tyran- nus, Ads 19. 8, 9. And great was the Confluence of tire People to hear. ver. 10. So that all they that dwelt in Afia heard the Word of the Lord Jefus, both Jews and Gentiles, and many were converted : more converted at the School of Tyr annus than in the Synagogue, ver. 18. Many that believed time and confeffed, and flawed their Deeds, ver. 2o. fo mightily grew the Word of God and prevailed. And feeing this great Converfion was wrought where was a Syna- gogue, the PariQi Church of the Jews, but not by preaching in the Synagogue, but in the Schol of Tynannus ; Was this Meeting a Schifm, and thefe Meeters and Converts Schif rnaticks ?

And as God hath blefled the Miniftry of yo^w8aptift,ofour Saviour, and of his Apoftles, to the Converfion and Salva- tion of their Hearers, though in places dinftinct from the Synagogues and Temple : fo lie hath bleff • a Presbyterian Meeting where there was a PariQi Church, to the Conviction , and Converfion, and Edification of many thoufands, who hiving fuch Experiences of God's Prefence in, and Bleffing upon his Ordinances there adminiltred, that the blackeft . Reproaches cad upon them, that the Penalties enacted againft the Houfe where the meeting was, and againil the Preacher, and againft every Hearer, could not affright them j and your late Bug-bear ofcaliing it a Schifm, and cutting ones (elf off from Communion with Chrift, and Benefit of Salvation by .him, cloth not terrific them: Their Spiritual Experiences are more to them, than the Thunderbolt of this Inference.

Is it not blafphejiious to fay, that Chrift vouchkfes his gracious Prefence to wicked Aflefnblies? that lie fliould vouch- . life a Spiritual and Holy Communion to a company of Drunkards in Ale-Houfes or lavcrns, to a company of Whores and Wharemongevs in Stews and Brothel Houfes, or to Idolatrous Stflcmblies * Doth God bJefs thefe Schools of the Devil? Doth he blefs their fulfill Conferences, 2nd Abomination, to the Conviction, Converfion, and Salva- . tion of Sinners? And though Presbyterlm Meetings are not guilty of thefe ^Dominations ; yet by this Cunfonnift s

Inference,

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Inference, they are guilty of Schifm, and this Sin muft be r a Sin of a Scralet Dye. Counterfeited Piety is double Iniquity. And for Chrift to blefs thefe Meetings and Scliifmatical Adminiftrations of Divine Ordinances, and make them effe&ual to work Grace, and to carry it on to Salva- tion, is to make Righteoufnefs to have Fellowship with Utf- righteoufnefs, and Light to have Communion with Darknefs, and Chrift to have Concord with Belial. But Contraries have no Agreement : and feeing God hath aftually vouch- fafed his Prefence in, and Blefling upon thefe Meetings, and made them fuccefsful to the working of Grace where it is wanting, and to.1 increafe Grace where it is begun, till it be crowned with Glory, doth undeniably evidence than ' thefe Presbyterian Meetings are no Schifms, and they who ' go thither are no Schifmaticks, and inftead of cutting off themfelves from Communion with Chrifl, and Benerit of Salvation by him, he makes them effectual means of having Communion with him, and receiving Salvation by him. They have Grace here, and Glory hereafter. Contra fenfum fidelum non efl difputandmn.

6. We (hall ufe his own Argument, p. 53. Thofe Perfbris which are incorporated into the Myftical Body of Gtirifl by Baptifm, and live according to the Laws God hath -given to that Society, are no Schifmaticks, do not exclude them- felves from Communion with Chrift, nor Benefit of Salva- tion by him. But Presbyterians who meet in a place diftinft ■ from the Parim Church, are by Baptifm incorporated into the Myftical Body of Chrift, and live according to the Laws God hath given to that Society, and therefore they arc no Schifmaticks.

The major Propofition is felf Evidence: A Perlbu nmiot be a Member of Chrift and no Member at the fame time; he cannot, have Communion with Chrift and be cut off from Communion with him at the fame time : he cannot live ac- cording to the Laws of that Society, and break them at the fame time, I know nothing he can object ^^d^n'l,c the minor. But,

ObjeB. They come not to the Parim Church, and Worfhip not God according to the Rules of that Society.

C *4)

Anf If thofe who were incorporated into the Myftical Body ofChrift by the Sacrament of Circumcifion, were no Schifmaticks, beeaufe they did not come unto the Temple, nor unto the Synagogue, nor Worfhip God according to the then Humane Modes of Worfhip, then Presbyterians are no Schifmaticks, beeaufe they come not to the Parifh Church, and Worfhip not God according to Humane Inventions. But the former is true, and therefore the latter.

I. tfohn Baptift was circumcifed, and the Multitude of his Auditors were circumcifed, and hereby incorporated into the Body of Chrift. But John did not baptize in the Temple, nor in the Synagogue : his Auditors came to him in the Wildernefs, and were baptized by him in the Wildernefs. Our Saviour was circumcifed and baptized by John in the Wildernefs : and the Difciples were with Chrift in. Houfes, in the Wildernefs, on the Sea-fide, on the Mountain. And after our Saviour's Afcention, they were in Houfes, then in Synagogues, A&s 5. 41* ^n mery Houfe they ceafed not to teach and preach Jefus Chrift. And St. Paul faith, that he taught them publickly, and from Houfe to" Houfe, Acls 20. 20. They left their publick place?, and went into private Houfes, j0s 18. 7,8. anto the School o/Tyrannus, Acls 19. 8,9,10. And they were no Schifmaticks for thefc things, and why fhould Presbyterian Meetings be more Schifmatiral than thofe. of Jcfe Baptift, our Saviour, and the Apoftles ?

2. Ceremonies and Humane Modes of Worfhip, are no Rules for Worshipping of God. Jefas Cbrift, the King and Law-giver of his Church, never made then) a rule. He never gave Authority to Political or Ecclefiaftical Power, to make Ceremonies and Humane Modes of WorQiip, to be Rules for his People. John Baptift, our Saviour, and the Apoftles, never ufed the Ceremonies and Modes of Worfhip prefcribed by the }ew* : and why (hould we be Schifmaticks, beeaufe we obferve not the Commands of Men ?

