i"&*f fw*^e< 
 
 ^ T HE 
 
 N A TURE 
 
 O F 
 
 Spiritual Rebellion 
 
 Consider' 
 
 And applied to the Presbyterians ; 
 
 Ta which their Commiffion,eithei; to Preach, 
 or to Adminifter the S acIrAment^ is 
 proved to be^inefie&ual : 
 
 SERMON, 
 
 ^readies ty a $crfecutet> an& ^ufffrmg 
 
 CtEiLGt-rMAN-Of ttyt Church. 
 
 P A L. UXXXiX. 21, 22. 
 
 -Po / «3i taf £ thew y Lord, that hate thee ? and am mt I grievei 
 
 with tfafe that rife up againtl thee ? 
 I hate them rchb perfsil Hatred : 1 count them mine Enemies. 
 
 N B U R G H : 
 
 Printed Year .*& dcc xviii- 
 
THE 
 
 P R EF ACE 
 
 r T"HE Sub] eft of this Sermon wants no Apology : 
 •*■ As it contains the Effentials of the Church ^and 
 all the Benefits of ChriJIian Worjhip, the Notions 
 therein contained will Jl and their Ground agai?iff 
 any attack the Presbyterians can make ; and I 
 flatter my f elf that they will find it the mo ft d>f^ 
 ficidt Task they ever had upon their Hands , to dif- 
 prove one Jingle Pofition therein maintained. I de- 
 fign a more full Enclairciffement upon the fame To- 
 picks, in an Anfwer which will be fpeedily pub- 
 bjhedto Mr. Anderfon 0/ Dumbarton. In the mean 
 Time I hope the Reader will take the hint to con- 
 fider the nature of Church Communion, and of the 
 vafi Comforts which flow from the Presbyterian 
 worfiip, which ajfures EleBion to its Members 
 and eternal Life, before they can prove that they 
 are Baptized. I need fay no more in this Blace, 
 but leave the Determination to candid and im- 
 partial. Readers, for whom thisWork is recommen- 
 ded for their kind Acceptance thereof 
 
 : $ *h W I Cor ' 
 

 }tv;\>.^ <£\?T 
 
 *i Cor. xii. 3^ 
 
 2fo JW^?z £tf w T^y that Jefus is the Lord, but by the 
 Holy Qhofi. 
 
 ^^mm^^sm FT K Apoftle in this Chapter re- 
 lates the various Offices and 
 Pofts affigned to the Chriftians 
 in his Days. To fome (fays he) is 
 given the Spirit of Prophecy, to 
 lome the Gift of Healing ; f bme 
 are Apoftles,fome Prophets; but 
 ftill it is theiame Spirit, which 
 worketh in all, i. e. whether they are thofe ex- 
 traordinary Powers of the firft miraculous Ages of 
 the Church, or fuch as were to continue till the 
 coming of Chrift at the laft Day, they all proceed- 
 ed either from the Influence, or from the Autho- 
 rity of the Spirit of God. From whence we may 
 fafely draw this Conclufion, That withouf tfie Au- 
 thority of this Spirit no religious Office can be 
 
 A i per- 
 
The Nature of 
 
 performed : Which I think may plainly be deduc- 
 ed from my Text, considered with the fubfequent 
 Verfes of this Chapter ; for in the 4^, $th and 
 6th Verfes he fpecifies Diverfities of Gifts, Di ver- 
 ities of Adminiftrations, and Diverfities of O 
 perations. By the Gifts of the Spirit are unde** 
 Hood the Word of Wifdom, the Word of Knc 
 ledge, Faith, &c. The Adminlilrations of the 
 Spxnt are the Miniftry of theG^>fpel, as Apoflles,. 
 Teachers, and the like ; and the Operations of the 
 Spirit are Prophecy, working of Miracles heaK 
 ing Difeafes, divers kinds of Tongues v and tir 
 Interpretation ofTongues : All which ar£^cgj£ 
 mentioned in this Chapter, and I havjpang . 
 them in Order for the more particular diftinguifB^, 
 ing the varioi^ Offices of the Spirit alluded fo 
 therein; which leads us on alfo to have an Idea of 
 the Difference between the Graces and the Powers 
 of the Spirit* For Wifdom, Faith and Knowledge 
 are the Graces of the Spirit, and may be common 
 to all Ranks and Degrees of Men ; but to teach 
 and to*prophecy are derived from' the^ Powers of 
 the Spirit, and fuppofe an Ability to ad, and are 
 invefted in particular Perfons ,• whiqjj deteds the 
 Folly of thofe Men who pretend to "Ixercife fuch 
 Powers by Virtue of Grace ; which Pretence they 
 have turned into an unlimited Commiffion to adfc 
 what they pleafe, not confiderfng at the fame 
 Time the ApofUe's Words in this Chapter,nor be- 
 ing able to produce one of their Saints with al! 
 
 his 
 
Spiritual Rebellion confulerd. 
 
 his Predeftination and Grace, who has been abl e 
 to work one Miracle fince the clear Light of th e 
 Gofpel (as they fay) has fhined amongft them. 
 
