Plain Reasons, I, for 
 Dissenting from the Commun- 
 ion of the Church of England 
 
 By 
 Charles Owen 

 
 ^ 
 
 PLAIN ^ 
 
 REASONS, 
 
 I. For Diffenting from the Commmunion of 
 the Church of England. 
 
 II. Why Dissenters are not_, nor can be 
 guilty of S c H I s M ^ in peaceable Separa- 
 ting from the Places of Publick Worfliip 
 in the Church of England, 
 
 AND, 
 
 III. Several Common Objections, brought 
 by Churchmen againft DijJenUrs^ Anfwer'd. 
 
 By a True Protestant. 
 
 Ci^e Ctweltl^ CDition. 
 
 Deut. V. 32. 
 
 Ti jball obferve to do ^S the Lord y^ur God commanded you ^ 
 ye [kail not turu a/tde to the right hand or to the left. 
 I Cor. xi. 2. 
 Now / fraifeyoUy Brethren, that you rememher me in all things, 
 and keep the Ordinances ^ jiS I delivered them to Tea. 
 
 If two Churches differ one from another, a Man is 
 bound to joyn with that which appears raoft to re- 
 tain its Evangelical Purity. Dr. Stillingfieet\ Iren. 
 
 L O ^ D O 7i, 
 Printed for John Clark, at the Bibl^ 
 and Crown in the Poultry, near Chc2i^'\ 
 fide. 1719 . \ 
 
 P/Ice Four-Peace, or -^s.'Cd. a Dozen.
 
 (?) 
 
 
 f ^ 
 
 C3 
 
 3: 
 
 P/^/;/ Reafom, 8cc. 
 
 OR as much, as fome of the Church 
 of England lay on Diffenters the 
 heavy Charge of Sdifm, and many 
 of them know not how to clear 
 themfelves of that Charge ; The fol- 
 lowing Pages are defign'd, 
 I. To inform the more moderate 
 of our Brethren in the Church ofEnglandy That we do 
 not diffent from their Church out of Stubbornnefs, 
 or becaufe we love Contention, but from a tender 
 Confcience, willing to keep the Ordinances, as well 
 as the Do<51:rines of Jesus Christ pure and intire ; not 
 5 daring to add to them, or diminifh any Thing from 
 \ them, under any Pretence whatfoever. 
 , 2. To furnifli well-meaning Diffenters with P/^/» 
 > Reafons for their common Pradice : For we would 
 : have none go on Blindfold in Chriflianity, or take 
 ■ up a Profeffion among Diffenters, becaufe their Fa- 
 thers went before them in that Way, as if it were a 
 Crime toftep out of their Path : But we believe, that 
 as every One ought to he ready to give a Reafon of the 
 Hope that is in them ^ fo they fhould be ready to give a 
 Reafon of their ^ra&ice, in religious Matters; For 
 every One fhould be well perfuaded in their ov/n 
 Mind, that what they do may be done in Faith ,• for 
 whatfoever is not of Faith , is Sin. He that takes up any 
 Profeffion, be it never fo good, only from Educati- 
 on, without examining it in every Part, is never like 
 
 fp be a ufeful, if ever he be a true Chriftian. 
 
 Par y
 
 ( 4 ) 
 
 Pa rt Jl^ 
 
 Corjtainmg Ten R e A s o n s /<?r Vijfeming from 
 the Chunk 
 
 Reason I. 
 I E diffent from the Church of England^ becaufe 
 we do not look upon it to be fo pure a 
 Church as feme others are. 
 I F any, by the Church of England, do underftand 
 the whole Nation, we declare we know no fuch 
 Church. But if any take the Church of England for 
 particular Parifh Affemblies, or Congregations, then 
 we do not fay but fome of them may be true Chur- 
 ches, tho' they may be defective in Dodrine and 
 Difcipline ,• (for a Man that hath loft his Hands to 
 work, and his Feet to walk, and his Eyes to fee, 
 is a true Man, tho* defe^^tive p and yet, we think we 
 have fufficlent Warrant for our Practice in diffcnting 
 from them. For we do for our Souls, as they and 
 we do for our Bodies : If we arc fick, we choofe out 
 a skill 111 Phyfician ; left he kills inftead of curing us. 
 When we want Food, we take care to buy that which 
 is wholeiome fuch as will nourilli us. If we remove 
 our Habitation, we choofe out a good wholefome Air^ 
 not an unhealthy, fickly Place. If we change our 
 Servants, we feek others that are skilful, faithful and 
 diligent ; not fuch as are either ignorant of their 
 WorK, or lazy in it j or fuch as Care for nothing 
 but their Wages: Then can any blame us, if we take 
 as much Care of our Souls which are of more Value? 
 When many fpeak of the Church of England^ they 
 think of nothing elfe but the Tlace of divine Wor- 
 ihip ; and they are ftrengthen'd in this Error, by 
 the induftrious Prieftcraft of defigning Men : Fgr 
 they know that the Greek Word, fo often ufed for 
 Church [in the New Tefiament'] always fignifies the
 
 ( 5 ) 
 
 Teofle met together ^ not the Tlace where they meet, 
 A^s xiv. 27. I C«>r. xiv. 23. But their Defign here- 
 in, is to make the unthinking People believe^ that 
 if they leave that Place^ they leave the Church of 
 God. 
 
 But the Tlace of Worfhip [call'd the Church'] 
 
 1. Cannot be the Church which Christ pur- 
 chafed with his own Blood, and which Minifters are 
 charged to feed^ ASis xx. 28. 
 
 2. I T cannot be the Church that brought the 
 Apoftle on in his Way^ Acis xv. 3. 
 
 ;. I T cannot be the Church in an Houfe, i Cor. 
 xvi. 19. 
 
 4. I T cannot be the Church that was to be fpoken 
 to^ and that was to fpeak to others, Matth. xviii. 17. 
 
 f. It cannot be that Church, which is faid to be 
 the 3ody of Chri/^y and of which, Jefus Chrifi iv/is the 
 Heady Col. i. 24. 
 
 ^ W HAT then is the Church^ 
 
 eX. ^^ The Vifible Church is a Congregation of 
 " faithful Men, met together to worfhip God, in 
 " which the pure Word of God is preach'd, and 
 ^^ the Sacraments be duly miniftred, according to 
 ^^ Christ's Ordinance, in all thofe Things that of 
 " Neceffity are requifite to the fame. " 
 
 (This is the XlXth Article of the Church of Eng- 
 land.) Wherein obferve, 
 
 L The Vifible Church is a Congregation -^ there- 
 fore not a Whole Nation : For when did the Church 
 of England [fo confider'dj meet together in one Con- 
 gregation ? By their own Words, the Vifible Church 
 mufl be no more than can meet together to worfhip 
 God, in one Place^ otherwife 'cis not a Congre- 
 gation. 
 
 II. The ^Article faith, It is a Congregation of 
 Faithful Men (i. e. of Believers in ChristJ The 
 Clergy know, whether, in thi§ Matter, they a6l ag- 
 
 cording
 
 4:otdmg to thtir Articles in admitting none to their 
 Communion but the Faithful 3- or whether /^j/w^ the 
 Creed will not do: For fome that have been Ten 
 Years Communicants in the Cbm-cb of England, hav6 
 declar'd, " That they knew not what Faith in 
 ^^ Christ meant ,• and that their Minifter never 
 " ask'd them a Word about it ^ but only told them, 
 " that they (liould have fo much Money each Time 
 '* they came there. " 
 
 HI. It is a Congregation where the pure Word of 
 God is preached. Here the Article affirms. That what 
 they preach, mull be the pure Word of God. Not an 
 Oration of the excellent Conftitution of their Church, 
 or of Paffive Obedience, or an Exclamation againft 
 Schifm, or a Difcourfe of Morality, or only ex- 
 claiming againft fuch Vices as the very Light of 
 Nature condemns. 
 
 B u T to preach the pure Word of God, is, to preach 
 Jesus Christ, and Sinners Need of an Intereft in 
 Him, and of his Jaftifying Righteoufnefs, and to 
 magnify the. Riches of Divine Grace in Man's Salva- 
 tion : It is to preach the Dcdtrines of Faith, Repen^ 
 taTice^ Regeneration and Sanclificationy and the Necef- 
 ficy of the Power of the Spirit of God, in order to all 
 thcle. Thefe are the Dodlrines that Diffenters preach, 
 and thus they preach mod agreeable to the pure Word 
 pfGod, ^ndi the XXXIX Articles of Religion: There- 
 fore, tlio' Vi/e are cail'd Diffenters^ yet many, that 
 keep in the Church of England, are Diffenters more 
 than we : For v/e diilent only from indifferent Things 
 (as they call them) but they diffent from their own 
 Articles of Kiitb, 
 
 IV. T H E Sacraments muft be duly tAdmimjired ac- 
 cording to Ckrifi^s Ordinance. 
 
 V. In the Adminif! ration of the Ordinances of Chrifi 
 there muft be no utmccefjary Things impofed 071 zJlfen. Of 
 chele Two laft after. 
 