3. It isneitherPlace,nor Humane fignificant Ceremonies,but Sincerity that God requires. ]ohn 4. II. Believe me, that the Hour cometh, when neither in this Mountain, nor yet at

Jcrufilem, fhMp worfhip the Father (and if not m?erufale?n, why not in a Presbyterian Meeting, where there is a Pariih

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Church ) ver. 23. hut the Hour comet hy and now is, When the true Worjbippers jball Worjhip the Father in Spirit and in Truth, for the Father feeketh fuch ( not Ceremonious and Modifti Wormippers ) to Worjhip him. And will you condemn all Presbyterians as Hyporcites ? Are they all rotten in their Hearing, rotten in their Praying, rotten in their Celebration of the Lord's Supper ? Are they all Hypocrites and Schifmaticks, who defire to Worlhip God according to the Purity and Simplicity of his Inftitutions ? And are they the true Worfliippers of God, who fet up Significant Cere- monies and Humane Modes of Worlhip, and debar thole from the Lord's Supper,who dare not fymbolize with Idolatrous Papifts ? Do you not know, or will you not know* that the more there is of Man's Inventions in God's Worlhip, the more Formality and Hypocrifie in God's Worfhip. What was the reafon the Scribes and Pharifees were fuch Hypocrites, but they cryed the Commands of Men inftead of the Do- clrines of God ? What made fuch way to the yfpojlacy of the once famous Church of Rome, but their leaving the Doctrines of God's Word, and Simplicity of his Inftitutions, and added their own Inventions? Thefe things made both the Scribes and Pharifees of old, and the Church of Ro?ne, fuch Schif- maticks ; and therefore they who by Baptifm are incor- porated into the Myftical Body of Chrift, and live according to the Rules of God for that Society, are no Schifmaticks.

7. They who by Baptifm are incorporated into the Myfti- cal Body of Chrift, and live according to that Society, are intituled to the Pardon of Sin, the Affiftance of the Spirit, and Eternal Life, are no Schifmaticks, nor deprived of Communion with Chrift, nor Benefit of Salvation by him. But Presbyterians are by Baptifm incorporated into the Myftical Body of Chrift, and are intituled to the Pardon of Sin, the Affiftance of the Spirit, and Eternal Life ; and therefore their Meetings are not Scblfm% nor the Perfons ^chifmaticks.

The Subject of the major Proportion he afferts,/>. 53, 54, 55,56, 57, 58. and the predicate of the Proportion is ait infallible Confequence, they are no ^chifmaticks% they are not deprived of Communion with Chrift, nor Benefit of Salva- tion by him, It is impoflible for a Perfon at the fame time

E 4 °^

C jO

to have a Title to the Pardon of Sin, and be cut off from Communion with Chrift, who is the alone Propitiation for our Sins. Rom. 3. 21). He was delivered for eur Sins, and rofe again for cur justification. 1 Pet. 2. 24. 2 Cor. 5. ult. He was made Sin for wy who knew no Sin, that we might be made the Right coufnefs of God through him. It is im- poffible to have a Tide to the Affiftance of God's Spirit, and Eternal Life?and yet to be cut off from Communion, with Chriit, and Benefit of Salvation. All the Promifes of God to his People are infallible, they are Integriting Parts of his Co- venant, they are confirmed with his Oath, fealed with the plood of Chril, ?nd as fure to be performed, as if they were performed already. I Cor. 1. 2,0. For all the Prrmifos of God in him arc Tea, and in Amen, unto the Glory of God by ns.

That Vre:byterians who meet in Affemblies where there is aPariih Church, are by Baptifm incorporated into the MyfU- pa} Body of Chril, and walk according to the Rules God Jiath given to that Society. The Objections made againft their not going to the Parifll Church, and not worCnipping God according to the Commands of Men, were anfwueJ. . It remains to be proved, that they are intituled to rhe pardon of Sin, the AtliTar.ce of his Spirit, and Eternal Life : *ve have {hewed before, they have a Promilfe of his gracious prelei'ce. Mat. iS. 20. When two cr three are gathtred together in my Karne} I will be in the mid,} cf them : and hereby they are intituled to the bkffed Efte&s of his gracious Prcfence. Exod. 20. 24. In places where J record rny Name, I will fptne uyito thee and bUfs thee. Lie will b'efs them with true Faith in Chri.t. This is the genuine and laving Effect of Gpd's Word preached and heard. Ro?n. 10. iy. Faith copies by Hearing and hearing of the IVcrd preached. Thofe who were . fear te red upon the Perftcution of Stephen, preached the Gofpel, and the Hand of the Lord was with them, and a great Number believed and turned to the Lord. ^0s 13. 48. And the Gentiles heard this, and as many that were ordained to eternal Life, believed. Ephef 1. 13. hi whom ye alfo trujied , after that ye had heard the V/ord of Truth, the Gofpel of your Salvation. And theft Presbyterian Meeters by believing in Clirift do receive him. John 1. 1 *. To fbtftf that do receive Julrn^ he gave power to become the

Sons of God, evento'them that believe on his Name. They have Right and Title to the Perfon of Chrift. Cant. 2. 16. / am my beloved's , and my beloved k mine : they have Right and Title to all of Chrift. I Cor. I. 30. Ye ( 1. e. that is Believers,) are in Chrlfi Jefus, who of God is made unto us ( i. e. Believers ) Wifdom, Right coufnefs, SanBification and Redemption. They who by Faith have an Intereft in Chrift, have Right and Title to the Pardon of Sin. ABs *?« 38, 39. Be it known unto you, Brethren, that through this Man is preached unto you the Forgivenefs of Sin, and by him all that believe, ,are jufiified from all things, by -which they could not be jufiified by the Law of Mofes. By their In* tcreft in Chrift they hav.e a Right and Title to the Holy Spirit, which is called the Spirit of Chrift, becaufe he h the Purchafe of the Blood of Chrift, and Chrift hath promifed the Spirit. John 14. 16. I will fray the Father, and. he jhall give yqu another Comforter, that he mai abide -With )ou for ever, ver. 26. But the Comforter, which is the Holy Ghofi, whom the Tether will \ end in my Name — - And by their believing in Clifift, they h re Right to Eternal Life, John 3. 16. God fo loved th. World, that he gave his enly begotten Son, that whofosver believcth in him Jhoi-dd not jerijb,but have everlafiing Life. ver. iS.He that bclieveth on him is not condemned, vtr. ^6. he that believeth en the Sen hath everlafiing L'fe. And can you think theft Perfor.s cut oft' from Communion with Chrift, and Benefit of Sal - varies becaufe they refufe to come to, the Pariih ChurcJ), noon the account of invented Modes of Worfhip?