 I. lhall therefore from the Words of my Text 
 deduce thefe following Heads. 
 
 I. That no Man can perform any religious Office 
 without lawful Appointment. 
 
 II. The Manner of that Appointment. 
 
 III. The Confequencesof anUfurpation of thofe 
 Powers. 
 
 As to the i/?, It clearly follows from my Text ; 
 the Senfe of which plainly implies, That no Man 
 can preach the Satisijccfion & Mediation of Chrift, 
 but by the Holy Ghoft t. c. by the Authority of 
 the Holy Ghoft : For if we mean thereby the In- 
 fpiration of the Holy Ghoft, we muft necefTarily 
 make the Preacher infallible, which contradicts 
 even common Senfe and common Experience, 
 and the Notion is the Parent of Enthufiafm. 
 
 This muft relate, to preaching, becaufe the con- 
 trary Suppofition makes the Senfe of the Text 
 run thus ; No Man irif 1 ordinary Convj^ation can 
 fay that Jefus is the Savi ra r of MankindAvithout 
 Infpiration ; which, is Qua£erifm : For furely it 
 cannot require fuch a vafb and grand Commilhon- 
 to fpeak what every Man believes in his Heart, 
 and a Truth which ought to-be publifhed to the 
 World. # f 
 
 Nor does it relate to the common working of 
 the Spirit in the Hearts of Men, for he fpeaks 
 
 A 3 through 
 
The Nature of 
 
 through the whole Chapter concerning the parti- 
 cular diftinguifhing Gifts and Powers oi the Spirit, 
 which enables Perfons to exercife their different 
 Offices, fometobe Prophets, fome Teachers, &c. 
 and he directs the Scope of this Chapter to that 
 Confufion which fhould arife from Ambition and 
 ufurping of Church Powers; for we muftobferve, 
 the Chrinthians to whom he dire&s this Epiftle, 
 were naturally inclined to Sedition both in Church 
 and State ; for (fays he)^<? are yet carnal : For 
 whereas there is among you Envying, and Strife, 
 find Divfwns, are ye not carnal, and walk as Men ? 
 Chap. in. 3. They moreover put themfelves un- 
 der the Diftindion of Parties, and the Paflors of 
 the Congregations named their Followers by their 
 own Names: One was oiApollos, another of Cephas. 
 Alfointhe Chapter from whence my Text is taken, 
 fays he. Are all Apo Hies ? Are all Prophets? Are all 
 Teachers? Are all Workers of Miracles ? Have all 
 the Gifts of Healing ? Do all f peak with Tongues? 
 Do all interpret ? We may plainly perceive that 
 he hints at the Invafion of Offices and irregular 
 Contentions which had arifen in the Infancy of that 
 Church. 
 
 Our blefled Saviour gave the firft Example of 
 this Miffion ; he fent forth the feventy and the 
 Apoftles to preach the Kingdom of Heaven, and 
 to prepare the Jews for that grand Miffion which 
 followed his Death, before his Afcenfion and fit- 
 ting on the right Hand of God the Father. The 
 
 Apoftles 
 
Spiritual Rebellion confiderd. 
 
 Apoftles after they had fupplied the Place of Judas, 
 and invcfted Matthias with the fame Powers they 
 enjoyed themfelves, conftituted the fucceeding 
 Orders in the Church, as appears fully from the 
 Adis of the Apoitles, and from the Epiftles of 
 St. Paul 
 
 Nor indeed is this more than agreeable to com- 
 mon Senfe and Reafon,if we conilder the Nature 
 of Eccleilaftical Powers, and their Dignity. 
 