 But by tlie Way, (ince the t^rticle faith. That 
 the pure Word of God mu/l k preach' d^ ic muft not be 
 
 amUa
 
 (7) 
 amifs here, to take a little Notice of the comtnon 
 Preachers of the Word in the Churches. 
 
 Many Minifters o^ thQ Church of England y arc 
 Men of great Learning and Pares ; but, it feems, 
 chat the moft of them have little enough, and yet 
 have more than many of them make a good Ufe of; 
 you have their Picture drawn to the Life, and ic 
 would even afright a Chriftian to behold it, tho' 
 drawn by a skilful Hand. Bifnop Burnet New Vref. 
 pag. f, 5. [for whofe Plainnefs in expofing their 
 hateful and Ihameful Ignorance and Idlenefs, feme 
 of the Clergy curfe him bitterly.] His Words are 
 thefe : 
 
 "Our Emhir-Weeki * are the * When Prcachtrs 
 " Grief and Burden of my Life : ^^^ Ordain d. 
 " The much greater Part of thofe 
 " who come to be Ordain'd, are Ignorant to a De- 
 ^* gree not to be apprehended by thofe who are not 
 '^ oblig'd to know it : The eafieft Part of Know- 
 *^ iedge, is that to which they are the greateft Stran- 
 " gers j I mean, the plaineft Parts of the Scriptures, 
 ^^ which they fay, in excufe of this Ignorance, that 
 ^^ their Tutors in the Univerfity never mentioned the 
 " Reading of them : So that they can give no Ac- 
 " count, or at leaft but a very imperfe6i:one, of the 
 ^^ Contents even of the Gofpels. Thofe who have 
 ^^ Read fome few Books, yet never feem to have 
 " Read the Scriptures : Many cannot give a tolera- 
 " ble Account, even of the Catechifm itfeif, how 
 '^ fliort and plain foever: They cry, and think it a 
 " fad Difgrace to be deny'd Orders, tho* the Igno- 
 " ranee of fome is fuch, that in a well regulated 
 " State of Things, they would appear not knowing 
 " enough to be admitted to the Holy Sacrament ; 
 ** this does often tear my Heart. The Cafe is not 
 *^ much better in Many, who having got into Or- 
 " ders, come for Inftitution, and cannot make it ap- 
 " pear that they have read the Scriptures, or any one 
 " good Book, (ince they were ordain'd /' Thus far the 
 Bijhop. W E
 
 (8) 
 
 W E dare not truft our Precious Souls with fuch 
 Guides ; for how can they fhew us the Way of Sal- 
 vation, who cannot tell what the Gofpels contain? 
 Inftead of being Teachers of others, have need them- 
 felves to be taught which be the firft Principles of 
 the Oracles of G o d. O fliameful ! not know their 
 Catecbifnty nor what the Gofpels contain ! Have 
 thefe been at the Univerfity y and made a great 
 Noife of taking their Degree^ and after this need to 
 be fent back to their School Dames ! Well, for Fear 
 of Difgrace, in being denfd Orders, the Bifllop 
 faith, they cry. O rare Hedors I Are thofe the Men 
 that lead our Gentry, as well as the common Peo- 
 ple by the Nofe 1 It would be the Nation's Mercy 
 to have a due Senf^i of this Difeafe. If the Blind 
 lead the "Blind, both are like to faU into the Ditch, I 
 think we may apply that Complaint of God, by 
 the Prophet, to thefe poor dark Souls, Ifa, Ivi. io,ir. 
 His Watchmen are blind, they are ignorant^ they are Shep- 
 herds that cannot underhand. Are thefe like to feed 
 the People of G o d with Knowledge and Underjtand- 
 ing ? Surely, God never fent thefe Men to preach, 
 or elfe He hath fent them in fore Judgment to this 
 Land. 
 
 Obj. Our Tutors never bid us read the Scriptures. 
 
 tA. What Tutors are here! If there is fo little 
 Religion at tht Fountain, no Wonder we have fo lit- 
 tle at the Streams. If their Tutors did not put them 
 upon Reading the Scriptures, if they had had any 
 Love to the Word of God in their Hearts, they 
 would not have been fuch Strangers to the Word of 
 G o d. If they themfelves have not made Food of 
 the Word of God, they are not like to do much 
 Good at Preaching, Ez^ek. iii. i. Son of Man, eat this 
 Roll, and go fpeak to the Houfe oflCv^d. 
 
 But fuppofe thefe were all very Learned Men, 
 (which cannot be granted) yet they have little Need 
 
 of
 
 (9 ) 
 
 of itj provided they can Read right: For all have 
 their Prayers made for them^ and many of them 
 their Sermons too. Be fare that God difapproves 
 of fuch a lazy Prac^licc. Jer. xxiii. 30. I ^m againfi 
 the Prophets^ faith the Lord, that fteal mj Words every 
 one from his Neighbour, 
 
 We honour human Learning much; but we do 
 not count him the belt Minifter that hath the greac- 
 eft Stock of that ; but the Man who, with it, hath 
 moft Grace and fpiritual Experience ; who preaches 
 Jesus ChUist, and whofe Miniftry God moft 
 owns for the Converfion of Sinners, and Building 
 up Believers in their ?r}ofi holy Faith ; and who himfelf 
 lives a holy Life. We believe that Minifters had 
 better be defedive in human Learning, than in the 
 Grace of God; therefore when we choofe a Pa- 
 llor, we do not enquire, Who ordain'd him ^ Or, 
 What Garments does he wear ? But, What Doctrines 
 does he preach ? What Life does he live ? And, Are 
 there any Signs of God's fending him ? Not, Does 
 he Preach in the Church ? or in a Barn ? But, Whe- 
 ther his Preaching be in Demonftration of the Spi- 
 rit and of Power ,^ 
 
 Reason IL 
 
 W E diffent from the Church of England^ becaufe 
 We cannot take the Common-Frayer-Book for our Pvuls 
 of Worfliip. 
 
 i. Because it orders the Reading of much of 
 the aApocrjfha (inftead of the pure Word of God) 
 wherein are many Things very fabulous, and we 
 think Untruths, Things that ad^mnifltr ^teflions^ ra- 
 ther than godly Edifying, which is in Faith. 
 
 2. Because it appoints all Perfons religioufly 
 to obfcrve above an Hundred and Fifty Days in the 
 Year, as Holy-Time, befides all Sabbath-Days. 
 
 We count the Sahhath of the Lord Honouiahle ; 
 We alfo religioufly obferve Occafional Days of Pray- 
 er and Thangfgiving, but cannot bind ourfclves 
 
 B religioufly
 
 ( 10 ) 
 
 t eligioufly to obferve what we have no divine War- 
 rant for : But are rather forbid the touching of. Gal. 
 iv. 9, lo, II. But now, after that ye ha^ve known God^ 
 ^&C. how turn ye again to the weak and heggerly Ele- 
 ptents^ whereunto yeu defire again to be in *Bondage ? Te 
 ohfeweT^ays and<iJ^onths, and Times and Tears, I am 
 afraid of you ^ leajl I have beftowed on you Labour in 
 'vain, 
 
 3. Because thereby are impos'd on all Mmifters 
 Forms of Prayers. If it be granted (as we think 
 there is no Reafon) that our Lord Jesus Christ 
 made a Form of Prayer for his Difciples to be ufed 
 Word for Word, without Alteration ^ yet by what 
 Rule do any Men do fo for others, and then impole 
 them upon them for their conftant Ufe ? 
 
 We have a Promife of the Spirit of Grace and of 
 Supplications J Zech. xii. lo. But no Promife of the 
 Help of the Spirit, to any Man or Men to make 
 Forms for others. 
 
 If fome ufe them in Sincerity, and can bring God 
 no better, I believe God will accept them ^ but if we 
 have a better Offering to bring, we mult not oiSFer 
 ihat which co/i' us Nothing, 
 
 I F we tye up ourfelves to Forms, how can we 
 fay with St. Taul, Rom. vii. 26. IFe know not what 
 'we fljould pray for as we ought ? They that pray by a 
 Book, know, to a Word, what they fhould pray for ? 
 If they have their Book, Light, Sight, and Learn- 
 ing enough to read it^ they never need to be at a 
 Lofs about the Matter, 
 
 What if fome Minifters need thefe Forms? Let 
 fuch Parfons ufe them, that cannot do without them ; 
 But why mult Itrong Men tye up their Legs, that 
 they may ufe Stilts to? This is to negleB, and not i& 
 fiir up the Gift of God that is in them^ 2 Tim. i. 6. 
 