8. IfPanfh Churches and Ceremonies of MyfticalSi^nifi- cation, and Humane Infritution, omicted by Chrift and his Applies, are no i3ond of Union and Communion with Chrift, and one with another, then Pm£jtf?mr» Meetings where there is a Parifli Church is no Schifiv, and they that go thither are no Schifmaticks'. but Parifti Churches and Ceremonies ofMyftical Signification, and Humane Inftiunion omitted by Chrift, are no Bonds of our Union with Chrift, and one with a- 11 other ; and therefore Presbyterian Meetings, where there is a Par 10) Church, are no Schifms, &c. ^

Parifti Churches were built for Conveniency, that Perfons that live within t)ie Bounds of the fame Pariih might meet m WnriVm CZtiA _ and ro flicker them from Diifrefs nf

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Weather, but not for Bonds of Union and Communion with Chrift, and one with another. - The Author of Church Communion tells you from the ApofHe, in Efhef. 4. 4. that There is one Body. And the fame Apoftle tells you elfe where, that this Body hath many Members. And the fame Apoftle tells us, that the fame Body hath Joynts and Bonds by which they are knit together, by which Nourishment is conveyed, . to Increafe with the Increafe of God. The Head is Spiri- tual, the Body and Members are Spiritual, the Joynts, Bonds, Nourifliment, and Growth, Spiritual : and are your Parifli Churches and your Ceremonies Spiritual ? Our Head is in Heaven, and our Bonds of Union mud be from Heaven, and mount up to Heaven, and bring Spiritual Nourifhment from Heaven : And do your Steeples and Churches mount above the Sun, and pierce the Empyrean Heavens ? Do your Ceremonies mount up thither ? Certainly your Surplices and Signs of the Crofs are of a prodigious length ; if they do not thus, how come they to be Bonds and Joynts to unite us to Chriit ? and if they do not unite us to Chrift, how come we to be cut off from Communion with Chrift, and Benefit of Salvation by him, becaufe we refufe your Parifli Churches, upon the Account of Ceremonies, and we worfliip God according to his Inftitutions, in places diitinct from your Parifli Churches ?

The Bond of our Union with Chrift, on his parr,his Holy Spirit. God hath promifed his Spirit to his People, as a Covenant Bit (Ting, and as ai infallible Evidence that they are in Covenant wkhGod. Ezek. 36.27. / will pit my Spirit with- in you, and caufe you to walk in my Statutes , ami ye JhaO hep my judgmtits. And cur Saviour faith, That God will ghfe his Spirit to them that ask him, Luk. 1 1. 13. And a- roongft other Offices of the Spirit, this is one, to com- municate the Work of Redemption by Chrift to his Mem- bers. John 16. 15. He fl: all take of mine, andjhew it unto you. q: d: A? I am his Son by an Eternal Generation, have the lame Eflence, Glory and Power, and Divine Perfections that my Father hath, and he hath depofited in me as Mediator, the whole Treafure of his Grace; fo the Holy Spirit (hall take of mine, and fhall (hew it unto you. q: d: as the Father works, and fomunicates himfelf by me, even fo do

(«0

I work, and communicate my Fnlnels by the Holy Ghoft. By his Spirit he communicates his Spiritual Life to his People, John 3. 5. By this he conveys Sanctifying - Graces to his People. 1 Cor. 6. u. hence called the Spirit of Sanctification. 1 Pet. 1, 2. By this he gives Strength to mortifie the Deeds of the Body. Rom. 8. 13. Helps our Infirmities in Duties. Rom, 8. 26. and he flail abide with them for ever. John 14. 16. I will pray the Father, and he flail' give you another Comforter., and he flail abide -with you for ever.

And as the Spirit is a Bond of our Union with Chrift on God's part,fo Faith is the Bond of our Union with Chrift on our part. By Faith we receive Jefus Chrift as our Re- deemer, John 1. 12. To them that do receive him, he gave power to become the Sons of God, even to them that believe on him. This makes that Spiritual Contraft betwixt Chrilfc aHd a Believer. Chrift takes the Believer for his, and the Be- liever takes Chrift for his. Cant: 2. 16. I am my beloveds, and my beloved is mine. By this jefus Chrift hath a Spiri- tual Habitation in us. Eph. 3. 17. That Chrift may dwell in your Hearts by Taith. Chrift, and all of Chrift, his Perfon, his Offices, and all his Fulnefs, is a Believer's. 1 Ccr. 1. 21. It pleafeth God^y the fooliflnefs of preaching, tofave them that believe, Ver. 30. And 'Jefus Chrisl is made to them that believe Wifdom, and Right coufnefs, and Sanclification, and He- demption.

. Again, the Spirit of God is the Spiritual Bond of Union of the Members one with another. Eph, 4. 4. There is ona Body, and one Spirit. The Believers before the Law, had not one Holy Spirit; and the Believers under the Law\, had not another Spirit; and the Believers under the Gofpel, a nother Spirit ; but Believers before the Law, under the Law, and in the times, have the fame Spirit as a Bond of Union with Chrift, and of one Member with another. And though there are Diverfity of Gifts, Diverfity of Ad- ^ miniftrations, and Diverfity of Operations, yet it is bnt one and felf fame Spirit, 1 Cor, il. Natural Philofophy tells usf.. ' that Anhna eft tot a in toto, & tot a in qualibet partis. The Soul is totally in the whole, and totally in every part. So in this Myftical Body of Chrift, the lame inlightning, in- liveningXanftifyingjComforting Spirit is in every real Member

C:*0

of Chrift's Myftieal Body, though not in the fame mea- fure and degree, and by this Spirit they are united one to another. • The fame Holy Spirit that dwells in Believers that go to the Parifli Church, dwells in Believers that go to the Presbyterian Meeting, or any other Meeting, where there i^. a Parilh Charch.

