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 DISCOURSE, 
 
 Proving the 
 
 DIVINE INSTITUTION 
 
 GF 
 
 Water-Baptifm. 
 
 S E C T, I. 
 
 That Matth. xxxviii. 19. was meant of 
 Water-Baptifm. 
 
 TH E Words of the Text are thefe * 
 Go ye^ therefore^ and Teach all Nations^ 
 Bapiz^ing them in the Name of the ivz« 
 ther^ and of the Son^ -and of the Holy Ghofi, 
 
 The Quahrs will not own that the Baptifm 
 here mentioned was the Outward^ or Water- 
 hapifm: Which I will endeavour to make very 
 plain, that it was^ and that in the firll place. 
 
 From the Signification and Ety^nology of the 
 w^xiiBap^e. B i. Th® 
 
(2) 
 
 t. The word is a Greek word, and only made 
 E^gtlfJj by our conftant ufage of it : It figni* 
 fies to lVa^[lj^ and is apply'd to this Sacra-- 
 mem of Baftifm^ becaufe that is an outward 
 Wajhing. 
 
 To Wajh and to Ba^Hz^e are the very fame ^ 
 and if the word Ba^tl^e had been rendred into 
 Engllfl}^ inflead of, Go and BAPTIZE^ it muft 
 have been faid, Go and WASH Men^ in the 
 Name of the Father^ and of the Son^ and of the 
 Holy Ghofi. So that the outward Baptifm,^ with 
 Water^ is as much here commanded, as if it had 
 been exprefled m Englijh words, or as we can 
 now exprefs it. 
 
 But becaufe the word Baptlz^e was grown a 
 Technical Term, in other Languages, whereby 
 to exprefs the Holy Sacrament of Baptifm^ long 
 before our Englljh Tranflation, therefore our 
 Tranllators did rightly retain the word Baptiz,e 
 in this Text, Matth, xxviii. 19. and in other 
 Texts which Ipeak of that Holy Sacranunt, 
 
 But in other places they tranQate the word 
 Baftlz.e^ as Afark vii. 4. When they come from the 
 Market Iav ^h Bet'^I/trai'T^, except they are 
 Baftiz^ed^ which we literally tranflate except 
 thQyWaJ!}, And in the fame Verfe, ^tLTfliai/.U 
 TO7«e/'^f, &c. The Bfiptifms of Cups and Tots^ 
 &c. which we tranflate the Wajlnnff of Cnps and 
 Tots. And Heh,ix, 10. fpeaking of thefe Legal 
 InftitUtions, which flood only in Meats and Drinks^ 
 and divers Wajhings^ and carnal Ordinances^ &c. 
 the word which we here tranflate WaflUngs^ is, 
 in the Original, B<AT7/5-^7fr, Baptifms: In Meats 
 and Drinks^ and di-uers Baptifms. And in the 
 
 Fdgar Lmin-y the Greek word is retained in both 
 
 thefe 
 
(?) 
 
 thefe^Texts, Mark vii. 4. Nifi Baftiz.e77tMr\ mn 
 
 Comcdiint. Exxept they are Bafti^ed^ i. e. Wajh 
 
 their Hands ^ they eat not. And Baplfmcita Cci- 
 
 licum^ &c. The Bapifms of G/pj, &c. And 
 
 //^/r. ix. I o. Jn Cihis & Pomhis^ & 'v arils Bap-^ 
 
 tifmatihm^ i. C. Jft Meats and Drinh^ and divers 
 
 Bapifms. So that it is plain that the word Bap 
 
 tifm^ and the word Wafhing^ tho' not the fame 
 
 word, have yet the felf-fame meaning. 
 
 2. It is true, that the word Bapifm is often 
 taken in a Figurative and Allegorical Senfe, to 
 mean the INWARD BAPTISM, the Wafinng^ 
 or CUanfing of the Heart : But ^o is the word 
 Wailing alfo, as often, as Jer.iN, 14. &Ci And 
 there is fcarce a Word in the World but is 
 capable of many Figurative and Allegorical Mean- 
 ings. Thus Circumcifion is very often us'd for the 
 Inward Circumcifion or Vurity of the Heart, And 
 Fire is taken to exprefs Love^ and likewife An^ 
 ger^ and many other things. 
 
 But it is a receiv'd Rule for the Interpreta- 
 tion of Scripnr^^ and indeed of all other Wri- 
 tings and Words^ that the plain Literal Meaning 
 is always to be taken, where there is no mani- 
 feft Contradi^ion or Abfurdity in it ^ as when a 
 Man is faid to have a Fire burning in his Breaft^ 
 it cannot be meant of the Literal Fire : So whea 
 we are commanded to Wajh 01* Circumcife our 
 Hearts^ and the like. But on the other hand, 
 if any Man will take upon him to underfland 
 Words in a Figurative Senfe^ at his own will and 
 pleafure, without an apparent Neceffity from 
 the Scope and Coherence^ he lets up to Banter^ 
 •ad leaves no Certainty in any Words or Expref-^ 
 
 B 2 fions 
 
• ( 4 ) 
 
 jions m the World. Therefore I will conclude 
 this Point of the natural Signification and £ify- 
 mology of the word Baptize : And, unlefs the 
 Quakers can fhew an apparent ContradiBion or 
 jlhfurdity to take it in the Literal Significationj 
 in this Text, Matth, xxviii. 19. then it mufb be 
 meant of the OUTWARD WASHING or 
 BAPTISM, becaufe that is the only True^ and 
 Trofer^ and Literal Signification of the Word. 
 
 And it will be further Demonllrated in the 
 next Seflion^ that there can be no ContradiEhion 
 or Ahfnrdity to take it in a Literal Senfe, becaufe 
 the j4pofiles^ and Others thereunto Commiffio- 
 nated by them, did Pradife it, in the Literal 
 Senfe. 
 
 SECT. 11. 
 
 I. That CHRIST did FraStife Water- 
 Baptifm. II. That the Jpofiles did it 
 
 . after Him. III. That the Catholick 
 Church have done it after Them. 
 
 I. rTHHat Chrifi^ did Pradife Water- Baptifm. 
 , X It is written, John iii. 26. And they 
 came unto John^ and faid unto him^ Rahbi^ He 
 that was with thee beyond Jordan^ to whom thou 
 harefi witnefs^ Behold^ the fame Baptiz^eth^ and all 
 Men come to him. 
 
 That this was Wam^Baptifm there can be no 
 Doubt, becaufe, 
 
 I. Thf 
 
(5) 
 
 1. The Baftifm with the Holy Ghofl was not 
 yet given: For that was not given till the Day 
 of Fcmecoft^ fifty Days after the RefmeUion of 
 Chrifi^ as it is Recorded in the Second of the 
 ABs. This Spiritual Baptifm was promifed, 
 Johfi xiv. 1 6, 25. XV. 26, xvi. 7. And the u4po^ 
 files were commanded to tarry in the City of 
 Jentfalem till it fhould come upon them, Lnke 
 xxiv. 49. 
 
 2. The fakers allow that John did Baptlz£ 
 with Water^ and there is no other fort of Bap- 
 tifm here mentioned, with which Chrifi did Bap- 
 tiz.e •, and therefore, thefe Baptifms being fpoke 
 of both together, there can be no Reafon to 
 interpret the one to be with Water ^ and the c- 
 ther not. It is faid John iv. i. The Pharifees 
 heard that Jefm made and baptiz.ed more Difiiples 
 than John, How cou'd the Pharifees hear of it, 
 if it was not an Outward and FifMe Baptifm ? 
 For, as before is faid, the cimvard and miracn- 
 lorn Effeds of the Baptifms with the Holy Ghoft 
 were not then given. And fincc it was an Ont" 
 ward^ it muft be the Water-haptifm^ for there 
 was then no other. 
 
 Ohj, But the Quakers flart an Ohjettion here. 
 That it is faid John iv. 2. Jefpis himfelf baptiz,ed 
 notj hut his Bifciples, 
 
 I . A?jf Tho" Jefus himfelf haptiz^d not^ yet it 
 is faid in the Verfe foregoing, that He made and 
 baptiz,ed^ i, e. thofe whom His Dtfciples^ by His 
 Order, Baptized. For, if it had not been done 
 by His Order^ it cou'd not be faid that he had 
 Baptized thofe whom his Difciples Baptized, 
 But becaufe. He that doeth a thing by Another ^ 
 is faid to do it Himfelf^ therefore Chrifi himfelf 
 
 B 3 is 
 
is faid to hare Baftlz,ed thofe, whom his Difci- 
 ples, by his Order, did Baptiz^e, 
 
 2. ^nf That Baftiz.ing which Chrifi is faid to 
 have Adminiflred lolmfelf^ John iii. 26". might 
 have been at another Time than that which is 
 mention'd in the 4th Chapter : And then the 
 confcquence will only be this. That, at fame 
 Times^ Chr'ifl did Baptize Hlmfelf-^ and at other 
 Times^ he left it to his Difciples, Tho', as to 
 our Argument, it is the fame thing, whether 
 he did it Hlmfelf^ or commanded his Difcipks to 
 do it. For, either way, it is his Bapifm^ his 
 Onely ^ his Difciples did but Adminifier what he 
 commanded. 
 
 II. As Chrifi himfelf did Bmlz,e with Water^ 
 and his Difciples^ by his Commandment, while 
 he was with them upon Earth ; fo did his Apo- 
 ftles^ and Others thereunto by them commifTio- 
 nated, after his Death^ and RefmyeUion^ by ver- 
 tue of his Command to them, Matth, xxviii. 19. 
 after he was rifen from the Dead. 
 
 What is faid above of the Etymology and true 
 Signification of the word Baptiz^e^ is, of it felf, 
 fiifficient to prove, that by Baptifm in this Text^ 
 the outward Baptifm with Water is meant : efpe- 
 cial]y till the Qjiakers can fhew any ContradlHion 
 or Ahfiirdity in having the word taken in the 
 Troper and Literal Senfe, in this, and the other 
 Texts which fpeak of it. 
 
 And this will be very hard to do, fince, as 
 it is jult now proved, that Chrifi did Baptlz^e 
 with Water^ as well as John, And what Ah^ 
 furdity or ContradiBlon can be alledged, that his 
 Apoftles fhou'd Adminifier the fame fort of 
 Baptifm J after his Dcf.th., ashehadiV.-?^//f^and 
 
 Com- 
 
(7) 
 
 Commanded during his Life ? Nay rather, what 
 Reafon can be given, why they fhou'd not be 
 the fame, fince the fame roord^ i. e. ^apti^e^ is 
 us'd in Both, and no new Seyife or Acceptatio-n of 
 the word is fo much as hinted ? And therefore 
 to put any new Senfe or Acceptation of the 
 ivord^ muft be wholly Arbitrary and Trecarious. 
 
 But, as I promis'd, I will Demonflrate yet 
 more fully and plainly, that the Apofiles did 
 TraEiife the Outward^ i. e. Water-haftifm after 
 CHRIST'S Death. 
 
 Ads X. 47. Can any Man forbid Water, that 
 thefe Jljofi'd not be Baptiz,ed ? 
 
 Ads viii. 35. As they (Philip and the Eunuch) 
 went on their way^ they came to a certain Water, 
 and the Eimitch faid^ See here is Water, what doth 
 hinder me to be Baptised ? — And (Verie 38.) 
 they went both doxon into the Water, both Philip 
 and the EimHch^ and he Baftiz^ed him: Andwheu 
 they were come up oat of the WATER, &c. 
 
 Ads xxii. 1 5. And now why tarrieft thou ? A-- 
 rife and be Baptiz^ed^ and Walh away thy Jin s. 
 
 And, to fave more Qiio tat ions, the Quakers 
 do own that the Baptifm of tho .Corinthians^ 
 mentioned i Cor, i. 14; and 17. was Water ^ 
 baftifm. 
 
 Therefore I will conclude this Point, as unde- 
 niable. That the Apofiles did pradife Water-^ 
 baptifm. 
 
 And the Argument from thence will lie thus : 
 The Apofiles did pradife that Baptifm which 
 Chrifi commanded, Matth. xxviii. 19. But the 
 Apofiles did pradife Water-baptifm -^ therefore 
 Water^haptifm was that Baptifm which Chrifi com- 
 manded, Matth, xxviil ip. 
 
 B 4 HI. And 
 
(8) 
 
 in. And, as the TraEllfe of the Apofiles is a 
 nioit fure Rule whereby to underftand the 
 ineaning of that Command which they put ia 
 execution ^ fo the PraEHfe of thofe who imtnedi- 
 ately fuccceded the Afoflles^ who were Cotcm- 
 poraries with them, and learn'd the Faith from 
 their Mouths, is as certain a Rule to know 
 what the FraBife^ and what the Senfe of the 
 Afofiles were. And thus the PraUifeoithQ pre- 
 fer AgCy in the Adminiftration of Water^bapttfrnj 
 is an undeniable Evidence, that this was the 
 Tra^ife of thclaft Age-^ the fame Perfons being, 
 many of them, alive in both the U^ and the 
 frefent Age, For one Age does not go off the 
 World all at once, and another fucceed all of 
 prfeB; Age together j but thevQ arc old A^fen of 
 the lafi A^e^ and yonng Men and Children grow- 
 ing up to another Age all alive upon the Earth 
 the fame time^ and Mankind being dilperfed 
 HI to far diftant Countries and Climates^ who 
 know not of one another, nor hold any Corre- 
 Ipondcnce : It is, by thefe means, morally im- 
 poffible for any Man or Men^ to deceive us in 
 what has been the Vniverfal and Receiv'd Pra- 
 Uife of the laft Age^ to which the frefent Age is 
 fo linked, that it is even a part of it : I fay 
 it is impolfible for ^//the Fathers of the World 
 to be fuppos'd rcilling^ or if they were, to be 
 f^p.i^/^ofimpofingupon ^\\ younger than them- 
 - felves, namely. That they had been all Baptiz^edj 
 and that this was an univerfal receiv'd Cuftom 5 
 and of v/hich Regificrs were always kept, in e- 
 very Farip^ of all who had been, from time to 
 time, Bitptiz^ed'^ and that fuch Regifters were 
 fMick^ 2nd to be recurr'd to by all that had a 
 /•' ••' ' mn^ 
 
(9) 
 
 mind to it : Every Man's reafon will tell him 
 that it is utterly impoilible for fuch a thing to 
 pafs upon Mankind. 
 
 And as certainly as the prefent jige is thus al^ 
 fur'd of the Tramfe of the laft Age^ in a Thing 
 of fb pMck and univerfal a nature ^ ^o certain- 
 ly, and by the fame Rules, muft the Ufl Age 
 know the PraUife of the Age before that ^ and 
 fb backward all the way to the firfi Inftitmion^ 
 to the Age of Chrifi^ and the Apoftles. 
 
 The puhlick nature of this Water-haptifm^ as 
 now pradifed, being ^n ontward imttQr oiFaU:^ 
 of which Men's omward Senfes^ their Eyes and 
 Ears are Judges ^ not like Matters of Ofinion^ 
 which fort of Tares may be privately fown, and 
 long time propagated, without any remarkable 
 Difcovery ^ and to this fo pMick matter of Faft^ 
 adding the univerfal Pradife of it, through all 
 the far diftant Nations oi Chriftianity : I fay thefe 
 two Marh make it impolfible for the World to 
 be impos'd upon, nor was it ever, or ever can 
 be impos'd upon in any ftch pHhlick Matter of 
 F^<^, fo miverfally pradifed. All this makes it 
 undeniably plain, That the lafl Age did praSlife 
 the fame outward Water -haptifm which is pra- 
 dis'd in this Age ^ and that the lame was, as 
 certainly, pradis'd in the Age before the U^fi 
 Age^ and by the fame Rule, in the Age before 
 that ^ and fo onward, as abovcfaid, to the Age 
 of the Apoftles, I have made more Words of 
 this than needed, but I wou'd render it excee- 
 ding plain, coniidering with whom I have to 
 do. And I befeecli them to confider. That all 
 the Authority which they have to Over-bal- 
 Ignce ^!1 thefe Demonftrations , is the mad 
 • ' ■" ^' Er2<^ 
 
> n ( 10 ) 
 
 Enthiiflafm of a Ldy-Apfile^ George Fox^ a Me^ 
 chanick fb Illiterate^ that he was hardly Mafto: 
 of Common Senfe^ nor cou'd write Englijlj^ or a- 
 ny other Language^ and ftarted up amongfb 
 us in the Year 1(^50, (the Age of Schifm and 
 Rehellmi) and Damn'd, as A^ofiates^ all Ages fince 
 the Apofiles, 
 
 In all of which no One cou'd be found (be- 
 fore G, Fox) to bear their Teflimony againft 
 this Water 'baftifm^ tho' it was conftantly and 
 imiverfally pradifed ^ and that Chrlfllans were 
 then fo Zealous as to contend againll the leaft 
 Variation or Corruption of the iv^/V/?, even un- 
 to Death^ and the moft cruel fort of Martyr- 
 dom, 
 
 Can any Man imagin, that if Water-haptifm 
 were a Human Invention^ or SHperfiitioufly either 
 Contintid or Ohtrnded upon the Churchy no One 
 Ihou'd be found, for 1^50 Years, to open his 
 Mouth againit it^ when Thoufands facrific'd 
 their Lives^ for Matters of much Icfs Impor- 
 tance? 
 
 But I have over-labour'd this Point, to any 
 Man who will give himfelf leave to make ufe of 
 his Reafbn. Therefore I will proceed to the 
 next SeBloti. 
 
 SECT 
 
( " ) M ^ ?^ 
 
 -> ^-l < 
 
 
 SECT. III. 
 
 That Baptifm mufl he Outward md, Vifible, 
 hecaufe it is an Ordinance affointed where- 
 by to Initiate Men into an Outward and 
 VifibJy Society, which is the Church. 
 
 THere goes no more tov/ards the proving 
 of this, than to fhew, Hr/, That the 
 
 Church is an Omw^r^. and Vlfihle Society, ^dly^ 
 That Bapifm v/as appointed and us'd for Initia- 
 ting or Admitting Men into the Church. 
 
 FirB^ That the Church is an Outward and Fi- 
 fihle Society. Our Saviour calls it, A City that 
 is fet on a Hill (Matth. v. 1 4.) The Quakers them- 
 felves are an Outward and T^ifihle Society ^ and fb 
 are all thole who bear the Name of Churches 
 upon Earth. They cou'd not otherwife be 
 Churches, For that implies a Society of People ^ 
 and every Society in the World, is an Outward 
 and Ff/ihle Thing. 
 
 And, as it is fo, has an Outward and Vifthle 
 Form of admitting Men into it : For otherwife 
 it wou'd not be known who are Members of it. 
 Every Society is Exclujive of all others who are 
 not of that Society ^ otherwife it cou'd not be 
 a Society : For that fuppofes the Men of that 
 Society^ to be thereby diftinguihed from other 
 Men : And that fuppofes as much that there 
 muft be fome Outward and Vifthle Form where- 
 by to Imriate Men, and intitle them to be Afem- 
 
 hers 
 
( 12 ) 
 
 hers of fuch a Society ^ otherwife it cou'd not 
 be known who were Members of it, and whd 
 were not ^ and it wou'd thereby iffo faHo ceafe 
 to be -a Society •, for it cou'd not then be di- 
 ftinguifh'd from the reft of Mankind : as a ^Z- 
 ver is loft in the Sea^ becaufe it is no longer 
 diftinguifhed from it, but goes to make up a 
 part of it. 
 
 From hence it appears, that the Chmrh^ be- 
 ing an Oidtward and Fifible Society^ muft have 
 fome Outward and Vifihle Form to Initiate Men, 
 and make them Members of that Society, 
 
 idiy^ That Baptifm w^as that Qittvoard Forrnl 
 All the fcveral Baptifms that were before Chrifl'^s^ 
 were all meant for Initiating Forms. The "Jews 
 bad a Cuflom long before Clmfl^ to Initiate the 
 Pro/elites or Converts to their Religion, not only 
 by Circumcifion^ but by Baftiung^ or Wajhing 
 them with Water, The fame was the meaning 
 of John\ Baptifmj to make Men his Difciples, 
 And the fame was the meaning of Chrift's Bap- 
 tifm^ to initiate Men into the Chriftian Religion^ 
 and make them .Difiiplcs of Chrift, 
 
 Hence Baptidng Men, and making them D//1 
 ciplesy mean the Tame thing. Thus John iv. i . 
 it is faid, That Jeft^ made and baptiz,ed more 
 Difcifles than John. That is, he baptised them 
 Difciples^ which was the Form of Making them 
 fuch. • If any will fay, that he Baptii^ed them to 
 be Difciples to John^ that wull be anfwer'd 5fi7. 
 VI. But as to the prefent Point, it is the fame 
 thing whofe Difilptes they were made ; for we 
 arc now only to fhew that Baptifm^ m the gene* 
 ral, w^sm Initiated Form. 
 
 And 
 
in) 
 
 And when Chrlft pradlifed it, as well as Joh?i^ 
 as this Text does exprefly declare, no Reafon 
 can be given that he did not ufe it as an/«/Y/^- 
 tm£ Form^ as well as John ^ elpecially when the 
 Text does exprefs that he did make them Difci^ 
 pies J by Baftiz,ing of them, as above is ^tvin. 
 
 And purfuant to this, when <!lmjl fent his 
 \Apoftlcs to convert dl Nations^ his CommiiTioir' 
 of Bapiz^ing was as large as that of Teachmf^ 
 Matth. xxviii. 19. C/^^TEACH ^//iV^fV;/, BAP- 
 TIZING them^ &ci L e, Baptizwg all who fhall 
 receive your word. And accordingly it is faid, 
 ^^s ii. 41 . They that received the word were bap-- 
 tiz.ed, Purfuant to what the Apoftle had 
 preached to them Verfe 28. Repent a-nd he Bap-* 
 tized. 
 
 And accordinly we find it the conllant Cuflom 
 to haptiz^e all that were converted to the Faith, 
 Thus P^///,tho' miracdoHJly converted from Hea- 
 "ven^ was commanded to be haptiz^ed^ Ads xxii. 
 1 5. And he haftiz^ed Lydia^ and the Jaylor^ and 
 their Houfholds, as foon as he had converted 
 them, AHs xvi. 15, 33. And the Corinthians^ 
 j^Bs xviii. 8. And the Difiifles of John^ who 
 had not yet been made Chriftians^ Ads xix. 5. 
 Philip did Baptiz,e the Fnmich^ as foon as he be- 
 lieved in Chrifi^ Ads viii. 37, 38. And Peter ^ 
 immediately upon the Converfion of Comelws^ 
 and thofe with him, faid. Can any Man forbid 
 Water ^ that thefi jhon'^d not he bapizJd? Ads 
 X.47. 
 
 It wou'd be endlefs to enumerate all the like 
 Inftances of Baptifm^ in the New Teftamem. And 
 5X was always us'd as an Initiating Form, 
 
( H ) 
 
 3^/y, Baftifm was not only an Jnltiating To-^m x 
 But it ferv'd for nothing elfe. For it was ne- 
 ver to be repeated. As a Man can be horn but 
 once into this World, fo he can be but once re- 
 generated^ or horn into the Church:^ which is 
 therefore, mScrifmre^ calFd the iVhi? J?/r/-/7. 
 
 It is laid of the other Sacrament ( of the 
 Lord^s Suffer) as s often as ye eat this Bread^ &C. 
 I Cor. xi. 25. This was to be often repeated. 
 
 Baftifm is Our Admiffwn^ Initiation^ or Birth^ 
 into the Society of the Church ^ and accordingly 
 cnce only to be adminillred. The Lord\ Supper 
 is our Nom'ijljment and Daily Food in it 5 and 
 therefore to be often repeated. 
 
 And as of our SavioHr\ fo of other Baptifms^ 
 of John% and the Jews^ they being only Initia- 
 ting Forms^ they were not repeated. The Jews 
 did not Baptiz^e their Profelites more than once. 
 And John did not Baptiz^e his Difciples more 
 than o/^cc. So neither were Men twice Baptiz^ed 
 into the Chrifiian Faith^ more than they were 
 twice Circumcifed^ OX Admitted into the Churchy 
 before C/7r//?. 
 
 Thus having proved, Firfl^ That the Church 
 is an Outward and F/^/k^ Society. 2/3'/y, That 
 Baptifm was the Initiating Form of Admitting 
 Men into that Society, ^dly^ That it was only an 
 Initiating Form, I think the Confequence is un- 
 deniable, that this Baptifm mull be an Outward 
 and F//^/^ Form : Becaule otherwife it cou'd be 
 no 5/V?/ or Badge of an Admiflion into an 0//r- 
 ip^r^ and ^77^/^ Society ^ for fiich a Badge muft 
 be as O/zfTT^r^as the Society, 
 
 Again, 
 
A2;ain A<^s of inward Faith are, and ought 
 to be often repeated: Therefore this Bapifm^ 
 which cou'dnot be repated^^ cou'd not be the In^ 
 ward, but the Outward Baptifm. 
 
 And thus having prov'd that Baftijm com- 
 manded Matth. xxviii. ip. to be the Outward^ 
 that is JVater-haftlfm: lit. From the ?r//e and 
 proper "^Etymology and Signification of the J^cr*^. 
 idly From the FraBife of CHRIST, and his 
 Avoftles^ and the whole Chrifiian Church after 
 them. And, sdly. From the Nature of the 
 Things Baptifm being an Ordinance appointed 
 only for Initiating Men into an Outward and Vifi- 
 hie Society *, and therefore never to be repeated : 
 Having thus prov'd our Conclulion from liich 
 plain, ealie, and certain Topicks^ I will now 
 proceed to thofe Objedions (Tuch as they are) 
 which the Quakers do fet up againft all thefe 
 clear Demonfcrations. And Ihall accordingly, 
 in the firft place, take notice of their groundlefs 
 Pretence in making that BAPTISM commanded 
 in the Holy Gofiel^and proved an ORDINANCE 
 External and Fifible^ to be underilood only of 
 the Inward and Spiritual BAPTISM, not with 
 WATER, but the HOLY GHOST, 
 
 SECT. 
 
( i6') 
 
 SECT. IV. 
 
 Quakers /^j, ift. That the BAVTISU 
 commanded Matth. xxviii, 19. was only 
 meant of the Inward and Spiritual Ba^-^ 
 tifmy with the Holy Ghoft. 
 
 THey fay this ^ and that is all They neither 
 pretend to mfwer the Arguments brought 
 againft them, fuch as thefe before-mentioned j 
 nor give any Froof for their own Affenion, On- 
 ly they fay fo ^ and they n?///believe it ^ and^there 
 is an End of it. 
 
 And truly there fhou'd be an End of it, if 
 only Difpttation^ or FiBory were my Defign : 
 For to what f7on flm ^can any Adverfary be re- 
 duc'd beyond that of neither Anfwering^ nor 
 Vrovivg ? 
 
 But becaufe the Pains I have taken is only 
 in Charity for their Souls, I will over-look all 
 their Impertinency, and deal with them as with 
 weyward Children, humour them, and follow 
 them thro' all their Windings and Turnings ^ and 
 fubmit to over-prove^ what is abundantly proved 
 already. Therefore, fince they can give no 
 Reafon why that Baptifm commanded Matth. 
 xxviii. 19. Ihou'd be meant only of the Baptifm 
 with the Holy Ghoft -^ and wou'd be content that 
 we fhou'd leave them there, as obftinate Men,and 
 purfue them no further •, but let them perfwade 
 thofe whom they can perfwade : By which Me- 
 Ijiod (unhappily yielded to them) they have 
 
 gain'd 
 
gainM and fecur'd moft of their Trofeliiei^ by 
 keeping them from Difptting or Keafoning ^ and 
 by perfwading them to hearken only to their 
 ov^n Light within : To refciie them out of this 
 Snare, I will be content to undertake the Nega- 
 tive (th®'' againil the Ri^es of Argument, J and 
 to prove, that the Baptifm commanded Matth. 
 xxviii. 19. was not the Bdftifm with the Holy 
 Ghoft. For, 
 
 Firft^ To Baptize with the Holy Ghofl is pe- 
 culiar to Chrifi alone. For none can Baptize 
 with th.Q Holy Ghofi^ but who can /^W and^<?- 
 fiow the Holy Ghoft. Which is Blafphemy to ai- 
 cribe to any Credture. 
 
 ChriH has indeed committed the Adminiflra- 
 tion of the Opttward Baptifm with Water to his 
 Apofiles^ and to Others by them thereunto or- 
 dained ^ and has promifed the Inward Baptifm of 
 the Holy Ghofi to thofe who Ihail d^ly receive the 
 Ontward Baptifm, 
 
 But this cannot give the Jpofiles^ 6t any o- 
 ther Minifters of Christy the Title of Baptizing 
 with the Holy' Ghofl ^ tho' die Holy Ghojl may be 
 given by their Miniflration, For they are not 
 the Givers^ that is Blafphemy. 
 
 And purfliant to this, it is obfervable^ that 
 none is ever faid, in the Scripture^ to Baptize 
 with the Holy Ghofl but Chrifl alone : The fame is 
 he who Baptizeth with the Holy Ghoft ^ John i. 33. 
 
 And therefore, if that Baptifm commanded 
 Matth. xxviii. 19. v/as the Baptifm v/ith the 
 Holy Ghoft^ it wou'd follow that the jipoftles 
 cou'd bapize with the Holy Ghoft ^ which is Blafi 
 fhemy to ailert. 
 
 G zdly'^ 
 
( i8) 
 
 ^ idly^ It is written, John iv. 2. That Jeftu 
 hlmfelfbajftUed not^ but his Blfciples, If this was 
 not meant of Water-baptifm^ but of the Baftifm 
 with the Holy Ghoft • then it will follow, That 
 Chrifi did not baptlz^e with the Holy Ghofi^ but, 
 that his Difsiples did. ^ 
 
 This, in iliort, may fuffice in return to a meer 
 Tretence^ and proceed we next to confider, if 
 their main Argiimem alfo prove as unfupported 
 and precarious. 
 
 SECT. V. 
 
 The great Argument of the Quakers againli 
 Water-Baptifm is this : John'j Baptifm 
 is ceafed ; But John'j Baptifm rvas Wa- 
 ter-Baptifm : Therefore Water-Baptifm 
 is ceafed. This their Learned* Barclay 
 makes ufe of But, 
 
 J ft, TT is fo extreamly Chlldljh^ that if it were 
 j^ not His^ no Reader wou'd Pardon me 
 for Anfwering to it. Yet llnce they doinfift 
 upon it, let them take this eafie Anfwer: That 
 John^S> Water 'baptifm is ceafed ^ but not Chrijl's 
 Water-baptifm. All outward Baptifms were Water- 
 baptifynsj as the y^oxA Baptifm iignifies,(5ff Sed.I.) 
 The Jews Baptifm was Water -baptifm^ as well as 
 John's^ And by this Argument of Barclay\ 
 the Jews and John''?, may be prov'd to be the 
 fame. Thus. The Jews Baptifm was Water- 
 
 tifm : 
 
( 19 ) 
 
 baftifm: hutjohz'^ Baptifm VJ2i^ Water 4^af tifm : 
 therefore Joh?j's Baftifm was the Jews Baftifm, 
 
 And thus, Chrift's Baftifm was John\^ and 
 John's was the Jews^ and the Jews was Chrljrs -^ 
 and they were all one and the felf-fame Bap- 
 tifm^ becaufe they were all Water-baptifws, 
 
 So without all Foundation is this great Rock 
 of the Q^uahrs^ upon which they build their 
 main Battery again ft Water-haptifm. 
 
 idly^ It will be proper here to let them fee 
 ( i^ they be not wilfully ignorant ) what it is 
 which makes the Difference of Baftifms : not 
 the outward Matter in which they are admi- 
 niftred (for that may be the fame in many Ba- 
 ftifms^ as is Ihewn.) But Baftifms do differ^ 
 I . In their Authors, 2. In the different Form^ 
 in which they are adminftred. 3. In the dif- 
 ferent Ends for which they were inftituted. 
 
 And in all thefe the Baftifm of Chrift does 
 differ vaftly from the Baftifms both of John and 
 the Jews^ i. As to the Author: The Baptifm 
 of the Jews was an Addition of their o^n to 
 the Law ; and had no higher Author that we 
 know of But John was fent by God^ to baftiz^e^ 
 John i. 33. And it was Chrlfi the Lord who 
 was the Author of the Cbrifiian Baftifm. 2. As 
 to the Form : Perfbns were baptiz^ed unto thole 
 whofe Difcifles they were admitted by their Bar 
 ftifm. Thus the Frofelites to the Jewijh Religion 
 were bafti:^ed unto Mofes. And Men were made 
 Difcifles to John^ by his Baftifm. But the Chri", 
 ftian Baftifm alone is adminiflred in the Name of 
 the Father^ and of the Son^ and of the Holy Ghofi^ 
 This is the Form of the Chrifiian Baftifm^ and 
 which does diftinguilh it from all other Baftifms 
 
 G 2 what- 
 
(20 ) 
 
 whatever. 3.' The End of the Chr'fiian Baf^ 
 tifm is as highly diftam and diffrrcm from the 
 Ends of other B aft i fins ^ as their j^tithors diiFer. 
 The End of the jewijlo Bapiifrj- vvas to give the 
 baptized a Title to the Trh'Ueges of the Law of 
 Mcfes. And the End of "john^s JBa^tifm was to 
 point to HIM who was to come j and to pre- 
 pare Men, by Repentance^ for the K. eception of 
 the GoffcL But tl^e End of CHRISTs Baptifm 
 was to Inflate Us into all the Unconceivable 
 Glories^ and High Eternal Prerogatives which be- 
 long to the Members of his Body^ of his Flefh^ and 
 of his BoneSy Eph. V. 30. That we might receive 
 the Adoption of Sons ^ Gal. iv. 5. Henceforth no 
 more Servants^ but Sons of God! ^ and Heirs of 
 Heaven \ Thefe are Ends fo far tranfcendent a- 
 bove the Ends of all former Baptifms^ that, in 
 comparifbn, other Baptifms are not only lefs^ 
 but none at all ^ like the Glory of the Stars^ m 
 prefenee of the Sun ^ they not only are a leffer 
 Light, but when he appears, they become alto- 
 gether invijihle. 
 