 We never read in all the Word of God, of any 
 fuch Cuftom as Praying by Book ; tho' we read of 
 the Prayers of ayfhraham, Jacobs Job^zJ^ofesy Samuel, 
 David^ Sokmon^ EUP^^^ Ifai^h, He^kiah^ Jeremiah, 
 
 Jonah,
 
 ( " ) 
 
 ^oneihy DanUly Ezray Nebemiahj and of the Apo- 
 itles. 
 
 Doth an hungry or ftarving Man want a Form 
 before him^ to tell his Wants by ? We (hoald quefti- 
 on whether that Beggar was not a Cheat, who could 
 not tell his Cafe, v/ithout Reading of it out of his 
 Book. If the Churches took due Care to choofe 
 able Minifters, this Grievance would be laid afide: 
 Or if it were left indifferent ^ as ind liferent Things 
 (hould be, that thofe might ufe them, that could not pray 
 •ivithout them I Men would, for Shame, take up ano- 
 ther Pradice. The Forms of Prayer, and Books of 
 Homilies, were both compos'd to help the fpoor 
 Tools of) Priefts, at oar firil coming off from Po- 
 pery: For the Priefts were fo ignorant^ that they 
 could neither pray nor preach. But now, fmce in 
 the Church, we have Men of more Learning and 
 better Parts, why muft they claim this Benefit of ths 
 Clergy ? And why muft the Homilies be laid afide, 
 and not the Forms of Prayer ? 
 
 We verily think, that thofe who have the Help of 
 the Spirit of God to preach, have his Help alfo to 
 pray ; but if they want the Spirit of (jrace and Sup- 
 flicationy they are not fit to preach. 
 
 Obj. r. That Trowife of the Help of the Spirit of God 
 inVrayery is to raife our zAffe^ ions y and to draw out 
 Grace to its Exercife in Vrayer, 
 
 tAnfw. We allow it heartily ^ but that is not all^ 
 nor the principal Thing intended : For the Promife 
 is concerning the Matter y as well as the Manner: 
 The Apoftle, Kom. viii. 26. fpeaking of Go p*s fill- 
 filling that Promife, Zech.xii. 10. doth not fay. We 
 Know not how to pray, but what to pray for. 
 
 But in tying up ourfelves to Forms, we flmt 
 out the Work of the Spirit, as to the Matter; and 
 if we thus limit the Ho'.y Qne of Ifrael, how can we 
 promife ourfelves bis Help in the other ? In ihort
 
 This fcems, to us, like offering with firange Fire] 
 Lev.x. I. 
 
 Obj. 2. The Way of Traying hy *Book^ hath heen of 
 very lovgfianding in the Church, 
 
 eAnfw, But the Way that Diffenters take in 
 Prayer, hath been ufed Two Thoufand Years before 
 eVer there was any Book in the World, and very pro- 
 bable, many more Thoufands before it became a 
 Cuftom for Chriftians tp pray by Book. 
 
 Obj. ;. But wbrn we addrefs ourfelves to God a^f 
 Jljould ufe the mofi decent Expreffions. 
 
 ty^nfw. I T is very true, we fhould worfhip with 
 Reverence and godly Fear: But it is the Heart, not 
 fine Words, or elegant Expreffions, that God looks 
 at j if the Heart be upright with God in Prayer, 
 and if it be done in Faith, God can, and will over- 
 look an hundred Slips of the Tongue, and hear Pray- 
 er, tho' it be as Hezekiah's, Ifa. xxxviii. 14. like the 
 chattering of the Crane or a Swallow. 
 
 Obj. 4. 'JDlJjlnters are liahktovent falfe DcBrines hy 
 their Way of Fraying, 
 
 Anfw. So may thofe that keep flridtly to a Form ^ 
 wirnefs thnt daily Petition of the Church, '' Remem- 
 *•- her not Lord^ the Offences, of our Forefathers, " What 
 is truly intended in it, we do not Difpute^ but it 
 looks like Graying for the Dtad. So does that Form 
 favour of Error, in the Order for Baptifm, that places 
 Pardon of Sin in Regeneration^, inftead of the Merits of 
 Chrifi, Of which, after. 
 
 Obj. 5-. Diffenters Trayers are often incoherent, 
 
 Anfw. S o may Forms of Prayer be top. Tak? 
 one Inftancc in their o^^n Words ^ ^"^ Al--^
 
 C^3 ) 
 
 '^ ty^lmtghty and everlafiing God^ "who alone worhep 
 ^ great Marvels, fend down upon our Bijhops and Cu* 
 '' ratesy^c. thy Grace. " Muft we fay. That it would 
 Ife a great Marvel, if Ged [hould fend down his (jrace on 
 Bi[hops and Curates ? Then where is the Coherence of 
 that Prayer ? 
 
 Obj. 6. For Want of a Form, Diffenters Trajers are 
 fometimes very unintelligible^ the People know not what 
 t bey intend^ byfomeoftheirTetitions. 
 
 Anfw. So may fet Forms be too. Let their own 
 Form be Witnefs : 
 
 " Tbofe Things y which for our Uuworthinefs, we dare 
 *^ not ask, and which for our 'BUndnefs, we cannot asky 
 [[ vouchfafe to give us, &c." with many others like it. 
 
 Obj, 7. For want of a Form of Prayer, Diffenters are 
 often guilty of many Tautologies, or Repetition of the fame 
 thing, 
 
 Anfw, Not half fo often as thofe that ufe a Form : 
 For they ufe the fame Petition, fix, eight, ten or 
 Twenty Times over, this feems to crofs the Com- 
 mand, Matth. vi. 7. When thou pray eft, ufe not vain Re- 
 petitions, as the Heathen do: For they think that they [hall 
 he beard for their much [peaking, I Kings xviii. 26, 
 
 Obj. 8. The Vraycrs of the Church were composed hy 
 •wife and learned Aden, that better knew the Work and Na-^ 
 ture of Prayer than we do, 
 
 Anfw. How great, or wife, or learned the Com- 
 pofers were, we matter not ; for tho' they were A- 
 poftles, or Angels of God, if they bring us any Rules 
 qf Faith or PraBice that have not the Stamp of the 
 Wifdom and Authority of Jesus Christ upoa 
 them 3 we cannot, we dare not receive them. 
 
 Neither
 
 (14) 
 
 Neither was there any Nsed of thefc human In- 
 ventionSj till the Spirit^ Life and Power of Religion 
 was gone from the Romifli Church, and then this 
 Device was brought into the Church to ferve inftead' 
 thereof: And we ufe to fay, J had Shift is better than 
 none. But 'tis pity that the Reformed Churche$ 
 fhould dance after her Pipes. 
 
 " " Reason III. 
 
 We cannot joyn with the Church of England in 
 their Order for Baptifm. 
 
 1. We except againft that Human Ordinance 
 Signing with the Crofs. 
 
 I T is order'd to be done, ^^ In Token that hereafter 
 ^^ they fljall not he ajhamed to confefs Chriji crucified^ 
 And fo they make the Crofs a Sacrament , for by 
 their own Definition of a Sacrament, it is made an 
 ^* outward and "vijible Sign of inward andffmtual ^race'^ 
 We want a Warrant from the Word of God for it, 
 before we can ufe it in Faith. It fmells of the Veffei 
 whence it was drawn. And we wonder why this is 
 not laid afide, as well as Salt, Cream and Spittle, Itill, 
 ufed in Baptifm by the Papifts. 
 
 2. By the Form of Baptifm in the Church of Eng- 
 Jandy Parents are not fuffer'd to Covenant with God 
 for their own Children : But others muft do it, tho^ 
 they be Strangers, and may never fee the Child a*- 
 gain: Nay, they muft be other Perfons, tho' the 
 Parents were gracious, and the Godfathers and God- 
 mothers were wicked^ and fo are more likely to ner 
 gled their Charge. 
 
 Obj. 9. Godfathers and Godmothers were in Ufe under 
 the Law, as Witnef'es at Circumcifiori, 
 
 Anfw. Besides the Circumcifer, there were Two 
 Perfons made ufe of ^ a Woman^ whole Work it was 
 to carry the Child from the Mother to the Place of 
 Circumcifion, and back again co the Mother^ and q,
 
 ( M ; 
 
 Man to hold the Child in his Lap while it was cir- 
 cumcifed^ but neither of them promifed any Thing 
 for the Child, as thefe now do. 
 