And Love is another Bond by which the real and living Members of Cbrilr. are united one to another. Their God is a God of Love : their Head and Redeemer is a God of Love : their SancYifier and Bond of Union is a God of Love: and certainly the Body and true Members cannot but have Love to God, their Head, their Sandiner, and one to ano- ther. And if the Members of the Natural Body have 2 mu- tual Love one for another, (hall not the Members fcf Chrift's Myftieal Body love one another ? This Love is the genuine Product of Faith. True Faith in Chrift produceth true LoVe to the Members of Chrift : hence it is (aid to work by Love. Gal. 5. 6. But Faith which worketh by Love 5 and by this they are united one to another. CoL 2. 2. that t^eir Hearts might he comforted, being knit together in L0V€m Hence tney Jyrn/athize one with another. 1 Cor. 12/26. if one himber f*fftr} all the Members fufer with a^ or 0?ie Member be honoured, aU the Members r^ Joyce with it

And if thefe are cur Bonds of Union with Chrift and one with anoih r, then your Parifh Churches and iicanc CtTen cf Worfliip

not Bones of our Union wich Chrift, and one with another. The Bonds of our 1 Union with Chrift, and one

with another, are from God : Thefe Significant Ceremonies "lodes of Worihip are from Men. The Bonds of our Union with Chrift, and cue with another, fliail never be totally and finally taken away, the Spirit (hall abide with than for ever. John 14. 16. Their Faith jball n$t fintll M:t/-2. %%. And the'r Love [hail abide for ever: and therefore it is laid to be greater than Faith, and Hope. 1 Cor. 13. 13. Prophifies jball fail, Tongues Jhall ceafe, Knowledge Jball vanijh away, but Charity ( that is Love ) nc. ver. 18. Bu: your Ceremonies and Modes of Worfhip have kited, they hate been taken away, and may be taken away : as they came from Ro?ne% fo they will fall when Rome

falls* if not before, and what then will become of your Union with Chrtit ? &c,

9. They who have1 all the Effentials neceflary to the Confti- tution of the true Members of Chrift, are not Schifmaticks, and their Aflemblies no Schifms : But the Presbyterians and their Aflemblies have all the Effentials neceflary to the Con(litutioi> of the true Members of Chrift, and therefore they are not Schifmaticksy fcnd their Religious Meetings no Schifms. The major needs no Proof: and for the minor it is evident, the Eflentials neceflary to the conftitution of true Members of Chrift . They have Paftors and Teachers ; they have the Word purely preached ; the Sacraments rightly aduiiniftred, according to the Inftitution and Example of Chrift; they have in his Promifes ; they receive Chrift, and reft on him alone for Salvation, as lie is tendred to them in his Holy Word, they have in God's Word, and live according to thebeftof their Knowledge, according to God's Words ; and if any of them fall into Sin, as who (ins not, yet we muft make a difference betwixt Sins of Weaknefs and Sins of Wiifulnefs : we muft make a difference betwixt the purfutng and over- taking of a Sin, and being overtaken by a Sin : and He will allow the fame judgment of Charity for Presbyterian Meeters, as he would have us allow for the Pariih Church Meeters. But as for the ElTentials neceflary to conftitute a Perfonal Church Memberfhip, they have, and their Prorefllon of thefe things are Proofs fufficient, and here, by the Grace of God, we will keep our felves, till you call -us out by flronger Arguments^ than bare fay lo.

And you that are Accufers and Condemners of Presbyte- rians, look to your felves, and take warning, left while you finite a Schifmatick, God finds a Saint, and Chrift: Jefos finds a living Member bleeding; and whilil you accu us of Schifm, you your felves prove to be Schifmzticks. I have ken and heard a Perfon to cry Stop Thief flop Thief, that he might divert the multitude from fuIpecYmg and feiziog him, when he himfelf was the Robber.

10. If not the Separation, but. the Caufe makes the Schifmatick, then the Presbyterians are not guilty of Schifm, But not the Separation but die Caufe makes the Schifmatick. The 'Argument is builded upon, an old Canon, Caufa nm

Sefaratio facit Schifmaticum. This Canon hath been owned and allowed by pious and learned Men. He is not therefore immediately to be judged a Schifrnatick who feparates from a Society ; but either the Piety of the Se- paration acquits him from Schifmyov the Sinfulness of the Se- paration makes him a Schifrnatick ; and therefore thofe who by their (infill Depravations and corrupt Impofitions, gi ve juft ground of Separation to others, they are the Schifm at icksy not they who feparate. We read, }ohn 10. 19,20, 21. There was a great Schifm amongft the ]eros concerning our Saviour. Some faid he had a Devil ', and was mad : others faid, thefe are not the Words of one that hath a Devil : Can the Devils open the Eyes of one born blind ? Who were the Schifmaticks ? furely not they who juftitied Chrift, they \vere in the Truth : and they who blafphemed Chrift, were the Schifmatich ; for they (pake and aflerted things contrary to Truth. Hence the Devil was a $chifmaticky for he feil from that Truth of Holinefs and Obedience to God he was crated in. Adam was a Schifrnatick ; for he divided hirufelf from God, by not continuing inthatftate he was created in, but fell from the commands of God. Thus Corah, Dathan, and Abiram were Schifmaticksy be- caufe they fell off from that Order and Government God had fet up amongfl: the ]eccs. Thus ]erohoam was the Schifmaticky who ieparated himfelf from thofe Ordinances and Worlhip God had fet up amongft the }cn>sy and fet up a devifed Worlhip of his own, and not thofe Priefts, Levites, that were in all ifrad, and left their Suburbs and PdfletTions, whom Jeroboam and his Sons had caft off from executing the Prieft's Office to the Lord, becaufe they would not con- form to his invented Modes of Worfhipping God. lCh\ II. 13, 14. The Pharifees and Scribes boafted themfelves to be the true Church of God ; and yet Chrift and his Apoilles were not Schifmatieks becaufe they departed from them, and worfhipped God feparately from them, but the Scribes and Pharifees were the Scbifirtatickf. The Church of Rome boafteth her felf to be the true Church of Chrift, and dooms and damns all the Proteftant Reformed Churches for Heretic ks, when (he her felf is the grandeft Schifrna- tick and HsretUk, in faring up and maintaining thofe

Doctrines

(6* )

Doctrines and Modes of Worlhip, which God hath not delivered, nor commanded jn his Holy Word.

And who, and what is the Caufe of this lamentable Divifion in thefe three Kingdoms, betwixt Conformifts and Non-conformifts ; let God the the Righteous Judge of Hea- ven and Earth be judge : let the Holy Scriptures, the in- fallible Rule God hath given us both for Doctrines and Worlhip, and by which we muft be Judged at the laft, be judge: let all the Proteftant Reformed Churches beyond the Seas, beiudge : let all thofe Books that have been written by Non-conformifts , from the beginning of the Reformation to this prefent year, be judge, to which I refer him : and when he hath vanquifht them, I have more to convince him and others, that Presbyterians are not the Caufe of the Separation, though we diflent from thera5 but the Caufe lies elfewhere ; and where it lies, I (houid have (hewed, but Cytithiits aurem wlllt, let it fuffice to have caft my little Mite intotheTreafure, to vindicate our felves from Sehifm, though we go not to the Pariih Churches, becaiife Modes of Worfliip are injoyned us, which God never injoyned.