 And as a Pledge or Ford-taftc of thefe Fnture 
 and Boundlefi Joys^ The Gift oitht PMy Ghofi 
 is given upon Eanh -^ and is promis'd as an Ef- 
 feEi of the Baptifrn olChnfl, As Peter preach'd, 
 AB:s ii. 38. Repent and he baptiz^ed every one ofyou^in 
 the name of Jcfas Chrifij for the remiffion of finSj 
 and ye jhall receive the gift of the Holy Ghofl, 
 And GaL iii. 27. As many of you as have been 
 faftiz.ed into Chrifi^ have put onChrifi, 
 
 This of the Gift of the Holy Ghofi was not ad- 
 ded to any Baptifm before Chrifi's j and does re- 
 jsiarkably diftinguifh it from all others. 
 
 SECT* 
 
(21 ) 
 
 SECT. VI. 
 
 That Chrift and ihe Apoftles did not Bap- 
 tize with John's Bapifm. 
 
 THis is a Pretence of the Qnahrs when 
 they find themfelves diilrefled with the 
 dear Proofs of Crjrifl and the Afoflles having 
 adminirtred W^ier^baftifm, They fay that this 
 was Johr?\ Baptifm, becaufe it was i/Vater-h^f-^ 
 tifm. Ajid, as before obferv'd SeE\ IV. they 
 only fay this, but can bring no Troof. But they 
 put us, here again, upon the Negativey to prove 
 it was not. 
 
 As to their Pretence that it was Johnh Bap^ 
 tifm^ becaufe it was Water-baptifm^ that is an- 
 fwered in the kit Secticn, 
 
 And now to gratifie them in this ftho' un- 
 reafonable) Demand, I will give thefe follow- 
 ing Pvcafons why the Baftlfm which Chrlfi and 
 his Afoftles did' pradife, was not John\ Bap^ 
 tifm, 
 
 i/. If Chrift .did b^ptize^ with John^S Bap^ 
 tifm ^ then he made Difdpks to John^ and not 
 to himfelf. For it is before fliewn SeE\ III. 
 Nnm, ii. & iii, That Baptifm was an Initiating 
 Form^ and nothing elfe, whereby Men were ad- 
 mitted to be Difiples to him unto whom they 
 were baptiz^ed. Thus the Jews who were baptt^ 
 Tied unto Mofes faid, We are Mofes's Difciples. 
 John ix. 28. And thofe whom John baptized, 
 were called the Difciples pf John. And there 
 , C 3 needs 
 
(22) 
 
 needs no more to fhew that Chrifi did not bap- 
 tise with the Baptifm of John^ than to fhew that 
 the Difciflcs of Chrljh and of John were not the 
 fame, which is made evident from John i. 35,37- 
 where it is told that two of John\ Difciples 
 left him, and followed Jefpi-i. And Matth.xlz. 
 John fent two of his Difciples to J^y^. And the 
 JDifclfles of C^r/jf? lived under a different Oeco- 
 nomy^ and other Rules than either the Difcifl.es 
 pi John^ or of the Pharifees^ to fhew that they 
 were under another Mafter. And the Difcifks 
 oi John were fcandaliz-d at it, MatthAx. 14. 
 Then came to him (JESUS) the Difciples of John^ 
 f^ying^ Why do we and the Pharifees fafi oft^ hut thy 
 Difcifles fafi notf 
 
 Tiierefore the Difdples of Chrifi and of John 
 were not the fame : and therefore Chrifi did 
 baptize Men to be his own Difciples, and not to 
 hQiliQ Difciples of John : and therefore the Baptifm 
 of Chrifi was not the Baptifm of John, 
 
 idly^ If Chrifi did baptiz,e with JokPs Baptifm^ 
 the fjiore he baptiz^ed^ it was the more to the 
 Honour and Reputation of the Baptifm of J(?/W : 
 But Chrifi's baptizing was urg'd, by the Difci-^ 
 pies of John J as a leilliing of John, John iii. 26". 
 Therefore the Baptifm with which Chrifi did 
 baptize cou'd not be the Baptifm of ?'«>/?;?. Tho' 
 it be faid Jo/:?;? iv. 2. That Jefi^^ himfelf baptiz,ed 
 not^ but his Difciples : (For fo the Apofiles and o- 
 ther Minifiers of Chrifi have baptiz.ed more into 
 the F^/V/7 of Chrifi^ than CAt.^ himfelfh^s done :) 
 Yet here is no ground of Jealonfie or Rivaljhip 
 to Ck//?, becaufe the Adminillration of Chrifi'' s 
 Baptifm^ is all to the Honour and 67crQ/ of Chrifi: 
 And therefore Chrifi'' s baptizing more Difciples 
 '' ihan 
 
(2?) 
 
 than yohrij cou'd be no Leffning o^John^ but ra- 
 ther a Mag?iifytng of him fb much the more, if 
 Chrift had ^/zpf/;2:f/with 7<?^/7's Baptifm. 
 
 3^, When 5^o^;2's Difdfles had told him of 
 Chrift's out-rivalling him, by baptising more 
 than he, Joh?: anfwer'd, He mttfi increafe^ hut I 
 mufi decreafe^ John iii. 30. But if CHRIST did 
 bapuz^e with the Baptifm of John^ then Jo.W ilill 
 increafedj and CHRIST decreafed. For, 
 
 4f^/y, He is greater who wfiitntes a Baptifr/i^ 
 than thofe who only admwifter a Bavtifin of ano- 
 ther's appointment: Therefore if C^?7/r did 
 baftlz.e with the Baptif?n of Jo/;;;, it argues J^-!?;? 
 to be greater than cy:?r?7?, ^^^ C/l'r//^ to be but a 
 Jlfinifler of J^^;?. 
 
 5f%, All the y^TT/ who had been hmiz^ed with 
 the Baptifm of Jo/:?;?, 'did not turn Chriftians ^ 
 therefore 7<3^;^'s Baptifm was not the Chriftian-- 
 baptifm, 
 
 6thlyj Thofe of J"(?/;?2's Difciples, who t;urn'd 
 Chrijlians^ were baptized over again, in the Name 
 of Chrifi ; of which there is a remarkable In- 
 Itance, ^H^s xix.to 'v,j. 20. But the y^:???^ Bap^ 
 tifm was never repeated (as is ihewn above, 
 5f^. III. Nmnh. iii. J therefore the Baptifm vAiich 
 the Apoftles did adminifter^ was not >/;?2's 5^-' 
 
 7f/7/y, The For/« of the Baptifrn which C^r//? 
 commanded yl/^ffk xxviii 19. was. In the Name 
 of the 'Father^ and of the Son^ and of the Holy 
 Ghofi : But that was not the Form of Jdhfi'% 
 Baptifm : Therefore that was not John's Baptifm, 
 See what is before faid SeSt. V. Numb, il of 
 the Difference of Baptifms^ as to the Author ^ 
 the Form^ and the End of each Baptifm : And, 
 
 C 4 iu 
 
( ?4 ) 
 
 ill all thefe Refpeds, it is made apparent that 
 the Baptjfm which was pra.dis'd by Chrifi and 
 the jipoflles^ was not the Baptifm of Johr?. 
 
 To all thefe clear Arguments the QMokers^ 
 without anfvvering to any of them, do flill 
 infifl, That the Water-haftifm which the Afoftles 
 did adminifler, was no other than JohrPs Bap- 
 tifm. That they had no Command for it ; on- 
 ly did it in Compliance with the Jevps^ as Fad 
 drcumcis'd Timothy (^^j xvi. 3.) Andpurify'd 
 [iimfelf in the Temple (Atls xxi. 21^ to 27.) But 
 this is all Gratis Diciptm ^ here is not one word 
 of Proof: And they might as well fay, That 
 the Apoftles PREACHING was only in Com- 
 pliance with the Jews^ and that it was the fame 
 with Johis PREACHING ^ for their Commif- 
 fions to Teach^ and to Baptiz^e were both given 
 in the fame Breath, Matth, x:5^viii. 19. Co ye 
 ™ TEACH all Nations, BAPTIZING them^ 
 
 &C. 
 
 Now why the Teaching here fhouM be Chrijl\ 
 and Baftiz^in^ only Joh?7\ the Oitahers are de- 
 fir'd to give fome other Reafon befides their 
 own Arbitrary Interpretations^ before v*^hich 
 no Text in the Bible, or any other Writing 
 can Hand. 
 
 Befides, I wou'd inform them, That the Greek 
 word (Mi^Tivo^tTiy in thisText,wliich weTranflate 
 Teach, fignifies to make Difciples ^ fo that the 
 literal; and more proper reading of that Text is, 
 i3o and Difciple all Nations, or mak^ DifcipUs of 
 them, baptiz,ing them, &c. 
 
 If it be ask'd. Why we fhou'd Tranflaie the 
 Word m^^tslVxtb, Mmh, xxviii, 19. by the 
 
 Word 
 
(25) 
 
 Word feach^ if it means to Difciple a Man, or 
 3iake hiin a Difciple ? 
 
 I Anfwer :- That Teaching was the Method 
 whereby to Terfwade a Man, to Convert him, fo 
 as to make a Difciple of him. But the Form of 
 Acirnittirjg him into the Churchy and adually to 
 make him a Difciple^ to give him the Privile^ 
 ges and Benefits of a Difciple^ was by Baptifm. 
 
 Now the ylpofiles being fent to TV^c^ Men, 
 in order to make them Difciples ^ therefore in- 
 ftead of Go, Difciple Men, we Tranllate it. Go, 
 Teach^ as being a more Familiar Word, and bet- 
 ter underftood in Englip. 
 
 Tho' if both the Greek words (m^7ivoy.7iy 
 and BcfTrHicvlUj in this Text, were Tranflated 
 Literally, it would obviate thefe Q^aker-Oh- 
 jedtions more plainly : For then the Words 
 wpu'd run thus *, Go md Admit dl Nations to 
 to be my Difciples^ by Wajhi?ig them with IVa- 
 ter^ in the Name of the Father^ and of the Son^ 
 and of the Holy Ghofl, AtJhitTiuvTifj Teaching them 
 to obferve all things whatfoever I have commanded 
 yoH, 
 
 Here the Word AtJk'jM/li^t i. e. Teachings 
 is plainly diftinguifhed from fM^nvcmTij to 
 Difciple them ; tho' our Englijh renders them 
 both by the Word Teaching , and makes a 
 Tautology : Go Teach all Nations- — Teaching 
 them. 
 
 But, as a Child is Admitted into a School be- 
 fore it be Taught : So Childrp/ may be Admit-^ 
 ted into the Pale of the Churchy and be made 
 ^ ifciples^ hj B'^'-ptifm^ before they are Taitght. 
 
 .'Iiirh fnevvs the meaning of thefc t-vo Words, 
 Dijcipling^ and Teachings to- be different. 
 
 Becaufe, 
 
(26) 
 
 Becaufe, tho' in Perfons Adult, Teaching mufl 
 go before Difci^ling-^ yet in Children (who are 
 within the Covenant^ as of the Law^ to be Ad- 
 mitted at Eight Days old, by Circiimcifion ^ fb 
 under the Gof^l^ by haptifm) DifcipUng goes 
 before Teaching : And that Difcipling is only by 
 Baptifm, 
 
 But to return. The Quakers are fo hard put 
 to it, when they are prefs'd with that Text, 
 jiH-s X. 47. Can any forbid Water ^ &c ? That 
 they are forced to make a Suppofe (without any 
 ground or appearance of Truth) That thefe 
 Words were an Anfwer to a Queflion. And 
 that the Queftion was, Whether they might 
 not be Baptized with John's Baptifm ? And 
 that this proceeded from a Fondnefs the Jews 
 had to Jo/j^'s Baptifm. And that the Apollle 
 Peter only Comply'd with them out of Gondef- 
 cenfion, as Pad Circumcis'd Timothy. 
 
 Anfw. I. Cornelim^ and thofe whom Peter 
 Baptised, AEis x. were Gentiles and not Jews : 
 They were Romans^ and therefore cannot be 
 fuppofed to have had any Longing after J<?^;z'sBa- 
 ptifm ^ none of them having ever own'd it, or 
 having been Baptized with it. 
 
 2. The Gentile Converts to Chrifiianity^ refused 
 to fubrait to the Jewi^ Circumcifan^ or any of 
 their Law (^A^ls xv.J And therefore it is not 
 to be imagin'd, that they wou'd be fond of 
 any of the Baptlfms which were us'd among the 
 J^ivs, 
 
 3. Even all the Jews themfelves, no not the 
 dhiefand Principal of them, neither the Pharl^ 
 
(27) 
 
 fees nor Ltixvyers did fubmit to Johnh Baptifm, 
 Luke vii. 30. 
 
 4. The Ethiopian Enmch requefled Baptifm 
 from Philip {Acls viii.) And it cannot be fup- 
 pos'd, that the Ethiopians had more knowledge 
 of John\ Baptifm^ or regard for it, than the 
 Romans^ or great part of the "jews themfelves. 
 
 5. There is no ground to fhppofe that St. 
 Fete/s words, Can any Man forbid Water f &c. 
 were an Anfwer to any Queflion that wasask'd 
 him. The moft forcible Ajfrmation being often 
 exprefs'd by v\^ay of Quejiion. 
 
 Can any Man forbid Water f That is, No Man 
 can forbid it. And for the faying. Then anfwer- 
 ed Peter. There is nothing more familiar m 
 the New Teftament^ than that ExprelTion when 
 no Queftion at all was asked. S^^Matth. xi. 25. 
 xii. 38. xvii. 4. xxii. i. Mark xi. 14. xii. 35. 
 xiv. 48. Lnke vii. 40. xiv. 33 45 5' xxii. 51. 
 John V. 17, 19. 
 
 6. Granting a Queflion was ask'd, and that 
 Cornelius^ as w^ell as the Ethiopian^ had deiir'd 
 Baptifm^ why mull: this be conilru'd of John\ 
 Baptifm ? Efpecially confidering, that Teter^ m 
 that fame Sermon which Converted Cornelius 
 (Ads X. 37.) told them that the Cofpel which 
 he Preached unto them, was that which was 
 pkblifiedj after the Baptifm which John Preached. 
 What Argument was this for Cemelim to re- 
 turn back again to John\ Baptifm 'f Or, if he 
 had defir'd it, v/hy fliou'd we think that Peter 
 v/ou'd have Comply d with him ^ and not rather 
 have reprov'd him, and carry'd him beyond it, 
 to the Baptifm of Chrifl : as Pad did ( Acisxix.) 
 
 to 
 
( 28 ) 
 
 to thofe who had before receiv'd the Baptifm 
 of Johr? ? 
 
 7. But as to the Compliar7ce which the Quakers 
 wou'd have to John\ baptifm ^ and which they 
 compare to Paidh Complyance in Circumcifing 
 Timothy : I will fnew the great Difparity. 
 
 Firfi^ The Law was more univerfally receiv'd 
 than J.ohns Baptifm: For many and the Chief 
 of the Jews did not receive John's Baptifm^ as 
 above:obferv'd. 
 
 Seeo-?t^iy^ The Law v/as ofmuchlojiger ftand- 
 ing : John^s Baptifm was like a flajh oi Lightningy 
 like the Day-Star^ which ufher'd in the Sim of 
 R'ghteGiifiitf^ and then difappear'd : B\xtt\\Q Law 
 coiitinii'd during thp long Mght of 7}'?^^ and 
 Shadows^ many hundreds of Tears. 
 
 Thirdly y Jchi did no Afiracle (^John x. a^i.") 
 But the Z/^n? was delivered, and propagated by 
 many Jg^'s of Miracles, 'Twas enjoyn'd under 
 Penalty of Df^r^^ to them and their Tofterlties-^ 
 whereas John\ Baptifm lafted not one Age, was 
 intended only for the Men then prefent, to 
 point oiit to them the Meffiah^ then already 
 come, and ready to appear : And no outward 
 Penalties were annexed to John^s Law , People 
 were only Invited^ not CompelPd to come unto 
 his Baft'fn'i: But to negled Clrcumclfwn^ was 
 Beathj G^n. xvii. 14. Exod. iv. 24. 
 
 The Preaching of John was only a Warning ^ 
 let thofe take notice to it that wou'd : 
 
 Whereas thcLaw was pronounced by theMouth 
 of God Himfelf, in Thunder and Lightnings and 
 out of the mid ft of the Fire^ upon Mount Si- 
 itai^ in the Audience of ail the People : And 
 
 fo 
 
( 29 ) 
 
 j^ terrible was the Sight^ that MofeS faid^ I tx- 
 ceedir.gly fear and qimke^ Heb. xii. 2 1 . For from 
 Cod^s Bight Hand went a Fire of Law for them, 
 Deut. xxxiii. 2. 
 
 From all thefe P^eafons, we inuli: fiippofc the 
 Jews to be much more Tenacious of the Law^ 
 than of John^sBaPtlfm-j and to be brought -oif 
 with greater difficulty fiom their Circnmci- 
 fion^ which had deicended down to them all the 
 way from Abraham^ 430 Years before tht Law^ 
 (Gal. iii. 1 7.) than from Johnh Baptifm^ which 
 was but of Yefl"erday ^ and never .recclv'd by 
 the Chief of the Jercs, And therefore there 
 was much more reafon for PaiiFs Complying 
 with the ]ews in the Cafe of CircHmcifw^'i^ than 
 in that of john^s Baft if^Tj^ fas the Quakers fup-* 
 poie^ 
 
 When Chrlft came to fulfil the Law^ he did 
 it with all regard to the La-w^ (Matth. v. 17, 
 18, 19.) He deft r of d it not with Violence^ all 
 at once ^ but fulfilPd it Isafnrely and by degrees : 
 ZJt cum honor e Mater Synagoga fepeliretnr. The 
 Synagogue v/as the Mother of the Church *, and 
 therefore it was fitting that Ihe fnou'd be hmfd 
 with all Decency and Horour, 
 
 This was the Reafon of all thofe Cdmvlyances 
 with the ]ews^ at the heghmlng^ to wear them 
 off^ by degrees, from their SuferftitiGn to the 
 Law. 
 
 Tho' in this fome might Comply too far * 
 And there want not thofe who think that 
 TanPs Circumcifing of Timothy ( Ads xvi. 3. ) 
 was as faulty a Comflyance^ as that which he 
 blam'd Fete-r (Gal. ii.) For that of F aid's is not 
 Commended, in the Place where .it is men« 
 tioned* And 
 
And now I appeal to the Reafon of Man- 
 kind, whether Objedions ' thus pick'd up from 
 fuch ohfcnre and uncertain Paflages, ought to over- 
 balance Tlain and Tofttive Commands^ which arc 
 both back'd and explain'd by the FraBife of 
 the Apoflles^ and the Vniverfal Church after themf 
 All which I have before Demonftrated of B^- 
 ftifm. 
 
 8. But however the Quahrs may argue from 
 Taul\ Complyance with the ]ews^ the Reader 
 has reafon to complain of my Complyance with 
 Them : For, after all that has been faid, there 
 is not one flngle Word in any Text of the 
 New Teftament that doesfo much as hint at any 
 fuch thing, as that Teter'^s Baptizing of Come-- 
 lim^ or Vhilif% Baptizing of the Eunuch^ was in 
 any fort of Complyance unto Jo/7«'s Baptifm* 
 This is a perfed Figment, out of the Qiiaker^s 
 own Brain, without any Ground or Founda- 
 tion in the World : And therefore there was 
 no need of Anfwering it at all, otherwife than 
 to bid the Quakers prove their Ajfertion^ That 
 thefe Baptifms were in Complyance with }ohn\ 
 which they cou'd never have done. 
 
 Whereas it is plain from the Words of the 
 Text (^j4[ls XV i. 3.^ that Paulas Circumcifing 77- 
 mothyj was in Complyance with the Jews: It 
 is expreily fo faid, and the Reafon of it given, 
 becaufe, tho' his Mother was a jewefs^ yet his 
 Father was a Greek ^ and therefore, becaufe of 
 the Jews which were in thofe Quarters (fays the 
 Text) he Circumcifed Timothy^ that thefe J^tp^ 
 might Hear and Receive him, which, otherwile, 
 they wou'd not have done. Now let the Qua- 
 kers lliew the like Authority, that the Baptifms 
 
 of 
 
of Cornelins^ of the Emuch^ and of the CorimhU 
 ans^ Ads xviii. 8. TFor that too they a^rknow- 
 ledge to have been Water-baptifm^ as I will fhew 
 prefently) let the Qnahrs fhew the like Au- 
 thonVjil .as I have given for the Clrcumcifion 
 of Timothy being in Complyance with the 
 Jews^ let them ihew the like, I fay, that 
 the forefaid Baptifms were in Comflyance with 
 Johns^ and then they will have fomething to fay. 
 But till then, this Excufe^ or Vm-cff of theirs, 
 is nothing elfe but a hopeless Shift of a defprate 
 Cmfe^ to fuppofe, againll all fenfe, that thefe 
 Gentiles {Romans^ Ethiopans^ and Corinthians) de-^ 
 fir'd John\ Baptifm^ who rejeded all the Laws and 
 CMJioms of the JVn^J". 
 
 SECT. VII. 
 
 The Quakers Mafter-Obje^ion from i Co^' 
 i. 14. J thmk GO D that I Baptized none 
 of jou^ hut Crifpus and Gaius. And 
 ver. 17. For Chrijl fent ms not to Baptize^ 
 but to Breach the GofpeL 
 
 FRom this PaiTage they argue, That Water- 
 haptifm was not commanded by Chrifi^ be-^ 
 caufe here St. Paul fays. That he was not fent 
 to Baptiz,e ; and that he thanks God, that he 
 baptiz^ed ^o few of them. But, 
 
 In Anfwer to this, I Vv'ill nril of all premiie. 
 That a bare Ohje^iion^ without feme Proof on 
 the other fide, does neither jultifie their Caufe, 
 nor overthrow ours : For when a thing is Pro- 
 ved Ajfrmatively^ it cannot be overthrown by 
 Negative Difficulties ;tyhich may be Objeded. 
 
 You 
 
(30 
 
 You mufl: diflblve the Troofs which are broughf: 
 to iiipport it : Nothing elfe will do. 
 
 For what Trmh is there fb evident in the 
 World, againfl which no Objedion can be 
 rais'd i" 
 
 Even the Being of a God has been difputed 
 againft by thefe fort of Arguments j that is, 
 by railing ObjeFtions^ and ftarting Difficulties^' 
 which may not ealily be Anfwer'd i But while 
 thofe Demonftrative Arguments, which Prove a 
 Cod^ remain unfhaken, a thoufand Difficulties are 
 iio Difproof, 
 
 And fo, while the Comtnand of Chrifi^ and 
 the PraHife of his Afojlles^ and of all the ChrU 
 ftian World^ in purfuance of that Command, are 
 clearly Proved, no Difficulty from an obfcure 
 Text, can ihake fuch a Foundation. 
 
 But I lay down this, only as a general Rule ; 
 becaufe this Method is fo much made ufe of 
 by the Qnahrs (^and others) who never think 
 of Anfwering plain Proofs ^ but by railing a 
 great Duft of ObjeEHons^ wou'd bury and hid& 
 what they cannot Difprove. 
 
 i fay, that I only mind them at prefent, of 
 this fallacious Artifice ^ for I have no ufe for 
 it as to thefe Texts objeded, to which a very 
 plain and eafie Anfwer can be given. And, 
 
 Firfi^ I would obferve, how the Quakers can 
 underfland the Word Baptiae to mean Water- 
 haptifm^ or ?io Water-baftifm^ jult as the Texts 
 feem to favour their caufe, or otherwife. 
 
 For there is no mention of Water in either 
 of the Texts objeded, only the Ungle word 
 Baptiz^e, And why then mult they conltrue 
 
 thefe 
 
( ?? ) 
 
 there two Texts only, of all the reft in the 
 New Tefiamer/ty to mean Water-haftlfm ? Why? 
 but only to ftrain an Objedion out of them a- 
 gainfl Water-haftifm ? 
 
 But will they let the Word BafttT^e iignifie 
 Water-haptifm^ in Other places, as well as in 
 thefe? 
 
 They cannot refufe it with any fhew or co- 
 lour of Reafon. They mufl not refufe it iii 
 ABs xviii.8. where the Baftiz^tng oiCrifin-s (men- 
 tion'din the firft of the T^jArr/ objected J is re- 
 corded. And there, it is not only faid of Cnf- 
 fiu^ that he was baptlz^ed^ but that many of the 
 Corinthians hearings believed^ and were haptiz^ed. 
 By which, the .Quakers cannot deny Water- 
 baptlfm to be meant, fince they conftrue it fo, 
 I Cor, i. 14. 
 
 Secondly^ We may further obferve, that in. 
 the Text, AEis xviii. 8. Crifim is only faid. to 
 have believed^ which was thought fufficient to' 
 infer, that he was baptl:^ed ^ which cou'd not 
 be,unlefs all that believed^ were baplz^ed : Which, 
 no doubt, was the Cafe, as it is written, jitis 
 xiii. 48. As many as were ordained to Eternal Life^ 
 believed^ And (Ch. ii. 41.) They that received 
 the Word^ were baptiz^ed. And (V. 47.) The 
 Lord added to the Church daily fnch as jhonld he 
 faved. 
 
 So that this is the Climax or Scale of Reti^ 
 gion. As many as are ordained to Eternal Life 
 ^O believe : And they that believe^ ^YQbaptiz.ed: 
 And they that are bapiz^ed^ are added to the 
 Chnrchs 
 
 D And 
 
( ?4) 
 
 And to ihew this receiv'd Notion, That who- 
 ever did believe was baftiT^eJl^ when Vad met 
 fome Difclfles who had not heard of the Holy 
 Ghoft^ Ads xix. 3. he did not ask them whe- 
 ther they had been ba^tiiLed^ or not ? He took 
 that for granted, fince they believed. But he 
 asks, Vmo what were ye baftiz^ed <' Suppofing that 
 they had been bapizxd. 
 
 Thirdly^ Here then this OhjeBion of the Qua- 
 hcrs^ has turn'd into an invincible ArgHment a- 
 gainft them. 
 
 Xhey have, by this, yielded the whole Caufe : 
 For if the Baftifm^ i Cor. i. 14. be Water- 
 baptifm^ then that Baptifm^ Ads xviii. 8. mult 
 be the fame : And^ confequently all the other 
 Baftifms^ mentioned 'in the AEis^ are, as thefe, 
 Water-baftifms alfo. 
 
 But, befides the Qnahrs Confeflion (for they 
 are unconflant and may change their Minds) 
 the thing fhews it felf, that the Baptifm men- 
 tion'd, I Cor/\. 14. was IVater-baptifm -^ becaufe 
 Tanl there thanks God that he baptiz^ed none 
 of them bm Crifpus and Gaius. Wou'd the A- 
 poftle thank God that he had baptized fo/^rr, 
 with the Holy Ghoft f Or wou'd he repent of 
 baptizing with the Holy Ghoft? Therefore it 
 Biuft be the Water-baptifm which was here 
 fpoke of. 
 
 Fourthly^ But now, what is the Reafon, that 
 he was glad he had baptiz,ed fo few with Water- 
 haptifm ? And he gives the Reafon, in the very 
 next words. (V. 15.) Left any fion^d fay^ that 
 I had baptinied in mine own Name, What was^ 
 
 the. 
 
( ?5 ) 
 
 the occafion of this Fear ? It is told from V. lOo 
 That there were great Divifwns and Com cnt ions 
 among thefe Corinthians^ and that thefe were 
 grounded upon the Emulations that arofe a- 
 mong them, in behalf of their feveral Teachers. 
 One was for Faul^ another for y^polios^ others 
 for Cephas^ and others for Chrift, 
 
 This wou'd feem, as if the Chriflian Religion 
 had been contradictory to it felf : 
 
 As if Chrifl^ and Cephas^ and Paul^ and u^pol^ 
 los had fet up againft one another : 
 
 As if they had not all taught the fame De- 
 fine : 
 
 As if each had preach'd up himfdf^ and not 
 Chrift : 
 
 And had haftized Difciples, each in his own 
 Name^ and not in Chrift' s ; and had begot Fol- 
 lowers to himfelf^ and not to Chrift, 
 
 To remove this fo horrible a Scandal, St. 
 Taid argues with great zeal, (V. 13.) Is C/3rift 
 divided f (lays he J Was Paul Crucified for yon <* 
 Or were ye haptiz,ed in the Name of Paul ? I thank 
 God^ that I baptiz^ed none of yon hut Crifpus and 
 Gains ^ left any (ho^ld fay^ That I had baptizjd in 
 mine own Name. 
 
 There needs no Application of this, the 
 Words of the Apoftle are themfelves fo plain. 
 
 He did not thank God, that they had not 
 been haftiz.ed'j but that He had not done it. 
 
 And this, not for any flight to Water-haptifm-^ 
 but to obviate the Objedion of his hapti'^ing 'm 
 his own Name, 
 
 Fifthp^ By the way, this is a ftrong Argu- 
 ment for Water^baptifm : Becaufe the Inward 
 
 D 2 Baptifm 
 
Baptifmof the5p/r/>,cometh not with Obfermtion 
 and Shew^ but is ir/rkV^ us^Lnke xvii.20,21 . Nor is 
 it done in any Body's Name^ it is an inward O- 
 peration upon the Heart, 
 
 But thQ outward Baptlfm is always done in fbme 
 Name or other ^ in his iV^^T^^ whofe Difci^le you 
 are thereby made and Admitted. 
 
 Therefore it mult, of neceflity, be xhQ out- 
 ward Bapifm^ of which St. Paul here Ipeaks •, 
 becaufe ijc was outwardly Adminiftred, in fuch an 
 outward Name. And he makes this an Argu- 
 ment that he had not made Difiiples to himfelf ^hut 
 to Chrifi-^ becaufe he did not ^^pf/;2:e them in his 
 own Name^ hwtmChrift'^S, 
 
 Now this had been no Argumem^ but perfed 
 Banter^ if there had been no outward Baptifm^ 
 that the People cou'd have both feen and heard. 
 How otherwile cou'd they tell in what Name^ 
 or no Name they were baptlz^ed^ if all was Inward 
 and Invifible ? 
 
 But I need not prove what the Quahrs grant 
 and contend for,that all this was meant of Water- 
 baptifm ^ becaufe otherwife their whole Objedli- 
 on, from this place, does fall. 
 
 VI. But they wou'd infer as if no great flrefs 
 were laid upon it ^ becaufe that few were fo bap^ 
 tized. 
 
 I Anfwer, That there is nothing in the Text 
 which does infer, that few of thefe Corinthians 
 were baptiz^ed. 
 
 St. Paul only thanks God, that he himfelfhad 
 not done it, except to a fewj for the Reafons 
 before given : But^(^i xviii. 8. itisfaid, That 
 
 bciides 
 
( ?7 ) , , 
 
 befldes Chiffus, whom Pad \nmm hapttz^ed, 
 MANY of the Corinthians were hafu^ed, 
 
 Nav, they were all baptlz^ed, as many as be^ 
 lieved as before is prov'd. And, in this very 
 place, St. Pad taking it for granted, that all 
 xvho believed, wcvt baptized, which I have alrea- 
 dy obferv'd from his Qiieftion to certam Vijci- 
 pies. Ads xix. 3. not whether they were bapt,^ 
 z.ed, hwt unto what, i.e. In what Name, thty ^^a 
 been baptised? So here, i Cor. 1. 13. He does 
 not make the Queftion, whether they had been 
 baptlz^ed? That he takes for granted. But^^ 
 what Name, were ye baptiz,ed ? Which fiippoles, 
 not only that all were baptiz,ed, but likewife that 
 all who were bapt:Led, were baptized m lome 
 oHtxvard Naym-, and therefore that it was the 
 Outward, i. e. Water-baptifm, 
 
 VII. But the fecond Text objeded, T. 17. is 
 yet to be accounted for -, where St. Pad fays, 
 Chrift [em me not to Baptiz^e, but to Preach the 
 GofpeL This he faid in juftification of hrnifeit 
 for having baptized fo few in that place j tor 
 which he blefTes God, becaufe, as it happened, 
 it prov'd a great juftification of his not baptizmg 
 in his own Name. 
 
 But then, on the other hand, here wou d 
 feem to be a Negled in him of his Duty : For it 
 it was his Duty to have baptized them all, and 
 he baptized but a few, here was a great Neg- 
 led. 
 
 In Anfwer to this, we find, that there was no 
 Negled in not baptizing them, for that, not a 
 few, but many of the Corinthians were baptized^ 
 Ad:s xviii. 8. that is, as many as believed, as be- 
 fore is fhewn. D 3 ^^^ 
 
( ?8 ) 
 
 But then who was it that haptiz.edth.ok many ? 
 For St.Taidbaftiz.ed but 3. few, 
 
 I Anfvcer, The Apoftle employ'd Others, nil: 
 derhim, to Baft I z,e. 
 
 And he vindicates this, by faying, That he 
 was notfent to BaptUe^ i. e, principally and chiefly ; 
 that was not the chief ip^irt of his Commiflion: 
 But the greater and more difficult pa^rt was that 
 of Preachings to Difpute with, Perfwade and Con- 
 vert the Heathen World. To this, great Parts^ 
 and Conra^e^ and Miracidom Gifts were necefla- 
 ry : But to Adminifter the outward Form of Ba- 
 ptifm to thofe who were Converted^ had no Diffi- 
 culty in it ^ required no great Parts^ or Endow- 
 rnents^ only a lawful Commiffion to Execute it. 
 