 3. The Godfathers and Godmothers are forcM 
 to promife what is in the Power of no Creature on 
 Earth or in Heaven to perform, That the Child jhall 
 renounce the Devil and all his TVorhy and conftantly bc" 
 lieve God^s holy Word^ and obediently keep all his Coifpr 
 TnandmentSy and 'walk in the fame all the Days of bis 
 Life. And when all this is done, it is what the mofi 
 of them never mind, either for themfelves or the 
 Child. Or, if they think of their Promifes, how 
 dare they put themfelves in the Place of God? 
 Whofe Work it is alone, to change the Heart and 
 work Faith in it ^ and to caufe ^^en to walk in His 
 Statutes^ and keep his Commandments^ and do them, 
 Ezek. xxxvi. 27. 
 
 4. W E fee no Re^on to believe, that every Child 
 baptized with Water, is alfo regenerated by the fpe- 
 cial Grace of G o d, as they exprefs in their Order 
 for Baptifm, in thefe Words : 
 
 We call upon Thee for this Infant, that he coming to 
 Thy holy Baptifm ^ may receive Remljfion of Sins^ b) fpi- 
 ritual Regeneration. 
 
 The Word of Go d tells us. That Remiflion of 
 Sins is only by the Blood of Jesus Christ, not by 
 Water -Baptifm y nor hy fpiritual Regeneration. So that 
 there is a double Error in this Form, and they them- 
 felves have prov'd both of them ready to our Hands^ 
 in the Order for the Communion ; where they have 
 thefe Words ,• In Remembrance of Chrifi's meritorious 
 Crofs and PaJJion, whereby , alone^ we obtain Remifjlon 
 of Sinsy and are mads Partakers of the Kingdom of 
 Heaven* 
 
 y. In the Order for Baptifm, they alTert, That 
 it is clear from the Word of God , that Children baptiz>edy 
 and dying in their Infancy ^ before they commit a^ual Sin^ 
 fire undoubtedly faved. 
 
 It is not clear to us, nor can they fliew it in all 
 
 th$
 
 ( lO 
 
 the Word of God. But Human Inventions com^ 
 monly favour of Human Infirmities. 
 
 Reason IV. 
 
 W E cannot joyn with the Church of England iri 
 the Lord's- Supper. 
 
 1. Because they order every one to kneel at 
 their receiving it. It is the Cuftom of the Vapifts to 
 do fo^ and their Reafon is, Becaufe they believe 
 that the Bread, after Confecration, is the very Body 
 of Christ i Bat, if it be not fo, it looks like Ido- 
 latry to kneel be "ore it. But becaufe this was not the 
 Cuftom of the Apoftles, [but Sitting, Matth, xxvi.20, 
 26.] and becaufe we are bid to abliainfrom all Appear- 
 ance of Evil * therefore we rejed it. 
 
 2. B £ c A 17 s E they order the Sacrament to be ad- 
 miniftred to the Sick ; and permit it to be done to 
 two or three Perfons, when there is no Church pre- 
 fent. Becaufe this Ordinance fhould be adminiftred 
 only in the Church ,• and becaufe this Cuftom fprings 
 from the fame Ground with faying private Mafs iii 
 Houfes, and having no Warrant from the Word of 
 G o D ,• therefore moft of the Reformed Churches re- 
 jected it, and therefore fo do we. 
 
 5. Because Perfons are aliovv'd to come to that 
 holy Ordinance, to qualify themfelves for Places of 
 Truft or Profit. This is a horrid prophaning of a 
 moft facred Ordinance, that was never defign'd to 
 ferve inftead of a Licenfe. 
 
 4. Because they ordinarily admit any Perfon to 
 that Ordinance that defires it. And more ^ for they 
 order the Minifter to invite all to it, that are prefent 
 at Hearing the Word, in this Manner : On fuch a 
 Day we are to adminifier the holy Co'/nmunion, unto which, 
 in God^s Behalf y I hid you all here prefent. How this is 
 done in God'*s Behalf y we are at Lofs, 'till we find a 
 Warrant for it in the Word of G d. 
 
 Are all chat come to Church fit to go to the Ta* 
 ble of the Lord ? Whether they are or nor, it feems, 
 
 they
 
 (I?) 
 
 they muft be all invited : It's manifeft that many of 
 them go thither, only for their Hire. And it's ma- 
 nifeft that many of them are very unfit to go to 
 that holy Ordinance. 
 
 r. Because they are deftitute of faring Know- 
 ledge and Faith, and are Strangers to true Repen- 
 tance and fpiritual Regeneration. Be fure/uch can- 
 not difcern the Lord^s Body '^ but muft eat and drink 
 unworthily, tho' they fay they are in Charity with 
 all Men. 
 
 2. Many of them live very wicked Lives ;fwear 
 and be drunk the fame Night, and oft in the Week. 
 
 To adminifter the Holy Communion to fuch, is 
 to caft that -which is holy to "Dogs ; which we are ex- 
 prefsly forbid to do. Where Matters are thus managed, 
 it can hardly be truly faid, " That the Sacraments 
 " are duly adminiftred according to Christ's Ap- 
 ^J_ pointment.'' 
 
 Reason V. 
 
 W E diffent from the Church of England, beca^ufe 
 the Generality of the Priefts dilTent from their old 
 Dodrines and the chief of the Thirty-nins Articles of 
 Religion-^ as may be feen by comparing their Preach- 
 ing and Writings now, with the Writings of their 
 old godly Minifters, in the Reign of Queen EUz^a- 
 hetb, and IXth, Xth, Xlth, XJIIth, and XVIIth, 
 Articles of the Church of England, and with the Nine 
 Articles of Lambeth, Thus, they force us, either to 
 diffent from them, or from theold Dodrines: W© 
 choofe to >^^^p to the good old Way. And hence the 
 Church of England, is beholden to us to keep their old 
 Do^rines for them* Dr. Edward^ Vreacber. 
 
 Reason VI. 
 
 W E except againft Two Things, efpecially in the 
 Order for the Burial for the Dead. 
 
 I. ^' They thank God for taking them away : " (Bad as 
 well as Good :) we dare not do this at the Burial of 
 
 C many ^
 
 ( I8 ) 
 
 ftiany ; beCaufe we fear they die in their Sins, Stran- 
 gers to Cheiist, true Faith, and real Holinefs. As 
 we have no Warrant for fuch an Univerfal Form, fo 
 none but an Enemy, or a covetous Legatee, wilt 
 heartily fay, aAmen, 
 
 2. N o R can we fay (as they do) of every One, 
 (even the vilefi: Wretches that they bury) That ''We 
 *^ have f tire and cerUtln Hope of their Refurre^ion to eter- 
 ^^ nal Life: '' For we verily think we fhould often 
 fpeak againft our Confciences, and the Perfuafion of 
 moft that hear us. We believe the Do6^rine of the 
 Refurredion^ but do not believe that every One 
 Ihall rife to eternal Life, Dan. xii. 2. Thofe that 
 believe the Doctrine of Purgatory, have much more 
 Colour of Reafon for their \Jk of this Form than we : 
 For the Papiits hold. That tho' a Perfon may not be 
 fit for eternal Life when he dies^ yet he may be fit- 
 ted for it after Death.- This unfcriptural Do(5lrine 
 the Church of England denies; and yet fhe teaches 
 her Difciple, That there is not one Soul goes to Hell^thzi 
 hath the Good-luck to have Chriftian Burial [as they 
 call it, that is, to have the Order for the Burial of 
 the Dead, read over them.] How inconfiftent is this 
 with their other Work. 
 
 Reason VIL 
 
 W E v/ithdraw from the Communion of the Church 
 ef England, becaufe we cannot allow of fuch Officers 
 in the Church, as Diocefan, or Lord Bifhops. As 
 they are Lords, we honour them as Officers of State j 
 but not as Bifliopsin the Church ^ 
 
 W E own all faithful Pallors of particular Congre- 
 gations, to be fcriptural Bifliops, and the Scriptures 
 know no other. Our Lord Jesus Christ forbad it, 
 Mrjr^ X. 42, 4f. Te know that they v^hlch are account- 
 td to rule over the Gentiles, exercife Lcrdjhip over them ; 
 and their great Ones exercife Authority upon them, btH 
 fo it fiall not be arnong you ; hut whofoever will he 
 great among you^ [h.iU be jour Mini[ter ^ and whofever
 
 C ^9 ) 
 
 <imong you 'ivllhhe the chiefefi^ fijall he Servant of all, Sic, 
 And as the Scriptures knov^ no fuch Office^ fo the 
 
 jirfl: and purefl: Ages of Chriftianity know no fuch 
 Office in the Churches. 
 
 aAthanafius is faid to be BiChop of Alexandrlay 
 (and a Bifliop he was) but not a Diocefan Bifhop ^ 
 
 for he had no more Chriftians in his Community 
 
 ^than might meet in one Place. We read of Abundance 
 of Bifhops in the Hiftories of the Church, for above 
 Three Hundred Years after Christ: But none of 
 them could be Diocefan Bifhops ^ becaufc many of 
 them were not above fix, fome hve, fome four/ome 
 three, and fome but two Miles one from another. 
 Thefe were as near as our Parifh-Minifters.are one to 
 
 .another. But more than that, we read of T^vo Bt- 
 pnpSy in their Bifliof ricks, in the fame City, at the fame 
 Time-^ not fetting up in Oppofition one to anocher_, 
 
 rfcut by the Confent of both, as w^ell as of the People. 
 Thus it was at Jerufalem^ at Antioch and Ephefus ; 
 fo that their Bifhops were but Presbyters, Elders or 
 
 .Paftors of particular Congregations: Such Bifhops 
 we heartily own. 
 