And what now remains, O you,both Fathers and Sons of the Church of England^ Convocation and Clergy, but that you be prevailed with, not to account Ceremonies of i'o fmall Importance, that wc need not ftaod Co much upon them. You may aflure your felves, it is nothing but Sin, and Sin only, not Pride, not Faction, not Stubbornnefs. that retrains us from conforming to them. We have a Natural Love to our Perfons, to our Reputation*, to our Pofterity and Familes. We would not expoic our Peribc ruent

and Imprifonment, we would not expofe our Reputations to Reproaches, our Families to Want, out of itubbonr Humours to Conformity. Nature forbids us thefe things, and how much more Religion and Grace \but -we muft /aerifies all rather than fin. And though you think it no Sin in you, yet we think we fin in conforming to the Im- politions in your Church. And if we k<t not with your Eyes, and judge not with your judgments, pity us, but not deftroy us \ it is Weaknefs not Witfulnefi in us. You muft help your Neighbour's Afs when he is fallen un- der his Burden, Oh J pity your Fellow Chridians, your

FcIJc ft

(*4)

Fellow Minifters, and lay no more nor other Burdens upon us in the Duties of God's Worihip, than God the Father , our great Creator, than God the Son, our gracious Re- deemer, ail J common Saviour, than God the Holy Ghoft, our Sanftifier, than the Holy Scriptures, our common, fufficient, and unaherabie Rule both in Doctrine and Worship , j have laid upon us.

The 'jews of old were commanded not to fow their Fields with divers forts of Corn ; they were not to plough -with the Ox and Afs yoked together ; and they were not to wear a linfey woolfey Garment ; nor lift a Tool upon the Altar to make any Ingravings upon it. We are com- manded not to make to our felves the Likenefs of any thing ; and all to this end, to prevent a fictious Worihip of God : we are commanded to obferve to do whatever God commands us to do, and this without Addition or Dimunition. Dcttt. 12. 32. And this under the mo (t dread- ful Penalties, Rev. 22. 17, 18. fear of {inning againft thefe Commands of God, reftrain us from Conformity,

A Church is fo far true or Hypocritical, as it mixeth or not mixeth Humane Inventions with God's Holy inftituted Worihip. This was that which caufed our Saviour to thunder out fomany Woes again!! the Scribes and Pharifees,\yec2\\iz they mixed the Inventions of Men with the Doctrines and pure Worihip of God. And the Magdeburg tells us, Cent. 2. cap. 6,81. Vera enim Ecclefia tit Dotlrinam fur am retinet , it a i:iam fimflicitatem Ccremoniarum fervat, &c. For the true Church, as it retains pure Doctrines, fo it alio keeps Sim- plicity of Ceremonies ; for it knows, that God is worship- ped in vain by the Traditions of Men, and that lincere Religion is corrupted with them. But an Hypocritical Church, as it departs from pure Doctrine, fo for the moll part, it changeth Ceremonies of Divine. Inftitution, and argumenteth its own, and heaps up the Traditions of Men, afcribir.g a Singular Worihip to them. This was the fine Pavement to the dpoftacy of the Churda of E.o?ne-

And as touch:., g our controverted Ceremonies in par- ticular, it is very v. ell known, that there is no med of them ; they came from Rome, they never did good, and never will do good j ihey have done abundance of hurt lince

the

the firfi: Reformation : How many pious and painful Minifters have, been filenced, their Families impoverifhed ? many in the Days of Queen Elizabeth, more in the Days of King James the Firfl:, many in the Days of King Charles the Firfl:, and three thoufand five hundred in the fecond year of King Charles the II. by the Aft of Uniformity: and by this we have been under variety of Perfecution, for thefe forty years ; perfecuted in our Names, in our Liberties, in our Injoyments ; and yet our moft defperate Enemies could never accufe us juftly of Treafon againfl: our Princes, nor of Scandal againfl: the Church. And furely our Innocency may plead for us : our adhering to the Purity of Divine Inftitutions, may plead for us.

Confider, we befeech you, that all the Methods that have been devifed, all the Severities that have been ufed, could never attain their End. But the more we were hardly ufed, the more Pity we found by fobcr and judicious Perfons : and I have obferved this Caufe hath increafed, by how much it was the more opprefled. And if it be of God, as With- out Controverfie it is, you will never be able to root it out: You may be found to 3-«o<u*xhv, but not ixity*». Why (hould you think to do and prevail more againfl: this Caufe, than all the foregoing Generations have done. You may do more, you may hang us, and burn us for Schifmaticks, as the Papifis did Prbteftants for Hereticks in the Days of Queen Mary, and if you do, the Dregs will be referved for you, as for the Scribes and Pharifees ; they never finally profpered who were engaged againfl: this caufe : and if you jufline the feverities of proceeding Generations, by new Cruelties, you may come to pay the greateit pare of the Reckoning, as the Scribes, Pharifees, and bloody Jews did, Mat. 23. 34,35,36. iThef. Z. 15, 16.

But we hope better things of you, and things that ac- company Love and Peace ; though we thus fpeak, it cannot but be obvious, that there hath been more Sedatenefs of Spirit, Love, and Peace in the Kingdom, fince it pleafed

F God

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God to put it into the Heart of our late gracious King and Parliament to give us Liberty, than there was before, fince the Aft of Uniformity came fortli : and Trade hath been more vigorous- But of late, there is a new Firmcnt made of the Diviiions of the Kingdoms, and Difenten of all Perfwafions have been branded for Schifinathks, ranked with Papijts, the worft of Chriftians, and debar'd from Salvation by Jefus Chrift, becaufe they refufe Communion with their Parifti Church, upon the Account of Gere* monies.