 And it wou'd have taken up too much of the 
 Apofiles time, it was impollible for them to 
 have baptiz-ed^ with their own Hands, thofe valt 
 Multitudes whom they Converted. Chrifl-iamty, 
 had reach'd to all Quarters of the then known 
 World, as far almoft, as at this Day, before 
 the Jpoftles left the World. And cou'd Twelve 
 Men Baptize the whole World <' Their Progrefs 
 was not the leafl of their Miracles : The Bread 
 of Life multiply'd faller, in their Diftribution of 
 it, than the Loaves by our SAVIOUR'^ Break- 
 ir,g of them. St. Peter Converted about Three 
 7hoiifaiid at one Sermon, ABs ii. 41. And at 
 another thne about Five Thoufand^ Ch. iv. 4. 
 AMtitudes both of Aden and Women ^ Ch. V. 14. 
 Many more than the Ai^oftles cou'd have coun- 
 ted-^ much more than they cow^d h^iv^baptiz^ed-^ 
 for which if they had ftay'd, they had made 
 {lender Progrefs. No. The Apofiles were fent, 
 as loud Heraulds^ to Proclaim to all the Earth, 
 
 to 
 
( 39) 
 
 to run fvviftly, and gather much People • and 
 not to flay (they cou'd not flay) for the ktpti- 
 z.ing with their own Hands, all that they Con- 
 verted : They left that to others, whom they 
 had ordain'd to Adrainifler it. Yet not fo, 
 as to exclude themfelves ^ but they themfelves 
 did Baptlx^e^ where they faw occaiion, as St. 
 Paid here did BA?TIZE Crlfpus ^nd Gams ^ and 
 the Houfe of Stefhana^^ fome of the Principal 
 of the Corinthians, Not that he was obliged to 
 have done it himfelf, having others to whom 
 he might have left it : For he was viot fe?2t^ that 
 is, put under the Necejfity to Baptiz.e with his 
 own Hands, but to Preachy to Convert others, 
 that was his principal Province, and which he 
 was not to negled, upon the account of bapti- 
 xing^ which others could do as well as he. 
 
 But if you will fo underfland the Words of 
 his not being fmt^ i. c. that it was not within 
 his Commi^ion^ that he was not Impower^d by 
 Chrifi^ to Baptiz^e^ then it w^ou'd have been a 
 Sin^ and great Prepimption in him, to have b^.p' 
 tiz.ed any body. 
 
 Nay more. This Text, thus underHood, is 
 flatly contradidory to Matth. xxviii. 19. wliich 
 fays, Goy Baptize : And this fays, / am not fmt 
 to Baptiz,e, 
 
 Thefe are contradidory, if by, / am not fent^ 
 be underflood^ I have not Power or Commijjion to 
 Baptiz^e, 
 
 But by, / am not fent^ no more is meant in 
 this Text^ than that baptizA-ng is not the chief or 
 principal part of my Commijjion. As if a Gene- 
 ral were accufed for Muftering and Lifting Men 
 in his own Name^ and not in the Kin£l^ and 
 
 D 4 he 
 
(4o) 
 
 he Ihou'd fay, in Vindication of himfelf, that 
 he had never lifted any, except fuch and fuch 
 Officers ^ for that he was not fern to Mnfter^ or 
 J^rill Men, or to Exercife Troop or Regiments^ 
 but to Command the Army : Wou'd it follow 
 from hence, that he had not Power to Exercife 
 a Troop or a Regiment ^ or that it was not with- 
 in his Cofnmijjion ? Or if a DoHor of Thyftck 
 fliou'd fay, that it was not his Part to com- 
 fomid Medicines^ and make up Drugs (that was 
 the Apothecary^ Bufinefs) but to give Prefcri- 
 ftions ^ won'd any Man infer fronvthis^ that he 
 might not Comfoimd his own Medicines if he 
 j>leas'd ? 
 
 Or if (to come nearer) a Profejfor of Divinity^ 
 or a Biftjop^ fhou'd fay. That he was not fent to 
 Tej^ch School y this wou'd not imply that he 
 rnight not Keep School ^ nay, he ought, if there 
 were no others to do it : So the Apoftle of the 
 Gentiles was not fent to fpend his Time in Ba- 
 piz,ing^ Vifiting the Slc\^ or Other Parts of his 
 Duty (which others might perform) fo as to 
 hinder his great Work in Converting of the 
 C entiles : All of whom he cou'd not Baptiz.e^ nor 
 Vifit all their Sick : Yet both thefe were within 
 liis Commiffwn^ and he might and did Execute 
 them where he faw occafion. As if all the Sick 
 in London fhou'd expeS; to be Flfited by the Bi- 
 Ihop of London ^ and all the Children lliou'd be 
 brought to be baptised by him ^ he might well 
 fay, That he was noty^;?r to Baptize^ or to nft 
 their Sick:^ but to look after his Epifcopd Fun- 
 dion : And fend them for thefe Offi^es^ to o- 
 thers, under him : and yet this wou'd no ways 
 imply^ that thefe Offices w^re not within th^ 
 
 }:. : ^ ^ ■ ' ' fplfcopal 
 
(41 ) 
 
 Epifcopd Commiflion ; or that he was not ferit: 
 both to Baptize^ and to Fi/tt the Sick : But only 
 that he was not fent prmcipally and chiefly to Ba- 
 ptiz,e^ or to f^iflt the Sick. 
 
 And as to that Phrafe of being y^/;^ ; we find 
 it us'd in this lame fcnfe, to mean only being 
 chiefly and principally fcnt. Thus, Gen, xlv. 8. 
 Jofeph faid to his Brethren. It was not yon that 
 fent me hither^ hut God. It was certainly his 
 Brethren who fent him, for they fold him into 
 Egypt : But it was not They,pn;7c/p^//y and chiefly y 
 but Gody who had other and extraordinary Ends 
 in it. 
 
 Adam was not deceived (fays the Apoftle, 
 
 I Tim. ii. 14.) but the Woman being deceived^ was 
 
 in the Tranfgrejjion. Adam was deceived^ and 
 
 fell as well as the Womm ^ but the meaning is, he 
 
 was not frfl., or priiicipally deceived. 
 
 Again. As for you who Hick fo clofe to the 
 Letter (when it feemeth to ferve your turn) Go 
 ye and learn what that meaneth^ I WILL HAVE 
 MERCY AND NOT SACRIFICE, MattL 
 ix. 13. 
 
 By which it cannot be underflood, that God 
 did not XQ(]\\irt Sacrifice '^ for he commanded it 
 upon Pain of Death. Yet he fays, {Jer, vii. 22.) 
 Ifpake net unto your Father s^ nor commanded them 
 
 " concerning Burnt -Offerings^ or Sacrifices : But 
 
 this thi'ng Commanded I them^faying^ Obey my Voice ^ 
 h.Q. according as it is written (\ Sam. xv. 22.) 
 7"(? obey is better than Sacrifice. 
 
 By all which cannot be meant, that God did 
 not Command the Jews concerning Burnt -Offe- 
 rings and Sacrifices (for we know how particu- 
 larly they were commanded) but that the out- 
 ward 
 
( 42 ) 
 
 ward Sacrifice was not the chief and p'incifd part 
 of the Command ^ which rcfpcded chiefiy the 
 inward Sacrifice and Circumcifion of the Heart, 
 
 Which when they negleded, and lean'd whol- 
 ly to the Omward^ then God detefts their Obla- 
 tions^ Ifa. i. 14. To^r new Moons^ and your ap- 
 pointed Feafts my Sod hateth^ I am weary to bear 
 them. And he fays, V. 12. Who hath required 
 this at your Hand ? 
 
 It was certainly God who had requir'^d all thele 
 things at their hands ^ but thefe outward Per- 
 formances (tho' the NegleR or Abufe of them 
 was punifhed with Beath^ yet they were not the 
 chief and principal part of the Command, being 
 intended chiefy for the fake of the Inward and 
 Spiritual Part ; From which when they were fe- 
 parated, they were (like the Body^ when the 
 Sod is gone) a dead and a loathfome CARCASS 
 of Religion : And which God is therefore faid, 
 not to have commanded, becaufe he did not 
 Command them vv ithout the other : As he made 
 not the Body without the Sod ^ yet he made the 
 Body as well as the Sod, 
 
 VIII. And as there is Sod and Body in Afan^ 
 fo (while Man is in the Body) there mull be a 
 Sod and Body of Religion \ that is, an outward and 
 an inward WORSHIP, with our Bodies as well 
 as our Sods, 
 
 And as the Separation of Soul and Body in 
 Man,^ is called T)eath ^ fo is the Separation of 
 the outward and the mward Part of Religion^ the 
 Death and DeftruUlon of Religion, 
 
 The outward is the Cask^ and the Inward is the 
 Wine, The Cask is vto Pari of the Wine 3 but if ^ 
 
 you 
 
(4? ) 
 
 you break the Casl^ you lofe the Wine, And as 
 certainly, whoever deltroys the outward Inlli- 
 tutions of Religio'/jj lofe the inward Parts of it 
 too. 
 
 As is fadly experienc'd in the Quakers^ who, 
 having thrown off the outward Bapifm^ and the 
 other Sacrament of ChrijTs Death^ have, there- 
 by, loft the inward thing fignify'd, which is, 
 the PERSONAL Chrlft^ as Exifting without all 
 other Men^ and having fo Sujfer'^d^ Rofe^ Afcen- 
 ded^ and now, and for ever, Sitteth in Heaven^ 
 in his-true proper Human Nature^ WITHOUT 
 all other Men. This the Quakers will not own 
 (except fome of the New Separation) and this 
 they have loft, by their Negled of thofe out"- 
 ward Sacraments^ which Chrift appointed for this 
 very End ( among others ) that is, as Remem- 
 brances of his Death : For it had been morally 
 impofiible for Men, who had confia-ntly and with 
 due Reverence^ attended thefe holy Sacraments of 
 Baptfm and the Lord^s Supprr^ ever to have for^ 
 got his Death^ fo lively reprefented before their 
 Eyes, and into which they were baptized ^ or 
 to have turn'd all into ameer ^//fg-o/j,'perform'd 
 within every Man's Breaft^ as thefe Qjiakers have 
 done. 
 
 But the Enemy has perfwaded them to break 
 the Cask^ and deftroy the Body of Religion ^ 
 whereby the IVine is fpilt, and the Soul of Reli- 
 gion is lied from them : And by negleding the 
 outward Part^ they have loft the whole Inward^ 
 and Truth of Religion ^ which is a true Faith in 
 the OUTWARD ar//?, and in the SatisfaBion 
 made for our Sins^ by his Blood OUTWARDLY 
 ^nd-^ and in his Intercejfwn^ in our Nature^ as our 
 
 Hi^^ 
 
(44) 
 
 High'Vrlefl^ at his Fathers Right Hand, mw^ in 
 Henven ; into which Holy of Holies^ He has car- 
 ry'd his own Blood of Expiation^ once offer'd up- 
 on the Crofs^ and prefims it, for ever^ as the A- 
 tonement and full SatisfaElion for the Sins of the 
 whole World .J butapply'd' only by truQ Faith and 
 Repentance^ thereby, becomes fully EfFedual to 
 the Sanation of every Faithful Fenitent, 
 ■ This is the only true Chriftian Faith : And 
 from this the Quakers have totally fallen*, and 
 that chiefly, by their Mad throwing off* the 
 OUTWARD Guards^ Prefervatives^ Fences^ Sa^ 
 erajnents^ and Fledges of Religion. And thole 
 OUT^M AKD Means ^Gr^rf,"^ which ChriBhd^ 
 commanded, and given us as the only OUT- 
 WARD GROUNDS for our Hope of Glory, For 
 how can that Man get to Heaven^ who will not 
 go the way that Chrifl has appointed ^ who came 
 down from Heaven^ on purpofe to Jhew and lead 
 us the way thither ^ yet we will be wifer than 
 he, find fault with his Infiitmions^ as being too 
 much upon the Ontward ^ and think that we can 
 and may Spiritnaliz^e them finer ^ and make the 
 v^^'dy jhorter than he has done. 
 
 IX. But to return, if the Qjiahrs cou'd find 
 fuch Texts concerning Baptifm^ as I have fhewn 
 above concerning Sacrifices^ as if it were faid. 
 That God^idi not command Baptifin ^ that he 
 hated it^ and was weary to hear it^ that he would 
 not have it^ &c. If fuch Texts cou'd be found. 
 How wou'd the Quakers triumph ! Who wou'd 
 be able to fland before them ! And yet, if fuch 
 were found, they wou'd prove no more againft 
 the outward BAPTISM, ^than they did againft 
 
 the 
 
(45) 
 
 the ^p/W/^^-^ SACRIFICES, /. e. That if any re- 
 garded nothing elfe in Bapifm^ than the out- 
 rvardWafljlng^ it wou'd be as hateful to God, as 
 the Jewtfli Sacrifices^ when they regarded nothing 
 more in them but the Outward. 
 
 And it may be truly faid, That God did not 
 Command either fuch Sacrifices^ or fuch a B^if- 
 tifrn ^ becaufe he commanded not the outward a- 
 lone, but with refped unto, and chiefly for the 
 lake of the Inward, 
 
 And, therefore, as all thefe, and other the 
 like Expreflions in the Old Teftament did not at 
 all tend to the Abolition^ only to the Re^ifica- 
 tion of the Legal Sacrifices : So, much lefs, can 
 that lingle ExprefTion, i. Cor. i. 17. of PauPs 
 faying (upon the occaiion, and in the fQak a- 
 bovemention'd) that he was not fent to Baftiz.ey 
 hut to Preach ; much lefs can this infer the Aho^ 
 lit ion of Baftifm ^ being as politively comman- 
 ded^ as Sacrifices were under the Law^ and as 
 certainly pr^^/W by the Apoflies^ as the Sacrifices 
 were by the LeviticalPriefis, 
 
 X. Now fuppofe that I fhould deny, that 
 OUTWARD Sacrifices -were ever commanded -.^ 
 or, that the Jews did ever fraBife them : And 
 ihou'd Interpret all that is laid of Sacrifices^ 
 only of the Inward^ as the Quakers do oiBaftifm ; 
 and I Ihou'd produce the Texts above-quoted 
 to prove that God did not command Sacrifices^ 
 which are much more poiitive than that finds 
 one which is flrain'd againfl Baptifm : I fay, fup- 
 pofe that I Ihou'd be fo Extravagant as to fet 
 up fuch a Notion, what Method (except that 
 of Bedlam^ which, in that Cafe, wou'd be moft 
 
 proper J 
 
(46) 
 
 proper J cou'd be taken to convince me ? And 
 fuppofe I fiiouM gain as many Profelytes as G, Fox 
 has done : And we fhou'd boalt our Nptmhers^ 
 and Light within^ &c. wou'd not this following 
 Method be taken with us ? 
 
 ifiy To fee how Sacrifices are adually us'd 
 mw in thofe Parts of the World where they do 
 Sacrifice, And being convinc d that thefe do 
 ufe opit-ward Sacrifices^ and underftand the firft 
 Command to Sacrifice^ in that fenfe, to in- 
 quire 
 
 2dly^ Whether they did not receive this from 
 their Fathers^ fo upward, to the firft Inftitution ? 
 And is not this the fureft Rule to find out the 
 meaning of t\\Q firft Comma?id ? viz. How it was 
 Mnderftood and praBis'd by thofe to whom the 
 Command was firft given ^ and from them, 
 through all Ages lince. Upon all which Topich^ 
 the prefent Water-baptifm^ now us'd, may be as 
 much demonftrated to be the fame which was 
 fraBis'd by the Apoftles^ and confoqi^ently, which 
 was commanded by Chrift^ as the oktward Sacrl^* 
 fices can be fhewn to have been, at firft, comman" 
 ded to thQ Jewsj and pr^^//^ by them. 
 
 XL And as for that precarious Plea, before 
 confuted, of the Baptifm which the Ajoftles pra- 
 dis'd, being only a Complyance with the Jews ; 
 there is more Pretence to fay, that the Jewijh 
 Sacrifices were in Complyance with the Heathen 
 Sacrifices^ which were long before the Leviticd 
 Law, 
 
 I fay, there is more Pretence for this, but not 
 more Trmh, More Pretence^ becaule it has been 
 advanced of late, by Men of greater Figure than 
 
( 47 ) 
 
 J^akers^ That the Leviticd Sacrifices were com- 
 manded by God, in Complyance with the Gemik 
 Sacrifices, which were before ufed. 
 
 But this is a Subject: by it felf. I now only fhew 
 the fakers, that there is more ground to fpiri- 
 tfializ^e away Sacrifices from the Letter, than 
 Baftifm ', more Pretence for it from Texts of Scri- 
 pure, and from fbme odd Opinions of fome Lear- 
 ned Men. 
 
 And if the Denial of OUTWARD Sacrifices 
 wou'd be counted fas the like of Baptifm v/as, 
 when firslr ftarted J to be nothing fhort of Mad^ 
 nefs, the continuance of that DifiraBion for 45 
 Years together (as in the Cafe of Baftifm) might 
 make it more familiar to us, but would abate 
 nothing of the Vnreafonahlenefs, 
 
 XII. I believe the Reader, by this time, can- 
 not but think that I have taken too much need- 
 lefs Pains, in Anfwer to that Objedion of St. 
 P^///'s faying that he was not fent to Baftiz^e^ 
 but to Preach : But I fpeak to a fort of Men, 
 who are us'd to Repetitions, and will not take a 
 Hint (unlefs it be on their fide) and therefore I 
 enlarge more than I wou'd do, if I were writ- 
 ing to any others. But I think I have laid e- 
 nough, even to them, to Ihew, that the Mea- 
 ning of the Apoftle in this Yext, was only to pre- 
 fer the Office of Preaching, before that of Bap^ 
 tizSng, But I muft withal defire them to take 
 notice, that the Preaching, that is, PiMifinng of 
 the Gofpel^ at firft to Heathens, was a very diffe- 
 rent thing, and of much greater JSfecelfity, than 
 thofe fct Difcourfes, which we now call Preaching 
 in Chriflian Auditories. 
 
 XIII. Le^ 
 
( 48 ) 
 
 XIII. Let me (to conclude) add one Argu- 
 ment more, from this Text, i Cor.i. I7. why 
 that Bapifm^ mention'd Matth, xxviii. 19. can- 
 not be meant of the Bapifm with the Holy Ghofl. 
 Becaufe if when Chrifl fent his Afo files to Baf-» 
 tiz^e^ the meaning was fas the Quakers wou'd 
 have itj to Baftiz.e with the Holy Ghofi ^ then 
 the Apollle Paul faid in this Text^ i Cor. i. 17. 
 That he was not fer^t to Baptize with the Holy 
 Ghofi, Which fenfe, lince the fakers will not 
 own, they cannot reconcile thefe Texts^ with- 
 out confeffing^That that Tcxt^ Matth. xxviii. 19. 
 was not meant ^of the Bapifm with the Holy 
 Ohofi^ and then it mull be meant of the Water- 
 haftifm. 
 
 SECT. VIIL 
 
 OhjeSiion from iPetiii. 21. 
 
 THE Words oftheT^xf are thefe. Thelih 
 Figure ^hereunto (i, e. the Ark) even Bap-- 
 tifm^ doth alfo hoW fave us (not the putting away of 
 the filth of the Flejhy but the Anfwer of a Good. 
 Confidence towards Goc[) by the RefarreBion of Jefus 
 Chrifl. 
 
 From whence the Quakers argue thus : That 
 Baptifm doth not conlift in the ontward Wafhing^ 
 but the inward. 
 
 And ^x^ far they argue right. That the inward 
 is the chief and principal ^rt \ and therefore, 
 that if any regard only the omward Wajhlng of 
 the Skin^ m Baptifm^ they are indeed fruftrated 
 
 of 
 
( 49 ) 
 
 ofthe whole Benefit of it, which is altogether 
 
 Spiritual. 
 
 ' And it has been obferv'd SeB, VII. latter 
 part of Nnmh. vii. That if only the omward 
 Part ofthe Sacrifices^ or CircHmcifior?^ and other 
 Infiitutions under the Law^ were regarded, they 
 were hateful to God^ and he rejeBed them , tho', 
 at the fame time, he commanded the Perfor- 
 mance of them, under the Penalty of Death. 
 
 Thus it is in the Iriftitmio'fjs of the GofpeL 
 The Inward and Sfiritual Part is the chief -^ and 
 for the fake of Vv^hich only, the Outward is com- 
 manded •• But this makes the Outward necellary, 
 indeed of throwing it ofF^ becaufe fas it was 
 undet the Lovp) the Outward was ordained as a 
 Means whereby we are made Partakers of the 
 Inward: And therefore, if w^e ncgled and de- 
 Ipife t\it Outward^ when w^e may have it, we 
 have no Promife in the Goffel to Intitle us to 
 the Inward : As he that negkds the Meatis^ has 
 no Reafbn to exped the End. It is true, a Mi- 
 racle may do it ^ but it is Vrefumpion^ and Tern- 
 ftin^ of God^ to negled the Ontward Means of 
 Go^s Appointment, in expedation of his Mira- 
 culm Interpofition, againft the Method which he 
 has commanded. As if frovoUng of God^ did 
 Intitle us the more to his TroteBion ! Or, as 
 if we were Wifer than He^ to mend and alter his 
 Infiitmonsj and difpenfe with them, at our Plea- 
 fare! 
 
 Here let it be minded, that the Ark is put on- 
 ly as a Type of Baptifm : Therefore Bapifm is the 
 more worthy ^ and more neceffiary. And to neg- 
 kd Baptifm^ is to venture fwimming in the De^ 
 liige^ without the ^ry^, 
 
 E % E G T. 
 
(50 
 
 SECT. IX. 
 
 The Quaker^Ohjectionfrom^ Eph. iv. 5. 
 
 I. rj-iHE Words of the Text are thefe. One 
 1 Lord^ one Faith^ one Ba^tifm-^ whence 
 the Qitahrs argue thus. That Water-ha^tifm 
 is one Bapifm^ and the Baftifm with the Holy 
 Chofi^ is another Bapifm ^ becaufe the one is the 
 Outward^ and the other the Inward Baptifm; 
 and omward and inward are two Things : There- 
 fore that thefe mull be two Baptifms : which, 
 they fay, is contrary to this Text^ that fays, the 
 Chrifiians have but ONE Bapifm^ as they have 
 but ONE Lord^ and ONE Faith. 
 
 II. I Anfwer. Outward and Inward are two 
 Things ; but yet they hinder not the Vnity of 
 that which is composed of Both, Thus Sod and 
 Body are two Things, and of Natures the moft 
 different of any two Things in the World ^ 
 yet they hinder not the Vnity of the Man^ who 
 is composed of Both. Nay, it is the Comfofi- 
 tion of thefe Two that makes up the One MAN ^ 
 iflicmuch, that when thefe Two are Divided^ 
 the MAN is no more ^ for it is nothing elfe 
 which we call JDeath^ but the Separation of Soul 
 and Body. 
 
 And fas before fliewn, SeB. VII. A^//w. VIII J 
 while there is Soul and Body in Man^ there mult 
 be a 5o/// and ^(?^ of Religion^ that is, an O///-- 
 '^ard and an /^ir^^r^ Part of Religion : And if we 
 
 deltroy 
 
(50 
 
 deftroy the Outward^ we fhall lofe the I?ixt>ard y 
 becaufe the Outward was defign'd for the Safety 
 and Prefervation of the Inward, 
 
 It is true, that the Inward is the Chief and 
 Trincifal Part, as of Man^ fo of his Religion : 
 But this does not infer, that the Outward is not 
 likewife neceflary. We are commanded, Rom, 
 xii. I . to Prefe?2t our Bodies a living Sacrifice^ 
 and this is call'd our Reafonahle Service, For, 
 Is it not Reafonahle, that, lince our Bodies are 
 C'^^^'s Creatures, as well as our 5<?/^/j, He fhould 
 have the Adoration and Service of our Bodies^ as 
 well asofour5o;//j? 
 
 There is no Outward or TiMic'k WORSHIP 
 but by our Bodies ; we cannot otherwlfe exprefs 
 the INWARD Devotion and Adoration of our 
 Minds, 
 
 And this is fo Nat^iral^ that whoever has a 
 due Reverence and Awe of the Divine Majefty^ 
 cannot help to Exprefs it Omwardly^ by the A- 
 deration of his Body^ in his Approaches to God^ 
 even tho' in Private, As our Bleffed Saviour^ 
 in His Agohy^ fell p-oftrate upon His Face to 
 the Earth. 
 
 And whoever deny the Omward JVorfiip to 
 God^ or perform it flovenly^ ^nd carelejly^ it is a 
 full Demonfcration that they have no Tntesnid 
 Real Devotion^ or J^fi Affrehenfan of the Al-- 
 mighty. 
 
 Therefore the OHtwardVaxt of Religion muftg 
 by no means, be let go, becaufe the Inward cer- 
 tainly dies, when the Outward is gone. 
 
 But theO/^fTP^r^and the Liward WORSHIP 
 of GWare not Two Worlhips, but only Two 
 Parts of the fame Worlhip. As Sod and Body 
 
 E 2 m"e 
 
( 52 ) 
 
 are not Tm Men^ but Two Tarts of the fame 
 Man ^ fo the Adoration of this One Man, Out' 
 war My in his Body^ and Inwardly in his 5o///, is not 
 Two Worfhips^ but Two P^r^^ of the S x\ M E 
 Worjhif, 
 
 III. There is but one Faith^ yet this Faith con- 
 lifts of feveral Tarts, There is a F^/Y^ in God^ 
 of which the Heathens do partake : There is a 
 F^/>^ in C/7r//?v which denominates Men Chri- 
 ftians : Yet thefc are not Two Faiths in a C/?r/- 
 ftian^ but Two P/?;tJ of the SAME Faith. There 
 is likewife a ivz/V/? in the Tromifes of the G'^/pf/ ^ 
 and that what is therein Commanded^ is from 
 God : And there are Degrees of this Faith^ of 
 which one Chriftian does partake more than 
 another. And yet to Chriftians there is but One 
 Faith. 
 
 The Belief of a God^ and of Chrift^ are Two 
 Fdths or Beliefs^ becaufe many do Believe a God^ 
 who do not Believe in Chrifi : Yet, in a Chriftian 
 they are not Two F^/r^but One Faith ^ becaufe 
 the one^ that is, the Kt/r/? in Chrifl^ dOes fuppofe 
 the other ^ that is, the Belief oi a C?^^^ it only 
 \v^^<a'j to it, and Bmlds upon it. And this makes 
 them no m^ore Two Faiths^ than building an 
 Houfe a Story higher makes it Two Houfes. 
 
 IV. There is but One Lord^ that is Chrift ^ 
 yet He confifts of an Outward and an Inward 
 Part, of Body and Soul. Nay more, of both the 
 Divine and Human Natures. I might urge the 
 different Terfons in the One Divine Nature , but 
 this will be no Argument to the Quakers^ who 
 Deny it. But they Deny not (Teemingly at 
 
 leaft) 
 
leaft) the Dhimty of Chnfi; and therefore, as 
 ^sLord is but 0.e, tho' confifting of fevera 
 TJes; and His Fa'th and ]Vorjlnp but 0«., tho' 
 confifting of feveralP<«^-, why may not His 
 £7pr!fm be likewife One, tho' confifting oi an 
 Outward and an Imvard Part "? 
 
 V There was an Outward and an /A2TP/?r^ CIR- 
 CUMCISION, as wellasanOA/w^r^and Inward 
 BAPTISM^ yet no Man will fay, that ttiere 
 were Two CircHmcifions under the Lm, As lit- 
 tle Reafonis there to fay, That there are Two 
 Bamfms under the GofpL See what is before faid, 
 5i.VII. Nunuy., and XI, of theftronger P^^^^ 
 fumptions to deny the Ontward^KCKiVi^^^ 
 under the Z^TP, than the 0./mw^ BAPTISM un- 
 der the Gcffd. 
 
 VI. Let mc add, that Circumcifion was dif- 
 continu^d 40 Years in the Wildernefs CM^> v.5.; 
 yet this was made no Argument agaialc the Ke. 
 viving and Continuance of it afterwards. 
 
 But Bam[m has not been difcontinu'di?;?^ Tear^ 
 nor at all in the Chrl^im Churchy fince its hrit 
 Inftitution by C^n/?. . 
 
 If the Qmhrs cou'd find fuch a Bifconttnumce 
 of Ba^tifm^ as there was of Clrcmnciiion^ they 
 wou'd make great Advantage of it ^ tho it 
 cou'd be no more an Argument m the one caie, 
 
 than in the other. 1 . r n 0*-^ 
 
 But fince they have not even this imall f re- 
 tenceagainft it, the Con^ant and Vninmmped 
 Vramct of Ba^tifm^ in all Chrl^lm Chiirches.thro 
 all Am, is an Irrefragable Argument againlt 
 - ' ' £ 3 them ; 
 
( 54) 
 
 ichem ^ and ihevvs them to be DiflTonant from the 
 whole Church of CHRIST. 
 
 SECT. X. 
 
 An OhjeUion from Heb. vi. i. 
 
 I. T Cou'd not have imagia'd that this fhou'd 
 X have been made an ObjcEiior?^ if I had liot 
 feen it urg'd as fuch, in a Book Printed in the 
 Year, 1696^ Intituled, Joh?! Bapifi'^s Decreafmg^ 
 &c. By Joh7i Grmon. Where he urges mighti- 
 ly this Text, as a plain Prohibition to the fur- 
 ther Continuance of Baftifm, He lays great flrefs 
 upon the Word Leaving, Therefore Leaving the 
 Trincifles of the DoBrine ofChrift^ let us go on unto 
 Ferfeftion. LEAVING ( faith he, fag, 45. J 
 Ala-rk, LEAVING the Principles^ &c. And Ba^ 
 ftifm being nam'd in the fecond Verfe, he in- 
 ftrs, That the Afoftle here Commands to leave 
 off the Pradice of Baftifm^ which, he fays, had 
 been Indulg'd to the firil Converts to Chriftianity^ 
 with other Jewifij Ceremonies, As to the fujD- 
 pofed Indulging of Bapifm^ on account of its 
 being a Jewifld Ceremony^ it is anfwer'd before, 
 5^<^. VI. fag, 19^10^ 21, But now as to this 
 Inference from Heh, vi. i . John Gratton fays, P„ 
 47. That this word LEAVING feems to entail 
 the foregoing words in the Chafer before^ where he 
 (the Apoftie j had been telling them of their Chil" 
 dijhnefs (he me-ations the Bo^rine of Baftifm^ which 
 cannot frove the Imfojing of VVater-Baptifin, any 
 more than all the rejf) and was ?2ow for bringing 
 
(55) 
 
 them OH to a further Stdte^ where they might hwro 
 PerfcFlion — And h feems clear to me^ that there 
 was fome need for thofe thi??gs^ they had fo long 
 lain like Children weak^ and Babes in^ to be left. 
 Therefore leaving thefe, let us go on to Perfe- 
 dion ^ and faith further ; This will we do, if 
 God permit : But if they had been commanded by 
 Chrift^ to have been itfed to the World's End^ then 
 why fjon^d Paul have been fo earnefi at that Day^ 
 which was foon after Chrifl^s Afcenjion^ to have had 
 them then to leave them ? Thefe are his words, 
 and a great deal more to the fame purpofe. 
 And in the fame Page, he ranks Baftlfm with 
 Circmncijion^ Fajfover^ and Other Jervijlj Rites. 
 
 II. But it is very wonderful, how any Man 
 cou'd (hut his Eyes fo hard, as to overfee not 
 only the whole Scofe^ but the very Words of 
 this Text. Can fuch a Blindnefs be other than 
 wilful f The Aj^oftle was reproving fome of the 
 Hebrews for their llender Proficiency in. the 
 Knowledge of the GofpL And that he cou'd 
 not lead them to the Higher Myfteries^ they 
 hardly yet being well fixed in the very Rudi- 
 vterJt and Fundamentals of Chriflianlty : As if one 
 fhou'd fay. That he would make an ill BoHor 
 of Divinity who had not yet learned his G2- 
 techifm. 
 
 For the A^oftle in the former Chapter having 
 treated of the Myflerious Parallel 'twixt Chrifi 
 and Melchifedec^ he ftops ihort, Ver. 1 1 , upon 
 the account of their Incapacity, of whom (that 
 is, of Chrifl and Melchifedec) we have many things 
 to fiy^ and hard to be uttered^ feeing ye /ire dull of 
 hearifig : For when for the time ye ought to be Tea^ 
 
 E 4 cherSy 
 
(so 
 
 chers^ ye have need that one teach you again^ which ' 
 l?e thefirfi Princlfles of the Oracles of God, Then 
 he goes on to provoke them to a further Trofi- 
 ciency in the words of the Text we are now 
 confidering, Therefore (fays he) leaving the Vrin^ 
 titles of the BoBrtn of Chrifi^ let m go on unto 
 Terfeiilon^ not laying again the Foundation of Re* 
 pma-nce from dead Worhj and of Faith towards 
 God^ of the Do5lrin of Baptifms^ and of laying on 
 of Hands ^ and of the RefurretlionoftheDead^ and 
 of Eternal Judgments And this will we do^ if God 
 permit. 
 
 Here is the Dodrine of Baptifm placed in 
 the very Heart of the Fundamentals of Chrifiia-' 
 nity ^ yet the Quakers would filch it out from 
 pmongft all the reft, and refer it alone to the 
 Ceremonials of the Law fpoken of in the former 
 Chapter. This was drop'd at a venture ^ for 
 z\\t former Chapter treats only of the Melchife- 
 'decal Friefihoodj which Was no Part of the Law ^ 
 jind there are none of the Legal Types or Cere- 
 mo-nies fo much as mention'd in it. Yet Baptifm 
 in the next Chapter muft refer to them ! 
 
 There cannot be a greater Confejfi&n to Bap-- 
 tifm than this OhjeHion of the Quakers ^ nor a 
 ftronger Proof for the Ncceffity of it, than to 
 fee it rank'd with thefe moft-acknowledg'd 
 Foundations of Chrifiian Religion, and cdl'd ong 
 of the Firfi Principles of the Oracles of God, 
 
 III. And as to the word Leavings upon which 
 this Author lays fo great a ftrefs, in this Text^ 
 as if it meant Forfaking and Abandoning^ it is 
 ftrange that he fhould bring in the Apofile Ex- 
 horting to Leave off] and For fake the Frincifles 
 y ^ " - ■ ■' ^ ' ' " of 
 
( 57) 
 
 of the BoEhrine of Chrifi \ But LtAving there i$ 
 v^ery plainly meant of leaving or intermitting (as 
 the T/.'/^^r renders itj to treat further at'^that 
 time of thefe Prineifles^ which the <^p<?^/^ is fo 
 far from forfaking^ that he fixes them as the 
 Foundation ^ which he fays he will not lay again^ 
 as fuppofmg it laid already -^ but built further 
 upon it, improve and carry up the SHferftrnEitire, 
 < So that this Leavings is only leaving or ceafing 
 to DifcoHrfe further upon thele Frindplesj Inter- 
 mittentes Sermonem^ intermitting or breaking of the 
 Debate, Which is litterally, according^ to the 
 GreeJi Aipi'/la ko]'cv^ leaving that Word or SnbjeB 
 of which he then fpoke, he went on to difcourfe 
 of other things. 
 