 The Nature of them regards the Sacraments, 
 Confirmation, Abfolution, Teaching and Pray- 
 ing, Thefc are Powers which are fettled to endure 
 Whilft Chriitianity remains upon the Earth, till 
 the general Conflagration puts an end to all tempo- 
 ral Adminiftrations, and opens an adtual Com- 
 munion with all the Saints in Heaven. Of thefe 
 Baptifm may in fome Meafure be faid to be chief, 
 as it is a Sacrament which makes us capable of 
 the Benefits of our Chriftian Covenants, the Death 
 of Chrift and his Satisfaction for our Sins : This 
 gives us a Right to the fucceeding Participation 
 of his Body, and of his Blood, our Pretentions to 
 Grace and to be Heirs of eternal Life. But we 
 may as well pretend to baptize ourfelves, as to 
 fuffer that great and glorious Priviledge to be 
 made common, which is indeed the firft Step of 
 our fpiritual Gradation towards Chriftian Perfe- 
 ction, and a complete Enjoyment of God. Then, 
 as to the Eucharift, tho there is no material, there 
 is a virtual Conversion of the Elements performed : 
 
 A 4 There 
 
The Nature of 
 
 There is the grand Reprefentation made of that 
 glorious Body which now reigns in Heaven. But 
 can this be promifcuoufly done by all Men, or is 
 it poffible that God fliould permit his Holy Spirit 
 to attend fo fcandalous a Proftitution. 
 
 The like may be faid of Confirmation : 5 Tis the 
 final Seal of our Baptifmal Covenant, 'tis the In- 
 vocation of the Holy Ghoft to beftow the Gifts 
 and Graces of Chriftianity upon the Perfon to be 
 confirmed. 
 
 To conclude, for the fake of Brevity, Teach- 
 ing is an authoritative pronouncing Salvation to 
 Mankind, and you may as well fay that a pri- 
 vate Perfon may afliime to himfelf the Chara- 
 cter of a publick Minifter, as that all Men may in- 
 difcriminately make themfelves Ambafladors from 
 the King of Heaven, and pronounce his Meflages 
 to the World. 
 
 Thus far as to the Nature of the facerdotal 
 Office, which if duly confidered will appear in- 
 communicable to any but to thofe commiffioned 
 for that Purpofc ; for the contrary w 7 ould make 
 as great «in Havock in Chriftian Societies, as tho 
 in the State every one ihould afliime the Chara- 
 cter of an Ambaflador^ or Ihould ifTue out Pardons 
 for Criminals, or give Patents and eminent Pri- 
 Viledges to their fellow Subjed:s at their Pleafure. 
 The Dignity of thefe Offices comes next under 
 jny Confideration. 
 
 To make a Chriftian is a new fpiritual Creati- 
 on 
 
I — .— ^^^ 
 
 Spiritual Rebellion confiderd. 7 
 
 on. It is called therefore in the Scriptures, put- 
 ting of the old Man, a renewing of our Faculties, 
 and a perfed Change of the Soul. Our firft Cre- 
 ation without the latter is only a Curfc upon us, 
 an Introduction to Mifery and to Death : But the 
 latter opens the Gates of Heaven, robs Death of 
 all its Terrours, and bellows upon us eternal Life. 
 Can any impartial Perfon imagine that the perfor- 
 ming of thefe glorious Offices does not communi- 
 cate Honour and Reputation to the Perfons in 
 whofe Hands they are. 
 
 As the Sacrament of the Body & Blood of Chrifl 
 is made the infeparable Attendant of that Grace 
 which God confers upon his Creatures ; as it is a 
 Reprefentation of that Grand Sacrifice which was 
 offered for the Sins of the World, if there is any 
 Honour due to theblefled Redeemer of the World, 
 furely there mull be no fmall Communication of 
 that Honour to the facred Elements ; and if to 
 them, furely to the Perfon by whofe Mouth they 
 are blefled, and by whofe Means they become 
 what they are. 
 
 Confirmation, I told you before, is calling down 
 the Spirit of God, and I think it is no fmall Ho- 
 nour for a Man to be the Mediator between the 
 Spirit of God and our felves. Away with worldly 
 Honours and the Favour of Courts ; they are all 
 Folly and Vanity compared to thefe glorious Pri- 
 vileges. 
 
 Likewife as to Prayer, a Man may pray for the 
 
 Pardon 
 
8 The Nature of 
 
 Pardon of his own Sins in private, but for him to 
 approach the Prefenceof God in a publick Congre- 
 gation uncalfd, and make his Demands for others, 
 is a greater Freedom than becomes us to ufe even 
 to an earthly Monarch. 
 