And becaufe Salvation of Sculs is put into your K and you are to ufe all good, and lawful, and winning means', that they may be faved : The Salvation of one Soul is of more worth and higher Concernment than all the fignifieant Ceremonies of the Church of England. May then the Petition of Peace prevail with you, may the Peace of thefe Kingdoms prevail with you, may the uniting to God's Church in thefe Kingdoms prevail with you, imy the Salvation of Souls, and the Glory of God, prevail with you, to unite your Wifdom and Prudence, your Learning and Piety, your Love to, and Zeal for God, in addreiling her prefent Majefty, Our Gracious Queen, and the great Council of the Kingdom, to take away thefe things that have been Bones of Contention in thefe Kingdoms for above thefe hun- dred and nfty year?, and are ftiil, and will be, fo long as the Gofpel continues iri thefe Kingdoms, and reftore thofe old Non-cG7iformiJ}S) which are a very few, to their old places, and fecure the Liberties of the young Non-conformifts, till fotiie good Patrons fhall prefent them to Parim Churches, or be taken in to be Afliftonts to Parochial Minifters. Then thefe ditlempered and feverifh Ferments upon the Minds and Spirits of Conform! ft s would be cooled and fweet- ]y allayed : Then thefe b tonus would be turned into blefled Crimes: Then the building up of God's Church id thefe Kingdoms, would be like the building of SoIomo?is Temple, wirhout the noife of Axes and Hammers: Then all Her! MajeCty*s Subjects would live in Love, and peace, and cor- dial

(*7)

dial Friendfhip one with another, and all Opportunities taken from Papifis to promote their Intereft by our Divisions : Then Her Majefty and Council of the Kingdom would "com pleat that great Work our late gracious King and fecond Parliament be- gun : Then Her prefent Majefty would do more for thefe King- doms than all Her Predecefibrs had done before: Then the Queen and Her great Council would imitate the noble Romans, who built a Temple of Concord jufi: in the fame place where the Seditious Outrages of the two Gracchi, Teberim and Caius, had been a&ed. Augufx. de Civit. Dei, lib. 3. cap. 25. How would Her Majefty then merit that glo- rious Title of being a Nttrjing-M other to God's Church, and Her great Council Repairers of our Breaches, and Healers of our Divifions ? Then both Her Majetly and great Council would intitle themlelves to that defirable Privilege, and glorious Title, Mat. 5. 9. Bhjjed are the Peace- Making fcr theyjhall be called the Children of God.

I thought to have cad Anchor here, and launched no farther at prefent, in-:o this more troubiefome , than necefiary Torrent ; but cor.fidering the Text and Inferences, makes me proceed a little further. He tells you, there is me Body, and this is the ChrifHan Chnrc.li, confining of two farts., of perfms to rule and govern, and pcrfons to be ruled and governed, according to the Laws of our bleffed Saviour, the Lord Jefm Chrift, p. 67. and p. 68. produced], 1 Thef. 2. 13. where Paul faith, For this caufe thank we God with- out cea/ing, becaufe when ye received the Word of God, which ye heard of m, ye received it not as the Word of hUn, but the Word of God. And thefe ruled are to obey it all things which they deliver according to the Word of God. But compare his Inferences.

I. He tells US, p. 67. That loth Rulers and ruled, are to act according to the Laws of 'our bleffed Saviour. And in his fecond Inference he tells you, That Govcrnours of the Church ought to be obeyed, whenever they injoin Ceremonies or Mod:s of Worjhip^ for Order, Dec my, and Signification.

F 2 1. Where

(«)

t; Where hath Jefus Chrilt appointed Ceremonies or Modes of Worftiip , befides his inftituted WorQiip. He Was with his Difciples forty Days, f peaking of the things fert /titling to the Kingdom of God, Afrs J. 3. And when he afcended into Heaven, he gave Commandment to them to teach all Nations to obferve all things whatfoever I have commanded you, Mat. 28. 19, 20. Where have the Apoftles commanded fignificant Ceremonies and Modes of Worihip? Where is the Surplice, the bowing at the Naming of Jefus, Crofs in Baptifm, kneeling at the LordVSupper injoyned ? Where hath he given Power to the Governours of the Church, to injoyn thefe things ? Are not the Governours and governed under a Command, repeated again and again, Neither to add to, nor diminifh from God's Word, Deut. 4. 2. 1 2. 32. and this under moil: dreadful Cominations, Rev* 22. 18, 19. Is not this a manifeii Contradiction. They are to rule and obey according to drift's Laws, and they may injoyn, and mud ufe fignificant Ceremonies, which neither Chr ift nor his Apoftles fo much as mention.

2. As for Order, what he alleges is nothing, either to fignificant Ceremonies, or Modes of Worihip, or Order, men- tiorred- -i-G#v~i4. 4°- IS m Oppofttion to Confufion, for many fpake at the fame time in the fame AfTembly. As when an AfTembly is met in Birmingham Parifh- Church. One Peribn fhould preach in one Chancel, another in the other Chancel, a third in the Pulpit, a fourth at the Font, and all this at the fame time. Would not this be a Confufion and Diforder, And this is contrary to God, w. 33. and there- fore they were to preach One by One, and not two toge- ther, ver. 30. 31. What is this to fignificant Ceremonies and Modes of Worihip ? Nothing to his Purpofe, a ridi- culous Itnpertinency.

3. And his Decency is like his Order : It was an undecent thing for many to preach at the fame time in the fame Aff.mbly. It is a Confufion, and all Confufion is unde- cwnt. It is a Diforder, and all Difprder is undecent. But

what

C 69 )

what is aft this to fignificant Ceremonies ? God's Worfhip was performed in England with as much Order and Decency ,before " the Aft of Uniformity came, as ever it was.fince. Your fignificant Ceremonies ftrip the Ordinances of God of their Purity and Simplicity. Is it not an audacious Derogation from the Wifdom, and Faithfulnefs of Chrift, to add your Ceremonies and Modes of Worfliip to the Ordinances of Chrift, for Order and Decency ? Did God create the World in a wonderful Order and Decency i And will he not in- ftitute his Worfhip in that Order and Decency that is mod pleafing to him ? Would our Saviour celebrate the Paflbver in a decent and well ordered Room, and would he leave his Ordinances fo diforderly and undecent, that they muft be flovenly without your Ceremonies and Modes of Worfliip. Mark 14. 1 5. Luke 22. 12. Shall the lifting up of a Tool upon the Altar of jlone U make Ingravings upon it, pollute it, Exod. 2o. 25. And (hall your Ceremonies and Modes of Worfliip make Ordinances of Divine Inftitution to be decent? And if many prophefying at the fame time be an undecent thing, and diforderly, Is not the Clerks and Peoples reading Verfe for Verfe with the Minifter, as undecent ? Do they not ufurp the Office of the Minifter ? And if they are decent, why do they not repeat Verfe for Verfe in both the LefTons? And if the wearing of the Surplice be decent: in the Desk, why is it not decent in the Pulpit? And if it be not decent in the Pulpit, how comes it to be decent in the Desk? And if it be decent in the Minifter in read- ing the Morning and Evening Service, why are not the Clerk and all the People injoyned to wear Surplice?, feeing they bare a fliare with the Minifter in reading Verfe 1 for Verfe 5 and befides this, it minds them of their Purity when they appear before God to worfliip him. We never read, that Chrift and his Apoftles changed their Garments, never put on Surplices, when they read and preached. We never read the People read Verfe for Verfe when they read the Word of God. We never read Chrift gave fucli Laws forPaftors and People to aft by. But it is the Governours that injoyn thefe things, p. 70,