 The Reader could not forgive this Trifling 
 in me, to prove things which are felf-evident, 
 if he did not fee that I am forc'd to it. 
 
 However, this Advantage is gain'd by it, to 
 iee the very flender Foundations upon which the 
 Quakers build their Objedions againll Bapifm ^ 
 which they mull either grant to be one of the 
 Principles of Chriftianity^ or that ^aith and Repen- 
 tance ^XQXiot, 
 
 IV. But indeed ( it is frightful to fay it, I 
 pray God they may ferioufly conflder of it j they 
 Bave, together with Baptifm^ thrown off all the 
 other Principles of ihQ Dod^rin of Clorifi^ which SeeThft 
 are mentioned in this Text, i . Repentance. Againil Sjiake in 
 this they have fet up 3. Sinlefs Perfe^lion^ which ^^ff^^^^^^» 
 needeth no Repentance. They never beg Pardon ^l-ef^^''^^^ 
 for Sin^ fuppofing they have none^ and mock 313, 3 '14] 
 at us for faying. Lord have Mercy upon us'^ and 2d Part, p, 
 upbraid our Liturgy for having a Confeffion of4054i,<5i, 
 
( 58 ) 
 
 Sin in it. Edward ^mroHgh^ pag. 32. of his 
 
 Works, Printed 1572, fays, That God doth not 
 
 accent of any ^ where there is any faillng^or who doth not 
 
 fulfil the Law J and doth not Anfwer every Demand of 
 
 Fan u p.J/iflke, 2. Faith towards God, This is the C^r/- 
 
 33o> ^3i'fiian Faith j ov Faith in God through Chrifi, 
 
 But the Quakers fay, ^ That they can come to 
 
 God Immediately^ without the Mediation of 
 
 Ck//?, and therefore they do not Vray to Chrif^^ 
 
 whom they utterly deny to be that Perfon who 
 
 fufFer'd for them upon the Grofs ^ as Mr. Venn 
 
 in his Serious Apology^ p. 1 46". 
 
 They make Chrift to be nothing elfe than 
 what they call The Light Within ^ which, they 
 fay, is fufficient of it feif, without any thing 
 elfe, to bring us to God \ and that whoever fol- 
 lows it, needs no other Help. 
 
 Now they fay. That all the Heathens^ every 
 Man that is born into the World, has this 
 Li^m Within^ that is, Chrifi \^ and, that this 
 Llg^^t Within is fufficient for his Salvation^ with- 
 out any thing elfe : Whereby they take away 
 any Neceffity of an Outward Chrifi^ to dye for our 
 Sins^ and make the Heathen Faith as good as 
 the Chriftian : And therefore they have taken 
 away that Chriftian Faith towards God^ which is 
 the Second of the Principles mentioned in this 
 Text, The Third is Baptifm^ which they open- 
 ly difclaim. The Fourth is, the laying on of 
 Ha-ads^ that is, the Ordination^ Confirmation^ and 
 Ahfolmion of the Churchy which are all per- 
 form'd by laying on of Hands, And how much 
 fbever the Quakers and others do defpile them, 
 yet the Apoftle here reckons them among the 
 Fundamentals : For the Government and DifcivUne 
 
 of 
 
( 59 ) 
 
 of the Clmrch are Effential to it, as it is a Socie- 
 ty it could not otherwife^ be a Society. '^^ra. i6, 
 The Sin of Korah was nothing but concer-^ ^7<^^^* 
 nins; Church-Govemment. ArA Aaron s Rod that 
 Budded, in confirmation of his Trieflhood^ was 
 ordained to be kept for ever in the Arl^ for a 
 Token againft the Rebels ^ fo are they call'd, 
 who ReheWd againit that Rneflhood which God 
 had then appointed by Mofcs ^ and the Sin can- 
 not be lefs to ^f^c/againll that PnVT?/?^ which 
 Chrift himfelf appointed. Which is ihewn 
 more at large in the Difcourfe mention'd in the 
 AdiJertifcmcnt. 
 
 Now if Aciro'f?^ Rod^ that is, Church-Govern^* 
 ment^ was one of the Three lacred DefofitHms 
 which were ordain'd to be kept in the Arh^ why 
 Ihould we wonder to fee it hear placed among 
 the Fundamentals of Christianity ? p^^l^^ -^ 
 
 The Rot of Manna^ Aaron\ Rod^ and theT^- 
 hles of the Covenant^ were all that was kept in 
 the Arh 
 
 Which fhews Church-Government to be Necef- 
 fary next to our Manna^ the very fupport of our 
 Life ♦, and the befc Guard to preferve the Dec a- 
 logue^ i. e. our Duty to God and Man, 
 
 V. And tho' the Quakers cry down Chnrch- 
 Authority in others, yet they magnifie it as much 
 in themfelves as any Church whatfoever. 
 
 The Ingenious W, P. in his Juda^ and the Jews^ 
 v/riting againil: ferae Dijfenters amongft the 
 Quakers^ aiferts the Authority of the Church very 
 high, and the Power of the Elders in the Churchy 
 p. 13. and prefles that Text, Matth. xviii. 17. 
 Tell it unto the Churchy to extend to Matters of 
 'mh and Worjhl^^ as well as to Private Injuries . 
 
 or 
 
( 6o-) 
 
 or Ojfences amongft Chriftians. That Chrifi f ^ys 
 he) as well gave His Church Power to RejeB as to 
 Try Sfirits^ is not hard to prove. That notable 
 IPaffage^ Go, tell the Church, does it to our hand: 
 For if in cafe offrivate Ojfences betwixt Brethr^n^ 
 the Church is made Abfolme Jndge^ from whom 
 there is no u4fpeal in this World ^ how much more 
 in any the leafi cafe that concerns the NATURE, 
 BEING, FAITH, ^W WORSHIP of the Church 
 her f elf? 
 
 But the Cafe was quite alter'd when he came 
 to Anfwer that fame Text^ as urged againfl the 
 ^ Quakers by the Church ^ which he does in his 
 j^ddrefs to Protefiants^ p. 152, 153, & 154. of 
 the Second Edition in OHavo^ printed idpi. 
 And then that Text does not relate at all to 
 Faith or IVorJhipj but Only to private Injuries. 
 For having deny'd the Authority of the Church 
 in Matters of Falth^ he puts the Objeftion thus 
 Bgmii}:himfQlf: [But what then can be the meaning 
 ofChrjffs Words^ Go, tell the Church ? V^ery welL 
 J Anfwer f fays he, p. 153.) ^Tis not about Faith, 
 but Injury, that Chrifi jpeaks ^ and the place explains 
 it felf^ which is this ^ Moreover, if thy Brother 
 fliall TRESPASS againffc THEE, go and tell 
 him his FAULT, between thee and him alone. 
 Here is Wrong, not Religion^ Injuftice, not 
 Faith or Confcience concerned ;, as fome would have 
 it^ to maintain their Church-Power. — The words 
 TRESPASS and FAULT prove abundantly^ that 
 He only meant Private and Perfonal Injuries j 
 and that not only from the common and undenia- 
 ble fignif cation and ufe of the words TRESPASS 
 and FAULT, but from the way Chrif direcis and 
 commands for Accommodation^ viz. That the Per- 
 
 fon 
 
( 5i ) 
 
 [on wrd^ged fpeai to him that commits the Injury] 
 alone '^ if that rvillnot.do^ that he take one or two 
 with him: But no Man can thinks that if it re^ 
 latedto FAITH ,(7^ WORSHIP, I ought to Receive 
 the Judgment of-one^ or two^ or three^ for a fnff- 
 cient Ride, — Therefore it cannot relate to Mat- 
 ters of FAITH, and Scruples of CONSCIENCE, 
 ^/«f PERSONAL ^;?^ PRIVATE INJURIES. 
 
 Thus he. But tho' the Judgment of one,^ two, 
 or three^ is not of it felf a fufficiem Rule^ (none 
 ever faid it was) yet may not one^ two^ or three 
 ADMONISH one another, even in Matters of 
 Faith and WorjJjip^ as well as of Private Injuries^, 
 and, in cafe of RefraBorinefs and Ohflinacy^ bring 
 the Caufe before the Churchy Thou jhalt in any Lev.xir, 
 wife Rebuke thy Neighbour^ and not fuffer Sin upon ^7* 
 him. Yet was not the Judgment of every Man 
 2i fufficiem Rule to his Neighbour. And our Sa- 
 viour\ commanding to bring the Caufe finally 
 before the Churchy ihews plainly, that the Judg- 
 ment of the one^ two^ or three^ was liot meant 
 for a fifficient Rule^ that is, the ultimate De- 
 cilion. 
 
 But in Anfwer to Mr. Tennh Argument, 
 That this Text, Tell it unto the Church.^ was 
 meant only of Private Injuries^ I fhall repeat but 
 his own words before quoted, and grant, that 
 as it was meant of Private Injuries^ fo, as Mr, 
 Penn very well infers. How much more in any the 
 leaf: Cafe that concerns the Nature, Being, Faith'^ 
 and Worlhip of the Church her felf f 
 
 But, to return. ThQ fifth Article in that E- 
 numeration of Fundamentals^ Heb. vi> i, & 2. is. 
 The Refurre^ion of the Dead y which the Quakers 
 
 do 
 
C62) 
 
 do likewife deny ; as it is fully prov'd in Ths 
 Snake in the Grafs^ Par. 2. Seft. 13. 
 
 The laft is that of Eternal Judgment^ which 
 depends upon the former, and may be made 
 one with it; and is likewife deny'd by the Quor 
 kers^ that is, turn'd into Hymenem and PhiletHs^s 
 Senfe, of an Inward only and Sfiritnal RefarreBion 
 or Judgment perform'd within us. I have fre- 
 quently heard Q^takers fay, that they cxpeded 
 no other RefurreBion or future Judgment^ than 
 what they had attained already, that is, the Re- 
 fwrreBion of Chrifi^ or the Light ; and the Jtidg-* 
 ment or Condemnation of 5/>7, in their Hearts, 
 
 George Whitehead^ in his Book calFd The Na-- 
 ture of ChrifiianJty^ &c. printed ic^yi, p. 29, 
 thus ridicules it : Dofl thou (fays he to his Op- 
 ponent) lock for Chrifl^ as the Son of Mary, to 
 j4ppear outwardly^ in a Bodily Exiftence^ to fave 
 thee <* if thou dofi^ thou mayfl look until thy Eyes 
 drop om^ before thou wilt fee fuch an Appearance of 
 him. 
 
 And now what Wonder is it, that thefe 
 fhould throw off Baptifm^ who have likewife 
 thrown off all the other Fundamentals^ which 
 are reckon'd with it in this Text^ 
 
 VII. But let us hence obferve, and beware of 
 NegleBing or Defpifmg the Outward Inllitutions 
 of God'^ becaufethefe depending upon the Au- 
 thority of Cod^ no lefs than the Inward and 5p/- 
 ritual^ rejeding of the one overthrows the Oh- 
 ligation and SanElion of the whole, and is a re- 
 jeding of God the Inftitutor •, who, in His jufl 
 Judgment, fuiTers thofe to lofe the one, that 
 think therafelves too good for the other. 
 
 Meat 
 
Men were made Partakers of Chrifl: to come^ 
 bv the Sacrifices which were appointed, as Types 
 of Him under the Law : So now arc we Parta- 
 kers of Him, who is come^ by the Sacraments^ 
 which He has appointed in Remembrance of Him, 
 
 under the C?^M ,/-w.t, c 
 
 And as thofe who negleaed or defps d the Sa- 
 crifices, when they might be had, from the Xe- 
 ealPrtefis, according to God's Inllitution, were 
 niade liable to Death^ and did forfeit their Ti- 
 tle to the Participation of Chrifi the Archi-Type : 
 So thofe who -^e^le^i or defpife the Sacraments 
 which he has commanded as the Means oiGrace^ 
 and of our Inward Participation of Him, under 
 the Cofpel, do thereby juftly forfeit their T-rV/^ to 
 fuch Participation. 
 
 For if we will not take God's Way, we have 
 no Promife nor Reafon to fecure us in the follow- 
 ing of our own Inventions. 
 
 SECT, XI. 
 
 The Qu2iktv-Objeffio^y That there are no 
 Signs under the Gofpel, 
 
 I. rnpHE Qnakers throw off all Outward Infti- 
 X tutions, as not only Vfdefs^ but Hnrt- 
 fid to the Chriftian Religion ^ which, they pre- 
 tend, confifts not only chiefly (which is granted 
 to them j but filely in the Inward and Spiritual 
 Part. They fay. That all Figures and Signs arc 
 Shadows ; and that when Chrifl^ who is the Sub- 
 fiance^ is come, the others ceafe of courfe. That 
 
 they 
 
(6i) 
 
 they have attain'd to Chrifi the S^thflance \ and 
 therefore thefe Shadows are of no ufe to them. 
 That Baptifm and the Lord^s Suffer are fome of 
 thefe Shadows ^ and thefe were Indulging to the 
 Early and V/eak Chriftians, but that the Quakers^ 
 who have flronger Participations of the5p/>/f^ 
 are got beyond thefe Beggarly Elements^ &:c. 
 
 A Key, ^c, by n. This is fettl'd as a Foundation- 
 
 'c 'o'^^t^tit^^. P^i^^iP^^' '^^^^^^ Fig^^^^' '' Signs, 
 
 ptifm, and the Sup- ^^^ prfemal • or of Jnflttution^ under 
 
 per, P. 24. ^^^ GoffeUAdminii^ranon^ when Chrifi^ 
 
 who is the Snhftance^ is come ^ though 
 
 their Vfe might have been Indulged to young Converts 
 
 in Primitive Times, 
 
 Anf. I , To fay they were not Terfetnal^ i^ 
 one thing ^ but to fay, That they were not fo 
 much as of Inftitution under the Goffel^ feems a 
 ftrange Affertion, when Chrift gave the Infiitu-^ 
 tion out of his own Mouth, Matth, xxviii. 19. Go 
 Baftiz^e, And of his Supfer^ faid. This doy Luk. 
 xxii. 19. 
 
 2. The Realbn why this Ihou'd not be Per-- 
 
 petmly is very Precariom^ to fuppofe that the 
 
 Holinefs of any Perfon fnou'd exempt him from 
 
 / obferving the Inftitutions of God-^ whereas Chrijt 
 
 himfelf fubmitted to them, and faid, That it 
 
 M^t.'nuiK ^^^^^^ ^^^ to fulfil all Righteoufnefs^ i.e. all the 
 
 Righteous Inftitutions of God, This is the Rea- 
 
 fon which Chrift gave for his Baptifm-^ yet the 
 
 Quakers think that their Holinefs will excufe 
 
 them from Baptifm. Chrift fubmitted to John^^ 
 
 Baptifm^ faying, That we ought to fulfil all 
 
 God's Inflitutions : Yet the (Makers will not 
 
 fabmit to Chrift\ Baptifm^ faying, That they are 
 
 "* go& 
 
( 6^ ) 
 
 got beyond it.^ All were required to fubmit tc 
 John's Baptifm, during his Mimjtry^ becaufe he 
 was fent from God to Baptize •, therefore Chrifl 
 alfo fubmitted nnto it ^ and did receive his own 
 CommifTon to Baptize^ by the vifible Defcent 
 of the Holy Ghoff^ upon his receiving the Bap- 
 tifm of John, All are yet more exprefly com- 
 manded to receive the Baptifm of ChriB, Go^ 
 ^^;r/;^e ALL NATIONS. Goycinto k\JLi:Y{^ ^ , 
 WORLD, and Breach the Gofid to EVERY xxvi it lo. 
 CREATURE : He thm Mieveth^ and u BAP- TAdr, xy^:/ 
 TllEDy Jhall he faved. But the Quahrs and M- 
 Miiggletonians excufe themfelves, as being too 
 Good for it ^ They truly feeling in themfelves (as 
 it is exprelled in the iT^^ before quoted, p. 2(5.) 
 the very Things which outward Water ^ Bread and. 
 Wine do fgnifie^ they leave them off. But were 
 they as Holy as they pretend, yet wou'd not 
 this excufe them from obferving the Inflitutions 
 of ChriH ^ nay, the greatefl; Sign of HoUnefs^ 
 and true Humility^ is, not to think our felves a- 
 bove his Inflitutions^ but obediently to obfer ve them, 
 after the Blefled Example of Chrift our Lord, 
 And it is the greateft Inftance of Spiritual Bride^ 
 and the mofl Fatal Deception in the World, thus 
 to over-value our felves ^ it betrays the groHeft 
 Ignorance of Spiritual things : For the more a 
 Man knows of himfelf and of God,, the more he 
 discovers of his own Wealnefs and Vnworthinefs j 
 he appears lefs in his own fight, and frames 
 himfelf the more Ohfequioufly^ with the mofl 
 profound Humility and Refignation^ Dutifully and 
 Zealoufly to obferve every the /^^i?..Command of 
 God. They are Novices in the Knowledge of 
 
 F G^d^ 
 
__ ( 60 
 
 God^ who are lifted uf with Pride ; and thefe fall 
 into the Condemnation of the Devil^ i Tim. iii. 5. 
 
 And what can be greater Tride^ than to think 
 our felves in an higher Condition of FerfeBion^ 
 than the Holy Afoftles^ and all thofe Glorious 
 Saints and Martyrs^ who were the Flrft-fruits of 
 the Gof^el^ called (in the Key above quoted) by 
 the Lejfening Stile of Tonng Converts^ in Primitive 
 Times? 
 
 St. Pafd^ though IMMEDIATELY Converted^ 
 and Enligbtned MIRACULOUSLY from HEA- 
 VEN, was commanded to go to Annanias to 
 be Baptijued, But our Qnakers pals him of! as 
 a Toang Convert^ they have got beyond him^ and 
 think themfelves more HIGHLY Enlightned 
 than he was : And, for that Reafon only, not 
 to need that Bapifm^ which was thought necefla- 
 ry for him. 
 
 And all the other Chrifiians^ from Chrifl- to 
 George Fox^ were Tonng Converts! Then it was 
 that a greater Light was given than ever was 
 known ia the Chnrch of ChriH- before, to make 
 the Outward Baptifm ceafe, as of no longer ufe 
 to thofe who had attain'd the Sdfiance ! Or 
 otherwife none of the Primitive Chriftians knew 
 their own HoUnefs ^ or were fo Hmnhle as not to 
 own it, to that Degree as to place themfelves 
 above all outward Ordinances I 
 
 Thefc are the Grounds and Reafons of the 
 Qiiakers^ why Baptifm^ and the Lord^s Supper 
 were not Perpetual ! 
 
 Which, in the mildeft word that I cou'd 
 frame, I have calFd Precariom, And they muft 
 appear to be fuch, till the Quakers can give 
 fome Other Proof befides their own faying ^Oy 
 
 either 
 
(6?) 
 
 ilj^ither that the HoUnefs of any Perfon can ex'cufe 
 him 'from the Obfervanceof Chrift^s Inflitiition : 
 Or, that they have a greater Begree of Holinefs 
 than all others fmcQ Chrifi-j who have been Bap^ 
 tized. 
 
 3. But the P erf entity of Baptifm^ and the Lord's 
 
 Supper^ are fully exprefTed in the Words of the 
 
 Scripture. When ChriB gave Commiinon to his 
 
 Difciples to Baptize^ he promifed to be with 
 
 them, in the Execution of that Commiflion, 
 
 even nnto the End of the World^ Matth. xxviii. 20. 
 
 which fhews, that the.Commiffion was to def- 
 
 cend after the Death of the Apofiles to whom 
 
 Jt was given. And it tells how long -^ Alwdy^ 
 
 even unto the End of the World. The like Perpe^ 
 
 tuity is annexed to the Infiitution of the Lord^s 
 
 Slipper^ I Cor. xi. 25. Till ChriB come again. 
 
 It was Inflituted in Remembrance of him ^ and 
 
 therefore to bo continu'd till his Coming (igain. 
 
 III. Tknow the jQf/^^^r^ do Interpret this, not 
 of Chrift'% Outward and Ferfonal Coming at the 
 RefpirreEHon^ which (dh.tx Hymenemdiii^FhiletHSj 
 2 Tim. ii. 18.) they fay is pafi already^ that is. 
 Inwardly perform" d^ by the Spiritual Refurredion 
 of Chrisf^ or the Light in their Hearts. And 
 they fay, That the Infiitution of the Lordh 
 Supper was only to continue till that Inward 
 Comings or forming of ChriFi in our Hea-rts 5 
 which they having obtained, fas they prefumej 
 therefore they throw off the Outward Supper, 
 
 But was not Chrin- formed in the Hearts of 
 the Apofiles^ to whom Christ gave his Holy Sup- 
 fer^ as much as in the Hearts of the Quakers 
 ROW/ Was he not Come SPIRITUALLY to 
 
(68) 
 
 Taul^ after his Converfion/' And before his 
 Command, above quoted, of continuing the 
 Prad:ice of the Lord's Slipper^ till his Coming .? 
 
 If they fay, That this was only to have it 
 continued to thofe weaker Chriftians, who had 
 not Chrifl thoroughly formed in their Hearts. 
 
 FirFl^ Who can fay, That Chrifl is thoroughly 
 formed in his Heart ? May there not be greater 
 and greater Degrees of the Infpiration of Chrift 
 m our Hearts ? And can we ever come to the 
 End of it, fo as to need no further Infpiration, 
 or Coming of Chrift mthin ml Therefore ChriflV 
 hward Coming is always to be expeded. His 
 further zn^di further Coming and Infpiration. 
 
 But if that Comings which the Quakers wou'd 
 make to be the Determination of the Outward 
 Inftitutiom of the Lor£s Supper^ be the Leaslr De- 
 gree of his Coming, then every Chriftian^ nay, 
 according to the Quakers^ every Man in the 
 World, not only is, but always v/as exempted 
 from the Obfervation of that /;7///W/o;2 ^ becaufe 
 the Quakers do own, That every Man in the 
 World has, and ever had the Light within^ which 
 they make to be Chrifl^ at leafl, an Influence 
 and hfpiration from ChriH *, and fo to be a Com- 
 ings or Prefence of his in the Heart : And there- 
 fore, by this Rule, Chrifl is Come to every Man, 
 in fome Degree or other: And, if there 
 be not fbme flint ing^ or afcertaining of this De- 
 gree^ then Chrift was always fo Come to All^ as 
 CO make the Inflitution of the Lords Supper ufe- 
 iefs, at all Times^ to All. Nay, it was ended^ 
 before it bcg^an. For, if his Inward Coming does 
 endit^ it cou'd never begin ^ becaufe he Yi-;x% always 
 fo InwArdly Come^ 
 
 But 
 
(69) 
 
 But if there are fome Degrees of his Coming 
 fo weak as to need the Help of the Ontvoard In- 
 fiitiition^ to which God has annexed the Promife 
 of his Grace^ when duly Admmifired^ and Ke-^ 
 ceiv'd^ than thefe Degrees muft be known, elfe 
 thofe may be depriv'd of the Benefit of it, who 
 have moft need of it: And thofe are they who 
 think that they need it leafl. 
 
 Secondly^ The Quakers do not always pretend, 
 all of them, to the ilime Degrees of PerfeHlon 
 rif there be Degrees in Verfe^tion) they muil.be 
 fenfible fometimes (at leaft others are) of the 
 many WeaknefTes of fome of their Number : 
 Why then do they not allow the Lord'sSpifver 
 to thofe Weaker ones ? Elfe they mull fay, That 
 it ■ was not intended for the Weak more than 
 for the Strong-, And fo, that the Inftimtion and 
 Praaife of it, by Christ and his Apofilcs^ was 
 wholly ufelefs^ and to no pnrpofe. And that all 
 thofe high Things faid of it, That it is the 
 Communion of the Body and Blood of Chrisl^ 
 I Cor.x. i6. And ChriB'sowa Words, This is 
 my Body : And therefore , that the recei- 
 ving it unworthily, is being Gnilty of the Body 
 and Blood of the Lord: That therefore we lliou'd 
 approach to it, with, the greatell: Reverence iind 
 Preparation^ to Examine om felves feriouily and 
 diligently, that we may receive it with pure 
 Hearts and Minds : And the Dreadful Judg- 
 ments which do attend the NegleEh or Almfe of 
 it, not only fmdry Difeafes^ and divers kinds of .^ 
 Deaths^ but Damnation^ I Cor. xi. from Ver. 27. 
 I lay all thefe were Words thrown into the 
 Air, of no Meaning, nor Import at all, if the 
 Quake}' Interpretation be true^ which makes no- 
 
 F 3 thing 
 
(70 
 
 thing at all of the Lord's Suffer^ but renders it 
 wholly Precariopis and Infgmficant^ even at the 
 time of its JnftitHtion • and now to be hHrtfrl 
 and TernicioKs^ as drawing Men from the ShI}-^ 
 fiance^ to mecr Shadows , for they make of it no 
 
 more : 
 
 ' ' IV. Bat I wou'd befeech them to confider how 
 much more highly God does value it ; and how 
 Material a part of his Religion he does make it ; 
 For when St. Paid was taught the Faith immedi- 
 ately from Heaven, and not from thofe who 
 were Afoftles before him (as he tells us, GaL i. 
 1 5, 17.) Chrifl took care to inftrud him as to 
 this of the Lord's Suffer particularly. And he 
 preiTes it upon the Corinthians^ as having received 
 it from God. For I have received of the Lord 
 ffays he, I Cor. xi. 23.) that which alfo J de^ 
 iivered u?2to you^ that the Lord Jefpps^ the fame 
 Night in which he was Betrayed^ took Break^ &C., 
 and fo goes on to relate the whole Infiitmiori 
 of the Lord's Suffer^ and the mighty Confe« 
 quences, the Benefits and Advantages of it j 
 the Examination preparatory to it ^ and the Ven^ 
 . gea?2ce hothTemf oral and Eternaly which was due 
 to the Contemft of it, 
 
 - This ihews, that ChriB did not Inftitute this 
 Holy Sacrament by Chance. It was the lall Ad 
 of his Life ^ and his Dying Be^ueft to his Church ; 
 fiird with^ all his Blejfmgs^ and carrying with it, 
 to the Worthy Receivers^ the whole Merits^ and 
 Purchafe of his Death and Paffion^ the Remijfwn 
 of our Sins^ and full Title to Heaven / Brtthren^ 
 CzlXili'^ J ff^^^ ^fter the Manner of Men '^ tho' it be hnt a 
 Man's Tcfiament^ yet^ if it be confirmed^ no Man 
 
 dif 
 
(70 
 
 difarMHlleth^ or nddeth thereto. How much lefs 
 then can any Man take upon him to difanml 
 thh/ajl tT/V/and Teftamem o(Chrift\ which he 
 has left to his Church -^ and Bequeathed it to her 
 with his X>y/;7^ Breath ! 
 
 This was the Reafon that it was not only fo 
 particularly Recorded by the feveral Evange-^ 
 lifts in the GofyeU • but when St.^ Vad was taught 
 immediately from Heaven^ this moft Material 
 Inftitiition was not forgot, but Chri^ Himfelf 
 inftruded him in it ^ to fhew the great Strefs 
 and Value which he laid upon it. 
 
 And let this fuffice, to have faid in this place, 
 concerning this other Sacrament of the Lord^s 
 Suffer. Its InftitHtion is as Plain and Exprefs 
 as that of Bapifm, And the Pra5iife of it, in 
 the Days of the Afoftles^ and all Ages fince has 
 been as VniverfaL And what has been faid of 
 Baftifm^ is of Equal Force as to this : And the 
 Quaker Arguments againll this, are upon the 
 fame Foundation as thofe againfl Baptifm j on- 
 ly they have not fo many Objedions againfl 
 this : Therefore I have made Baptifm the chief 
 Subjed of this Difcourfe •, yet fo, as likewife to 
 include the Sacrament of the Lord^s Supper, There- 
 fore we will go on to conllder what remains of 
 the prelent Objedion (which Militates equally 
 againfl both) that there are no Signs under the 
 Gofpel, 
 
 V. And here let me obferve, 
 
 F/Vi?, That thefe Signs and Figures which 
 the Quakers make Incompatable to the Go/pel 
 State, ought only to be underIloodofthe5?^;7x 
 and Figures in the Law^ which were ordaiu'd as 
 
 F 4 Types 
 
( 72 ) , 
 
 Types of Chrifl. And of thefe it is truly argu'd. 
 That when Chrlft^ who is the Suhflance^ is come, 
 they muft ccafe of coiirfe^ which Argument 
 the Qitahrs bring againfl the Signs and Figures 
 which Chrift did Inftitute under the GoffeL 
 But how foreign this is from their purpofe, let 
 any one judge. For thofe Signs and Figures 
 which were appointed by Chrifi^ cou'd not be 
 lypes of Chrift 'j becaufe a Tyj)e is what goes 
 before a Thing, and fhews it to come. And 
 therefore, wlien that which it fireJJjews is comQ^ 
 it ceafes. ' But, as there were Types under the 
 Lmv to forefieiv Ghrift's coming ill the Flejh^ 
 and his Sacrifice upon the Crofs^ which therefore 
 arc ceafed ^ fo Chrift has appointed other Types 
 to forefhew his ficond Coming to Judge the 
 World ^ and which therefore mult lall till he 
 fhall fo come, as the Types of his firft coming 
 did ialt, till he did fo come. The Sacrifices 
 under the Lm>^ did prefigure the Death of Chrift ^ 
 but the Sacraments under the Gofpel^ were In- 
 ftituted m Remembrance of it ^ as well as for 
 Types of our future Vnion with him in Heaven. 
 Therefore the fame Reafon which makes the 
 Legal Types to ceafe^ does infer. That the Evan- 
 gelical Types mull not ceafe^ till they likewife 
 'ihall hQ fulfilled -^ which will not be till we ar- 
 rive at Heaven. Thus, as they ate Types. And 
 then, 
 
 Secondly^ As they are Remembrances of what 
 is pad, they are to laft as long as the Remem- 
 brance of that which they Reprefent ought to 
 lafl with us. Chrift did not Inilicute hi^ Snpper^ 
 that we Ihou'd thereby Remember his JDeath^ a 
 J>ay^ or a 2>^r.but till his Coming /ag^n* His Vcatb 
 , ^ ' ^ took 
 
(7? ) 
 
 took his Verfonal Piefcncc from us^ and there- 
 fore till that Return, we mufl continue the Re- 
 mtmhrance^ that is, of his Ahfence^ till the Glo- 
 rious Return of his Vifihle Body^ which was fe- 
 parated from us by his De^ath. 
 
 Thus no advantage can be brought to the 
 Quaker Pretences againft the Chriftian Sacraments^ 
 from the Sacrifices and other Signs or Figures un- 
 ider th-e Law. 
 
 VI. We come now to Examine, what they 
 iet up againft any Signs or Figures under the 
 Goffel^ from another Topick ^ and that is. That 
 the Gofi^el is all Siibfiance^ and therefore that 
 there muft be no Sign or Figure at all hi it. 
 
 Anjw, By Suhftance here they mean that which 
 is Inward^ or Spirimal^ that every thing in the 
 Cofpel is SpritHaL 
 
 But this will overthrow all Ckttward^ or Bo- 
 dily Worihip. For that is diftinguifhed from 
 Spirimalj or Inward Worihip. 
 
 And, in one fenfe, all Bodily Worfhip is a 
 Sim or Figure of the Inward^ or Spiritual j 
 wnich is the Frlncipal and Suhfiantid Worfhip. 
 Thus Bowing the Knee^ or Vncovering the Head. 
 at Trayer^ are Signs or Figures of the Inward Re- 
 "uerence and Devotion of the Heart, 
 
 And this the Quakers pradife ^ therefore, by 
 their own Argument, they have Signs and Fi- 
 gures as well as others -^ only they throw olFthofe 
 of Chrifl's Inftitution, and make new ones of 
 their own. 
 