 From what has been faid, 'tis evident that 
 thefe Powers cannot be promifcuoufly exercifed : 
 It remains that I next explain the manner of their 
 Appointment. 
 
 Our blefled Saviour, before his Afcenfion into 
 Heaven, laid the Foundation of his Church in the 
 Apoftles ; from whence that Superftru&ure was 
 raifed, which was compleated before their Death. 
 To them he gave full Powers to teach and baptize 
 all Nations, and at the Fcalt of Pentecoji he fent 
 the Comforter, which he promifed fliould con- 
 tinue with his Church to the End of the World ; 
 and by that they were enabled to go through all 
 the Parts of their Apoflolick Fundions : From 
 that they had the Gift of Tongues, and the Power 
 of working Miracles ,• and thus their Sounds went 
 to the uttermoft Parts of the Earth. 
 
 Thus they had their Commiilion from Chrift, 
 which ought indeed to be confidered firft, as ef- 
 fentially neceflary in this Cafe ; for he is the Head 
 of his Church below, and he governs that Church 
 by his Subftitutes, who confequently muft derive 
 their Powers from him. 
 
 If the Church is a Body of Men under one 
 Head, which is Chrift, it mufl be confidered as a 
 
 Society; 
 
Spiritual Rebellion confider d. 
 
 Society ; but 'tis certain none but Chrifl: at firft 
 gave Laws to this Society. The Church is his Pro- 
 priety, he purchas'd it with his Blood, and he 
 is a Mediator for it with the Father. Whoever 
 therefore, in Oppofition to him, pretends to make 
 Laws for this Church, is Antichrift, according to 
 the true Defcription thereof in the Scriptures. 
 Some therefore, who make fo great a Noife againft 
 Antichrift, may fearch for him too far if they 
 look beyond themf elves. 
 
 If Chrifl: is the fupreme Head and firft Law- 
 Giver in this Society, all Power muft flow from 
 him ; for that Power which does not come from 
 him, muft ad: in Oppofition to Chrift, and con- 
 fcquently from that Moment it commences rebelli- 
 ous and unlawfull. 
 
 Therefore the People cannot, by their own 
 Power, fend Ambafladors to him, becaufe they 
 are his Subjects : He chufes who fhall be the Me- 
 diators between him and his Church, and them on- 
 ly will he hear ; and thro' their Hands alone do 
 all thofe gratefull Services pafs, which incline him 
 to be propitious to us, and mediate with his Fa- 
 ther in our Behalf for the Remifiion of our Sins. 
 
 If therefore all Ecclefiaflical Power flows origi- 
 nally from Chrifl:, and now a&s in Subordination 
 to him, it remains that no Perfon can at this time 
 act, but by Commiffion from him, which leads 
 me on to confider how this Miflion muft be de- 
 rived. 
 
 That 
 
io The Mature of 
 
 That our Blefled Saviour did not give thefe 
 Powers to all the faithfull without Diftinftion, I 
 proved in thefirft Part of this Difcourfe, nor is it 
 
 denied even by the Presby- 
 
 ^tf^ti&'fm * who govern what 
 
 Jefus, as King and Head they call their Church, tho 
 ofhis Church, hath there- i n a different manner from 
 
 in appointed a Govern- . , . , , . _ , 
 
 ment in the Hand of our s : And indeed the Inde- 
 Church-officers, diftina pendents themfelves are only 
 ^.WoKfiE Presbytery broken into nu- 
 Keys of the Kingdom of merous Fraftions, and they 
 
 Heaven are committed, m^k- nc monv rfmrrhpQ sq 
 by vertue whereof they ™ KG aS ™ an y ^urciies as. 
 
 have Power refpetf iveiy Congregations, only without 
 to retain and remit Sins, the Coalition of Synods and 
 
 to (hut that Kingdom a- ^ * . n ~ , .. J 
 
 gainfttheim P enitent,both general Alfemblies. 
 
 by the\\ T ord & Cenfures ; So that I have no Enemies 
 
 and to open it to penitent t conte nd with n<i to this 
 Sinners, by the Miniftry ro . cont ena Wltn as CO U11S 
 
 oftheGolpei, and by Ab- Point but the Eraftians, the 
 
 fblution from Cenfures, as reft bei unawares drawn in 
 
 Occaiion (hall require. , , ° ^ ^ 
 
 ibii.cbaf*iL$z. it be. by their own Concellions to 
 beiongeth to Synods and acknowledge that there is a 
 SrS^SSSSta Government in the Chureh, 
 of Faith, ar.d Cafes of whether in fingle Congrega- 
 
 ConfciMce to fet down ; p resbyteries or BiftlOpS. 
 