 Reason VIII. 
 
 We cannot allow that the Bifliop or Patron 
 fhould impofe a Paftor upon any Parifli, without 
 the Confent and Choice of the People : But are 
 willing to ufe the Liberty which God hath given 
 us: that is. For the People to choofe their own 
 Pallor. " The fulleft Words that the Greek Au- 
 ^^ thors ufe for ail the Parts of Eledion ; as, to 
 ^^.propofe, to. name, to choofe, to decree, are (in 
 ^^ Church-Hiftory) apply "d to th^Veofle; fo that 
 " in the Primitive Church, the Veoplc did propofe, 
 ^^ name, ele6t and decree, as well as the Clergy -^ 
 '^ and tho' the Presbyters had more Skill to judge, 
 ^^ yet the VeopU had as much Right to choofe their 
 " own Paftors." 
 
 Thus, a Thoufand Years after Chris t's Afcen- 
 
 C z fipn^
 
 £{ 
 
 (20) 
 
 flon, the Council of 7{jce decreed, ^* That if any 
 Bifbop deceafe^ any other, reconciled to the 
 Church, may be admitted, provided they be wor- 
 thy^ and the Teofk do choofe them. " Should 
 any one Man engrofs to himfelf, and his Heirs, the 
 Power to impofe upon every Woman in the Parifh, 
 fuch a Husband as he, or they think fit, it would be 
 counted an intolerable Impofition : We look on this 
 Cuftom of impofing a Paftor upon a Church, with- 
 out the Peoples Choice and Confent, to have a very 
 near Refemblance to it. 
 
 Reason IX. 
 We diflent from the Church of England; becaufe 
 we think it wants godlj DifcifUne : This [as to one 
 particular Branch] the Church confelTeth every 
 Year,- and this Confeffion hath been a Form to 
 them thefe Hundred Years, without Alteration. It 
 hardly looks like Sincerity, but there it ftands un- 
 altered ,• 
 
 1. For a Witnefs againft themfclves^, that have 
 Power to alter it^ and do not. 
 
 2. For the Juftification of thofe whodifTent from 
 them, becaufe ic wants Godly Difcipiine. 
 
 Some Difcipiine they have, but, if you will be- 
 litve them, they vjznt Godly Difcipiine^ for all the 
 Difcipiine they have, feems to be more to get Mo- 
 ney, than to bring Sinners to Repentance. 
 
 I F any Perfon commit a Fault that is worthy of 
 Excommunication, it is not in the Power of any Pa- 
 rifh Miniiler, with all his Congregation, to Excom- 
 municate that Offender ^ but this muft be done by 
 Lay-Men j tho', I confefs, it is done in the Bifhop's 
 Name ^ yet thefe Lay-Men do as they pleafe. Of 
 this Matter, a Bifhop of their own faith, 
 
 ^^ The Church would be more fecure, and more 
 '^ Hnexceptionable, if the Adminiftracion of her 
 ^^ Difcipiine was put into other Flands, and in a 
 [' better Method. '[ Eiftiop 'Burmt. 
 
 ThEE.£
 
 ( 21 ) 
 
 There little Crimes are fometimes punifhed 
 heavily^ as not wearing of the Surplice , and great 
 ones come off lightly^ or^ it may be, are never en- 
 quired into, or are winked at ; as the Parfon, or 
 Curate's being drunk two or three times a Week, or 
 Swearing at every other Sentence ; it is as the Lay- 
 men pleafe. Whether, there, ^J^oneywill anfwcr all 
 Things, we fhall not enquire ,• but, be fure, it will 
 anfwer the Place of Repentance j for when the 
 Money is paid, the Offender is, again, a good 
 Church-Member. 
 
 I F any Man, Profecuted in the Bifhop's Court, 
 gives any Signs of Repentance, why is he not re- 
 ftor'd to his Place without Money ? Why do they 
 make a Gain of their Brother's Sins ? And if he does 
 not give any Signs of Repentance, how come his 
 Money to anfwer the Place of Repentance? 
 
 I F Money will admit Perfons into the Commu- 
 nion of the Church of England, we hope it never 
 fliall into our Churches: If fuch an Offender fhoud 
 offer his Money to us, on fuch an Account, we 
 fliould think St. Teters Anfwer to Simon Magus^ did, 
 in fome Sort belong to him \ *^ Thy Money perifti 
 " with thee \ becaufe thou thoughteft the Gift of 
 ^' G o D might be purchafed with Money, thy Heart 
 
 is not upright with G o d ,- thou art in the Gall of 
 
 Bitternefs, and Bond of Iniquity. '' 
 
 i% 
 
 Reason X. 
 
 W E leave the Communion of the Church of Evg- 
 land, becaufe it hath often fhewn a perfecuring Spi- 
 rit in it. We never read that the Church of Christ 
 did perfecute others ,• but Jesus Christ told 
 his Difciples they muft exped it. They that live god- 
 ly in Christ Jesus, r/^uft: fuffcr Ferfecution. U'his 
 hath been juft Matter of Offence to us. That Dif- 
 fenters, that live Honeftly, Quietly, Soberly and 
 Godly among them^ have fuffered much from the 
 Church of England by Fines and Imprifonments, and 
 
 have
 
 (22) 
 
 have been hated, at the fame Time that Swearers, 
 Drunkards^ 6^c, have been free from Trouble, and 
 fpoken kindly to, provided they did but own them- 
 falves to be of the Church of England, 
 
 Obj. Dissenters may thank themfeivej for their 
 cwn Stuhbornnefs ; for the Ceremonies are but indifferent 
 Things. 
 
 j4nfv^. Why then do they not leave them indiffe- 
 rent, i. e. whether Men will ufe them or not ? Why 
 do they make them Terms, not only of Communion, 
 but of Salvation; for they tell us. That Schifra, on 
 this Account, is a damning Sin, as much as Murder or 
 Adultery. It is flrange to us, how it fliould be as 
 -dangerous to break the Laws of ^JUan^ as it is to 
 break the Laws of God. But this is a real Truth, 
 That many warm Churchmen are more careful to 
 avoid the Worfhip of Diffenters, than they are to 
 avoid the Sins of Murder or Adultery. If they are 
 ■indifferent Things to chem, why do they offend our 
 Coniciences, in thrufting them upon us, who can- 
 mot think them fo. This is far from that Chriflian 
 Spirit, I Cor. viii. 15. ] will eat no Flejh while the World 
 fiandethy left I make my Brother to offend. 
 
 That which Minifters deliver to the Churches, 
 they muft, firft, receive of the L o r p, i C(?r. xi. 23. 
 1 ha've received of the L o R D, [that is, of the Lord 
 Jesus Christ, not the Lord Bifhop] that which I 
 -delivered unto you. 
 
 Princes are very jealous of their Soveraign 
 P-ighcs and Privileges ; and we believe, the Lord 
 J E s u s . C H R 1 s t is fo of H'ls ; and that whatfoever 
 Shew of 'Decency human Inventions may make to the 
 Eyes, of carnal Perfons, foch officious Intruders, will 
 one Day^ hear Him fay, Who hath required thefe Things 
 at your Hands ? 
 
 Especially, when by fuch human Ceremo- 
 nies they keep many a Child of God, out of the 
 
 Churchji
 
 ( 2J ) 
 
 Churchy tho' we and they too^ have an exprefs 
 Charge, not to have any thing to do with fuch 
 Things^ Gal. v. i. Stand faft in the Liberty wherewith 
 Chrifi- hath made usfree^ and be not entangled again with 
 the 2t^Jke of Bondage. 
 
 If God hath taken off the Yoke of Jewifh Ce- 
 remonies, He never intended that Men (hould in- 
 vent new ones, which tend to Superftition. 
 
 We believe that a Serpent of Brafs, when it hath 
 the Stamp of God's Authority on it, is better than 
 a golden Calf of Mens Invention ; the one heals, the 
 other hurts. 
 
 P A R T If. 
 
 CorjtMtng Six Reasons why Dijfenters are 
 mt^ nor cm be guilty of Schifm, in jfeaceahle /</- 
 par ating from the Church of England 
 
 The Word Schism is ufed, 
 
 OR Breach of Union in the Church ,• thus^ 
 thofe that abide in the Churchy may be guii- 
 I ty of Schiffn^ more than thofe that peace- 
 ably lea've it ; while they that remain in k^ 
 make Divifions and Parties,difFering about DodnriQSy 
 ^c. This is Schifm in the Body, i Cor. xii. 29. 
 