F 3 4> He

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4. He mention?, they are injoyned for Edification. This is as a ridiculous Impertinency to the place as the other. For that place in i Cor. 14. in reference to their fpeaking with flrange Tongues, which all Hearers did not underftand, and therefore could not be edified without Interpretation, yea, they would fay, they were mad, ver. 23. or drmik, as AS* 2. 13, 15. And therefore there mud be an Interpreter, that they might be edified, ver. 27, 28. But if there was no Interpreter, the Perfon was to be filent, ver- 28. And befides, this prophefying in ftrange Tongues without Inter- pretation, did not only hinder their Edification, but was a Confufion, by many fpeaking in the fame AfFembly at the fame time • and therefore they were to (peak one by one. ver.. 34. Ye may all Prophefie one by onea that all may learn, 2>vA all may be comforted. But what is all this to figniricant Ceremonies ? Here is not one Word concerning the Surplice, not one Word concerning Bowing at the raining ofjefife' flbt-ont Word concerning the Sign of the Crofs, not one Word concerning Kneeling at the Sacrament. .So tkat the place aliedged is very impertinent concerning Ceremonies for Decency, Order, and Edification. And yet, how often are they mentioned in his Bock. And I know by what Law of Chrifr, Minifters have Power to injoyn their People to receive the Sacrament Kneeling, when it is a (ymbolizing with Idolaters, and contrary to the Pattern of otir Saviour. By this fame Rule, the Go- vjgrnours of the Church may injpiu Men, Vv'oiiK Children to wear Surplices, and the Popijb Ceremonies to be ufed in Baptrfm ; for, faith he, whenever they injoin Ceremonies or Modes of Worfbip, for Decency, Order, and Edification, they ought to be obeyed.

2. His Fifth Inference tells you, p. 77- who feparate from the Church of England, are guilty cfSchifm : and he makes every Meeting, where there is a Pariih Church, to be a Schifo, they who go thither to be Schifmathks, and filch are oil Presbyterians, &c. The Word %i'f**> which fignifies Schifm, is properly die cleaving of a folid Body.

As

C7i)

As the dividing of the Body of a Tree by Maul and Wedges, is a cleaving afunder the united parts of the Tree, from %^ay yjZopiu, findo, fo that an Union is implied : There can be no Divifion where there is no Union. Now let us confider, as Chrift's Myftical Body is united,

i. That this Unity is originally from Chrift, and ter- minated in him, and afterwards in thofe things that are his, his Truths, his Ways, his Commands. Hence our Saviour in his Mediatory Prayer, begs of God, that his Church may be one. John 1 7. 21. That they may be one, as thou art in me, and I in thee. In him we are fa id to be fitly framed together, and grow up into an Holy Temple, Eph. 2. 21, 22.

2. This Unity is neceffiry, becaufe all other things in Religion are reduced to one. iAnd if all things agree in Unity, every thing in Religion tends to this, and therefore the feveral Unities are ufed as a notable Argument to this Purpofe. Eph. 4. 3. Endeavouring to keep the Vnity of the Spirit in the Bond of Peace. And why ? ver. 4, 5, 6. There is one Body, one Spirit, one Hope, one Lord, one Faith, one Baptifm, one Cod and Father of all. Bun here is not a Word of one Ceremony of Man's Invention, much lcls of the three" Ceremonies, the Crofs in Baptifm, and kneeling at the Lord's Supper ; and therefore they are no Ingredients of Unity with Chrift, they are not terminated in him, his Truths, his Ways, his Commands. They are no Ingredients in the Unity of the Univerfal, nor of the Unity, of any Parti- cular Church. There hath been Unity, and fail may be Unity without them : and there are Divifions in Judgment and Opinious where they are, and therefore a Separation from thefe is no Schifm. And an Exclufion from the Ordi- nances of Chrift:, becaufe Perfons cannot ule them as parts of Divine Worth ip is Schifm, . not in the Party excluded, but in the Party excluding. They are not nectffary things to keep the Unity of the Spirit in the Bond of Peace ; but the impofmg of them with that Strictness and Severity, that •F 4 I cannot*

I cannot enjoy the Ordinances of God unlefs I ufe them' as no Surplice, no Service, no Crofs, no Baptifm, no kneeling, no Sacrament, breaks the Bond of Peace,, the Unity of the Spirit ; they are no part of that One, to which all other things in Religion are reduced to,

3. All true Believers are united to Chrift, and in Chrift to the Father. Hence they that are joyned or glued to the Lord are one Spirit. 1 Cor. 6. 17. It implies that intimate Union the Believer hath with the Lord. They are made Partakers of the Divine Nature. 2 Pet. 2. 4. Many are the Refeniblances by which this Union is fhadowed out to lis, as of an Head, and Body ; of aFoundation,and Building ; of an Husband and. Wife ; of the Sciens and Stock. This Union I fpeak of is fupernatural: For Jefus Chrift, though Man, . was conceived in a fupernatural way by the Holy Ghoft : fo all thofe who are Myftically united to Jefus Chrift, are in a fupernatural way changed by the Holy Ghoft, and thereby joined to Chrift.

4. This Union with Chrift is infeparable. All Natural Uni- on* may be diflbhred ; as that of Husband and Wife, of Pa- renrs and Children ; yea, the Union of the Sou] and Body for a time : But this Spiritual and Myftical Union with Chrift and God is ererlafting. And upon this Union with : and God is Perfeverance fixed immoveably. Hence our Life is fa id to be hid with Chrift in God, Col. 3. And v?e arc kept by the mighty Power of God through Faith unto Salvation, .1 Pet. 1. 5. Thefe things being premifed, let us confider this Inference : That every Meeting where there is a Pariih Church is a Schilm, and they that go thi- ther are Schifmaticks, cut themfelves off from Communion with Chrift, and Benefit of Salvation by him. Whence it

win folk ,

1. Thai; Conformity to the impofed Ceremonies and Modes of Worfliip in the Church of England, have greater Power to unite us to die Univerfai Church of Chrift, than the Eflentials of Religion have, 2. That

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- 2. That all things in Religion reduceable to One, are not fo neceflury to the Unity of the Spirit and Bond of Peace, as Parochial Churches and life of Ceremonies.