 Rules and Directions tor * - j m , r 
 
 the better ordering of the There! ore this Government 
 pubiickworfhip of God, mu fl. e j t h er be derived from 
 
 and Government ot his ^. mfL - r 
 
 Church; to receive Com. Chrift to particular Perions, 
 plaints in Cafes of Male- £ an d if fo there can be no o- 
 
 Adminiftration .and au- , p OW er fince but it mu ft 
 thoritatively to determine ^ 11CI ruwci iiijlc, uul it uiun 
 
 the fame. be derived from thofe parti- 
 
 cular 
 
Spiritual Rebellion confiderd. 
 
 ir 
 
 cular Perfbns ;) or it muft be humane, which our 
 Adverfories will by no Means fufFer ; or it muft 
 be fent down fince by Divine Revelation, which 
 I am fure they cannot fhew, altho they pretend 
 to have kept a Correfpondence with the Spirit 
 from the Days of JohnKnoxs preaching his fiery 
 Gofpel. 
 
 There mult therefore be a continual Chain 
 from Chrift down tothisAge which can authorize 
 any Perfon to adminifler the Sacraments, to 
 preach, to pray, or to perform any other religious 
 Office. We have no other Mark of the Will of 
 Chrift in this Cafe, becauie he has declared no o- 
 ther. And as for thofe who pretend to have Au- 
 thority from the fecret Calls of the Spirit, I configa 
 them over to the Quakers. 
 
 But as our Blefled Saviour, juft before his A- 
 fcenfion, directed his Commiffion only to the A- 
 poflles, one Link interrupted of this Chain from 
 thence to this prefent Age, from that time in 
 which the Interruption begins, renders the Pow- 
 er humane,and confequently a Defect of Authority 
 follows ; for 'tis not length of Time that can blot 
 out this Defed: and give Right tounjuft Pofleflbrs 
 in a Church: For Chrift hlmfelf muft ceafe to be, 
 before they can plead Pofleflion without Clai- 
 mants: For while Chrift reigns in Heaven, he will 
 have a Claim to his Church. 
 
 As for thofe who, in the prefent pubiick Church 
 of Scotland^ call themfelves Presbyters, and can 
 
 carry 
 
12* The Nature of 
 
 carry their Succeffion up ao farther than 200 
 Years; yet when they flop and cannot trace it up 
 till the Apoftles Days, there appears the Defed of 
 Commiffion. Who gave that Perfon, from whom 
 the Interruption began, a Power to be a Prieft ? 
 He muft affume it either of his own Head, or ;rom 
 fome incompetent Authority . And could that U- 
 furpation intitle him to make another what he 
 was not himfelf ? That this cannot be good, our 
 own common Senfe will tell us. 
 
 'Tis not therefore afluming the Name and ufur- 
 ping the Powers of a Prieft will make a Manfuch, 
 'tis To far from that, it renders him the vileft of 
 Wretches^ facreligioufly like Korah, Dathan and 
 Abiram, to take upon him what really was not his 
 own. 
 
 But to make it impoffible by any fecret or 
 clandeftine Arts to defeat this Succeffion, the A- 
 poftles ordered Impofition of Hands ; an Ad which 
 was perpetually to attend the Inveftiture of that 
 facred Comm ; ffion. We have Proofs of this from 
 the Ads of the Apoftles. The Deacons, after 
 Fafting and Prayer, had Hands laid on them ; as 
 likewife had Barnabas, who was feparated for the 
 Miniftry in that manner. This was alfo done in 
 the moft publick Way. The old Men could re- 
 member they hadfeen Hands laid on the Ordain- 
 ers, &c. So this memorial Cuftom was carried 
 up to the Apoftles themfelves : It w 7 as therefore 
 impoffible that any pretended Impofer of Hands 
 fliould not be deteded* I 
 
Spiritual Rebellion conftderd. 13 
 
 I need not fay what an Advantage this is to the 
 Order of BHhops, and how much more Time will 
 increafe the fame , when our Pofterity 40000 
 Years hence, ifthe World Jhould endure fo long, 
 may fee the Apoftolick Times in their own. And 
 will not this be even an admirable Proof for the 
 Chriftian Religion? Does not this make Bifhops 
 venerable Monuments of Antiquity ? Or can there 
 be a better Evidence of that Order and juft Deco- 
 rum the Apoftleskept, in fending forth a preach- 
 ing Miniftry into the World ? 
 