 2. I T is ufed for any caufelefs Separation from a 
 Churchy a peaceable Departure from any Church, is 
 not Schif7n j or when there is jaft Caufe for leaving 
 its Communion. 
 
 But my prefent Bufinefs is to prove. That even 
 in the Senfe of the Church, DilTenters are not 
 guilty of Schlfm , notwithftanding their Noifeabouc 
 
 Reason
 
 (24) 
 
 Reason I. 
 The greateft Part of the Body of Diffenters now 
 living, never were Members of the Church of England^ 
 they never broxke oiFfrom it : and therefore are not 
 guilty of Schijm- 
 
 Obj. But they were horn in England^, and the Church 
 of England is a National Church. 
 
 nAnfiV' The Church of Christ, was not fo ^ 
 for we read of Seven Churches in the Lej^tr ^fia. 
 Rev. i. 4. And of the Churches of JudtSL^ which was 
 once a National Church, Gal. i. 22. 
 
 I F our being born in England, makes us Church- 
 Members, then, in order to any One's Admiflion to 
 the LordVSupper, it need not be ask'd. Have you 
 Faith, &c. but. Where were you born? 
 
 Obj. Butfome of yon ga'veyour Confent to he Memhers 
 of the Church of England. 
 
 aAnfw. It is true ,• and fo we were Members in- 
 deed ; but better underftanding the Dodrines and 
 Difcipline of C h r i s t's Church, and Chriftian 
 Liberty, we have made no unlawful Rent in the 
 Church, but have peaceably joyn'd ourfelves to 
 other Churches, where we are better fatisfy'd, as 
 St. Pauly Gal. i. 13, 14, if, 16. by his own Exam- 
 ple hath taught us. 
 
 R E A S O N 11. 
 
 I F the Spirit of God is, in great Meafure, de- 
 parted from any Church, then we may diffent frora 
 it, without being guilty of Schifm ; for Schifm is a 
 caufelefs Separation from any Church : But if this 
 be true, our Separation is not caufelefs. 
 
 QuQft. But howfi^all wt jad^e of this MatHr ? 
 
 zAnfiv*
 
 ( 25 ) 
 
 \Anfw. I. If there be no Converfion-Work in the 
 Church, then the Spirit of G o d is wichdrawn from 
 it : Glorious Things have heenffoken of that City of (jod, 
 that aJ^iany have been born in her. But now fome of 
 the bed Minifters in the Church have confefs'd, tha: 
 after Forty Years Preaching in their Parifh, they 
 know not of one Soul converted in all that Time. If 
 there be no moving of the Waters, in vain do Souls 
 look and wait for Healing at fuch a Pool. 
 
 I F the Generality, both of Minifters and People, 
 hold no fuch Dodrine, and look for no fuch Thing 
 as fpiritual Regeneration, or being born again, after 
 Baptifm (in Infancy) by the Spirit of God, through 
 the Word : or if moft look on this Doctrine as Tref- 
 hyterian Cant, we conclude, fuch are Strangers to 
 any Experience of the Things [for they are Stran- 
 gers to the plain Gofpel of Jesus Christ, John 
 iii. 5, 5".] and that therefore we have fufficient Rea- 
 fon to attend on the Miniftry, where the Truth 
 is experienced, and where Minifters can tell con- 
 vinced Souls what they (hould do to be faved. 
 
 2. I F there be little or no comforting Prefence of 
 the Spirit of God there, then our Separation is 
 not caufelefs ,- and therefore it is not a Schifm. Some 
 have faid. That a Bottle of Wine, or a Dofe of pro- 
 per Phyfick, or a Tune on the Organs, would do as 
 much for dejeded Souls, as DilTenters pretend to 
 meet with, of Comfort, in their Worfhip ,• fo little 
 do many of them underftand how it is that God ma- 
 nife(ls Himfdf to His own, as He doth not to the World^ 
 John XIV. 22. Therefore we choofe to attend on the 
 Miniftry of fuch as have more fpiritual Experience, 
 who may be able to [peak a TVord in Seal on to our 
 Oi^eary Souls. 
 
 Reason III. 
 If in any Church there be but liccle real Ho- 
 linefs^ or but little of the Power of Religion and 
 
 D Godlinefs,
 
 (26) 
 
 Godlinefs, or but little more than a Name to live^ 
 we may leave the Communion of any fuch Church, 
 without being guilty of Scblfm, 2 Tim. iii. ^. H^- 
 'uwgtbeFormofGoJlineJIj hut denying the Vower *j fi-om 
 fuch turn av)ay, 2 Cor. vi. 17. Come out from among 
 them, 
 
 I N a large Parifli^ fome of their own Members 
 have confefs'd^ " That they could not find ^wt Per- 
 ^' fons in their Community^ of whom they were 
 '^ perfuaded they were Believers, or realChriftians; 
 '' fuch as fhewed an Hatred of Sin, and Love to Ho- 
 *^^ linefs. " What Communion can a ferious Chri- 
 ftian have with fuch a Church ? 
 
 Ira Gardiner grows more fond and careful of 
 Weeds than he is of ufeful Plants and Herbs, it 
 is high time to feek another Garden, or another 
 Gardiner. 
 
 If Minifters preach poorly, and Minifters and 
 People generally live loofely, vainly, and pro- 
 phaneiy, (like Atheifts) for our ^ouls Sake, we 
 fhould go where there is better Preaching, and bet- 
 ter Living, according to the glorious Gofpel; and where 
 the Form of Godlinefs, doth not go without the 
 Power , and where a mifguided Zeal for little or 
 indifferent Things^ does not eat out the Vitals of real 
 Religion. 
 
 W E can fafely fpeak it to God, as well as to Men^ 
 This is one great End of our Diffenting from the 
 Church of England *y after we hadftay'd in it Twenty, 
 fome Thirty, fome Forty Years. 
 
 Reason IV. 
 I F any Church impofe on its Members, either 
 :hat which is really llnful, or is thought to be fo ; 
 this will Juftify any Perfon, in his peaceable leaving 
 the Communion of that Church. 
 
 This was the Ground of the Church of England's 
 Separation from the Church of Rome, Dr. Ham- 
 mond. And this is tho Ground of DilTenters Separa- 
 tion
 
 ( 27 ) 
 tion from the Church of Evgland, And their Prac- 
 tice is juftify'd by that great Man, in the Communi- 
 on of the C;?>«rc^ o/ETi^/W^ Dr. Stillingfieet, Iren. ;?. 
 199. his Words are thefe: '■ When a Church re- 
 " quires unneceffary Conditions of Communion ; then 
 ** that Church muft take on itfelf the Charge of 
 ^^ Sch'tfm. Let Men turn and wind themfeives which 
 *^ Way they will ^ by the very fame Arguments^ that 
 " any will prove Separation from the Church of 
 '*■ Rome to be lawful, becaufe (lie requires unlaw- 
 " ful Things, as Conditions of her Communion ^ 
 ^' it will be prov'd lawful, not to conform to any 
 ^^ fufpe(aed or unlawful Pradice, required by any 
 ^^ Church Government, upon the fame Terms, if 
 " the Thing fo requir'd be, by a ferious and fober 
 ^^ Enquiry, judg'd unwarrantable, by a Man's own 
 ^^ Confcience." In another Place, the fame Author 
 hath thefe Words : 
 
 "The Duties Christ required of his Difciples, 
 ^^ were none but fuch as were mceffary ^ He tliac 
 '* came to take away the infupportable Yoke of 
 '^ Jewifh Ceremonies, certainly did never intend to 
 " gall the Necks of his Difciples with another in- 
 " ftead of it. And it would be flrange, that the 
 ^^ Church fliould require more than Christ him- 
 '^ felf did, and make other Conditions of her Com- 
 <^ munion than our Saviour did of Difciplefhip. 
 '^ What poffible Reafon can be given, why fuch 
 *^ Things fhould not be fufficient for Communion 
 '^ with a Church, which are fufficient for Salvation? 
 *^ Was there ever more true and cordial Love in the 
 ^' Churches, than in the Times of the Apofties ? 
 *^ And yet they made no fuch Terms of Communi- 
 *^ on. How will they anfwer it at the great Day, 
 ^^ for keeping Men out of their Communion, by 
 " fuch Things, as they call i7jclijf'erent ? Will the 
 ^^ Lord Jesus Christ thank tnem for their Pre- 
 ^^ tence of Dectncy and Order ^ when thereby they keep 
 ^^ many out of their Church, whom the Lord Jtsus 
 
 P 2 [[ Christ
 
 (28) 
 
 ^' Christ will admit into Heaven? " So far that 
 Learned Bijhop. 
 