 It is impofTible to be without Signs and F/- 
 gi^res. For this whole World is a Figure of 
 that which is to come. We our felves are Fi- 
 gures 
 
C 74 ) , 
 
 gures of God^ being Images of him : And what 
 is an Image but the Figure or Sign of a Thing ? 
 C^r/i? is a Fig-^r/-^ of Gf?^, being the Exprefs /- 
 »2^^f <?//?/^ Perfcn^ Heb. i- 3. And we now have 
 the Knowledge of God in the Face of Jefus 
 ChriB. God is a Light inaccefTible to Angels ^ as 
 well as unto Me-n^ without fome Medium : His 
 EJfence cannot be feen or known Immediately^ 
 by any but Himfelf, All Creatures partake of 
 him in Signs and Figures of him ^ each in their 
 feveral Degrees •, there are Higher and more 
 Noble Figures-^ but all are Figures, And God 
 has, in all Ages, through the World, Difpen- 
 fed himfelf to Mankind m. Signs and Figures:, 
 we cou'd not otherwife apprehend Him. ChriJi 
 is the moffc Noble and Lively Figure of God : 
 Therefore his Difpenfation is far beyond all 
 others that went before him. Yet even ^ow. 
 We fee througloa Glafs darkly^ i Cor. xiii^i2. or,- 
 in a Riddle *, as our MargentVQ2A^ it, hf dtviyuAv^ 
 in a Figure, 
 
 What is the Bible that we read, what are 
 Words but the Signatures^ the Signs or Figures of 
 Things i We can fee the EJfence of no one thing 
 in the World, more than of God, And what 
 are all thofe Accidents of Colour^ Quantity and 
 Quality^ by which we diftinguifh Things, but fo 
 many Figures or Signs of them /* 
 
 So very wild is that Notion, that there muft 
 be no Signs or Figure;^ under the Gof^el \ 
 . It would be much Truer^ if they had faid. 
 That there are aothing elfe but Signs and 
 Figures : There is nothing elfe without a Figure 
 but6'<?^! For all Creatures dxt Figures oi Him^ 
 ChrisTj the Higheft, 
 
 But 
 
( 75 ) 
 
 But have the Quahrs no Figures ? G. Fox in 
 his SanPs Errand^ p. 14. fays, That ChrisTsFlejlj 
 is a Figure. They call the Body of ChriH- gene- 
 rally, a Figure^ a ^^/7, a Garment. Then either 
 they have none of it, or they have Figures, 
 Richard Huhherthorn wrote, That Chrifi'^s coming Snake ia 
 in the Flejli was hat a Figure : He meant of the the Grafs, 
 Inward coming of Chrift^ pr the Light in the ^^ ^^^^^ 
 Heart, which they call the Suhflance and the^'^^* ^^■ 
 My fiery \ of which Chrifi\ Outward coming in the 
 Hf/^, they fay, was but a Shadow^ or the Hifiory 
 (to ule their own words,) G. Fox made a great 
 Myftery^ or F/g^^r^ of his Marriage^ which, he 
 faid, Wa^ above the State of the firfi Adam, in ■ ^*^^^> 
 his Innocencyj in the State of the fecond Adam^' '^^' 
 that never fell. He wrote, in one of his General 
 Epifiles to the Churches^) which were read, and 
 vaiu'd by the Quakers^ more than St. Paid's^) 
 That his Marriage was a Figure of the Church 
 coming out of the Wildernefs. This, if deny'd, 
 I can^ Vouch undeniably , but it will not be 
 deny'd, tho' it be not Printed with the reft of 
 his Epifiles, but I have it from fome that read 
 it often. But why was it not Printed ? That 
 was a fad Story. But take it thus. He Mar- 
 ry'd one Margaret Fell^ a Widdow, of about 
 Threefcore Years of Age , and this Figure of the 
 Church muft not be Barren •, therefore, tho' fhe 
 was pafl Child-bearing, it was expeded, that, 
 as Sarahj fhe fhou'd miraculoufly Conceive, and 
 bring forth an Jfaac ^ which G. Fox promised 
 and boafted of; and fome that I know have 
 heard him do it, more than once. She was 
 caird. The Lamb's Wife. And it was faid a- 
 mongft the Quakers^ That the Lamb had now 
 
 taken 
 
(7^) 
 
 taken his Wife^ and flie wou'd bring forth an 
 Holy Seed. And Big fhe grew, and all things 
 were provided for the Lylr7g in ^ and, he, be- 
 ing perfvvaded of it, gave notice to the 
 Churches, as above obferv'd. But, after long 
 waiting, all prov'd Abortive^ and the Figure 
 was fpoil'd. And now you may guefs the Reafon, 
 why that Efiftle which mentioned this l^igure^ 
 was not Trinted, 
 
 I wou'd have brought nothing into this Dif- 
 courfe that looks like a J eft ^ but they have 
 compelled me. And it may be of ufe to them, 
 to fhew them, that while they throw off* the 
 Sacraments of Chrift^s Inllitution, upon the Pre- 
 tence that there mull be no Signs or Figures 
 imder the Gofpel^ they, at the fame time, make 
 Ridiculous Signs and Figures of G. Fox^ and 
 his Fantaftical Marriage -^ and of feveral other 
 things ^ every thing almoll among them, is a 
 Sign or Figure of fomething to come upon the 
 World. How many of their Lying Prophets 
 have call'd themfelves 5/^;?^ to the Men of their 
 Generation, as the Holy Prophets were in their 
 Day ? 
 
 VII. There have been Outward Signs^ in all 
 the Inflitutions of Religion, lince the begin- 
 ning of the World ^ as well before^ as under the 
 Law^ and now .under the Gofpel. Only they 
 Iiave been vary'^d or ended according to what 
 they priefigur'd. Thus thofe Signs which had 
 no further Tendency, than to point out what 
 ChriH did or fufFer'd upon Earthy avQfidfiird^ai 
 therefore Ended, 
 
 But 
 
(77) . 
 
 But there were fome Slgns^ which, though 
 they pointed to Chrisl upon Earthy had yet 
 a further Tendency : For Signs may be ap- 
 pointed to more Ends than^one. Thus the 
 Inflitution of the Sabbath was appointed for 
 the Commemoration of God's Refi from the 
 Works of the Creation^ Gcti, ii. 3. and Exod. 
 XX. I!, and likewiie the Refc of the Children 
 of Ijrail (who were the Ty^e of the Chiirch) 
 from their Captivity and Slavery ia EgyptyD^ut. 
 V. 1 5. (which exprefTes the Servitude of Si7t 
 and E/e/l) and their final RcB in Canaan (the 
 Type of Heaven) after their forty Years wan- 
 dering in the WHdemefs^ (which reprefent the 
 Labours of this Life.) But this was hot the 
 Ultimate Eefl^ or Sabbath^ Heb. iv. 18. For if 
 Jofhua had given them Resl-j then rroii^d he not 
 afterward have ffoken of another Day y there re- 
 maineth therefore ca.^^cir.(T[/.oi; the keeping of a Sab- 
 bath (which lignifies Re^) to the Peofle of God. 
 For he that is entred into his Resl-j he alfo hath 
 ceafed from his own Works^ as Gcd did from his. 
 Thus Chrisf^ as he fuffered the llxth Day of 
 the Week, the fame Day that Man was Crea- 
 ted and Fell ^ fo, on the fame Day on which 
 God ReRed from his Work of Creation^ viz. 
 the Seventh Day, did Christ Refl in his Grave, 
 from his Work of Redemption. And there is 
 yet a farther Re^r or Sabbath beyond this j 
 and that is, the Eternal Reft in Heaven. Heb. 
 iv. II. Let lis Labour therefore to enter into that 
 Resl. 
 
 Now, though feveral Significations of the 
 Sabbath are already pafl, as the Deliverance 
 out of Egypt j the Entrance into Canaan ^ and 
 
 the 
 
(7S) 
 
 the keft of Clorlffj in his Grave: Yet there 
 being one behind, that is, the Sabbath of Hear- 
 ven^ therefore do we ilill keep the Sabbath as a 
 Tyfe of it. 
 
 But there is another Reafon for the Con- 
 tinuance of the Sabbath ^ and that is. That it 
 was not only ordained as a Ty^e of Things to 
 come^ but as a Commemoration of what was 
 paft, viTi, Of God's ReB from his Works of 
 Creation, And, by the Alteration of the Day 
 of the Sabbath^ it ferves likewife to us Chriftians^ 
 as a Commemoration of the RefitrreBion of 
 ChriB^ and his Conquefl over the Powers of 
 Death and Hell, It was the firlt Day in which 
 Light was created^ and ChriB (who is our 
 Tme Light^ of which the Fifible Light is but a 
 Shadow^ and was ordain'd as a Tyfe) Aro[e from 
 the Dead^ the fame Day ^ and gave Light to 
 thofe who fat in Darknefs^ and the Shadow 
 of Deathj by the Joyful Tidings of our Re^ 
 demftion from Hell^ and Eternal Blifs in Hea^ 
 *ven I 
 
 Now fo long as the Works of oUr Creation 
 and Redemption are to be kept in Memory, fb 
 long is the Sabbath to continue, as a Gommemo* 
 ration of thefe Ineftimable Benefits. 
 
 And, by the fame Reafon, fo long as we 
 ought to commemorate the Death and Taffion 
 of our Lord ^ fo long ought the Sacrament of 
 it to continue ^ which he Inllituted in Remem- 
 brance of it ^ and commanded it to be continu'd 
 till his Coming again. 
 
 Thus you fee that there are Signs under the 
 Goffeh^ not only the two Sacraments of the 
 Chnrch (which flowed diltinftly out of Chriff's 
 
(79) 
 ^ Side, after his Death upon the Crofi) but that 
 the Goffd does flill retain the Signs of Comme- 
 mordtion^ which have defcended down to us 
 all the way from the Creation : And like wife 
 fuch Signs or Tyfes as have yet a Profped for- 
 ward, and are not wholly fulfiird. 
 
 And, 3^/y, The Signs of Prefent Signification^ 
 as the oMtvpard Ads of IVorfiip : To which we 
 are as much, nay more ftrictiy obliged under 
 the Go/pel, than they were under the Law, 
 As St. Irenam argues, (adverf, Haref. 1. 4. c. 34.) 
 That the manner of Wor(hip^ as of Sacrifices^ is 
 chang'd : but not the IVorJhip abolilhed. Non 
 Cenm ohlationis RefrohatHm eft^ ohlationes enim C^ 
 illic^ ohlationes amem & hie : Sacrificia in Popnlo^ 
 Sacrificia & in Ecclejia-j fed Sfecies Immiitata efi 
 tantum^ i. e. The Kind or Nature of the Ojfe^ 
 ring is not Aholifiied\ for there were Offerings 
 under the X^nr, and there are Offerings alfo 
 under the Goffel : there were Sacrifices among 
 the People of the Jews ^ There are Sacrifices 
 likewife in the Cmtrch : but the Species or Man^ 
 ner of them only is changed, vi-^^. That fonie 
 Sacrifices under the l*aw were Bloody^ as Pre- 
 figuring the Death of Chrift : and therefore 
 that Sort or Manner of Sacrificing is ceafed^ be- 
 caufe FdfilTd in the Death of Chrifl : But their 
 Vn-bloody Sacrfices^ and Oblations-^ as of Tythes^ 
 and other Offerings Remain flill among Chri-- 
 ftians : and are Signs^ as much as they were 
 under the Law. The omward Worfljip of God 
 muft be by Adions proper and fignificam. Ni- iren. 
 hil enim Otiofmn^ nee fine Signo^ nee fine Argii- 
 mento apud Bum, i. e. Foj there is nothing Em" 
 ftjy nor without a Sign^ nor without Signification. 
 
(So) 
 
 in the Worjhif of God. And, in the very next 
 words, he applies this to Tythes. Et propter 
 hoc illi quidem DecimorS *— — And for this rea^ 
 [on the Jews paid Tythes^ viz. as a Sign of their 
 Dependence upon God^ and having Received All 
 from Him : And in Hopes of their Receiv- 
 ing More from Him. Sed nos omnia — —But 
 the ChrifiianSj inllead of a Tenth Part, which 
 the Jews gave, Give All that they have, be- 
 caufe f fays hej they have a Better Hope, And^ 
 Ch, 27. fhewing how ChriB did Heighten the 
 Law^ as, inftead of Adultery^ to forbid Litft ^ 
 inftead of Murder^ to forbid Anger i, and, in- 
 ftead of giving the Tythe^ commanding to fell 
 All: And this, fays he, is not a Dijfolving of 
 ls,Utth V ^^^ I^^"^-) ^i^t Enlarging it, So that no Part 
 ijii. *^f ^^ -^^^ i^ Dejlroy^d'^ and All is not Fd- 
 fill'd -J and fince All mud be FdfiWd^ it fol- 
 lows, that what is not yet FdfilPd^ mull yet Re-^ 
 main : And Many of the Signs in the Law 
 not being FidfiWd in ChrifFs Death^ nor ever 
 to be FdpWd while we Live upon this Earth, 
 Gonfequently do Remain^ and muft fo Remain 
 to the End of the World. So that the Gof- 
 pel has Signs as well as the Law^ and, in 
 Great Part, the fame Signs •, with other Sacra- 
 mental Signs added by Chrifl^ which are thole of 
 which we now Treat, Baptifm^ and The Supper 
 of The Lord, 
 
 VIII. And let us Refled, that ever fince 
 God made outward Things, and gave us this 
 Body^ as the Soul does ad by the Mediation 
 of the Body ^ fo has God ordain'd, that his 
 
 Gifts 
 
( 8i ) 
 
 Gifts and Graces fhall be convey'd to us b^^ Out- 
 ward Signs and Means, 
 
 Chrift us'd outward Signs and Adcans for his 
 Miracptlom Cures ^ to fhew, that tho' the r^r- 
 r//f did not come from the Means^ yet that they 
 were of life, and not to be Defpifed. 
 
 But why do we fay, that the Venue does not 
 come from the Means ? We fay fo, when we 
 cannot tell the Reafon and Manner how the Means 
 work their Ejfe[i^ and can we tell it, in thofe 
 v^^hich we call Natural Means ? No furely, we 
 know only by Ohfer^vation^ and Experience ^ and 
 what often comes to pais, we call it Natural^ 
 as being the common Courfe of Things ^ not 
 that we know the Reafon of it, more than of 
 thofe Occurrences which we call Miraculous and 
 Extraordinary, 
 
 Man doth not li've by Bread nlone^ hut by e-* 
 very Word that proceedeth optt of the Month of 
 Cod. 
 
 Bread has no Vertue of its own to nourifh ^ 
 but only what it receives from God: And if 
 he give his Fertue (for it is Hi^ only) to a Stone ; 
 or any thing elfe, it will nourijk : And Bread 
 will, and does ceafe to nourijh^ when he with« 
 draws his Blejfwg from it. 
 
 Therefore the Sfittle of Chri$I; arid the Clay^ 
 the Waters of Siloam and Bethefda^ and .the Bra-- 
 z.en Serpent had as great Vertue to.Cure, wheii 
 they were Appointed by God^ as Bread has to 
 Tiourifh'^ and the Vertue came as much froni 
 Them^ as it does from the Bread^ in our Daily 
 Food. 
 
 & No^7 
 
(82) 
 
 Now, if the Braz^en-Serpe-a^ which was but 
 a Type of Chrifi^ had Vertue to Cure the Body • 
 fhall we deny that the Bread^ which C^r//? blelTed, 
 for the Remijfwn of Sin^ has Vertue to work that 
 Effea? 
 
 He whofe fingie Flat made the Worlds, and 
 whofe Influence gives Power to all Things, and 
 makes them what they are ^ he faid of that 
 Blejfed Bread, THIS IS MY BODY. And his 
 Holy Apoftle faid of it. The Bread which we 
 break, is it not the Communion of the Body of 
 Chrifl? And do we doubt, how it works this 
 Effed? Dare we Rejed it, becaufe it feems 
 flrange to us, how it fhou'd work this EfFed, 
 who know as little how our Daily Bread does 
 nourifh our Bodies^ Do we objed our Igno- 
 rance how a Man can be Bom of Water and 
 the S fir It, who can give as fhort an Account 
 how we are formed, of a drop of Water, in the 
 Womb j and by what Ligaments fuch different 
 Natures as Sod and Body, are compared and 
 linked together ? How can we pretend to have 
 Talth in Chrlflr, and yet not believe his Words^ 
 becaufe of the feeming difficulty to our llnder- 
 ftandings (who know nothing) of the Method 
 and Manner, how He can bring them to pafs ? 
 According to our Faith it wiil be unto us. 
 Therefore let us Humble our Sods greatly, and 
 imitate the Holy Angels (far more EnUghtned 
 than we are) who vail their Faces before God% 
 and prelume not to difpute his Commands ^ 
 cr pretend to underftand all the Metmds of 
 his Tower and Wlfdom unfearchable ! but dejlre 
 to look into thofe Things, i Pet. i. 12. thofe Glo-^ 
 rious Myfteries of the Goffel, which the ^iakers 
 
 deipife 
 
defpife, as below the Meafim to which they^ 
 have attain'd ! And the Principalities and Power 
 in Heavenly places^ do fubmit tO learn the Ma-^ 
 nifold VVifdom of God^ Ephef. iii. lo. from that 
 Churchy which the Quakers do 'vil:fie and trample 
 •under their feet ^ as thinking it iincapable to 
 teach them any thing, or to adminifler to them 
 the Sacraments which Chnft has commanded. 
 
 But becaufe the Difpute will arife which that 
 Church is, in the miferable Diviflons of Chri- 
 ftendom^ and amongfl the various forts of the 
 Pretenders to it,I have in theDlfcourfe mentioned 
 in the Advertifem,ent^ I hope, given a plain and 
 fure Rule to guide all Honefi and JD^finterefted 
 Enquirers, in. that moil: 'neceffaryaadfjinddmen-^ 
 talFomt, 
 
 G 2 Tile 
 
(84) 
 
 The Conclufion. 
 
 Shewing the Neceflity of Water- 
 Baptifm. 
 
 THE Sum of what has been faid, concludes 
 in the great Neceflity there is of Water- 
 Baptifm, 
 
 But before I fay more of it, I will obviate 
 an Objedion, which may arife from the word 
 Neceffary, 
 
 If it be Ahfoliitely NecefTary, then none can 
 be Jdved without it : Which fort of Necejfity 
 I do not plead for. This is plainly diilingui- 
 ilied in the Catechifm of our Churchy where thisy 
 and the other Sacrament (of the Lord's Suffer) 
 are faid to be Generally neceflary to Salvation. 
 Generally^ that is, in the General and Common 
 Methods which are prefcribed in the Gof^eL 
 For no Body will pretend to Limit GOD ^ as 
 if HE cou'd not [ave by what Means and Me^ 
 thods HE pleafes. But we are ty'd up to thofe 
 Rules which HE has prefcrib'd to Vs : Yet We 
 mull: not Tie HIM up to thofe Rnks^ to which 
 HE has Ty'd Vs, 
 
 But who are they that have Reafon to expeft 
 God's Extraordinary Mercies, out of the Com- 
 mon Methods of Salvation ^ and to be made Par- 
 takers of the Inward^ without the O/zrip^r^Bap- 
 tifm ? 
 
 I. Thofe 
 
I. Thofe who being confclentionfly concern'd 
 for the Outward^ yet cannot obtain it, through 
 the Want of a Mwlfter of ChriB^ Lawfully Or^ 
 dain'd to Adminifler it ^ as in Turkey^ Africa^ 
 
 Thefe are under an Invwfihle Neccfflty : And 
 their Ear?/es} Defies (I doubt not) will be ac- 
 cepted by God J and the Sprititd Baptifm be con- 
 fer'd upon them, without the Outward, 
 
 II. Thofe who have been Baplz.ed byPerfons, 
 not lawfully OrdalrPd^ and confequently they 
 have received no Baftifm^ having receiv'd it 
 from thofe who had no Commiffion to ^i;*?^/- 
 nifler It ; but who were Guilty of the Highelt 
 Sacrileo^e^ in Ufurping fuch a Sacred Commillion, 
 not Lawfully Deriv'd to them by a S^ccejfive 
 Ordi-aation from the Afoftlcs : But yet, through 
 a General Corruption of the Times, fiich Bav- 
 tifms are fuffer'd to pafs, whereby the Perlbns 
 fo Baftlz.ed^ fwiming down the Stream, do- 
 think their Baftifm to be valid, and therefore 
 feek not for a Re-Baplz^ation from thofe who are 
 truly Empowred to Adminifler it. I fay, Where 
 no fuch Re-Bf.ftlz.ation is taught, and thereby 
 the People know nothing of it •, in fuch Cafe, 
 their Ignorance is, in a Manner, Invincible ^ and 
 their Sincerity and Devotion in Receiving No Sa- 
 craments^ yet thinking them True Sacraments^ 
 may be Accepted by Cod^ and the Inward Grace 
 confer'd, and the DefeEis in the OMward and Fi-^ 
 fibk Signs may be Fardon^d. 
 
 G 3 But 
 
(86) 
 
 But neither of thefe Cafes does reach thofe, 
 who negleFi the Outward Aieans^ Upon Pretc^ce 
 of Inward FerfeBlon without them. Thefe he- 
 fplfe the Ord'Timce of ChriB^ and make them- 
 felves Wifer than He •, as if He had appointed 
 Menns either Vnnecejfary^ or ImjfeBud to the 
 £;7ij for which they were intended / 
 
 And I defire thefe to coniider the Great Ne- 
 ceffity there is for Water-baptlfm.y as before Ex- 
 plain'd. 
 
 1 . Becaufe it is ordain'd as the Means where- 
 by the Inward Ba;^tifm of the Holy Ghofl is gi- 
 ven, as I have before quoted, Jcis ii. 38. Be 
 BAPTIZED^ and ye fljall Receive the Gift of the 
 HOLT GHOST. By This Baftifm^ cou'd not 
 be meant the Bafttfm with the Holy Gho,% be- 
 caufe This Bafttfm is Here propofed as the Means 
 whereby to Receive the Inward Baptifm of the 
 Holy Ghoslr. 
 
 Again, Epkef. v. 26. That He f Chrilt) might 
 Smlilfe and "Cleanfe it ( the Ghurcli ) with the 
 Wafhing of Water^ by the iVord. Here the Wajh- 
 irig of I^Vater is the Means^ tho' the Operation 
 luid rertae is from, the Word : And therefore 
 the Outward Wafhj?7g or Baftiz.ing (which means 
 file fame, as before told, SeB, i.) cannot be the 
 fame with the Word in this Text, 
 
 2. Chrift having appointed this as the Means^ 
 you. fee Y^\s2.tStrefs He lays upon it, and how 
 Neccffary He makes it. 
 
 John iii. 5. Exceft a Man he Born of Water 
 and the Sfintj he cannot Enter into the Kingdom 
 of God. V Here the Water and the Spirit are plain- 
 ly Diftinguilhed, and Both made Nec-epiry to \ 
 Balvation^ the Oimvard as well at tlie Inward: 
 
 : ^ ^ ■ . . As 
 
(87) 
 
 As it is written, Rom. X. lO. For with the Heart 
 Man Believeth^ unto Rlghteoufnefs ^ A-nd with the 
 Mouth Corfejfion is made unto Salvation, The 
 Belief of the Heart h Neccjfary unto Right eouf- 
 ticfij i. e. to make Us ^.V^/fo//j before God: But 
 the Outward Co;7fcJfion of" the Month is like wife 
 as Necejfary to OUr Salvation, As ChriB faid, 
 (Matth, X. 32.) IVhofiever pall Cenfefs me before 
 Men^ &:c. We mufl Outwardly^ and before Men^ 
 Confefs to ChriH, by the Dae Performance of 
 His Outward Ordinances ^ without which our In- 
 ward Belief m Him will not be fufficient to our 
 Salvation, Baftifm is an Outivard Badge of Chri- 
 ftianity^ by being the Outward form-^ appointed 
 to admit Men as Members of the Church of 
 ChriFh ^ and whereby they own themfelves to 
 be fuch, before Men : But thofe who will not 
 wear this BADGE^ as a Confejfwn to Chrifl^ be- 
 fore Men '^ Chrifi will not Confefs them, before 
 His Father^ in Heaven, 
 
 Mark xvi. 16". He that Believeth and is Bajp- 
 tized^ jhall be faved. Here both the Outward 
 and the Inward arc joyn'd together, and both 
 made Necejfary ^ For, by Bavtifm^ Here, cannot 
 be meant the Inward Beliefs that wou'd make 
 a ^Tautology of the Text^ and mean thus^ He 
 
 that Believeth and Believeth Thus it muft 
 
 be, if by Baptifm^ in this Text, the Inward 
 Baptifm^ or Belief of the Heart be meant. But 
 this being plainly meant of the Outward Bapifm^ 
 the Confequence from this Text is plainly this, 
 That he who doth not Believe^ and is not Bapti- 
 sed, pdl not be Saved, Of v\^hich I adjure the 
 Quakers to Goniider molt ferioufly : For tho' 
 they had the Inward Baftifm as much as they 
 
 G 4 Pretend 
 
(88; 
 
 Pretend to, yet were the Outward neceflaryJ 
 Peter thought Water neceflary to give Outward 
 B aj^t I fm to thofe Who had already Received 
 the Inward Baftifm of the Holy Ghoi% Acts 
 X. 47. 
 
 And the DoBrine of Baftifm is reckon'd a- 
 mong the Princifles and Foundations of Chrlftia- 
 my -J together with Faith and Refemance^ &c. 
 
 fIcb.Ni. 1,2." 
 
 But the Quahrs^ like Naaman^ flout at the 
 Aicans^ as too eafie to he effeUual ^ and call Ba- 
 pifm^ in contempt, Water -SfrinMing. And I 
 will anfwer them with Naaman\ Servants, 
 (2 Kir.gs V. 13.) If Chrift had bid thee do fame 
 great thi?7g^ voouldft thou not have done it ? How 
 tnnch rather then when He faith to thee^ Wajh and 
 he Clean ? And as neceffary as the Waters of 
 Jordan Vv^ere to the Cleanfmg of Naaman^ fo 
 neceffary are the Waters of Baftifm tO the Clean^ 
 firg of our Souls. None dare fay, That GOD 
 cou'd not have Cleanfed Naaman otherwife : 
 But GOD having, by his Prophet^ appointed 
 that Means, if Naama?i had negleded it, he 
 had not otherwife been Cured. How much 
 more, when GOD has appointed the Means of 
 B^i^tifvy by his Son^ if we NegleEl it, fhall we 
 be Sav'd without \0. He that Defpis^d Mofes'j 
 Lav:^ dyed without Mercy : Of how much forer 
 Funifhment^ fuppcfe ye^ Jljall he be thought worthy^ 
 roho hath trodden under foot the "Ixi^itwlion of the 
 Son of GOD^ and counted if an unholy things do^ 
 ing Defpight to it^ Inventing Contemptible Names 
 for it, and Ridiculing the Adminifiration of it '? 
 But as the Spirit of Cod moved^ at firft, upn 
 the Face vf the M^aters (G^n. i. 2.) to Impregnate 
 '■' ■ ■ ' -thenig 
 
(89) 
 
 them; and inake them FmBlfie; and gave a 
 S%L Vertue to the W^ers oijorda. of 
 l^Ln, and Bahefda, for Healing of the Flefi ; 
 WhT fhou'd we Doubt that the fame Spm 
 ran and will SanUifie the Waters of Baptifm to 
 
 the yl/y/?'w' W^#'«^ ''""^-> <^''^' ^^TP -^t 
 
 Pofit^e /'^/^•f^"-^" a^d ^^-""'^^ °f .^^'■^^ f"'^ ^'l 
 
 >4fl^< TI ^8. Repent and he Baptised, every one of 
 
 fou in'the Name of Jefm Chrift, for the Remf 
 
 fanofSms, and ye Jl^all Receive the Gift of the 
 
 ■ "^This was not the Extraordinary Gift of Mi- 
 \ ^acles which is here Promifed, fand which all 
 Baptiled Perfons did not Receive or Expea) 
 but the Remtf[ion of Sins. And let me add. 
 That the Ordinary Saving Graces of the Spmt, 
 which work fihntly, without Obfervation or 
 ihow are much Preferable, and more Defirable, 
 than the Extraordinary Gifts oi. Miracles, which, 
 for a time, were Neceflary, at the firft Propa- 
 gation o^ the Gofpel ; and held Men's Eyes m 
 Great Admiration: But were of Dangerous- 
 Confequence to the PoflefTors, and a Tempta. 
 tion often to Vanity ^ which had almoft over- 
 fer the Great Apofile, 2 Cor. xu. 7, 8, 9. and 
 threw others into the Pit of Deftruaion, 
 ^/.rrk vii. 22, 23. lO. xiii.2. and therefore 
 were not to be Trafd for, or Befwd: We 
 iiiuft be totally 7affive m this Cafe ; and when 
 fent being for the Convidion of others, to 
 Receive fuch an Extraordinary Gift, viilh Fear 
 ,nd rremhling, left it Hurt our weak Mmds, 
 not capable, but by as Extraordinary ^n M^ 
 ftance of Divine Grace, to Bear fuch mighty 
 hvelMions, and not to let in with it a fecret 
 
( 90 ) ■ 
 
 Tride in our felves^ which Ipreads our Sails 
 ib wide, that without a Proportionable Ballafl 
 of deep Humility^ we fhall be driven from 
 our Comfafs, The Enemy throws in this llrong 
 Ten.ftation^ with thofe Miracdm Gifts'^ which, 
 ^-am Men do I^wrantly Covet, and fome falfly 
 Tretend to, to their own Deflrn^ion. But much 
 more VduMe are thofe Saving Graces^ which 
 we are commanded Daily to Vray for, and 
 Daily to Endeavour : Much more Available to 
 us, and Treclons in the light of God, than 
 all Miraculom Gifts^ is that Gift of The Holy 
 Ghoft^ the Remijfion of Sins^ which is Promised 
 to the Due Reception of Baptifm^ and en- 
 Liik.x.i7,rolls our Names in Heaven. Behold ({aid Chrifi 
 18,19,20. to his Difcifles^ who Boafied^ that even the De- 
 vils were fuhjeEi to them^ throngh His Name) I 
 give unto yopt Power to tread on Serfents and Scor- 
 pions^ and over all the Tower of the Enemy ^ 'and 
 7iothing fhally by any means^ hurt you * notwith^ 
 /landing in this Rejoyce not^ that the Spirits are fub^ 
 jeB unto yon ^ But rather Rejoyce^becaiife yonr Names^ 
 are written in Heaven. 
 
 The 
 
(91 ) 
 
 To be added fo the End ofSeEt. VIIL p. 49- 
 
 But R» Barclay argue in his Aplogy^ That 
 the Baptifwy of which the Ark was a Tjfe^ 
 cou'd not be the Ontward^ or Water-haftifm^ 
 becaufe that it felf is a Tyfe^ viz,. Of the /;?- 
 vpard or Splrimal Baptifin. And he fupports 
 this Notion by a Critkifm upon the Word 
 "AvRTvroy in this Text, which he fays is not 
 rightly Tranilated in our Ef7glifi by The like 
 Figure. Becaufe, he fays, the Word 'Aj-ttti/tt©- 
 fignifies the thing Typiffd^ and not the Tyfe, 
 
 But, by his leave, it fignifies the quite cor^ 
 trary. Heb, ix. 24. not the thing Typlfy'd^ but 
 only the Type : For there the f/oly Places made 
 with Hands are called the ^AvTiTVTnty the Fio-itres 
 or Types of the Trne. And that Word is not 
 to be founds except in thefe two Texts, in the 
 whole New Teilament. And therefore if one 
 of thefe Texts muit explain the other, the Word 
 , 'A1/777VT©-, or Anti-Type^ i Pet. iii. 2 1 . mull be 
 taken in the fame Senfe, in which it is ufed, 
 Heb. ix. 24. becaufe there it cannot pollibly be 
 taken to mean the thing Typify'd^ or the Archi- 
 Type J therefore neither oaght it to be fo 
 ftrain'd, as Barclay does, to mean the quite con- 
 trary,in the prefent Text. And our Tranilation 
 is Juftify'd, which renders 'AyTi^T©- the like Fi- 
 gure^ as does the Vdgar^ Similis format. For 
 both the Waters of the Ark^ and of Baptifm^ 
 arc the outward and 'vifible Signs^ but not the 
 ■ thing 
 
.( 92 ) 
 
 thing figmffd^ which is the Salvation of the 
 Sonl^ by the Regeneration and Waging of the Sfi- 
 rit. And they are like Figures^ both fignifyipg 
 the fame thing, in a manner very like to one 
 another. That as Noah^ &:c. were fav'd in the^ 
 Ark by J^^^er from Corporal Deaah^ fo are the 
 True Believers fav'd by the Water of Baptifm^ 
 from the Death of Stn and //<?//. In which Scnfe 
 the Ark was a T)/^^ of the opttward or Water^ 
 haftifm^ tho' both were 7}'p^j, but one nearer 
 than the other. And becaufe the Baptifm men- 
 tioned in this Text, i ?et, iii. 21 . is an 'Amrj^Q-^ 
 a Type or Fi£irre ^ therefore it mult be the O^t^ 
 'Ward and Water -baptifm^ which is here meant* 
 For the Inward and Spiritual Baptipm is not the 
 Type or Figure^ but the thing figniffd. And 
 thus i^ol;. Barclay's Argument and Criticifm has 
 turned into a full Demonllration of the dired 
 contrary of that for which he brought it : And 
 has thoroughly Eftablifhed the Divine hiftltmon 
 of the Omxvard or Water-Baptifm, 
 
 FINIS. 
 
The Contents of Epifcopacjr. 
 
 SECT. I. 
 
 the riecejftty of m Outward Commiffton to the 
 
 Minifters cf the Gofpel. 
 The Cafe is Stated at to r^<i/i? Quakers, fortphofe 
 JatufaSiionthlsu intended, page i 
 
 I. Of Peifonal Salifications reqnlfite in the 
 Adminiftrators of the Sacraments. z 
 
 II. Of the Sacerdotal Ratification of an Out- 
 ward Comwijfion, as was given to Chrift kj 
 God. 
 
 III. Bj Chrifl to the Apoftles, &c^ 
 
 IV. By the Apoftles to others, 
 
 V. Thofe others mpomrd to give it to others 
 After them, 
 
 S E G T II. 
 The BeduBion ofxhis Commiffion is €ontinudin 
 theSucceJfion o/Bifliops, and not ^/Presbyters, 
 
 I. Either way it operates againfi the Quakers, f 
 
 II. The Contintimce of every Society isdeducd 
 in the Swccc^ion of the Chief Governours 
 of the Society^ and not of the Inferior Offi- 
 cers, ibid. 
 
 III. This Jhewny in matter of FaUy as to the 
 Church and the Sttccejfion o/Bifliops from the 
 h^o^Xti times to our Days^ particstlarly here 
 in England, 
 
 IV. The Presbyterian Tlea confider'd, that 
 Bilhopricks mre but fingle Fariflies % 
 
 and 
 
 1- 
 
f The Contents; 
 
 4Hd e^nfequentlyy that every Ttcihytttvfidt 4 
 Bifliop I and their vain Logo-machy Mp$n 
 the wordsj "ErnnovQ- and TlfiMTifQ; 3 
 
 V. ArgudfromtheTjpeof the Levitical Prieft-^ 
 hood, which fiewn to he the Method rfChri^, 
 the ApoMes, 4m^ Primitive Fathers, 11 
 
 VL Whence the Cafe of Korah and the Preshy- 
 tex'idinsfhewnto he the fame, jindthe Epif- 
 copal Supremacy as Plainly and Fully Efid'^ 
 hlijhedf as was that of Aaron and his Suc- 
 ceflbrs. 11 
 
 VII. No Succeilion of Presbyters can be Jhewn 
 frdm the Apo^ks, I^ 
 
 VIII. The Pretence of Extraordinary Gifts, no 
 Ground or Excufe for malting of a Schifm, 1 7 
 
 SECT. Ill, 
 OhjeBion from the Times of Popery in this 
 Kingdom -y as if that did Un. church, and 
 ionfequentiy breal^ the Succeflion of our 
 Bifhops. 
 L Thisjhevfn to be a Pop\^ Argument ItJ 
 
 IL That idolatry does not Un-church. Provd 
 I. Becaufe a Chriftian may be An Idolater, ibid. 
 %. Prom the Tjfe of the Church under the 
 Law. 29 
 
 in. Epifcopacy the mofl offofte to Popery. 30 
 IV, Ma!e,Adminiftration does Forfeit, but not 
 Vacate a CommifTion, till it be Re calld. 3 4 
 V^ DefeS:s in Succeflion, no Bar to the Poflef* 
 fors, where ther are «o«(? w^o Claim <i Better 
 Right. 16 
 
 SECT. IV. 
 The Aflurance and Confent in the Epifco- 
 
 pa! 
 