 The Apoftles, together with this Impofition of 
 Hands, affign'd different Powers. Barnabas was 
 twice ordained; fo that in all Probability he was 
 firlt a Deacon, and afterwards a Prieft : But Bi- 
 fliops were always looked upon as the genuine 
 Succeflbrs of the Apoflles, for which we have un- 
 doubted Proofs, which I fhall not croud into the 
 narrow Space of a Sermon ; but I ihall only ob- 
 fcrve, they appointed thefe Bifhops as Governours 
 of the Church ,• to them was confin'd the Power 
 of ordaining others, and they are flill, by that 
 Authority, ourfpiritual Governours. Forwemuft 
 confider the Chriftian Religion,or the Church mi- 
 litant, as a Society of Men united for the Propa- 
 gation of the eternal Happinefs of Mankind, and 
 it is as neceflary that it fliould be kept in a due 
 and regular Order, as that civil Societies fhould 
 be fo preferved in theirs ,• for the Apoftle, in 
 the Chapter from vr hence my Text is taken, has 
 
 told 
 
14 The Nature of 
 
 told us, That all are not Apoftles, nor all Pro- 
 phets, nor all Teachers, nor Workers of Mi- 
 racles ; and by the fame Rule all are not Bifliops, 
 nor all Priefts, nor all Deacons ; and to prevent 
 this Confufion, there mufl be a governing Power 
 to reftrain the Invafion of thofe Offices. And it 
 is equally evident that when thofe Offices are in- 
 vaded, it mufl be in Defiance of that Power, and 
 anfwers to Rebellion in the State. 
 
 To make things common is to make them vile; 
 the Sun rowls thro' the Firmament glorious, and 
 as the Pfalmif exprefles it, rejoycing as a Giant 
 to run his Courfe. But flill he paftes unobferved, 
 (except by the Country Man, who fometimcs 
 wants his Heat) becaufe he is common and too 
 communicative of his Influence. The Earth puts 
 forth furprizing Beauties, which we every Day 
 tread upon with our Feet, and they are unregarded 
 becaufe they are common. But it would be of fa- 
 tal Confequence,if the Lord's Supper and theWor- 
 fhipof Godfhould fo prove, becaufe the Efficacy 
 of thofe Initiations depends upon a Veneration in 
 die Heart for them. It is a dreadfull Sign of the 
 Decay of Religion, if we make that Sa- 
 crament only the Occasion of Eating and Drink- 
 ing, which I am afraid you of this Kingdom 
 know to be a juft Charge; nor is it much better 
 to make Baptifm only pouring on Water, which 
 may be done by the meaneft Perfbn in the Parifh. 
 
 I would not here forget the Neceflity of fucha 
 
 Government 
 
Spiritual Rebellion confiderd. 15- 
 
 Government as I have mentioned in Relation to 
 Difcipline ; for it is a general Obfervation,That the 
 Yoke of our Equals or Inferiours is much more in- 
 tolerable than that of our juft Superiours, who 
 are our artificial Parents, and have a more 
 Father-like Affe&ion for us. 
 
 The Refult of what has been faid leads me on 
 naturally to confider the Confequences of Schilm. 
 x As Church Governoursare regularly appoint- 
 ed by God in a Chriftian Society,they confequent- 
 ly govern by Divine Right : Therefore to refill 
 thole Governours,by ading in Oppofition to their 
 Commands, or letting up a Power againft theirs* 
 is as much Rebellion in the Church, as when we 
 make Sheriffs, or Lieutenants, or call Conventions 
 againft the exprefs Command of the fuprem§ Pow- 
 er in a Kingdom. 
 
 This is fo plain and fo evident a Cafe, ^nd fo 
 agreeable to natural Reafon, that I render there 
 fliould be any who pretend Loyalty to the State, 
 yet cannot pay as great a Regard to the Laws of 
 God, as to the Laws of Man. lam fatisfiedfuch 
 Pretences to Loyalty are perfed Humour ; for the 
 fupreme Power of the Univerfe has certainly as 
 rational a Claim to our Obedience, as a mortal 
 Man can have. By him Kings reign, and Princes 
 decree Juftice ; but he never fet them up as Ri- 
 vals to his Power, as Images to be worlhipped by 
 Men, while the awful Majefty they reprefent is 
 unregarded. How much am I deceived, if while 
 
 B I 
 
/ 
 
 1(5 The Nature of 
 
 1 fwell with my Loyalty to my Prince, and think 
 it meritorious to fight under his Banner, I am in 
 a&ual War againft Heaven ? 
 