 The Charge of Jesus Christ to his Difci- 
 ples^ is^ Go^ teach them to ohferve all Things, whatfo^ 
 ever 1 have commanded you. And to fuch a Pradice, 
 and to no other^ He hath affix'd the Promife of 
 his Prefence with his Minifters^ and his Churches, 
 eJMatth. xxviii. 20. Lo^ I am with youy always y to the 
 End of the WorUL 
 
 R E A S O N V. 
 
 If any Churchy by virtue of Humane Laws, with- 
 out any Warrant from the Word of G o d, call 
 out of their Communion fuch as held no falfe 
 Dodrines, nor were guilty of any evil Pradices, 
 then that Church muft take on itfelf the Charge of 
 Schifm. 
 
 This was the very Foundation of our Fathers 
 diiienting from the Church of England, when in the 
 Year 1662. flie [by the fame Spirit with thofeMen, 
 Tfan.'^'x. ^.~] caft out about two Thoufand Godly 
 Miniiters, purely becaufe they could not Sin againft 
 Christ and their own Confciences, in bringing in- 
 to the Churches unnecelTary Ceremonies, And 
 herein it plainly appears, that the Schifm is juftly 
 chargeable on the Church f not on them that were 
 caft our) becaufe that Ad was made on purpofe to 
 caft them out j for fome of the Adors faid, before 
 that Day came. That they were afraid the Presbyteri- 
 ans would continue in the Church. 
 
 But if they would not let thefe Godly Minifters, 
 preach in the Churches any longer, it is ftrange 
 they could think, that they would ihut their Mouths, 
 snd obey them rather than God: For God had 
 given them a CommiRion to preach and had feal'd 
 it, Cor. ix. 2 and no Command of Men could ac- 
 quit them of their Av^ful Charge, i Cor, ix. 16. 
 T^ceflty is laid p,p(in me^ and v^'@ unto w?, // I preach 
 not the Gofve I, 
 
 By
 
 ( 29) 
 
 By thefe very Men God hath perfuaded many 
 of our Fathers to turn from Sin to Christ ; there- 
 fore they chofe rather to diffent from the Church 
 than from the Miniftry of thofe Godly Men^ and 
 the rather^ becaufe they faw that moft of their 
 Places, in the Churches, were very poorly fill'd up, 
 [w2,. by Ignorant and Scandalous Men.] And as 
 our Fathers followed thefe Godly Men, in their 
 Faith and Converfation ; fo, with Paternal and 
 Chriftian AfFedion, they have charged many of 
 us to follow them, in their Dodrines and holy 
 Life. 
 
 Thus the Church of England hath, unjuftly, dri- 
 ven us out; and then they uncharitably condemn us 
 for Schifm : It is plain that the Sin lies at their Door, 
 and we muft fee fome hopeful Signs of their Repen- 
 tance, for that Sin, before they may exped us to re- 
 turn to their Communion. 
 
 Reason VI. 
 
 If fuch as leave the Communion of the Church 
 have a Lawful Difmiflionfrom the Church, they are 
 not guilty of Schifm. 
 
 This is the Cafe of all Diffenters in EnglanJ, even 
 of thofe that once were of the Church of England. 
 This Difmiflion we have in the Ad of Toleration, 
 which is an Ad of the King, who is own'd by them' 
 felves to be the Head of the Churchy over all Perfons, 
 and in all Caufes, both Ecclefiaftical and Civil : There- 
 fore it is too bold and daring for Men, that call 
 themfelves Loyalifis, and efpecially for Pafive Obedi- 
 ence Profeffors, to charge DifTenters with Schifm, as 
 long ^s that Ad is in Force. 
 
 PART
 
 (JO) 
 
 Part III. 
 
 Some common Objections, hrou^Jt by Church'* 
 men agamjl Dijfenters^ Anfwer^d, 
 
 Obj. i.^^ ||fe^|jI7/J Church is of older ftanding 
 ^' If^^jl than yours. 
 
 zAnfw» And the Church of Rome 
 is ^older than yours ; for we read that the My- 
 ftery of Iniquity began to work in the Apoftles 
 Time, 2 Thej]'. ii. 7. If there was any Thing inthi^ 
 Argument, you and we muft both turn Fafifis, We 
 are bid to enquire after the good old Way. Jer. vi. i6.but 
 it muft be good as well as oldy elfe we muft not walk 
 in it. 
 
 And yet, if our DilTcnting Churches agree with 
 Apoftolical Dodrines, and Rules of divine Worfhip, 
 and godly Difcipline, better than yours, then our 
 Churches are, truly older than yours. To decide 
 this Matter, we are heartily willing to fland the 
 Tryalof the Scriptures, and of the Fathers, for the 
 firft Three Hundred Years after the Afcenfion of 
 Christ. 
 
 ObJ. 2. The Church of England is efiahlijhed hy Law^ 
 your Churches an not. 
 
 ^nfw. And yet we do not cry out. That our 
 Church is in Danger*^ for we know it is founded upon 
 the Rock of Ages. Matth, xvi. i8. Vpon this Rock J 
 will build my Church, and the Gates of Hell jhall not pre- 
 'vail againfi it. 
 
 We conclude from hence. That the Church, 
 which is often in D anger y cannot be the Church of 
 Christ , or that Church which is built on^ Christ 
 the Rock, 
 
 Th fi'
 
 The Laws of our Land favour us more than the 
 Laws did Jesus Christ and HisApoftles^ for thus 
 they argue againft Christ, We ha'vt a Lawy and by our 
 Law He ought to die, John x. 7. Thanks be to God, 
 our Churches are eftablifti'd by the Laws of Heaven: 
 And yet as we hold cothe moft andbeft of the Thirty 
 nine Articles, which were eftablilh'd by Law, fo our 
 Doctrine, if not our Churches, are eftablifh'd by 
 Law. Bucfuppofe they are not eftablifh'd by human 
 Law, their Conftitucion is fuch that they don't need 
 fuch Eftablifhment, and that Church is in a poor 
 Condition that does need it, 
 
 Obj. 3. Our Tiaces of PFor[kif are boljj yours are not 
 fo. 
 
 ^yinfw, W E know no Difference of Places, t\o^ 
 fince the Coming of Jefm Cbrifi, John iv. 21. Yours 
 are holy, only as they are fet a-part for God's Wor- 
 Ihip, and fo are ours. 
 
 B u T if your Places of Divine Worfliip are holy, 
 it's pity the Worihippers themfelves arc not mors 
 agreeable to their holy Places. The Place is Nothing 
 to us ; for we had rather hear Jefus Chriji, and the 
 Jure W^rd of God, preach'd in a thatch'd Houfe, than 
 a learned Oration in a {lately Cathedral, where Faith 
 in Christ, and the Neceffity of the New-Birth, and 
 the Power of the Spirit of God with the Word in 
 order thereto, fhould be feldom heard of. 
 
 W £ can hear the Word, as the Difciples did Je- 
 sus Christ, on a Mountain, or our of a Ship, or 
 in an Houfe, or in a Barn. (God once chofe a 
 Threfliing-Floor to raiie the Temple from, 2 Chron. 
 iii. I. and fo He hath fmce rais'd many a Gofpel- 
 Church, from the pure and powerful Preaching the 
 Gofpel in fuch a Place, feparating the Chaff from 
 the Wheat, and making his Word Bread of Life to 
 Souls.^ 
 
 I?
 
 ( ?o 
 
 I F we can but hear of Christ, and his Salvation^ 
 we matter not in what Place ; let it be at Epbrata^ or 
 the FieUs of the Wood, Pfal. cxxxii. 6. And fo can 
 others fomecimes, when they pleafe, out of a Mar- 
 ket- Crofs, or under a Tree, or in a Ship, or in the 
 open Field, which are not holy in their own Senfe. 
 
 Obj. 4. Do you^ Dtjjtntersy think you are in the Right, 
 and all our Learned Bijljops and 1>oBors in the Wrong ? 
 We have both the greatejt Men, and the greatefi Num^ 
 hers on our Side^ 
 
 nAnfw. W E own it I and fo had the Jews, in the 
 Apoftles Time ,• aud fo had the Tapifis at the R e- 
 FORMATiONj Rev, xiii. 5. The whole World won- 
 der d after the Beafi. We wonder not to hear the old 
 Cry, Have any of the Rulers, or of the Pharifecs believed 
 on Him^ What if they do not, will it follow that we 
 mu^ not believe ,• it may be, they are not to be Call'd 
 efFedually; foritisfaid, i Cor. i. 26. 2e fee your Cal- 
 ling, Brethren, how that not many wife fiJ^en after the 
 Flejlj, not many Mighty, not many Noble are called: But 
 the Fooliflj, the Weak, the Bafe, and the ^effifed, that 
 God might confound the Wife and the Mighty, Little did 
 the Chief Priefts, Scribes and Phariibes, with the 
 Body of the Jewifh Nation, think, that a Few mean 
 Diifenters from the National Worfhip were in the 
 Right, and all they in the Wrong : They were fo 
 far from that Thought, that they counted them ig- 
 norant, deluded and curfed : This Teofle that know not 
 the Law are curfed. If Ch r i s t's Difciples were to 
 go in the Way that the Moft, ot the Greateft go, 
 chey might have no Crofs to take up, which Christ's 
 Followers are fure to meet with. 
 