The Contents* 
 
 pa! Commnnion, beyond that of any other. 
 I. the Epircopal Communion of much greater 
 ' Extent^ and more Univerfail fhan all thofe 
 who oppofe it. 37 - 
 
 II. j^nd then the Church of Rome, if join d 
 with them, 38 
 
 III. The DifTenters from Epifcopacy, do all 
 Deny the Ordination or Call of each ether. 3 ^ 
 
 IV. // the Quakers receive Baptifm from any 
 of thefe DifTcnteVj, they have no Reafon to 
 expe^ the fame Allowances as may he given to 
 thofe of their own Commmions. ibid. 
 
 V. The Epifcopal Ordinations^ and confequentlj 
 their ^i^ht to Baptize, i^ ownd by both Pa- 
 pifts and Presbyterians, 40 
 
 SECT. V. 
 
 The Perfonal Sandity of the Adminiftrator 
 of the Sacraments, tho' highly Reqnifite on 
 his Part^ jet not of Ncceffity, oi to th? 
 Receivers, to convey to them the Benefits 
 of the Sacraments : Beeaufe 
 
 I. T^ffVertue cumes not f<omthe M"nifter, b»t 
 from God alone. -41 
 
 II. For this Caufe (among others) Chn^ chofe 
 Judas to be an Apoftle. ^% 
 
 III. God'^ ?ovQer is Magnified in the Meanefs 
 of his Inftruments. ibid. 
 
 IV. Sf. Paul rejoyc'd at the Trenching of Evil 
 Men. - 43 
 
 V. This confirmed by daily Experience. ibid. 
 
 VI. The Argnmsnt fironger as to the Sacra- 
 ments. 4y 
 
 VII. The F at alQonfequences of making the Per- 
 fonal Holinefs of the Adminiftrator N-^cf- 
 
The Contents; 
 
 [ary towards the Efficaq^ efthe Sacrament8,45 
 l./f takes away all Aflurance >« ow Receiving 
 
 of the Sacraments. ibid. 
 
 2. It renders the Commands of Chx'i^y of none 
 
 EffeB. ibid. 
 
 ^, It is contrary to the tenure of Godi's former 
 
 In ft it Ht ions ; and puts us in a more uncertain 
 
 Conditionthanthey were under the Law. ^y 
 4. It> vca4 the Ancient Error of the Donatifts j 
 
 and Borders upon Popery. ibid. 
 
 VIIL jis great Sandity to be found in theQtxgy 
 
 of the Church of England, as among any of 
 
 our DilTenters. 49 
 
 IX. Therisy atleafi, aDouht in Receiving Ba^p- 
 tifm from any of our DilTenters. Which^ in 
 this cafe^ is a Sin: Therefore fecurity is only 
 to be had %n the Epifcopal Communion yo 
 
 X. The Advantage of the Chnxch 0/ England, 
 by Her being the Eftabliflied Conftitution,w^r 
 fincetheKtlormdiX'xQn ji 
 
 XI. That therefore nothing can excufe Schifm 
 from Hery but Her ^n)oy nmgfomethingy as 
 ^Condition of Communion, that is contrary 
 to theHoly^CT\ptUT€$ '^which cannot befhexvn^z 
 
 XII. Therefore to Receive Baptifm/row f^eChurch 
 tff England, is the greatefl Cccumy which the 
 Quakers can have of Receiving it from Proper 
 Hands, ibid. 
 
 Xill. An Anfwcr to the Objedion, That 
 Baptifm htts notfuch Vifible Effcdls amongftus^ 
 as the Qciakers woud dejire* y 3 
 
 The 
 
The Conttnts^ 
 
 The Supplement 
 
 L Seme hnthot\tietfofEf\rcof2iCji <ii ©iftindt 
 fromy snd Superior *(> Presbytery, taken out 
 #/ the Fathers Md Councils in the firfi 
 4yo rears after Chrift. j 
 
 IhThat thevphoieKeform^tion', w^» Calvin, 
 Beza, and thQfe of their Communion, were 
 M44lom AlTerters e^^Epifcopacy, 
 
I 
 
 DISCOURSE^ 
 
 SHEWING, 
 
 Who they are that are now Qua- 
 lif/d to Adminifter Baptlfill 
 and the ^0^'jS^^Upper. 
 
 Wherein the Caufe of 
 
 EPISCOPACY 
 
 Is brief!/ Treated. 
 
 By the Author g^ the Smke in the Grajs, 
 
 No Man Uk^afj this Honour unto hmjfelf, hm 
 he that ts calisd of God^ as xva4 Aatoni 
 Heb. 5*, A, 
 
 \ 
 
 X 
 
 \ 
 
 ! 
 
 LONDON, 
 
 Pfinted by W.Redm^jne, fo^ C Brome 2r rh. Gun ^t the 
 
 Weft-end of Sr. Panl's ; W. KebLmhite at the S-^an 
 
 ru n'!"!' Cfeurch-Y^rdj and G. StraJun at che 
 
 Golden Ball over agrunft the Rcjal Exchange, Comhill 
 
THE 
 
 PREFACE 
 
 TPH I S Difcourfe was PromisM in 
 I that which I formerly Publifh*di 
 proving the Divine inftitution of f^^/^r- 
 Saptifm 5 and was intended to have 
 been annex'd tothat> but fome Delays 
 prevented it. 
 
 i can give no good Reafon why it 
 has ftay'd thus long, having made but 
 little Addition to what was then done: 
 But other things Interveny^, and, as it 
 is ulual in Delays the firft in Defign 
 proves the laft in Fad. 
 
 The Subjea: of this has led me di- 
 reftly upon the larger Theme of £/>//- 
 copacji 5 which having been (o EUborat- 
 Ij and fo often treated of, I intend 
 not in this to Branch out into fowide 
 a Field, but in a fliort compendious 
 Method, to lay before the Qu^tkers^ and 
 others of our Dijjenters from Epifcopacj^ 
 the Heart of the Caufe, fofar particu- 
 larly as it concerns our prefent Sub^ 
 jed, the Right of Jdmimfirirjg the Sa^ 
 craments of Chrijh 
 
 A 2 And 
 
The Preface. 
 
 And to avoid the length of Quota- 
 tions, when brouglic into the Dif- 
 courle, and Dilated upon, I have, at 
 the end, Annexed a fmall /Wr^ofQuo- 
 tations out of the Primitive Fathers OinA 
 Councils of the firft 450 Years after 
 Chrifi^ to which the Reader may Recur, 
 as there isoccafion. And having them 
 all in one view, may confider them 
 more Intirely, and Remember them the 
 better. 
 
 I have Tranflated them for the fake 
 of the Englijh Reader, but have put 
 the Originals in another Cotumn, to 
 juftifie the Tranflation ; and for their 
 fakes who may not have the Books at 
 hand. 
 
 A 
 
( I ) 
 
 A DISCOURSE, 
 
 shewing^ who they dre that are mw quali^ 
 fy^cL to Admimfter Baptifm ^ and the 
 Lord's Supper. 
 
 SECT. I. 
 
 The Neceffity of an Outward C^mmiJJion 
 to the Minifters of the Go/pel. 
 
 SOme fakers having perus'd my D//- 
 couy{c of Bapttfm, think the ^aker 
 Arguments againft it fufficicntly An- 
 fwered ; And they have but one Diffi- 
 culty remaining, tha1^ is, who they arc (a- 
 mong the various Pretenders) that are duly 
 Qiialify'd to Admmi^tr it. 
 
 And if fatisfadion can be given to them here- 
 in, theypromife aperfcd: Compliance to thac 
 Holy InftitHtibn, 
 
 The Chief thing theyfecm to ftand upon is 
 the Verfonal Holimfs of the jidmimjirator ^ 
 thinking that the fpiritud Effects o( Baptifm 
 cannot be convey'd by the means of an Vn^ 
 fan^tfyd Inflrnment, 
 
 But yet they Confefs, that there is fomc- 
 
 thing elfe Neceffary, befidesthe Perfoml Ho^ 
 
 lineal of the Adminifirator : Otherwife, they 
 
 A 3 wou'd 
 
( 2 ) 
 
 woud think themfslves as much c^alifyd to 
 j4dmmij[}er ]t as any others j hecaufc. Ipre- 
 fume, th'^y fuppofe themfel^es to have as 
 great a [^/leafure of the Spirit as other Men. 
 
 This Requidt which they want, is that of 
 JLawful Ordination, 
 
 But the Presbyterians^ Independents^ and ^^/7' 
 ^;/?j do pretend to this. Therefore their Tir/tf 
 to it is to be Examined. 
 
 And, that we may proceed the more clear- 
 ly in this Matter, with Rerpe(ffc ftill to -that 
 difficulty upon which the fakers lay the 
 ftrefsj we will Inquire concerning rhofCc^^- 
 lifications which are Requifitin any Perfon ihac 
 fhall take upon him to ^dminifier the 5<icr<«- 
 mentsofChrifI:*8{nft'nm\on. And, 
 
 Thefe Qualifications are of two forts, ?er» 
 fonaloT Sacerdotal. 
 
 L Perfanal. Ihe Holinefs o( the ^dminiflra- 
 tor. And, though this is a great Qualihcation 
 to Fit SLiid Prepare a Man for fuchan Holy 
 Adminiftracion, yet this ^hne does notfuffi- 
 ciently Qualifie any Man to take upon hiai 
 fuch an Adminifiration. 
 
 II. But thcrf^ is moreover requir'd^ zly. A 
 Sacerdotal Qa?«lification, that is, an Outward 
 Commijfion to Authorize a Man to execute 
 any oacerdotal or Mmfterial AS: of Religion. 
 For, Tkis Honour no Man taketh unto him[elf^ 
 but he that is called of God ^ as was Aaron 5 Heb. 
 V. 4. (0 alfo Chrift glonffd not himjelfto be made 
 an High Pr left '^ Btst he thatfaid unto him, thoft 
 
 art my Son • Thou art a Priefi^ &C. 
 
 .. Accordingly we find that Chrifi did not take 
 upon Him the Office of a Preacher^iiW after that 
 : ^' Oxtmrd 
 
( 3) 
 Omward Commijfion given to Him by a Voice 
 Uon\Heav:n, at His Hapttfm j forit is '\ ritten, 
 Matth. iv. 17. Frem that time Tefbs began to 
 Preach: Then He Began i and He was then 
 about nir t J Tears of ^ge^ Luke ill, 23. Now 
 no Van can d..ubt of C^n/rs Qualifications, 
 h^rove th Jit ttmey 3$ to H^tinefs, Sufficiency, ^nd 
 all Perfon^it Findowments. And if all thefe 
 were not fLfficienc to Chri[f Himfelf, without 
 zn Out ^strd Commijfion, what other Man can 
 pretend to it upon i he Account of any Pergonal 
 Exceil ^ncies in Himfelf, without an oHtvenid 
 Commijfion ? 
 
 III. And as Ch^ift was outwardly GommifTio- 
 na?ed by H s Father, fo did not He leave it 
 to^His Difciples, every ones Opinion of his own 
 fuffic'ency, tothruft himfelf into the Ftnyardf 
 but Chofe Twelve ^poflles byNamej and af- 
 ter them, Seventy others of an Inferior Order, 
 whom He fent to Preach. 
 
 IV. And diiChiifl gave outward Commijfidns^ 
 while He was nf)on the Earth, Vo we find that 
 His jlpojiles did t'roceed inthefame Victhod, 
 after His Afcenfion. Ad. xiv. 23. They or-- 
 dainedthcm Elders in every Church, 
 
 V. But had they, who were thus Ordained 
 by the ^pofiles^ Fower to ordain others? Yes, 
 Tit. i.y, I rim. v. 22. For this cauje left I thee 
 in Crete, that thou Jhould-^fi — — Ordnin Ml" 
 d^rs in every City, Lay hands fuddenly on no 
 Man, 8cc St. Clement ^ in his fir ft Epifvle to 
 the Corinthians^ writing concerning the 5ir^/is5f 
 which was then rifen K«i d 'hTd^Kot A'xW 
 up amongft them fays, xyvc<^i ^d T^KvfU'h^S 
 Parag. 44. 7 hat th^ xc^rSf, tu \^i \^ ^ r^- 
 
 A 4 jipcjilei 
 
(4 
 
 j4po files fore ^nov^ing 
 there wotid be Contefts 
 concernmr the Eptfco- 
 ■pd Name (or Office) 
 did themf elves appoint 
 the Perfons : And not 
 onlf fo, left that might 
 be (aid to be of force, 
 only daring cheir time. 
 Bat that thev after- 
 wards eftMtJlced an 
 Order how^ when thofe 
 
 
 iy;W;w ^^^^j' ;[;;^i Ordainedjhou'd Die; others, fit 
 and approved lAen, Jhond [ueceed them in their 
 jViinifiery, Par. 43. that they who were intru- 
 fied With this Work^, by God^ m Chufty did Con- 
 fiitme thefe Oljjccrs. 
 
 Bat this Matter depends not upon the Tefti- 
 mony of him^ or many more that mi^ht be 
 produced, k is fuch a PaWick Matter of Fad 5 
 That I might as well go about to quote parti* 
 cular Anchors, to prove that there were Empe- 
 ror s'm Romey as that the ASmfters of the Church 
 of Chrifi^ were Oraained to fucceed one ano- 
 ther 5 and that they did ib fucceed. 
 
 SECT, 
 
( 5 ) 
 
 SECT. H- 
 
 The Veduciion of thk Commifllon u con- 
 timH in the StiaelJion (?/Biihops And not 
 (/Presbyters. 
 
 BUT here is a Difputc, whether this Sua- 
 cejfton was preferv'd in the Order of ^*- 
 Jhops or Presbyters ^ or whether both are not 
 the fame ? 
 
 I. u4n[w, I. This is theConteft betwixt the 
 Tresbyterians and us : But cither way it ope- 
 rates againft the ^ak,ers, who allow of no 
 SHCcejfion deriv'd by onward Ordination^ 
 
 II Anfvff. 2. But becaufe the Defign of this 
 Vtfcourfe is to fhevy the Succejfion from the -4- 
 poftles, I anfwer that this Succejfion isprcfer- 
 ved and deriv'd only in the Bifioops : As the 
 continuance of any Society^ is deduc'd in the 
 Succejfion of the Chief Governors of the Society^ 
 not of the Inferior OJfcers. Thus in Kingdoms, 
 we reckon by the Succejfion of the Kings ^ not 
 of Sheriff's or Conftables 5 and in Corporations 
 by the Succejjt on of the Mayors or other Chief 
 Officers i not of the Inferiour Bailiff's or Ser- 
 jeants : So the Succeffion of the Churches is Com- 
 puted in the Succejfton of the Bijhops, who arc 
 the Chit f Governors of the Churches y and not 
 of Vresbytersy who are^but Inferiour Officers un- 
 der the Btjhops, 
 
 III. And, in this, the Matter of FaCt is as 
 Clear and Evident as the Succeffion of any 
 Kings or Corporations in the World, 
 
 To 
 
Tobej»in with tht Apftlty we find not on- 
 ly that they Gonftiuted Tmothy Birtiop of 
 Ephefast and littuoxCrete^ asm the Subfcrip- 
 tions of St. Fad% Epiftle^ to thfm : But, in 
 Eu/e^tm^Tid o her EccifiafiicalHifioriansy you 
 have the B{fhops Nam'd who were Gonjtitu- 
 ted by the ApoiHesthemfelves, over the then 
 famous Churches off erftfalewy ^ntioch, Rome^ 
 and Alexandria^ and many other Churches j 
 and the Succeffton of them down all along. 
 
 St. Polycarpy B'ftiop of Smj/rnn, was Difl 
 ciplc lo St, John the Apofi lei and St. Ire»ASis, 
 who was Difciplc to St. Poljcarpy was Gonfti- 
 tured^/y2?:'/?ofZ,;'<>»^in France. 
 
 I mention this, becaufe it is Co near us i 
 for, in all other Cbarchss, throughout the 
 whole World, where-ever Chriftianity was 
 Planted, Epifcopacj was every where Efta- 
 bfifh'd, without one Exception, as is Evident 
 from all their Records. 
 
 And fo it was with us in England^ whither 
 it is generally fuppos'd, and with very good 
 Grounds, thdit St. Paul iir^ brought theChri- 
 ftian Faith. Clemens Komanus, in his Firfl' 
 Ep'ijt. to the Corinthians y Paragr. ^, Says, 
 that St. Paul went Preaching the Gofpel to the 
 fartheft bounds of the Wefl j cm tv nfua, ^ Aurtuf, 
 by which Term Britain was then Underftood. 
 AndTheodoret e-nprefly Name? the Bntams a- 
 mong the Nations Converted by the /^pofilest 
 ("To. 4- ferm. 9. p. 6io. ^ And Enfehiiss in his 
 Evangelical Demon^rarion, (/. 3 , c. 7 , p. 1 1 3. J 
 Names like^vife the Britains, as then Conver- 
 ted. 
 
 But 
 
( 7) 
 
 But whether Sr. PahI^ or, as fome Conje- 
 fture, Jofepho\^ Arimathea^ or any other -^/7j- 
 fioitcd Ferfon was the ftrft who Preached 
 C^W/f in EngUndf it matters not, as to our 
 Frefenc Purpofe ; who Enquire only concern- 
 ing Epifcopacfi And it is Gertain by all our 
 Hiftories, that as far up as they give us any 
 Account of Chriftiamty in this IJland^ they tell 
 us likewife of Btjhops 5 and the Succeffion of this 
 Church of EngUnd has been Deduced in the 
 SuccelTion of Bijhops^ and not of Presbyters. 
 And particularly in the Diocefs of London^ 
 which wasthefirft Archl Epifcopal See^ before 
 Auguftin the Monk, came hither, after which 
 it was Eftablifh'd in Canterhnry, And the 
 S4^o» Writers havcTranfmitted the Succeffion 
 of chei r Bijhops in Canterbttryy Rochefter^London^ 
 dec. 
 
 And in Countries fo Remote and Barbarous 
 as Jjlafid it felf we find the fame care taken j 
 Ara 07 Ar as znl/landi/h Prieft Surnam'd/fm- 
 frode the Learned, who flourifh'd in the Ele- 
 vsnth Century^ and was 29 Years Old when 
 Chfiflianity wa^ brought thither, in his Book 
 of that Couatry written in IJlandiffj, has 
 Tran(m tted to Poftcrity, not only the Sue- 
 cejfton but the Genealogies of the Bi poops of 
 Skatholc and HoU (the two Epifcopal Sees of 
 Jjland ) as they Succeeded one another in 
 his Time. I mention this of IJland, to (hew 
 that Epifcopacy has Extended it felf Equally 
 with Chriftianity^ which was carry *d by it, 
 into the Remoteft Corners of the Earth j up- 
 on which account the Bijhdps of Sk^lholt and 
 Bola^ and their Succeffion , are as Remark- 
 able 
 
(8) 
 able Proofs of Epifcopacy, tho' not fo Famous 
 as the Bifhops of Canterbury and London, 
 
 IV. If the Preshyterians will fay (becaufe 
 they have nothing left to fay; that all London 
 (for Example^ was but one Pari/h-, and that 
 the Presbyter of every other Parifh wa3 as 
 much a Bijhop as the Bijhop of London 5 be- 
 caule the words 'E^wV^o^ri^ and UfiffCuTtf<^^ Bijh- 
 op and Presbyter are fbmetimes us'd in the fame 
 fenfe 5 They may as well prove that Chrijt 
 was but a Deacon, becaufe He is fo call'd, Rom, 
 XV, 8. A/rtwir©-, which we rightly Tranflate 
 a Mintfler ; And Bifoop fignifies an Overfeer^ 
 and Presbyter an Ancient Man, ox Elder Man -^ 
 whence our Term of Alderman, And this is 
 as good a Foundation to Prove that the Apo- 
 files were Aldermen, in the Cuj accepration 
 of the Word 5 or that our Aldermen are all 
 JBiJhops and Afo^los, as to Prove that Pres- 
 byters and Bifhops are all one, from the Ghildidi 
 Gtngleofthe Words. 
 
 It wou'd be the fame thing, if oneflioud 
 undertake to Confront all Antiquity, and 
 Prove againft all the Hiftories, that the Em- 
 perors of Rome were no more than Generals 
 of Armies, and that every Roman General was 
 Emperor of Rome 5 becaufe he cou'd find the 
 word ImperatoT fometimes apply'd to the Ge^ 
 neralofanArmy. 
 
 Or as if a Common-wealth^man (hou'd get up 
 and fay, that our former Kings were no more 
 than our Dfikes arc now 5 becaufe the Stile of 
 Gracey which is now" given to Duk^es, was then 
 given to Kings, 
 
 And 
 
(p) 
 
 hni fuppofe that any one were put under 
 the Pennance of Anfwering tofuch ridiculous 
 Arguments $ what Method wou'd he take, but 
 to (hew that the Emperors of Rome^ and for- 
 mer Kings ofEngUftdj had Generals of Armies 
 and Dukes under them, and Exercised Autho- 
 rity over them ? 
 
 Therefore when we find it given in Charge to 
 Ttmothj, the firit Bifhof of fphefus, how he 
 was to Proceed againft his Vresbytersy when 
 they Tranfgreded 5 to Sit in Judgment upon 
 them, Examine Witneffes againft them, and 
 pafs Cenfures upon them, it is a moft Imper- 
 imtni LogomaQhj to argue from xht Etymology 
 of the Words, that notwithftanding of all this, 
 a Bijhop and a Vreshyter are the fame thing. 
 Therefore that one Text, t 77w, v. 19. is 
 fufficient to filence this Pitiful Clamour of the 
 Treshjterians ', our Englijh reads it, againft an 
 Elder^ which is the Literal Tranflation of the 
 word Fresbyter , xatTt* ^t^fioCwn^v, againft a 
 Presbyter receive not an ^ccufation, but before 
 two or three Wit ne ft s, and, them that fin Kebuk? 
 before ally that others alfo may fear. Now, up- 
 on the Fresbyterian Hypothefis, we muft fay 
 that Timothy had no Authority or fpsrifd-^iou 
 over th^t Tresbyter^ againft whom he had Pow- 
 er to Receive jiccufations. Examine Witneffes^ 
 and pafs Cenfures upon him: Andthac fuch a 
 Tresbyter\\Z(\ the fame Authority over Timothy 
 which is fo Extravagant and againft Common 
 Scnfe, that! wiJl not ftay longer to Confute 
 it; and think this enough to have faid con- 
 cerning the Presbyterian Argument from ^the 
 Etymology of the words Bi/hop and Fresbyter^ 
 
 And 
 
(10) 
 
 And this likewife Confutes their other 
 Pretence, which I have mention'd, that the 
 Ancient Bifoopricks were only Single and In^ 
 dependent Congregations, or Parijhes, This is 
 a Topick, they have taken up but of late 
 (being Beaten from all their other Holds) 
 and Launched by Mr. David CUrkJon, in a 
 Book which he Enticules Fnmative Epifco- 
 pacy 5 which has given occafion to an Ex- 
 cellent Anfwer, by Dr. Hen, Maurice, cali'd 
 ji Defence if Diocefan Epifcopacy, Printed 
 169 1, which, I fuppofe, has ended that 
 Conrroverfie, and hindred the World from 
 being more troubl d upon that Head. And 
 their other little Sb\k, and as Groundlefs, 
 that the Primitive Brjhops were no other 
 than their Moderators-, advanced more lately, 
 by Giil^, Rule late Moderator of the General 
 jiffcmblj in Scotland^ has been as Learnedly^ 
 and with great Cfearnefs of Reafon, Confu- 
 ted by the Worthy f, 5. in his Trinciples 
 §1 the Cjprianick^ Age, Printed 1 695'. 
 
 Butaslfaid, that Text, i Tim, v. 19. has 
 made all thefe Pretences wholly ufelefs to 
 the Presbyterians : For fuppofing their molt 
 Notorious falfe fuppofition, as if the Bijhop^ 
 ricks of ferujatem, Rome, Alexandria, or Loti' 
 don, confifted but of one Single Congrega- 
 tion, and that fuch Bijhcps had no Presby- 
 ters under them J but that all Presbyters wett 
 equally Bijhaps^ I fay fuppofing this, then 
 it muft follow from what we Read of Timo- 
 thy, that one Bijhop or Presbyter had furifdi- 
 Bion over other Bifhops or Presbyters, which 
 Will Deftroy the Presbyterian Claim of Pari- 
 sh 
 
( II ) 
 
 iy. as much as their Confeflion to thtTtHth^ 
 and plain Matter of faU^ that Bifhops had 
 Jretbjters under their furisdiSitott', and that 
 they were Diftin<^ Ordas: Notwithftand- 
 ing that a Eijhop may be called ^toiKopQ- a 
 Deacon , or Minifier of Chrift 5 and likcwife 
 ripgj^unp©-, an Elder or Gr^vf Man, which 
 is a Term ofM-^gifiracj and Dgnity^ and not 
 ty'd to -^^^. And a frcsbpcr may likewife, 
 in a found Senfc be calFd a ^//feo/?, that is, 
 an Overfeef or Shephird^ which he truly is 
 over his part-kular Flock 5 without denying 
 at all >\6 Dependance upon his Bijhop and 
 
 V. As under the Term of Trie fi^ the High- 
 
 Trieft was included, withoac Dfcftroying his 
 
 Si^premacy^ over the other Priefts, Againft 
 
 which Korah and his Treshyters, or Inferiour 
 
 Tnefts arofe. And if the Presbyterians will 
 
 take his word, whom, of all the Fathers, 
 
 they moft Admi-e, and Quote often on their 
 
 fide, that is, St prom he ^viil ttW them, in 
 
 that very EplHe Cad Ev^gr,) which they 
 
 Boaft favours rhem fo much. That what 
 
 jiaron and his Sons^ and the Levites were in 
 
 the Tempk.^ ^hat fame are B^Jhop, presbyter^ 
 
 and Deacon in »he Church. 
 
 And long before him, CUmens Romanns in 
 Ws lEpift. to the Cor t fit htam, makes frequent 
 Allufinn to the Epifcop^cy of the Leviticd 
 Trieflho-d^ and argues from thence to that 
 ofthcC\^j////i»Church. T^ 3S •Ap;;^€p«? ///*» 
 Thus Paragraph 40. KM7vp}i<u AJhm^eu »ifff' )^ 
 Tq the Htgh Prnfl Wn 'ispsuwy i^O" t*'"'* 
 Cfays he; w^^Ktf ^/f<»mrf ©C^WTaxw/, ^ Mviimir 
 
 hss 
 
( 12 ) 
 
 A!s proper Offices ; to U',u ,»««„'„ ii;^„,„„ 
 the Fnefts, their pro- ^di^is h&f„,Q- ^~„ 
 per pace v^.s affigned, ^^-,,7, ^^f^,„, ji^. 
 Mid to the Levites their ^,. 
 fervicet were appointed., and the Lay „,en were 
 
 And Varairaph 42. he applies that Scripture 
 /f..LXi7. to the Officers of the cS„' 
 Church, and renders it thus , / w.ll cLlti. 
 tme the,r Biftops in Righteoufnefs, and their 
 Deacons m taah. The Greek, Tranflation 
 of the Ixx has it thus. 1 mll\ive theeRn 
 /«-.(or Princes; J« ^^ ^hJ^'^X 
 re^ce-^ am thy Bi- ttaUuvi v" -x>; 'c 
 fhops J» Right eoufnefs, ^^ ^ ^k^^/octu^'h. 
 
 It was the frequent Method of thefe Pri* 
 itiirive Fathers to Reafon thus from the Pa 
 rallcl *twixt the Law and the Gofpel, the one 
 being an ExaiH: Type of the other, and there- 
 fore being fulfill'd in the other. And in this 
 they follow'd the Example of Christ, and the 
 ^poftles who argud in the fame manner as 
 you may fee Matth, v. i Cor. x. the whole 
 Epi^le to the HehrextSy and many other Pla- 
 ces of the New Ttfiament, 
 
 VI. Now the Vreshytcriam are delir'd to 
 flicw any one Difpanty betwixt their Cafe 
 and that of i^^r^^ 5 who was a Frieft of the 
 fecond Order, that is, a Presbyter; and with- 
 drew his Obedience from the Hiah-?rieft 
 with other Mutinous £^v/V^^: For, there was 
 no matter ofDoElrineov Worjhip bnmxt ihtm 
 and j^nron 5 nor any other Dnpute but that 
 of Chnrch Government. And, by the Parallel 
 becfvixt the Old Tcpament and the Nm, /o- 
 
 ^4 
 
c 13 ) 
 
 rah was a Tresl^yterian^ who Rofe up againft 
 the Epifcopacjf oi Aaron. But this Cafe is brought, 
 yet nearer home; for, we are told (fftdexi.y 
 of thofe under the Gofpel, who penjh tn the 
 gain^jaytng ef Korah: And in the Epifi. of 
 Clem. Rom. to the Corinthians before Q^iotcd, 
 Paragraph 43. He plainly applies this Cafe 
 of Korahy to theftateofthe ChrtftUn Churchy 
 fhewing at large, that as Mojes, by the Com- 
 mand of God, Determind the Pretenfions 
 of the Twelve Tribes to the Glory of the 
 Friefthoody by the Miraculous Budding of 
 yiaronsKody which was afrer the5(7/?///»and 
 Vunijhment of Korah and his Company. So Uks- 
 rvifcihc fays^xhsApoftles foreknowing^byC^W/j 
 thatDiflentions wou'd arife alfb in the Chnftian 
 Chnrch by various Pretenders to the Evan. 
 gelical Vriefthood^ did Settle and Eftablifli, 
 not only the Perfons themfelvesj But gave 
 Rules and Orders for continiijing the Saccfffion 
 after their Deaths, as I have before Quoted 
 his words. So that it is plain from hence. 
 That the Evangelical Priejthocd, is as Po(^- 
 Ijy and Cfrf^;»/j' EUabliih'd, and Determin'd, 
 in the Succejfion of Ecclcfiafiical Ordination^ as 
 the Levitical was, in the Snccajfion of yiaron^ 
 And confequentlv, ^\\2iii\\t Rebellion ofPrcsby^ 
 ters from under the Government of their Bi- 
 fiiopiy is the fame C^fe as the Rebellion ffor 
 fo It is calld, Numb.Kvn. 10)01 Korah and 
 his Levitesy againil ^ar-on-,' who had as good 
 a Pretence aga:nit him from the word Le^ 
 vitct which was common to the whole Irihe -^ 
 as &>^?resb)teriani have againft Btf oops jf^xom 
 the Name B^Jl:>op and Vr^sh-^nsr-, being us'd 
 B fonie- 
 
( 14 ) 
 rnmetime promifcuoufly, snd apply 'd to the 
 CUr^y in General 5 which is a Term that 
 Includes all the Orders of the Churchy as Le- 
 vite did among the ^wj. 
 
 VH. But, to leave the fruitlefs Conteft a- 
 bout Wordsj let this Matter be Determined, as 
 other Matters of Fad; are, ^ 
 
 If I pretend to fucceed any Man in an Ho- 
 tiGur or Eftate^ \ muft name him who had 
 fuchan Eft ate cr Honour before mcj and the 
 Man who had it before him j and who had it 
 before him 5 and fo up all the way to him 
 who firft had it; and from whom all the 
 relt do derive; and how it wa^ lawfully de- 
 duced from ont* to another. * 
 
 This the Bt/hops have done, as I have 
 (hewn; and can name all the way backward^ 
 as far as I-Iiflory goes from the Prefent Bi- 
 (hop of London, (for example to the firft 
 plantation 6t Chnftianity m this Kingdvom ; 
 So, from tlie prefcnc Mijloop of Lyons up to 
 IrsHAHs the Difciple of Sr. kolycarp^ as be- 
 fore is told. The Records are yet more cer- 
 tain in the Great Bipooprick^s of Rome, An^ 
 tioch^ Alexatidria^ and others, v\hilethey laft- 
 cd in the World. And tho' the Records may 
 not be Exrant of every fraall Btfhopric^^ 
 which was lefs taken notice of; as the Names 
 of many Kmgs are loll, in obfcure Nations 5 
 of many Aiayors or Sheriffs^ who, notwith- 
 Itandjng have as certainly Succeeded one a- 
 nothcr, as where the Records are Preferv d. 
 I fay, tho every Bifl:op in the World can- 
 not tell the Names of all h s ?rrdeceJfors up 
 to the Ap9ftlsi, yet their SnGC€jft$n is certain : 
 
 And 
 
i 15) 
 
 And in moflCiriftian Nations there are 5/-* 
 
 Jfhops U'ho can do it; vvrhich.is a fufficient 
 
 Proof for the reli; ail ftanding upon the fame 
 
 Bottom, and being Dcrivr'd in the fame Man- 
 
 '<3 
 
 ner. 
 
 Now, to Ballance this, it is Defir'd, that 
 the Vresbyterims wou'd {hew the Succeflion 
 of any one Vreshyter in the World, who was 
 not likewife a Bijhopy m our acceptation of 
 the Word, in the like manner from the A^ 
 pofiies. 
 