3. That there is a final and total falling away from Union with Chrifi, and with God the Father. We may be a Child of God, an Heir of Gr^ce and Glory to day, and Children of the Devi], and Heirs of Hell to Morrow, by Nonconfor- mity.

4. That Nonconformity to the Church of England in point of Ceremonies and Modes of Worftiip hath a greater Efficacy to damn us, than Conformity to the Effentials of Re- ligion have Power to fave us. r . «

5.1f there be no falling away finally from Union with Chrifi, and with the Father in him, then all Presbyterians , Indepen- dents, §}uakers> and Anabaptifts, are a company of Hypo- crites : For if they hold not Communion with the Parifh- Church, becaufe of Ceremonies, they have no Salvation by Chrifr.

6. 'Tis near Kin and Agreeablenefs to the P.apifts. They damn all frot eft ants for Hereticks, and he damns all Difen- ters for Schifmaticks, though never fo found in their Faith, though never fo holy in their Conversion,

7. 'Tis great Hypocrifie and double-Dealing. When a Diflenter is buried, he prays, " That God would accomplifli u his Eiedl, and haften his Kingdom, that we with this our " Brother, or Siller, and all others departed in the true " Faith of thy Holy Name, may have our Perfe&ion and " Blifs both in Body and in Soul in thy Everlafting Glory. And in the Co Heft he pray?, t%. That God would raife us " from the Death cf Sin to the Life of Righteoufhefs ; that l% when we (hall depart this Life we may reft in him, as our " Hope is this our Brother doth. Before he peremptorily and infallibly ' nclufc, they are cut off from Benefit of Salvation by Chriil: • yet here he tells God, before all the

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Compary, fee hopes he refteth in Chrift. and prays they may have perfect Happinefs in Heaven with this deceafed Brother, or Sifter. One of thefe contraries are a notorious Falfliood.

8. How greatly he abufes the Holy Scriptures, when he tells us, that there is one Body -, and refufing to come to the Parifh-Church, upon the account of Ceremonies, is a cutting us off from the Univerfal Church, the Body of Chrift, and from Chrift himfelf. When the Parilh-Church and fignifi- cant Ceremonies are no Parts of the Body, no Evidences of our being Members of that Body, can never make us Mem- bers of that Body, and this Body was in Being when there was no Parim-Churches, nor fignificant Ceremonies. Theft Parifh- Churches and Ceremonies give neither Being nor Well- being to this Body.

How great a Fallacy is it to draw falfe Inferences from "found Truths. This is the Devil's Logick. Thus he temp, ted Chrift to caft himfelf Head-long from the Pinade of the lemple, becaufe God had promifed to give his Angels charge to bear up hit People, that they dajh not their Foot against a Stone, ]Pfai. 91. 2. Matt. 4. 5, 6. So the Libertines ar- gued, that if where Sin abounded, Grace did much more a- bound. Therefore they would continue and abound in Sin, that Grace might be fofnuct the more glorious in theFtriiiels end Freenefs of it, Rom. 5. 2,0. with chap. 6, 1. Thus the Gno^icks and hUnenirian Hereticks turned the Grace of God into V/antonn:fS) Jud. ver. 4. Menendriani omncm tupidinem libenter, Auguft. c!e Hasref. &c They willingly embraced all manner of Lafcivioufr.efs, as the Fruit of God's Grace to Mankind And thus Che Scribes and Pharifees of old brought in their Injunctions and Commandments' by falfe Inferences from the Word of God ; as their Warning of Cups, Tables, &c. from the ceremonial Warnings when defiled by a dead Body, &c. What God intended for Spiritual Inftruction and Purification, they turned into a Ceremony. The Doftrine of their Corban, from that Pofition, Amandi Pa- rentes

rentes, fed fraponendtit Creator. We muft love our Parents, but we muft prefer God before them. We muft offer Gifts to God, though our Parents ftarve. Their blowing of a Trumpet before they gave Alms, and Praying ftanding in the Temple^ and in the Market -Place, it was to give goqd Ex- amples : Yet thefe Practices and Commands of theirs were no genuine, natural, direct, and immediate Inferences, but were drawn, and forced, and indirect Inferences; and there- fore our Saviour laies thefe Baftards of their Brain at their Door, though they fathered them, as fome others do, on the Doctrines of God's Word.

And I (hould have thought, that an Inference of Unity in Judgment in WorQiip, according to the revealed Mind and Will of God, who is the Head, the Sovereign King and Law-giver of his Church, had been better : and feeing that true Believers are one Body, I fhould have thought an In- ference of Love, and Mercy, and Sympathy, had been more genuine than an imperious, tyrannical, commanding Unifor- mity, and AflTent and Confent to every Punctilio, and minute Particular. So that no Diflent or Liberty (hall be allowed to any Man, though never fo pious and peaceable ; and if they cannot comply with every Mode of Worfhip, to be branded for Schifmaticks, and damn'd as Apoftates and He- ticks, is molt —

He tells you, there is one Body 5 now, how definitive is it, when one part of the Body {hail confpire againft the Wel- fare of the other ? Let Grace do that in this Myftical Bo- dy, which Nature doth in the Natural. The ApolHe tells us, there is one Hope of our Calling, Eph. 4. 4. there is one Heaven • why then mould we fail out, and be fo different in the Way, and reproach one another, when we mull be received into the fame Place of Glory ? There is but one Way of God's appointing- and why ihould we make more than God hath made ?

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The Apoftte, Epk 4. 5. tells us, there is one Faith, i. e. one Syftetn of Doctrine to be believed ; though there may be many Particulars, yet they make up one intire Truth; why then (hould we make Additions of Ceremonies and Modes of Worfhip, feeing the Word doth not injoin them, God hath not given Authority to any Government to im- pofe them ? And feeing this one Faith doth forbid all Addi- tions and Diminutions ', Deut. 12. 32. Rev. 22. 18, 19. There is one God and Father of all, Eph. 4. 6. And feeing there is one God, we ought to be at Unity. God being one cannot be divided. Chrift is one, and cannot be divided. They cannot command Things to be believed and done con- trary to themfelves. Let all thefe Unities make us ferious in endeavouring after Unity. Let it Ihew us, that there (hall be Unity amongft the Devils, and we not at Unity a- mongfr our felves.

FINIS.

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