 When the Spirit of God would fhew us how Few 
 they are that bear witnefs to the Truths of Christ, 
 He calls them Two Witnejfes, Rev. xi. 9. to teach us, 
 nor to choofe our Religion by Multitudes, or rejed 
 Dodrines, becaufe Feii/ believe them : for that may 
 
 be
 
 (3?) 
 
 he the Right ff^ay which Few fir;d, Matth. vii. 15. and 
 Fewer care to walk in^ when they know it. 
 
 We think they have little Reafon to boafi of their 
 Multitudes, but rather to blu^ for their vain Con- 
 verfation ; for Multitudes of gracelefs ProfelTors, do 
 but difgraee any Profeflion, and keep ferious Chri- 
 ftians out of their Communion. 
 
 Obj. <;. DlJftnteTs want U?nty in their Churches, 
 they are of fo many Opinions^ that there is no End of 
 them* 
 
 <iAnfw. We Gould wifli, it might be truly faid of 
 all that believe, among Diffenters, as was faid of 
 the Primitive Chriltians, That the Multitude of them 
 were all of one Hearty and one Soul, Ads iv. ;2. 
 However, if a little after that, St. Paul and Barnabas, 
 fall out, we Ihall not condemn their Dodrines, or be 
 afraid of their Way : For it was the Way of G o d^ 
 tho' they Humbled in it. 
 
 And truly the Church hath little more Pveafon to 
 boaft of Unity than we have : Witnefs the warni 
 Difputes and Divifions in Convocation, and the wide 
 Divifions of High 2nd Low-Church ; the Differencs 
 in Doctrines, and Manner of Reading the Prayers; 
 fome fay all themfelves, others make the Clerk fay 
 half the Prayers; fome are for Orgads and Anthems, 
 others dillike them • fome bow at the Name Jefttt, 
 others diilike it ,• fome bow towards the £^/?, other 
 difapprove of the Pradice, (as Heathenifh, or as one 
 of Ez^ekiel's Abominations, EzeL will 16.) Some are 
 for Kneeling at Baptifm, others in the Church will 
 not fubmic to it j the moil Adminifter the Sacrament 
 but Three Times a Year, others do it every Month, 
 and fome every Lord's Day. Some never read Pray- 
 ers in the Church on Week Days, others think they 
 are bound to do it every Day, and others compound 
 for Wednefday and Friday, 
 
 E And
 
 (?4) 
 And theWoiOiipin the Cathedral differs very 
 ^nrh frnm that in the Parifh-Churches. 
 "T„/Mottrhath her Singing Men ar^dBoys^by 
 theBmens. in their Surplices 5 [this is all the Holi- 
 nelUhatthfe Men have; as foon as they have done 
 Mtin" here, they arealfo AaorsinthePlay-Houfes,] 
 fhe Dausht rs content themfelves with one Uerk 
 apiece and allow him no Surplice; tho', m Truth 
 thevn^dfuch an Emblem of Holinefs as much a 
 the^o"her^ • for they are often Men of moil wicked 
 Ses The Mother Si«£.her Prayers_(asif ftewas 
 no'Tnearpeft) the Daughtes Read theirs, tho for- 
 
 " Mr?f the Church of EM themfelves are 
 evenfickto fee and hear Cathedral Decency and Or- 
 ler "But if all the Church of England were of one 
 - Mind, GOD will one Day convince Men, That 
 « the Unity of the Church lies more in the Unity 
 '. tr^.Hb Ld JJffon, than in the Umformity o 
 " doubtM Rites and Ceremonies : _ As laith their 
 own Bifliop Stlllingfltet. Violent urging Uni orm.ty 
 C the Chu'rch hatfbeen an Inlet to ^"P"ft>"on anj 
 the greatefl Bar to Unity. We know tha " h'^,h 
 been always attempted under fpf w"' P™" ''^ 
 fuThelg Religion' But how ugly doth this Ma k 
 look when dole viewed by wife Men; elpeciauy 
 when they compare their Pretence with their com- 
 mon Converfation. 
 
 Obj. 6. rht Church of England U more charltahh 
 than Diffinttng Churches are. 
 
 Mw. Let every One fpeak as they find we 
 know the Church hath ftewn her Charuy to fome 
 manv Ways, as in her Forgivenefs of Oitences, tho. 
 on Che fUgh eft Hints of Sorrow ; and in letting li- 
 beral Yearly Incomes on very unleferving Pcrfons 
 both Clergy and Laky ; this, '"^f = ^^'^ .^f^ 
 fay, (while he was fwsep.ng n>c Money into^m^
 
 (35 ) 
 
 Bagj '^ Well our Church is the beft-conftkuted 
 5* Church in the World. " 
 
 Tho' fome^ whofe Hearts are right with God, 
 have higher Ends in joyning with the Church, yet 
 many cry up the Church, for no other End than 
 theCraftfmen did Di^w^, left their Gain fhould be 
 loft. From fuch Money-changers, the Church needs 
 to be purg'd, as J esu s Chr is t ^id the Temple, 
 Oifith a Scourge of Cords, 
 
 None make fo much Noife of the Church, as 
 thofe that feldom come there, or if they do, are 
 the greateft Difgrace to it ; fuch as have little to 
 fay for Religion, and who praclife lefs than they 
 know. Unlefs we allow thefe to be Acls of Re- 
 ligion, 
 
 1. Their Drinking Healths to the Church, as if 
 (he was always in a fickly Condition. 
 
 2. Their For-fvvearing themfelves at ]Eledions, 
 under Pretence of UpboUwg the Church, What, is 
 the Church in fuch a poor Plight as to need the 
 Forces of Hell to relieve it? But, O Shame ! That 
 any of the Clergy fhou'd do fo 1 Well, it feems,Dif- 
 fenters are Uncharitable, and yet, I never heard of 
 any one Dillenter, in my Life, that wifh'd or drank 
 the Damnation of the Church-Men : But have heard 
 Parfcns, as well as others, drink the DilfentersDam- 
 nation. (Cold Charity 1 ) Neither is that any no- 
 table Piece of the Church's Charity, that will not 
 part with a few indifferent Thirgs^ xho it were to fave 
 the DiiTentersfromDamnacion. Nottofay any thing 
 of the heavy Fines and Imprifonments, whereby 
 they have perfecured many Thoufands of godly Dif- 
 fenrers to their Graves, and their Families to excreani 
 Poverty. 
 
 1 F any, among us, tranfgrefs Gofpel-Rules, we 
 rebuke and exhort j and if they defeive it, we caft 
 tiiem out of the Church ^ and if they give Evidence 
 of Repentance, we are ready to take them in agaiq 
 with Joy.
 
 But we cannot believe that a Man is forry for 
 his Sin of Drunkennefs, when he continues to {)rac« 
 tifeit^ or that a Man is forry for his Sins, on 
 the LordVDay, that returns to them all the Weeks 
 We think we have no Warrant for fuch large 
 Charity. 
 
 CoNCLUSIdK* 
 
 1 F the Church of England would but remove thefe 
 Caufes of OiFence^ they fhould foon fee that we 
 and our People would return to their Communion^ 
 provided they defire ic (which we greatly queftion.) 
 But till then^ we take the Liberty, by Law, allow'd 
 us^ that is. Peaceably to withdraw ourfelves from 
 their Communion^ and therein to take up our 
 Crofs, and follow the Lord Jesus Christ , being 
 willing to fubmit to Poverty, Difgrace and Con* 
 tempt, in the World, rather than fm againft God 
 and our Confciences ; and betray the Honour that 
 is due alone to our Lord Jesus Christ, into the 
 Hands of Men, with a Kifs and a Complement of 
 Hail Mafier.- We do not difturb the Church of 
 England in their Worfiiip; we do not call their 
 Members to come to us ^ or if any of our common 
 Hearers go to the Church, and abide there, we 
 do not invite them back. And if, after all this, 
 they will condemn us, let us comfort ourfelves. 
 That G o D is with us, bleffing our Miniftry, for 
 Sinners Converfion, and Believers Comfort and 
 Growth in Grace, 
 
 F I N I S,
 
 
 LOS Ai^GKUS 
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