 Till when their fmall Critlcifms upon the 
 lEtymclogy of the Words, Bijhop or Tresbyter^ 
 is as poor a Plea, as if I (lioud pretend to be 
 Heir to an Eftate, from the likenefs of my 
 Name to fomcbody who once had it. ^ 
 
 And here I cannot choofe but apply the 
 Complaint of our Saviour, fohn v. 41. I^ 
 a^y come, in the Name of Chri(t, that is, 
 by a ComiTiiTion from Him, deriv'd down 
 all the way, by Regular Ordination, him ye 
 will not Receive: Nay, tho* he be other- 
 wife a Man without Exception^ either as 
 to his Life and Converfationy or as to his 
 Gi(ts and Sufficiency for the Miniftry 5 you 
 make this his Commijfion an Obje^i^n againlt 
 him : For that Re^fon alone, you will not ac- 
 cept him. But if another come in &is oven 
 Name, that is, with no Commt-jfion, but what 
 he has from himfeif 5 his own Opinion of his 
 own Worthinefs j giving out that hi^felfis fame 
 GrsAt One^ (^^^L. viii. 9.) him ye vyIU Re- 
 ceive, and Follow and Admire him 5 Heap- 
 ^ng to your [elves Teachers, having Itching Ears^ 
 B 2 as 
 
( 16 ) 
 
 as it was Prophefy'd of thefe moft degene- 
 rate , Times, zTim iv. 3. 
 
 But as to thole weli-difpos'd fakers, for 
 whofe Information Chiefly i have wrote this 
 Dif coarse ^ I muft fuppofe that thetr Inqui- 
 ry is wholly concerning the feveral TitUs of 
 BifhopSy Presbjterians^ Jndependetits^ 8rc. to 
 the true Succejfton from the ^poftles : That 
 it may thereby be known, to which of all 
 thefe they ought to go for Bapttfm. 
 
 This I have fliewn, mhehdM of Epifcopary^ 
 and put the TreshyteTia^^s to prove their Sue- 
 ceftottj in the Form of Prcshyttry^ w^hichthey 
 can never do: Becaufc, as I havefaid before, 
 th^Chronolo^y of ih^Ch fire h dots not Compute 
 from the Succeffion of the Presbyters, but only 
 of the BrfhopSy as being the Chief Governors of 
 the Chtirch. And thei^efore, tho' in many 
 BtJhoprickSy the Roll of their Bijhopixs^TtiQT" 
 ved trom the ^poftUs to this Day j yet there 
 is not one bare Presbytery thatw, the Mutifier 
 of a Parifh^y and no more, no not in all the 
 World, who can give a Roll of his Predcceffors^ 
 in that Parijh^ half way to the ^pofrlesy or 
 rear it; For, from the firft Plantation of C^r/- 
 fiiatiity, the Church was Divided into Bifocp^ 
 rickj J this Was ncceffary for the Government of 
 the Church : But it was not fo early Subdivided 
 into Part/he s, l\\e Presbyters, at firft, attend- 
 ing Upon the Bijhop^ wcrefcnc out by him, to 
 fuch Pl»$es, and for fuch Time as he thought 
 fit; and Returning, gave Account of their 
 Stew^rdjhips, or were Fiftedy and Changed by 
 him, as he faw Caufe : And therefore, rho' 
 one might come after another;, in the Place 
 
 VN'cre 
 
( 17 ) 
 were he had Minijired before; yet they 
 cou'd not Properly be faid to Sur^rc^^^ one ano- 
 ther; as (to ipcak Intelligibly tothe^^^er^^ 
 many of them do Preach after G. Fox, ycc 
 none of them are faid to Sttcceed him. 
 
 I have been thus long npon the Preshyteriansy 
 becaufe they only, of all our Dtjfsntersy have 
 any PreteHce to Succejfion. Ano what I haye 
 faid, as to them, mult Operate more ftrongly 
 againft the later Independent ^ Bxptift^ &c, v^rho 
 have not the Face to pretend to SucceffioUy but 
 fet up merely upon their own pretended 
 Gifts. 
 
 VIIL But what are thefe Gifts^ which they 
 foHighlyBoafi? 
 
 I. An Inward, and more than Ordinary 
 Participation of'the \,Graces of the Holy 5pi- 
 rit. 
 
 2 4 A Fluency and Povperfulnefs in Preaching 
 and Praying. 
 
 I know of no other Gifcs that any of our 
 Dijfenters pretend^ to, unleCs they will fet up 
 for Miracles, as G, Fox, Sec. And other D//- 
 [enters did like wife pretend to the fame, at 
 their firrt fitting our, to amufe the People j 
 but (as the ^^kers) have let it drop after- 
 wards, to ft )p any further Examination of 
 it ; having already ferv'd their Turn by it. 
 
 But, as to thefe pretended (j//f 5, if we may 
 truft to our Saviour $ Rule, of knowing the 
 Tree by its Frmts, we cannot think it the 
 Holj Spirit of which thefe Men did partake, 
 who fiird thefe three Nations with Bload and 
 SUftghter j and wh'^fe Religion was never o- 
 B 3 therwife 
 
( i8 ) 
 
 therwife Introduced, than by Rebellion^ in any 
 Country whither-foever it has yet come. 
 
 And as to that f^oltibiiity of Tongue^ which 
 they Boaft, as the main Proof o( their Miffiorty 
 we have found it by Experience, that a lit- 
 tle Confidence and Cufiom, will Improve very 
 flender fad^mentSy to great Readlnefs in thit 
 
 And the Powerfalnejs which is found in it 
 by fome, vvho are alFeded with a Difmal 
 Tone, Wrav Faces, and Antick Geftttres, is not 
 '0fore but lefs^ if there be either Method or Senfe 
 in the Difcourfe : Which fliews their Fajjlon 
 to proceed not from Keafon, hut Jmaginn- 
 tion» 
 
 ' The Scots PreshjterUn'Eloqptenct affords us 
 ^MonftroHs Proofs of this 5 but not fo many.^ 
 as you may have from Eye and Ear-Witnef- 
 Jes. • ■ ^ ^ ' 
 
 J SuchCoHYfe, Rxde, and i\7^)?/ Treatment of 
 God, as they call Devotion] as in It felf, it is 
 .the higheft affront: to The Divine Majcjiy i 
 fo has it Contributed, in a very great Mea- 
 furc, to that Wild ^theifm, which has always 
 attended thefe fort of Iufpirations'', It feem- 
 ingtonaany, more Reafonable to Worfhip no 
 Goddit M, than to fet up one, onpurpofe to 
 iRidtcule Him* 
 
 / But this fort of Enthfipafm prefumes upon 
 a F-^m-liarity with God^ w hich breeds Contempt^ 
 and Dcfpifes the Sobriety of Keligion, as a low 
 Difpen ration. I Recommend to the Reader 
 that Excellent Sermon, upon this Subjed, of 
 Dr. Hicks, call'd The Spirit of Enthafiafm Exor- 
 ci$d. And I defirc thx)fe to confider, who are 
 
 ^ molt 
 
( 19 ) 
 
 inoft taken with thefe Teeming Extraordinary 
 Gifts otl^olnbility and Nimbte?}efs in Fr.tjuTy 
 that the moil Wicked Men are capable of this 
 Per^dionj none more than Oliver Cromjvclf^ 
 efpecially when he was about (ome iV^/^m^ 
 Wicksditfjs : He continu'd molt Fluently in this 
 Exercife, all the time that his Cut-throats 
 were Murthering of his Rojal Mafter, And 
 h\s Gift of Prayer was greatly Admir'd. Major 
 Weir of Edmboroughy was another great In- 
 ftance, who was lirangly Adoi 'd for his Gtft^^ 
 efpecially of Prayer by the Fresby tartans in 
 Scotland -J while^ at the fame time, he was 
 wallowing in the moft Vnnatural and Mon- 
 firous Sins. St^ his Stupendous Story in Ravil- 
 lac Red'ViVHS, 
 
 There are many Examples of this Nature, . 
 which (hew tha^ this Ctftis attainable by Art, 
 Dr. Wilkins (the Father of the Lmtudinari- 
 ans) has given us the Receipt^ in his Gift of 
 Frayer. 
 
 Yet none of the Performances of thefe <j#/-' 
 ted men are any ways Comparable (as to the 
 wonderful Readinefs in which they Boaft j to 
 the Extempore Verfes of Weflminfier School^ 
 which If a AC Vofjim cou d not believe to be Ex^ 
 tempore^ til! he gave the Bo^% 2iTheme^ which 
 was fenes his Puerl, and he had no fooner 
 fpoke the Words, but he was immediately 
 Pelted with Ingenious Epigrams from four or 
 five Boys. 
 
 So that this Volnbility in Prayer, which i« 
 the Gift our Dtjfenters do moft Glory in, may 
 be deduc'd from an Original far (hort o^Divim 
 Infpiration, 
 
 84 But 
 
( 20 ) 
 
 Butfuppofe that they had really tho.fe won- 
 derful Gifts which they pretend to, yet were 
 this no ground at all to Countenance or War- 
 rant their making a Sc'jffm, upon that Ac- 
 count, 
 
 ' This Cafe has been Rul'd ih a Famous and 
 moft Remarkable Inftance of it, which God 
 was pleas d to permit, (for the future Inftru- 
 <^ion of His Church) at the firft fctting out of 
 the Gofpd, in the very Days of the ^pofiles. 
 
 Then it was that Chrtfl, having y^fcended 
 ftp on High^ gave many and miraculous Gifts 
 unto Men 5 which was neceffary towards the 
 firft Propagation of His Gofpel^ in Oppofi- 
 lion to all the Eftablifhed Religions zv\6 Govern- 
 ments then fn the World, and under their P<?r- 
 jecutton. 
 
 But ihefe Gifts of Miracles did not always 
 fecure xlw Pojfcjfors from Canity, znd an high 
 Opinion of themfclves / to the difparagc- 
 ^ment of others j' and even to break the Oj^^r/ 
 and Veace of the C^jurch, by advancing thetn- 
 felves above their Superiors^ or thinking none 
 ^Superior to themfclves. 
 
 .The Great ySpofile of the G mules Y^di^TiOX. 
 free'd from the Tsntation of this j whom the 
 'Mejfenjrer of Satan v^as [ent to bujfet^ leaft he 
 jhofi'd be Exalt fd above mcafure^ thro* the A- 
 jbundance of the Revelations which vo ere given to 
 h'.nt^ 2 Cor. xii, 7. ' Nay more, our Blelfed 
 5rfx/fo«r tells of thofe who had miracHlowGiftt 
 beftow'd upon them, and yet fhou'd be final. 
 \y Rejected, Matth.vii. 22,23. Therefore He 
 Inftrudls Hisr Difciples not to Re Joyce in thofe 
 iMiraculpHs Gifts which he beftow'd upon them, 
 
 /;. >. >i^- ^ :..,,.. . : but 
 
( 21 ) 
 
 but rather that their Names were written in 
 Heaven, Luke x. 20. which fuppofes, that 
 they might have luch Gifis^ and yet their 
 Namesfiot be written in Heaven. 
 ' And when He taught them how to Pray^ 
 He added no Petition for fuch Gifts^ but only 
 for the RemiiTion of their SinSy and the San. 
 Bifjing Graces of ihe Holy Sfirit-, which are, 
 as moft Profitable to Vs, fo moif Precious in 
 the fight of God, 
 
 Now fbme who had thtfe Miraculous Gifts 
 made ill ufe of them, and occafiond a great 
 'Schifm (the firft in the Chrijt tan Church) at 
 Corinth. They were Exalted above Meajitrey 
 in their own Gifts-, and therefore Refus'd to 
 fubmit themfelves to thofe who were their 
 Superiors in the Chftrch Cwho, perhajjs, had 
 not fuch Gifts as they had) but fet up for 
 themfelves , and drew Parties after them, 
 who were Charm'd with their Extraordinary 
 Gifts-, thinking that the Participation of the 
 favinrr Graces of the Holy Spint muft: there 
 Chiefly be Communicated, where God had 
 beftow'd fuch wonderful Gifts. And they laid 
 more ftrefs upon the Perfonal Salifications 
 of thefe Minivers of God, than upon theob- 
 fervance of that Order andConfiitution which 
 He had Commanded ; which was, in Effed, 
 preferring Men to God, and trufting to the 
 Jnftruments rather than to the Anther of their 
 f^eligioni as if thro* the Power 2ind Ho linefs of 
 the uidminifirators of God's Infiitutions, and 
 not from Him alone, the Graces which were 
 Promis'd to theducObfervanceofthem, were 
 feonvey'd. AU, iii. 12. 
 
 And 
 
( 22 ) 
 
 And this, as it turn'd Men from God^ to 
 Truftinyl/4», fo, as a neceflary Conrequence 
 of it, it begot great Emulations among the 
 People for one Teacher againft another, even 
 (fometiraes) when it was not the Fault of the 
 Teachers, For People being once let loofe 
 from Government and Ordety to follow the 
 Imaginations of their own Erain^ will run far- 
 ther than their firft Seducers did Intend 5 and 
 will Carve for themfelves. 
 
 Thus, in the Schifm of the Church at Corinth^ 
 one was for ?aul, another for ^polios, ano- 
 ther for Cephas, &c. much againit the Minds 
 o( thefe good Apoftles 5 hue* having been once 
 unfettTd bythePnW^ 2indi Ambition oi Seducers^ 
 they Heaped to themfelvss Teachers, having itch- 
 ing Ears-, and m^de Divifions among them- 
 felves, Pretendingly in behalf of Chrifi and 
 His /^poilles^ bur in cffed, tending to divide 
 Chri^ and His ApojH s^ as all Schifms do, 
 
 Againft thefe Sr. ?aul Difputes with won- 
 derful force of Reafon and EloquenGe ; parti- 
 cularly in the xii. Chap, of his firft Eptfile to 
 thefe fame Corinthians ^^ wherein, from the 
 Parallel oftheVmty of Af^w^^ifr^ in thefame 
 Body he admirably Illuftrates, That the many 
 Ditterent and MiraculoM Gifts which were 
 then Difpenfed all fro^i) the fame Spirit, cou'd 
 be no more an Argument for any to Advance 
 himfelf beyond his own Station in the C.W^^, 
 than for one Member of the Body, tho' an 
 Eye or zHand^ the moft Vfeful or Beautifut^ 
 to Glory it felf againft the Inferior Mem- 
 bers (who are all Actuated by the fame T)oulj 
 or not ro be Content with its Office and 
 
( 23 ) 
 
 Station in the Body, and due Subordination to 
 the Head, Thence the ^poftle goes on, and 
 makes the Application in the xmth.Chap. 
 That the molt Exalted Spirtttial or even 
 Miracnlom Gifts cou'd not only not Excufe 
 any Schifm to be made in the Bodj^ that is, 
 the Church 5 But that if any who had fuch 
 Gifts, did not employ them for the Prefer- 
 varion of the Vnity of the Churchy which 
 is very properly Exprefs'd by Cb^nty^ i. e. 
 Love iot the vihoXe Body^ fuch Gifts wou'd 
 Profit him Nothings loofe all their Kertue d.nd 
 Efficacy, as to the ?oJfeJforj and be rather an 
 ^o'^granation againft him, than any Excuse 
 for him, to withdraw his Obedience from 
 his. lawful Superiors, and llfurp the Office 
 of the Head; and fo make a Schifm in the 
 Body, upon the account of his Gifts-, which 
 tho' they were as great as to Ipeak with 
 the Tongues of Men and Angels ^ to undcr- 
 ftand all Alyfteries, and al-J Knowledge j to 
 have all Faith, even to Remove Monntains-, 
 and fuch a Zeal as to give all his Goods to 
 the Pot^r, and his very Body to be Burned, 
 yet, if it be done in ichifm, out of that Lovs 
 and Charity which is due to the Body, and 
 to its Vnity, all is Nothing, will protic him 
 nothing at all. 
 
 And no wonder, when all that Heavenly 
 Glory in which Lucifer was Created cou d a- 
 vail him nothing, when he kept not his firfh 
 Trincipality, but Afpir'd /^i;^^A<?r, and made a 
 Sfhifm in the Hierarchy of Heaven, Judc 6. 
 
 How then fhallthey who have (as Sufude 
 expreffes it) left their own Habit ation^ or St a- 
 ' '. ■■ ^tion 
 
( «4 ) 
 thn in the Church, and advanc d themfelvcs 
 above their Bijhops, their lawful Superiortj 
 the Heads and ?rincifles of Vnity^ next and 
 immediately under C^r//?^ in their Refpe- 
 (ftive Churchesy upon pretence of their ofvn 
 Perfbnal Gifts and ^altficatiofts, and there- 
 by make a S^r^i/wj in the Terreflrial HierAr- 
 chj of the Church ; which is the ^o^ of 
 Chrifi, the Fulnefs of him who fMeth all in 
 all: Eph.i, 23. How (hall they be Excused 
 for this, whofe pretended Gifcs are in no- 
 thing Extraordinary^ except in a furious 
 Zeal without Knowledge^ and a Solubility of 
 Ton^ue^ which proceeds from a Habit of 
 Speaking without Thinking^ and an Affurance 
 that is never out of Countenance for Ten 
 ThouPand Blundersj which wou*d D^yfe and 
 Confound any Man of Senfe or Mod!!fij^ or 
 that confider'd the Prefence of (7^^, in which 
 he fpokef 
 
 If thofe truly Miraculous Gfts, which were 
 made a Pretence for the Schifm at Corinth, 
 were not fufficient to juftifie that Schifmi 
 How Ridiculoui and much more Wielded is 
 the Pretence of our Modern Gtfted-men, who 
 have pleaded their Oelicare G//ifi as a fuffi- 
 cient Ground for all that Schifm and Rebel- 
 Hon which they have Rais'd up amongft us. 
 ' If the real Gifts and Infpirations of the Ho- 
 ly Spirit were Stinted and Limited by the 
 Governours of the Church, to avoid S(r^*/« 
 and Confufion in the Church: i Cor. xiv, from 
 V. 26. If the Prophets were Confind as to their 
 Number, to TIvj, or at the moft T^r^^ at a 
 timCi (bme ordered to /;p/«i t/&^ir P^^^^^, to 
 
 give 
 
( ^5 ) 
 
 give place to others 5 others to keep ftUnce 
 for wane of an Interpreter^ and the Women 
 (xho Gifted or Infptred as many then were; 
 totally y^/^«c'^ in the Churchy or FHhlick^^f^ 
 femblies : 1 1 im. i i.i2. What spirit has Polfds'd ' 
 OUT Modern Pretenders to GtftSf that will not 
 be fubjedl to the Prophets^ nor to the Churchy 
 nor to any i nflitut ions whtthtv Divine mHH- 
 mdine I But if their Superiors pretend to Di 
 re^ them in any thing, they cry out, what I 
 will you ftint the Spirit \ And think this a 
 Cufficienc Caufe to break quite loofe from 
 their Authorityy and fet up an open Schifm 
 againft them, upon Pretence of their won* 
 derful Gifts forfooth I 
 
 That tirft Schijm in the Church o( th^ ft 
 Corinthsans was vigoroufly oppos'd by the A- 
 poflles and Bijhops of the Churchy at that 
 time. They like good IVatch men, wou'd 
 not give wav to it, knowing the fata4 Con- 
 fequences of ic. 
 
 This produc'd Two Epidles from St. Patd 
 to the Corinthians^ and Two to them from 
 St. Clcmenty then Btpop or Rome, Which arc 
 preferv'd and handtd down to r-s. It was 
 this fame occalioii of Schifm, wh'ch fo early 
 began to Corrupt the Chnch^ that led the 
 Holy Ignatim (who flounilied in that fam? 
 AgeJ to prefs fo earneftiy in all his Epiftles 
 to the feveral Churches to whom he wrote, 
 the Indifpenlable obligarion of a ftricft Obedi- 
 tnce to their Refpedive Bijhops. That ths 
 Lditj ftioud fubmit chcmfehes to the Prcsbj' 
 ters and Deacons, as to the yipafioUcal Cot* 
 lege under Chrifis and that the Fresbjters 
 
 and 
 
( 26 ) 
 
 and Deacons, as welt as the Laitj, fhou'd O- 
 ^ff;' their Bifkop as Cl^rtfi Himfelfj whofePer- 
 fon ^e did Reprefent: That therefore who 
 ever kept not Outward Communion with his 
 Bif^op^ did forfeit his Inward Communion v^xth 
 Christ: That no Sacraments were Falid or 
 Acceptable to Gtf^, which were not cele- 
 brated in Communion with the B^floop, That 
 nothing in the Church fliou'd be done, nor 
 any Marriage Contraded without the Bijhops 
 Confcnt, &c. As you will fee hereafter. 
 
 Thefe clear Teftimonit-s forc'd the Presby- 
 terians ('becaufe they were not in a Temper 
 to be convinc'dj to deny theCeEpiftiesofSt* 
 Jgnatius to be Genuine. But they have been 
 fo fully Vindicated, particularly by the molt 
 Learned Bifhop of Chefler, Dr. Pearfon, as to 
 filencc that Cavil, and leave no Pretence 
 remaining again ft Epi[copacy'mx.\\^x: Primitive 
 and jipoftolical Age. 
 
 SECT- III. 
 
 objection from the Times cf Popery m 
 this Kingdom; /i^ifthatdidUn-Church, 
 
 snd confeqiientlj break the StiQceJjJon 
 of our Bifliops. 
 
 IMuft now Account for an Objecflion, which 
 with fome, (eems a mighty one, everi 
 enough to overthrow all that I have faid con- 
 cerning the Succefficn GiOXXT Bipops: And that 
 
 is, 
 
( 27 ) 
 
 18, the long Mid-night of Poperj^ which ha», 
 in old Time, Darkn'd thefe Nations. 
 
 Well. IhtSticceJfton, of which I have been 
 (jjcaking, was no Pare of that Darknefs ; 
 and we have, by God's Bleffing, recover'd 
 our fclves, in a great Meafure, from that 
 Darknefs. But that Darknefs was fuch, as, 
 with fome 5 to Deftroy the Efifcopal Sue- 
 cejjioni bccaufe, as they fay, fuch great Er- 
 rors^ efpecially that of Idolatry, does quite 
 Vnchftrch a People 5 and confequently muft 
 break their ^ucceffion, 
 
 I. This, by the way, is aP<^p>/^ Argument^ 
 tho' they that now make it, arc not aware 
 of it. For the Church of Rome argues thus. 
 That Idolatry dots Vn-clmrch ', and therefore, 
 if {he was IddUtroas^ for {b long a time as 
 we charge upon her, it will follow that, for 
 fb many Ages, there was no VifBle Church, 
 at leaft, in thefe Weftern Parts of the World. 
 And j^riamfm ('^hich is Idolatry) having 
 broke in (evcral times upon the church 5 if 
 IdjUtry did quite Vn- churchy and Break the 
 Succe^fionf therwou'dnot be a Chriftian Church 
 hardly left in the World, The Confequence 
 of which Vv'ou'd be as fatal to the Church 
 of Rome^ asious : Therefore let her look to 
 that Pohnon, which (he has advanced againit 
 us, that Idolatry does Vn-church, 
 
 II. But thai i does not Vn^church, Iha^e 
 this to ofFvf ^eaioft thole ^apifts, ^akersy 
 • and Others v^ho make the Obje<ftion. 
 
 I. If it does qui'e Vn churchy then cou'd 
 no CArj/?i^« be an Idolater -, becaufe, by that, 
 he wou d, tpfo fa^o, ceafe to be a Member 
 
 of 
 
( 28 •) 
 
 of the Chriflian Church : But the Scripture 
 does fuppofe that a^Chriftian may be znldoU-' 
 tef : Therefore Idolatry does not Vn-church, 
 The Minor is prov'd, l Cor, v. ii. If any 
 Man that is called a Brother (that is, a Chri- 
 ftian) be a Fornicator^ or CQVetous, or an Ido- 
 later ^ — 'Nay, Eph, v. ^. a covetous man 
 
 \$ call'd zn Idolater i andC<?/. iii. ) , Covetoufnefs 
 is Idolatry, So that, by this Argument, Co- 
 vttou{nefs does Vn church. If it befaid, that 
 Covetoufnefs is call'd Idolatry^ only by Allufi- 
 on, but that it is not Formal Idolatry: I 
 know no Ground for that Diftindlion. The Scri- 
 pture calls it Idolatry y and makes no Diftindion. 
 But, 
 
 zdly. In the firft Text quoted, iCer. v.ir. 
 both Covctoti[ne(s and Idolatry ztc Nam*d 5 fo 
 that, you have both Material and Formal^ 
 or what other fort oUdoUtry you plcafe tofan- 
 fic. 
 
 I grant, that, in one fenfe, Idolatry does 
 Vn-church', that is, while we continue in 
 it, it renders us Obnoxious to the Wrath of 
 God ; and forfeits our Title to the Promifes 
 which are m?.de to the Church in the Gofpel : 
 But, fo does Fornication^ Covetoufnefsy and e- 
 very other Sm, till we Repent, and Return 
 from it. But none ofthefe Sins do fo Vn- 
 church US, as to Exclude our Returning to 
 the Fold, bv fincere Repentance 5 or to need 
 a fecond Baptifm, or Admiffion into the Church: 
 Neither does Idolatry, Do I then put Ido- 
 latry upon the level with other common Sins? 
 No, f^.r from it^ Every Scab is not a Leprofie j 
 yet a Leper is a M^in^ and may Recover his 
 
 Hcaltt. 
 
C ^9 ) 
 
 Health. Idolatry is a fearful Leprojte ^ but 
 it does not therefore quite Vn-church, nof 
 throw us out o( th^ Covenmt , For, ifitdid, 
 then wou'd not Rtpsntance heal ic; becaufe 
 Reptmance is a great Part of the Covenant, 
 And therefore^ fince none deny Repentance 
 to sn Idolater 'y it follows that be is not yet 
 quite out of the Covenant, Some of the An* 
 cients have deny'd Repentance to ^pofiacjr^ 
 yet granted it to Idolatry, which (hews that 
 they did not look upon Idolatry to be an ab- 
 folute u^pofiacy-y for every Sinis ^n j^poftacy^ 
 in a Limited fenfe. 
 
 2. Let us, in this Difquifiiion, follow the 
 Example before mention'd, of the ^poflles 
 and moji Frimitive Father s^ to meafure the 
 Chrifttan Church with its cxad Type, the 
 Church under the Law; which are not Twa 
 Churches, but Two btates of the fame Churchy 
 for it is the fame C^n^*"4» Church, from the 
 firft Promife of C/^ri^j Gsn, iii. ij. to the 
 End of the World. And therefore it is faidj 
 He^, )v,2. That the Gofpsl was Preached un- 
 to Tl^^w?, as well as umoVs. And thefetwo 
 States of the Church, hefor-e and after Chrift^ 
 do Anf'vver like a pair of Indentures to one 
 another $ the one being, to an hta fulftlled 
 in the other. Matrh,v, i8. 
 
 Now we rind frequent Lapfes to Idolatry 
 in the Church of the fews: Yet did not this 
 Vn church thonj no, nor deprive them of a 
 competent meafure of God s Holy Spirit 5 
 as it is written, Neh. ix. 18, 20. Tea^ when 
 they had made them a molten calf^ and faidj 
 
 this is thy God yet than, in thy manifold 
 
 G Mercies i 
 
(3°) 
 
 ^^rcif^, forJio\e(t them not Thou g4veft 
 
 thy good fpitit to inftrnU them, &C. 
 
 And let it be here obferv*d. That tho* 
 God fcnt many Pr^^/^toi to Reprove the great 
 Wtckfdmfs and Idolatry^ a« Well of thcifPri^/i 
 as ?eofle 5 yet none of thefe Hoiy ?rophcts 
 did feparate Communion from the Wtcked 
 Friefts : They wou'd not joyn in their IdoU' 
 trous Worfhipj but in all other Parts, they 
 joyn'd with thtm j and (tt up no oppofit 
 Trieft hood lo them. So little did the Proptoi 
 tlttnk that their Idolatry had alhcrVn-chHrch^d 
 them, or broke the Sacceffionoi their Friefisi 
 or that it was Lawful for any, how Holy 
 foever, to ufurp upon their Friefthoed^ and 
 fnpply the Deficiencies of it to the PeopU. 
 And apply to this, what I have before (hewnj 
 in the words of St. Clement ^ whofe Name is 
 written in the Boof^ fif Life^ That the Evange- 
 itcd Priefihood, is as furely fixed, in the 5i- 
 fcopsofthc Chnrch^ and itsS^cc^jf/f^wcontinu'd 
 in thofe Ordam'd by them, as xhe Leviticd 
 TriejIhaoU was confirmed by the Budding of 
 Aaron's Rod, and to be continu'd in that 
 Tn^e. 
 
 III. And hear let our Korahitesy of feve^ 
 ral (izes, take a view of the Heinoufnefs of 
 their Schifmi and let them not think their 
 Crime to be nothing, becaufe they have been 
 taught, with their Nurfes Milk, to have the 
 utmoft abhorrence to the very Name of a 
 Bi/hopi tho' they cou'd not tell why. Let 
 them rather confider (erioully the misfortune 
 of their Education, which fhou'd make them 
 Strangers, to all the reft of the Chriftian 
 
 World 
 
( 31 ) 
 World but thcmfelves in a Corner ; and to 
 all the former Agesof Chrifiia nit j^. 
 
 They have been told that Epifcopacj isVo. 
 very, becaufe :hePapi[ts have Bipjops 
 
 So have they Frtsbyters too, that is, Va- 
 rifh Vriefts : They have the Creea likewife, 
 and the Holv Scriptures 5 and all rhefc muit 
 be Popifhj if this be a good ^rgfimcnt. 
 
 But, are they willing to b/" undeceived? 
 Then they mud know that Epvfeopacy has 
 nonefo great an Enemy as the Papacy j which 
 wou'd Engrofs the whole Epifcopul Power, 
 into the fingle S^^ of Rome j bv making ail 
 other ^B^e^piabfolutely dependent upon thatj 
 which only they call the ^poftclicat Chair. 
 And no longer fince than the Co//3a7 of 7r^«f, 
 the Pope endeavoufd, with all his Intereft, 
 to have Epi[copacyy except only that of the 
 Bijhop of Rome^ to be declared not to be jure 
 bivma. By which none other Bi-Jhx)ps Cou'd 
 claim any other Power, but whau they had 
 from Him. But that CouncU \m?l% not io qmiQ 
 Degenerated as to futFcr rhi« to pafs. 
 
 And the fefHUs, and Others, who Dispu- 
 ted there on iht Pope's part, us'dchofe f^me 
 Arguments againft the Divine Right ofEpif^ 
 copacy, which from them, and the Vopijh 
 Canonifi's and School-men have been lick'd up 
 by the ?fesbyterians and others of our /->>/"- 
 {enters,' They are the fame /Argument? which 
 are us'd by Yope and Fresbjter aga^m^Eptfco- 
 facy. 
 
 When the Yope cou'd not carry his Caufe 
 
 againft Epijcdpacy in the Council o^ Trent, he 
 
 took another Method, and that was, to ict 
 
 Q % dp 
 
( 32 ) 
 
 up a vaftNumbeT of Presbyterian ^nefiSj that 
 is, the Re^ffUrs^ whom he Exempted from 
 the fHrifd3ion of iheir Tc(\)c6l\ve B^fhops^ and 
 fram'd thetrJ inro a Afethd and Dijcipline of 
 their own, accountable only to Superiors of 
 his, and their own contriving} which isex- 
 adly the Fres^jterun Model. 
 
 Thefe V fur pat ions upon the Epifcopal Au- 
 thority, 4-nade the Famous ArchHifhop of 
 SpaUto^ quit his great Prefermerrs in the 
 Chnrch of Romey and Travel ijito England^ in 
 the Reign of King James I. to feek for a 
 more Primitive and Independent Epifcopacy, 
 Himfelf, in his Confilinm ?rofeUionis^ gives 
 thefe fame Reafons for it : And that this 
 fhameful DeprejJIon and Proftitution of Epifco^ 
 picy, in the Church of Romey was the caufe 
 of his leaving her. 
 
 He obferv^d truly, that the further wc 
 fearch upward in ^jj^/^/^/rj, there isftillmore 
 to be fouod of the Eftfcopaly and lefs of the 
 Fapal Eminc^ncy. 
 
 $t, Ign.ttim is fall, in ev^cry line almoft, of 
 the high Authorirv of the Bijhopy next and 
 immediattly under Chid:; as all the other 
 Writers in thofe Primitive Times : But there 
 is a profound filetlce in them all of thatS«- 
 premacy in the Bifioop of Rome^ which is now 
 claim'd over all the other Bipop of theC<?- 
 tholick Church j Which cou d not be, if it had 
 been then known in the World. This had 
 been a fhorr and etfedtual Method, whereby 
 St. Paul^ or St. Clement might have quieted 
 the great Schifm of the Corinthians^ againft; 
 which they, both wrote, ?n their Epifiles to 
 
 them I 
 
( 33) 
 
 them 5 to bid them refer their Differenced 
 to the JnfalUble Jitdgs of Concroverfy, the 
 Supreme Vafior at Rome, But not a word 
 like this. Efpecially confidering that Sc. Vs- 
 ter was one, for whom feme of thefe Conn- 
 thians (trove (i Cor. i. iz,)againft thofe who 
 preferred others before Him. 
 
 The Vfurpd Supremacy of the later B^Jhops 
 o( Rome over their Fellow Blfh ops ^ has been as 
 Fatal to EptjcopMy, as thcRebeilionofoiir yet 
 later Presbyters againft their Refpedlive B'fhops, 
 
 And indeed, whoever wou'd write the true 
 Hiftory q^ Presbjtcnamfm^ mult begin at Rome^ 
 and not at Gensva 
 
 So very Grgfindlefst as well as Maliciova^ 
 is that popular Clamour ofEpifcopacy having 
 any Relatic^n to Voperj. They arefo utterly 
 Irreconcilable, that it is impolTible they can 
 ftand together; For that moment that £/?//- 
 copacy were P\tfiOr'd to its Piimiiive inoe^ 
 pendency, the Papacy, that is, that Sptpre- 
 macy^ which does now didinguifh it, mail 
 tp[o faEio ceafp. But enough of this, for i 
 muft notdigrefs into various Subjeds. 
 