 Thofe who ufurp Ecclefiaftical Powers are the - 
 Heads of fuch a • Rebellion, and thofe who abett 
 and fupportthem,by hearing them pray or preach, 
 are Parties in the fame. 
 
 I charitably impute the Faults of fome to Igno- 
 rance in this Cafe. Spiritual Things are not fo 
 much the Objed: of our Senfes as temporal : There 
 is no Noifeof Canon in this War, nor clafliing of 
 Arms ; nor can we fee the Spirit when it flies a- 
 way from the facred Myfleries, and leaves to the 
 unworthy Perfon only naked Bread and Wine. 
 Some therefore run to Schifmatical Churches, be- 
 caufe they are open, without Fear, without Ter- 
 rour, or Uneafinefs ; they are handfome Conve- 
 niences, and Men generally choofe the broad 
 Way, and rejed the narrow Road which leads to 
 Perfecution, when they can fcarcely crowd thro', 
 and meet with Thorns and Briers in the Way. 
 
 As the Church fpiritually anfwers to the State, 
 we fhall find the Notion of Rebellion in either run 
 in an equal Pace : For if I frequent their Places of 
 Worfhip, hear them pray or preach, how can I e- 
 fcape the Contagion ? Is not the Prieft a Mediator, 
 an Intercefibr for the People? Does he not approach 
 the Throne of God, and offer up his Prayers for 
 their Souls ? But is not God of purer Eyes than to 
 behold Iniquity, or can he turn his Ear to the 
 
 prayers 
 
Spiritual Rebellion confiderd. xy 
 
 Prayers of one who is in adual Rebellion 3gainft 
 him, and even in the very Ad: of Prayer fights 
 againft him as effectually as tho he fired Canon 
 and endeavoured to ftorm him out of his Throne ? 
 In Praying he ufurps and bids Defiance to God ; 
 heoppofes his Mandates, and impudently looks 
 him in the Face, intercceds where he has no Inte- 
 reft, and fins when he prays. What an hopeful 
 Mediator is this between Gfarift and his Church? 
 
 It would beabfurd for a private Criminal to fol- 
 licit a Pardon from his Prince by the Mediation 
 of a Rebel with 20000 Men to fupport him; or at 
 leaft, however fuccefsful it may prove with an 
 unfortunate earthly Prince, conftrained by the 
 Fate of War to take Laws from his Subjects, God 
 is not to be ufed in that Manner 5 the awful Maje- 
 fly of Heaven is not to be triffled with ; he has 
 a peculiar Grandeur annexed to his Being, which 
 will not confift with an Affront from his Creatures, 
 formed by his Hands, and moulded by his Power. 
 
 The narrow Bounds of this Difcourfe will not 
 fuffer me to enlarge fo far upon this Subjed as I 
 could wifli : But there are two grand Points more, 
 of which I fhall take a tranfitory View, viz. the 
 Sacraments. 
 
 2 Whether that Tongue can blefs,or thofe Hands 
 can break the Bread \vhich is to be the Symbol of 
 eternal Life,while they are ingaged againft the Savi- 
 our of the World, w horn theElements are to reprefent; 
 nay even when the Ad of Confecrationisfinful, 
 
 B 2 let 
 
1 8 The Nature of 
 
 let any impartial Perfon judge. The Eucharift 
 is the deareft Pledge of Charity and Chriftian 
 Communion : But in the Hands of Schifmaticks 
 it is the Cement of their unrighteous Leagues 
 And Confpiracies againft Heaven ; furely to join 
 with fuch Men, is to offer to God the Sacrifice of 
 Fools. 
 
 As to Baptifm, if the Perfon is not rightly or- 
 dained, it can be no Baptifm ; becaufe he never 
 had Authority to admit Perfons into Chrift's Fold. 
 But if the Cornmiffion is valid, and he who has 
 that Commiflion turns Rebel, and makes ufe of 
 that Authority to lift Soldiers into his Rebellion 
 againft God, we may eafily judge what fort of 
 Baptifm this muft be ; and which will more eafily 
 appear from what follows in Relation to the In- 
 efficacy of fuch pretended fpiritual Adminiftrations. 
 
 If we compare the Jewifi Inftitutions with the 
 Chriftian,and confider how numerous were theirs, 
 and how few our ow ; n, we fliall find theirs make 
 up in Pomp what they wanted in Spirit. But the 
 Chriftian Inftitutions are few in Number, but 
 much more exalted in their Nature than thofe 
 beggarly Elements^ (as St. Paul calls them) which 
 have gone before ; but ftill even thefe nakedly 
 confidered are only empty Vehicles of Grace,they 
 come empty and return as they came : But the 
 Spirit of God overfhadows them,, makes them ef- 
 ficacious to our Souls, and Fore-runners of the Re- 
 tt ards promifed to the worthy Receivers thereof. 
 
 The 
 
Spiritual Rebellion confiderd. i<j 
 
 The Myfteries lie concealed under the Covert of 
 the outward Inftitution; the Effc&s imperceptibly 
 aflimilate with our Souls, and nourifh us to eter- 
 nal Life. 
 
 But the Spirit hath no where promifed always 
 to attend thofe Inftitutions ; for that would indeed 
 make them Charms and Spels : But there are pre- 
 vious Conditions without which the outward Infti- 
 tutions are no more than the Jewijb Sacrifices, 
 which, as they proceeded from an ungrateful 
 People, God declared that his Soul abhorr'd them. 
 
 What are Baptifm and Confirmation without 
 the Spirit? The firft makes nominal Chriftians, and 
 no more, and the latter is nothing at all ; for we 
 may invoke our Hearts out, the Spirit will never 
 be divided againft the Kingdom of Chrift, and at- 
 tend the Tents of Rebellion. 
 
 What is the Eucharift but eating and drink- 
 ing our own Damnation, if we eat and drink un- 
 worthily ? But can it be otherwife, if God with- 
 holds his Grace, and refufes to fend his Spirit to 
 overfhadow the Elements and denies to Hied his 
 Bleffing upon them ? 
 
 Thus it appears from a due Confideration of 
 what has been faid, under what Obligations we lie 
 to avoid any Communication with Schifm. The 
 dreadfull EfFe&s I have already fhewn ; which 
 ought to awaken any Soul, which has a Regard to 
 its own Happinefs, hereafter to be upon its Guard. 
 I know the common trifling Objection made, that 
 
 the 
 
V 
 
 20 The Nature of 
 
 ^ y , 
 
 he Notions I have here advanced are too narrow, 
 and confine the Church to a fmall Body of Men, 
 and unmercifully damn the reft which exceed in 
 Number and in Power. To which I anfwer,That 
 the Presbyterians in this Kingdom will get no 
 Ground of thePapifls if they appeal to Numbers, 
 nor has the Scripture in any Place directed us to 
 the Church by that Mark, which may fooncr fend 
 us to Paganifm and to Mahometanifm than to 
 Chriftianity. Nay I fliould rather fufped my felf 
 wrong in following a Crowd ; becaufc our bleffed 
 Saviour has told me, Enter ye in at the fir ah Gate ; 
 for wide is the Gate, and broad is the Way that- 
 leadeth to Deflrutlion, and many there be which 
 go in thereat : Becaufe fir ait is the Gate, and nar- 
 row is the Way which leadeth unto Life, and few 
 there be that find it. 
 
 I can recommend nothing therefore to you of 
 this fuffering Church with more earned Bowels of 
 Exhortation, than a ftrid: Care as to Communion. 
 As to thofe who have not determin'd,but hangloofe 
 as to their Principles, I would not have them flatter 
 themfelves that there is any Merit in fharing their 
 Worfliip between two Religions. We may fay with 
 Elijah, How long halt ye between two Opinions} 
 IftheLordbe God, follow him: But if 'Baal, then fol- 
 low him. And prefently after he fubjoins, That 
 he only remain d a Prophet of the Lord, but of 
 BaalV Prophets were 450 Men. We muft not al- 
 ways feek for the Church of Chrift in Profperity, 
 
 for 
 
Spiritual Rebellion confiderd. 
 
 21 
 
 for fufFenngfometimesisher peculiar Glory. She 
 is forced to make her Way againft Principalities 
 and Powers, to wade through Seas of Blood, and 
 fight her Way thro' her Enemies, with the Chriftian 
 Weapons of Prayers and Tears ; and this muft be 
 her Cafe till the Fulnels of thcGentifes comes to the 
 Bnghtnefs of her Rifing : Which God of his Mer- 
 cy grant for the Sake of his Son Jefus Chrift. 
 
 FINIS. 
 
 i