 I have fhewn, in AnAver to the Objedion 
 of the hge$ of ?operj in this Kingdom, that 
 all thofe Errorsy even IdoLtrj it felf, does 
 not V/t'Church^ nor break Ssicccjfion, And 
 2dlyy i have Exemplifi'd this from the Fa- 
 raliel of the pwijh Ciwrcht under the Lavp, 
 Then applying of this to our Cafe, I have vin- 
 dicated Epifcopacy ffom the Imputation of 
 Fopery, I will now go on to further Rcafons^ 
 why the Succejfion of our prefent Bifloops is 
 not hurt by that Deluge o(?opr/y, which once 
 cover'd the face of this Land. iV, The 
 
C 34 ) *! 
 
 IV. The end of all Government^ as well in 
 the Qf^HYck^^ State^ is to preferve Peace, ZJ- 
 nity, and Order ; and this cannot be done, 
 if the M^leadminiflration of the Officers m 
 the Gove nmcnr, did^^t;^^^ that Commijfion, 
 without its being Re-calfd by thofe who gave 
 fuch Commijjionto th m. For then, i/?. E~ 
 very Man rnuft be Judge, when fuchaC^w?- 
 mijften is l^acated-, and then ro Man is bound 
 to obey lon^ef than he pleafcs. 2dly, One 
 may fay it is Facatsd, another not 5 whence 
 perpetual Contention muft ariie. 
 
 A Man may Forfeit his Commiffion, that 
 is, do the fe things, which give ;uft Caufe 
 to his Superiors to take it from him : But 
 it is nor adually V^acatcd^ till it be actually 
 Recdl'd by thoie who have lawful Power tq 
 take if from him : Otherwife their coii'd be 
 no Peace nor Certainty in the World, either 
 in PHblick^ or in Private affairs. No Fa- 
 tntly cou'd fdbfLft. No Man enjoy an E- 
 fiau. No Society whatever coa'd keep to- 
 gether: Setl. 3. p. I. And the Church being 
 an Outward Society (as (hewn in the Dtfcourfs 
 of Walter Baptifm ) muft confequently fubfift 
 by thofe Laws which are indilpenfible to e- 
 very Scciay, And tho' Idolatry does juftly 
 Forfeit the Commijfton of any Church , in this 
 i^Viih^ that God's Promifes to Her being Con- 
 4>t ion.il, He may juiily take her Commijfion 
 from her, and Remove her Candlefiick,: Now 
 tho' her Comwijfion be thus Forfeitable^ yec 
 it ftill Continues^ and is not acllually Vacated^ 
 tlLl God (hall pfeafe a5iually to Recall it, or 
 lake it away i For no Qommijfion is Faid^ till 
 "' '' " ' ■■■ ' ' ■■ '"' ' - '■■ ' ■'■ ' ■' '- k 
 
( 35 ) 
 It be fo DesUr'd. Thus, tho* the Jews did 
 often fall into Idolatry^ yet ('as before has 
 been faid) God did bear long with them j 
 
 and did not Vn-church them, tho' they had 
 ;u(tly Forfeited, And thefe wicked Husband^ 
 mcHy who flew thofe whom the Lard fent 
 for the Fruits of His Vineyard, yetcontinu'd 
 ft ill to be the HttsBand-men of the F'ineyard^ 
 till their Lord did Difpoflefs them, and gave 
 their Kiwe^Wiin to others. 
 
 And natural Reafon does enforce this : If 
 a Steward abufe his Trui^, and opprelTes the 
 Tenants, yet are they Itilloblig'd to pay their 
 Rent to him, and his Difchar^es are fufficient 
 to them againit their Landlords till he fhall 
 Super fede fuch a Steward, 
 
 U 2. Captain wrong and cheat his .S<?/^/>r/, 
 yet are they oblig'd to remain under his Com. 
 mand, till the Ktng^ who gave him hisG^^?- 
 mijfion, or thofe to whom he has Committed 
 fuch an Authority, (hall Cajhier h)m. 
 
 And thus it is in the Sacerdotal Commi/fion, 
 Abufes in it, do not take ic away, till God 
 or thofe to whom He has Committed !uch 
 an Authority, fhall Sufpsndy Depnvs, or' De- 
 grade Tas xhcFa^i Requires) fuch a BiJhopoT 
 a rriefi. 
 
 And there is this hi-^her Confideration in 
 the Sacerdotal Qommifion^ than in thofe of 
 Civil Societies J That it being immediatelv 
 from God, as none therefore) cm take this 
 Honour to himfelfy hat he that is called cfGod^ 
 44 wa4 Aaron; fo can none take it away, but 
 he that is as Expfefy and Omwardlj calltd 
 thereunto, as Aaron was to be a Fnefi, For 
 G 4 this 
 
( 3^ ) 
 
 this wou'd be to Vfi»rp upon God's immedi- 
 'atc Prero<raiive, which u ro Coniliruce His 
 own Priefts. Upon this Foundation I arj»,ue 
 
 V. As the mcejfuy of Government^ and the 
 general Commands in Scriptttre^ ofObedience 
 to Government do require our Submillion to 
 the Government Ir b.in^, where there is no 
 Competition concerning the Tides, or an" chat 
 Claims a better Right than "he i^ofejfor : So 
 where a Churchy once E.-abliih'd by God^ 
 tho' lutFerin^ manv Inrerruprions, does con- 
 tinue. Her Governors ought to be acknow- 
 ledg'd, wl:ere ther is no better Claim (et up 
 again ft them. 
 
 This was the Reafon whv ourSavtonr^nd 
 His ^/7o/i; J did, without fcniylc, acknowledge 
 . the High'Friefl and S^nh^drm of the Jews in 
 their time, tho* from the days of the Ai-^ic- 
 c-hees^ ther had hern great Irruptions^ and 
 Breaches in the due Sftcccjfion of their Priefis: 
 and before Chrtft came, and all His time, the 
 Romans, 2.S Conq?ieYors^ difpos'd of the Pri^fi- 
 bood as they pleas'dj and made it Annnal 
 "and Arbitrary, which God had appointed He- 
 reditary ^ndVnmov able. 
 
 But ther Was then no Competition: The 
 Jews did fubmit to ir, btcaufechey were urr- 
 der the fijbje<ftion of the Romans^ and cou'd 
 have no other. ]^o Hiih-Pnefi claimed a- 
 ^ainlt him in PoffefTion, but ah fubmitted to 
 him. 
 
 ^ And our Saviour did confirm His Autho- 
 rity, and of the Sanhedrin^ or Inferior Priefis 
 ^W'ithhim, (Matth, xxiif. 2.) faying, the Scribes 
 and Phanfees fit in Mo[es*sfeaf. -All therefore^ 
 
 whatfoever 
 
(37 ) 
 
 what fo ever they hid you chferve^ that cbf'.rve and 
 do. And St. i'^*/ own'd che Authoriry of the 
 HighPriefty ^^. xxiii J. 
 
 Many Objedions might have been rais'd 
 againft the Dedudtion of^ tht\r S»ccejfion from 
 Mofes: But thcr being none who claim'd any 
 better Ri^ht than they had ; therefore their 
 Right u'as Vncontr9V'^rted'y and by our ScvU 
 ours Authorif.y was Confirmed. 
 
 Now fiipDofe ibnae I m err 'dpi ions had been 
 in the Sttcceffion^ or Corruptions in the DoEirins 
 and Wor/htp of our Englijh Bijkops^ in former 
 Ages, yet (as in the Cafe of the ^crihes and 
 fhartfees) that coud have no EiFcd to In- 
 validate their Commtffion and AttthGYity at the 
 prefenc. 
 
 SECT. IV. 
 
 7he AlTurarxe a^d Confent in the Epif- 
 copal Cemmunton.^ heyond th.^t of any 
 other. 
 
 I. r-inHE whole Chrlfiian World, as it zU 
 JL "ways has been, fo at th.s Prefent, 
 it is £pi/copai, except a few Dijfsnters^ who, 
 in lefs thin Two Hundred years laftpaft, have 
 arifen, like a Wart upon the Face of the 5^^- 
 flern Church. For little more Proportion 
 do our Dtjfenters here, the Hugonots in France^ 
 the Fresbyterians in Ho Handy Geneva^ and 
 thereabouts, bear to the whole Body of the 
 Latin Church, which is zWEfifcopaL But, 
 . ' if 
 
( 38 ) 
 if you compare them with the Ctttholl^k, 
 Church all over the World, which fs a!I E- 
 fifcopal^ they will not appear io big as a 
 'Mole, 
 
 11. If our Dijfeaters think it much, that the 
 Church o^ Rome (houd be reckon din the Lift 
 againft them 5 wc will be content to leave 
 them out : Nay more, if we (hou'd give them 
 all thofe Churches, which own th^ Supremacy 
 0^ Rome to be joyn'd with them (as they arc 
 the neareft to them j it will befo far from caft-' 
 ing the Ballance on their fide, that the other 
 Epifcopal Churches will, by far, out num- 
 ber them both. 
 
 Lee us then, to rhefe Dipntsrs againft 
 Epifcopacy^ add the Churches . of Italy^ and 
 Sfam entire, with the Fopijh Part oiGerma- 
 ny^ France^ Poland and Hungary (I think they 
 hive no more to reckon upon,) againft thefe 
 we produce the vaft Empire of Rufta (which 
 is greater in Extent than all thefe Fopijh Conn- 
 tries before nam'd) Enq^Und^ Scotland-, Den- 
 mark,y Sweden^ and all the Lutheran Churches 
 in Germany^ which will out-number both the 
 Fapifls and Trssb)tcrUns before- mention'd. And 
 this comparifon is only made as to the L^inn 
 Church. But then, we have all the reft of 
 the Chri^ian World, wholly on t.he Epijco- 
 pal fide, againft both the Supremacy of Rome, 
 and Parity of the Presbyterians, The whole 
 Greek, Church, the Armenians^ Georgians^ 
 Mi^grehans , Jacobites^ the Chrtfiians of Sz, 
 Thomas^ and St. fohn in the Eafi- Indies^ and 
 other Oriental Churches. Then in Africa, 
 the Cophties in Eg^pt, and great Empire of 
 
 the 
 
( 39 ) 
 
 the jibyjftns in ^tfjiopia. Thefe all are £- 
 fifeopal, and never own'd the Supremacy of 
 iCow^: And over reckpn, out of fight, all 
 that difown Epifcopacy^ and all that own the 
 Supremacy of Rome with them. 
 
 III. Let me add, thatamong our Dijfentevs, 
 every C\2S% of them does Condemn all the 
 reft 5 x\\t?resbytertan Dam.ns the ^al^er^ the 
 Quaker Damns him, Independent ^ Eapttfl^ &c. 
 All Damn one another, and Each denys the 
 others Ordination or Call. 
 
 So that, the Ordination of every one of them, 
 is .difown d by ailthe reftj and all of them 
 together by the whole Chrtftian World. And 
 if their Ord nations are not Valid, then they 
 have no more Authority to adminifter the 
 Sacraments^ than any other Laymen-, and 
 confequently, ther can be no fccurity in Re- 
 ceiving Bapti[m from any of them. 
 
 IV, What allowances Qod will make to 
 thofe who think their Ordination to be good 
 enough, and that .they are true Minifiers of 
 the Gofpel-^ and, as fuch, do receive the S<?- 
 i:r^;;?^wf i from rhem, I will not determine. 
 
 But they have no reafon toexpedthe like 
 allowances who arc warnedof it before-hand, 
 and will notwithftanding venture upon it j 
 before thefe Dif enters have f filly and clearly 
 acquit themfelves of fo Great ^ndVntverfalsL 
 Charge laid againft them; fuch an one, as 
 muft make the whole Chriftian World wrangy 
 if they be in ikeRi^htl Not only the prefenc 
 Chrifiian Chmches^ but all the Ages of Chrt- 
 ftianity fmce Ckri^, Of which the D^pnters. 
 are defir'd to produce ^ny onCi In any Fare 
 
 of 
 
(40) 
 
 of the World, that were not Eplfcopal 
 any one Conftituted Church upon the Face- 
 of the Earth, that was not Governed by Bi- 
 Jhops, diftin(ftfrom, and Superior to Pr<?j^j^r^rj, 
 before the Vandois in Piedmont^ the Hugonott 
 in France, the Calvinifts in Genev^^ and th© 
 Presbyterians thence Tranfplanted, in this 
 laft Age, into Holland^ l^attland, and Eng- 
 land. 
 
 V. If ir (hou'd be retcfrted, that neither is 
 the Church of England mthout Oppofersi for, 
 that the Church of ^ow^ oppofes Her, as do 
 likewifc our Dijfenters, 
 
 Anf. None of them dooppofeHcr, in the 
 Point we are now upon, that is, thr Validi- 
 ty of £p'/co/?4/ Ordination, which the Church 
 of Rome does own ; and the Presbyterians 
 dare not deny it, becaufe they wou'd (there, 
 by) overthrow all their own Ordinations ; 
 for the Presbyters who Reformed (2l$ ihey call 
 it) from BijhopSy received their Ordinations 
 from Bijkops, 
 
 And ihcrefore, tho* the Epifcopal Princi- 
 ples do Invalidate the Ordination by Presbyters^ 
 yet the Prubyterian Principles do not Invalid 
 date tht Ordination by Bifhops: So that the f^a- 
 lidiiy of Epifcopal Ordination ft and s fafe, on 
 all fides, even by theConfeffionofthofe who 
 are Enemies to the Epifcopal Order : and, in 
 this, the Bipops have no oppofers. 
 
 Whereas, ^on the other hand, the Validity 
 
 of the Presbyterian Ordinattons^n own'd by none 
 
 but themfelves } and they have all the reft of 
 
 the World asoppoiite to them. 
 
 Therefore, to ftate the Cafe the moft Im- 
 
 ~ partially $ 
 
( 41 ) 
 
 partially; to receive Bapttfm from thefeDff-, 
 jenteny is, at leaft, a haz^ard cf manv Thott^ 
 funds to One ; as many as all che rcl\ of C/^r*- 
 fttanity arc more than thev : Bur to receive it 
 from the Btfhops^ or Epfcopd Clergy, har" 
 no ha:^<iYd at alf, as tons f^ alt d^ty, even as 
 own'd by the Preshjterians xhemi'ciMes* 
 
 SECT. V. 
 
 The Perfonal Sandlity of the Admini- 
 
 ftrator of the Sacraments, Tho^ highly 
 
 Kequifite on his Part^ jet not of Necef- 
 
 ,fity as to the Receivers, to Convey to 
 
 them the Benefits of the Sacraments. 
 
 I npH E only Objedion cf thofec^^^r/, 
 J^ who are otherwife convince! of the 
 OhligAtion of the Sacraments, is the Necefftty 
 they think ther is of great Perfonal Holi- 
 nefs in the AdminiftratorSi without which, 
 they canpot fee how the Spiritual Effeds of 
 the Sacraments can beconvey'd. Butlwou'd 
 befeech them to confider, how, by this, in- 
 ftead of referring th.^ Glory to Gody and lef 
 fening the Performance of Man, which I cha- 
 ritably prcfume ("and I am confident as to 
 Ibme of whom I fpeak^ that it is there true 
 and fincere intention 5 but inftead of that, 
 I do, in gireat Good- will, invite them to re. 
 fled whithe^, their well -intended Zeal has 
 
 tum'd the Pdinc of this Qiieftion— even 
 
 to 
 
( 42 ) 
 
 to overmagnifie Man^ and tr^tnsfer the GIo* 
 of God unto His weal^ Injtrument^ as if any 
 f the leaft Part; of the Divine ^^ertue which 
 God has annexed to His Sacr/imehts did pro- 
 ceed from his Minifter, If this be not the 
 meaning ('as fure it is not) why fo much 
 iUcfs laid upon the SanUity of thcMimfiers} 
 as if thto't^eir power or hohnefs the 
 Aa. iii. I i' Holy Ghoft Was given ! 
 
 II. To obviate this pretence, bur Saviour 
 Chrifi chofe a Devil Qshn vi. 70.) to be one 
 of His Af^ftles 5 and he was fent to Baptize 
 and work Miracles as well as the reft ; And 
 thofe whom fudas did Bapttz^e, were, no 
 doubt, as well Baptiz.ed, and did partake of 
 the Communication of t\\^ Spirit (accord- 
 ing to their Preparation for it) as miKh as 
 any who were B-ipti^ed by the other j^pofilesi 
 iinlefs you will fav that Chriftfent him to Bap- 
 tiz^e^ who had no Authority to Bapttz^e, and 
 that none fhou'd receive Benefit by his Bap^ 
 tifmt which" wou'd be to Cheat and Delude 
 the People; and is a great Blafphemy againft 
 Chrifi>, and a diftruft of His Foxier ; as if it 
 wGiC Limited by the poor Inftrument He plea- 
 fcs to make ufe off 5 whereas, 
 
 III, His Greatnefsls oken moft A^fa^nifyd in 
 the meanefs of the InfirHmsnts, by vvhich He 
 works. Thus he deftroy'd Eiypt by Fro^s 
 and Lic^'y and the l^hili^inei by Emerods 3ind 
 Mice J and fent His Armies of Flies and Hjr- 
 Hets to difpolfcfs the Cana^mites, Ot4t of the 
 9»ouths ofbiihes andfmklin^^s haf} thou ordained 
 
 ftrength, hecanfe of thme enemies, 
 H^l.viii.2* that then might eft BUI tha enemy, 
 
 and 
 
(43 ) 
 and thf Mvenger-, I e. That the Enemies of 
 God might be confounded, when they faw 
 His great Power Exerted by fuch weak and 
 contemptible InHrnments. The Walls of fe* 
 richo (the Tyft of S/?/n>»4/ wicked nefs) were 
 thrown down by the blaft of feven Rami 
 Horns, when blown by the Priefts whom He 
 had commanded : And He rebuked the Ini- 
 quity of Bdaam by the mouth of an -^/i, to 
 (hew that no Inftrnmehts are Ineffe^ual in His 
 Hands 5 and made life of the month of ^4- 
 laam to Prophefie of Chrifl, For this caufe, 
 fays St. Barnabas, in his Catha^ ^ ^ 
 lick Epijile, c. c . did Chrifi: chofe "^ ih ^^' 
 Men who were Exceeam^ great * 
 
 Sinners to be His ^pofiies -, tofhew theGreat- 
 nefs of His Tower and Grace-, and put the 
 Jneftimable Treafure of His Gafpelinzo Earthen 
 Veffcls, that the Praife might be to God, and 
 not to Men. 
 
 IVi Sr. ?^«/ rejoyced in C^y^y? be- 
 ^ng Preached, tho* mt fincerelyhy Phil.uie, 
 thofe who did it 5 becaufe God can bring Good 
 out of^ Evil', and by wicked Injirnments, Pro- 
 pagate l^xtGofpel', turning rhcir malice (even 
 of the Devil himfelf) to the furtherance of 
 the Faith: Otherwife the Apo^le cou*dhave 
 no caufe to Rejojce in the Preaching ofwicked 
 Men, if none cou d receive benefit by ir. And 
 he plainly fuppofes, i Cor, ix. 27. That a Man 
 may fave others by his Preaching, and yet 
 himfelf be a f^^-^rr^^. 
 
 V, And fo far as we can kno-v or judge any 
 thing, we lee daily Experience of this 5 That 
 God has touched Mens Hearts upon hearing 
 
 thfc" 
 
( 44 ^ 
 
 the Truth fpoken, tho by Men who were 
 
 great Hypocrites, and very Wicked, And 
 what realbn can be given to the contrary ? 
 Trftth is Truth whoever fpeaks it : And if my 
 Heart be prepared, the good Seed receives no 
 evil 7/»^»r^ of the Hand that lOAxd it : And 
 who can Limic God, that His Gr^^^ may not 
 go along with me in this ? 
 
 I have heard fome of'ihc now fepar ate Qua- 
 kers confefs, that they have formerly felt ve- 
 ry fenfihle Operations of the Spirn^ upon 
 the ^reaching of f^mc of thofe whom they 
 have fince Ueteded ofgrofs Errors and Hjpo- 
 cnjiesj and they now rhink ic ttrange. But 
 this werf f^nough to convince them, thatr^* 
 wind hlovpah were it Itrleth : otherwife they 
 muft condemn thtfmfeiv:s, and confefs that, 
 in all that rime, they had no true Partici- 
 pation of the Spirn of God, hut that what they 
 miiiook for it v*as a meer Ddftfton : Or elfe 
 confefs that bv the Truths w jch were fpo- 
 ken by t^e^e Mmifiers of Satan (for they 
 fpczk fome Trurhs^tJ^^/ might work a good 
 Efted> upon the Hearts of fome Wdl-djposd, 
 tho' thtn Ignn^ant, and much Del^idd People, 
 If not lb, nc rnuft judge very k -ercly of 
 all thof' vv ho live in /doUtrotuoT -^chijmatical 
 Countries 5 th^r vyerc^r^^^ prophets ^ad good 
 Men among the ten Tribes And if the y^ords^ 
 nzy Miracles, ofChnft, did render the H arts 
 
 of many vet m.or obdurate, 
 Afmft. xii. from ^^,.j^ ^Q ^^^ 3 i^j,; J he Holy 
 
 ^ Ghofti whicn w,^s ;.?e reafon 
 why He (bmetimes refus'd to work Miracles 
 among them, becaufe thereby they grew 
 
 worfe 
 
( 45 ) 
 v^orfc and worfe; and if the Preaching of 
 the Go(pely by the mouths of ^pofilesy became 
 the favour of Death to wcke^ ^nd unprepard 
 Hearts j why may not the wo'^ds of (ruth 
 haveagood EfFcd upon ^owe-y? and ^W Minds, 
 tfto' fpoken from the moyth of an Hypocrits^ 
 dr of ii'erfons, who, in other things, are 
 gtc^tXy Deluded? 
 
 I have before mention'd the Wtz^ard iVIajor 
 Weir, who Bewitched the Fres^jterians'mScou 
 Undf fmccxhe KejhratioHr 1660, as much 
 ^$ Simon Magti4 did the Samaritans: And yet 
 I fuppofe the more moderate of the ^^i(fr.r 
 will nor rafhiy give all over to Deftrudion^ 
 who blindly followed him, andadmir'd his 
 Gifts-, or. will fay but that fbme words of 
 Truth he might drop, might have arealgr3od 
 Effed upon fome Well meanings the' groily De- 
 luded People, who foIlow'=^d hira. T^'". of 
 Winder's Witches (Tee The Snake in the Grifg 
 p.. 300. 2d. Edit.) were Preacher $ among the 
 fakers for Twenty years*- roiretherj and 
 thought to beasPowerffilsLnd^p^ttng as any 
 others. - . . ^ . • : 
 
 VI. But, the Argument will hold ftronger 
 aigainft them, as to the Sacraments- than in the 
 Office of Preaching', becaufe in Preaching much 
 depends upon the Qualifications of the Perfon, 
 zsto Invention, Memory, fudjimenty ^c^ But in 
 ^he Adminiftration of an Outward Sacrament ^ 
 nothing is requir'<it,asofiV^^^^j(//^y*butthe law^ 
 fulntfs of the Cammijfiony by which fuch a Per* 
 fon does Adrainifterj and a fmali meafureof 
 natural or acquifd Parts is fufficient to the 
 Adminifiratton. ,.> I ;v<.; ;^ 
 
 O Therefore . 
 
( 46) 
 
 Therefore let us lay no ftrefs upon the In- 
 ftrttment (more than was upon the Waters of 
 'fordaniohc2L\Naaman) but truft wholly upon 
 the Commijjiony which conveys the Fertne 
 from God^ and not from His Ministers : That 
 all the GioYj may be to God^ and not to Man, 
 
 'lis true, the Terfond Qualifications of 
 the iKftrument are Lovdy and Dejirable 5 but 
 they become a S»^r<r, where wcexpedany 
 part of the Succelsixom them. This was the 
 ground of the Corinthian Schifm ( i Coy,, i. 1 1 .) 
 and, tho* unfeen, of ours at this Day, 
 
 VIL And the confequt^nces of it, are of 
 manifold and fatal Deftrudion. 
 
 1, This unfettles all the ^Jfarance we can 
 have in God s Prcwife to afFilt His own Jnfti* 
 tHtion J for, if the rertue^ or any part of it, 
 lies in the Holmefs of the Inftrument, we can 
 never be fure of the EfFedt, as to us ; becaufe, 
 we have no certain knowledge of the Bolinefi 
 of another. Hypocrites deccite even good 
 Men. 
 
 2. This wou'd quite difappoint the Pro- 
 mife Chri^hMrmde, Matt h, xxviii, 20. To 
 be with E\s Minifters, in theExecutioaof His 
 Gommiffion j to Baptize, &-€, always , even 
 unto the end of the world. For, if the Holt- 
 nefs of the Inftrnment be a necejfary Qualifica- 
 tion, this m,ay fail, nay always muft fail, io 
 far as we can be/«r(?of it; and confequently 
 Chrift has Commanded Baptifm and HU Sup- 
 per to continue^ to the end of the World^ till 
 his coming again j and yet has not afforded 
 «»f^»j whereby they may be continu'd 5 which 
 Me has not done, \f the Holmefs of the j^dmi- 
 
 nifii 
 
(47) 
 
 ftiflrator be a wrr^^^r; Qjialification ; and thac 
 He has not left u$^ certain Rule, r/hcrebvto 
 judge of the HoUnejs of anorher • And thus 
 have vou rendred the Command of Chrij^ of 
 none Effed, thro' your Tradition. 
 
 ^. This is contrary to all God's former In- 
 fihutions. The wicksdnefs of ihs Priefts^ un- 
 der the Law, did not exntife aniy of the Peo- 
 ple from bringing of their Sacrtfica to the 
 Priefts : The Priefts were to anfw'er for their 
 own Sin, but the People were not anfwerable 
 for it, or their Oifcrin^ the lefs accepted. 
 
 But we were in a much worfe condiciorj, 
 under the Gofpel Adrmniflration, if the Effeft 
 ofC^n^'sIriititutions, did depend either whol" 
 lyi or mpzYt upon x.\\t?£r(onal HoUnefs o{\i\s 
 Frufis. This wou'd pur us much more in their 
 Power, than it is the Intention of chofe who 
 make this objedion to allow to them : This 
 magnifies Msn, more than is due to them j 
 therefore I will apply the-^^^^^ 
 I Cor.iii.il. i^/j'g words to this Cafe 5 Lerm 
 man glory in men 5 who is Panll and who ^ A' 
 polio ? bfct minifiers- — — /(? thenyHeithsr is he that 
 plant eth any things neither he that ivater6th 5 ifut 
 Godwhogtveththe increafi, 
 
 4. This was (with others) the Error of' the 
 Ancient Domuifls 5 thofe Proud and Turbulent 
 Schifmatick^s^ the great DiftHtbcrs of the Veact 
 of the Church, upon an opinion of their own 
 SanBityydhovQ that of other Men: For which 
 reafon, they rejedsd all Ba,pti\ms, except 
 what was performed by themfelves; and 
 Re-baptizSd thofe who Came over to them, 
 from the Church j for,thcy faid that the Holinefs 
 D z ot 
 
(48) 
 
 of the jAdminiflrat^r was necejfary towards cdft^ 
 vcying ihcSpintual Graces ofBaptifmiJhus they 
 argu d 5 ^i non haketqtted Det ? qttomod^Dat t 
 \, e. HowJhallaMan give tieatto another, which 
 he has not himfelU But Opta- 
 
 f^w^c'Znrl:rli^ ^^ Anfwers them, that God 
 derchirmat.Donadft „,^„ .^ ^. J ,^ 
 
 Ed. P{irHi6^ i.p 87 ^^^ "^^ (7wcr,and not i^^;?, 
 Videte Deum ejfe Datorem, 
 And he argues that it was preferring Them^ 
 felves before Gffd, to think that the yertfie 
 of Baptifm did come from Them 5 that they 
 were nothing but Mittifters or Workmen i and 
 that, as when a C/ot^ was Dyed, the c^^w^^ 
 of the Cloth came from the Colonrs infus'd, not 
 from the vertue of the Dyer, So that in Bap- 
 tifm the Change of the Baptiz^edy came from 
 the /^V///f of the Sacraments j not from the 
 Adminifirator : That it was the Water ^f Bap- 
 tifmy which did wajhy not the Perfon who ap- 
 ply'd the Water. That the ?erfonal San^tty 
 of the Adminifirator r}gnify'd nothing to the 
 Efficacy of the Sacrament ^ Therefore, fays 
 he, Noi openmnr ut Ills det, c^ui f£ 
 P- 88. d^-itHTum tffe promifit, i. e. Let m wor^^ 
 that God, who has promts d it, may be^QV9 the 
 £ffsB : And that when we work, Humana 
 funt opera, fed Dei fmt Munera, i. c. The 
 Wofl^'is Man's, but the Gift is Gods. 
 And I hence he expo- fam Hind quam Ridi^ 
 Us that Ridiculous ctslum eft, quod, qtia^ 
 Principle of the Do- fi ad Gloriam vtfiram, 
 natifis^ which they a vobis femper auditur^ 
 advancVj togainG.V hoc niunm Baptifmis, 
 ry ioThcm(elvesi that e^ Danti^^ non Ac-- 
 ihe (j//f in Baytifm cipimk ? p. 89. 
 
( 4P ) 
 
 was of the Admlnifl^rator, and not of the 2?^- 
 ceiver : But he (hews, that the Gtft was con- 
 ferred by Gody pFoportionably to the Faul^ 
 of the Receivey, and not according to the /fa - 
 linefs of the u4dminiftr at or, 
 
 TheDifcourfe is^ large, to which I refer the 
 Reader. I have given this Talt of it, to let 
 thefe fee to whom 1 now write, that they have 
 (tho' unaware^ ftumbled upon the very No- 
 tion of the Demtifts, which divided them 
 from the C^thoUck^ Churchy and which, w^ith 
 them, has been, long fincc, Exploded by the 
 whole Chrifiian World ; and I hope this may 
 bring them to a more fober mind 5 to confi- 
 derfrom vffhence, and mth r>phom they have fal- 
 len 5 and to return again to the P^^^c^of the 
 Churchy and the Participation of the Blefled 
 Sacraments of Chrlfl^ and the Ineiiimable Be- 
 fits which He has promis'd to the Worthy Re- 
 ceivers of them. 
 
 Laftljy Let me obferve that this Error of 
 the Domttijb and ^akers^ borders near up- 
 on Popery-, nay rather feems to exceed it. 
 For the Church of Modern Rome vmkt^ inQ Va- 
 lidity of the Sacramems to depend upon the 
 Intention of the Priefii buth'is Intention is mugh 
 more in his own Power j and ther .are more 
 evident Si^ns of it than of his HoUnefs. 
 
 VIII. 1 wou'd not have the ^^^^^ri imagine 
 that any thing I have faid was meant inex- 
 cufe for the ill Lives of the CUrqyofihe Church 
 of England', as if the Dijfenters were unbla- 
 mable, but our Clergy wholly Proftitute to all 
 wickedness 5 and that for this caufe, we plead 
 D B againft 
 
( 50 ) 
 
 again ft the SanWity of the Adminifirator^ as 
 Efiential to the S^icr^wc^wf. 
 
 No, That is far from the Reafc)n: I do not 
 love to make comparifons, or Perfonal Re- 
 flections. If all Men be not as they fhou'd be, 
 pray God make them fo. Burlthinkther is 
 no modeft Dijfenter will be offended, if I fay, 
 that ther are of pur Bi/hopsand Clergy, Men, 
 not only of Learning, znd moral Hitnejiyy bucoF 
 JDevution, and ffiritual lUHminatton^ and as 
 much of the uobnetj of Religion 5 and can give 
 asmanyS^Vwjof it. Equally atleaft (to fpeak 
 modeiUy) as any of our Diffenfersy of what 
 Denomination foever. 
 
 IX. And I hope, that what 1 have faid will, 
 at lead, hinder the Succeffion of the Bip?9p5 from 
 the yipofileSi to be any O^yf^/owagainltthem: 
 And they being poflTf^fs'd moreover of all the 
 other Pretences ofour DiJJenterSj tbeBallance 
 miift needs lie on their fide, and fecurity can 
 only be with them 5 becaufe ther is dottht in 
 all the other Schemes of the Dfjfenrers, if what 
 ! have faid can amount but to a Douk, If the 
 want of Succeffion and outward Commijfton^ 
 upon which Chrtfi and His Apofiles, and, the 
 wthole Chrifitan Church, in all Ages, till the 
 laft Century I and in all Places, even at this- 
 Day, except \omt Corners in the Wtfi, and 
 the Mofmcal Iniiitution before them, did, by 
 the Exprels Command of God, lay fo great 
 a ftrel'si if all this make but a Douk (it is 
 itrange that it fhou'd, at leaft, thatitlhou*d 
 nor) in the mind ofany confidering Perfons 5 
 then can they not, with Secuiiy^ Communi- 
 cate with any ofour D^Jf^ntersg becaufe, if 
 
 he 
 
( 51 ) 
 
 he that Eateth and Doubteth is 
 Damned.much more he thatlliall ^^^' x^^'- ^3- 
 do fo in Religiom matters 5 wherein chiefly 
 this Rule muit ftand, that vfhatfoever is not of 
 Faith i^ fin, 
 
 X. But now, to argue a little, ad homlnem^ 
 fuppofe that the Succefion of our Btfoops were 
 loft} and fuppofe what the ^4/^^n and fome 
 others wou'd have, that the Thread being 
 broke, we mult caft a new knot, and begin 
 again, and make an Eft-abljfliment amongft 
 our felves, the belt we can. Well, When 
 this is done-, ought not that EftabLJkment to 
 be prelerv'd f Ought every one to break in 
 upon it, without juft caufc ? Should every 
 one take upon him for her) to Tr^ach^ or 
 Baptize, contrary to the Riiles Eftabhfhed ? 
 This, 1 think, no Societj of Men will allow j 
 For, the Members of a Society muft be fubjedt 
 to the Rules of the Society, otherwife it is no 
 Society: And the ^ak^ers of Graseehurch-ftreeir 
 Communion have contended asZealoufly for 
 this compliance as any. 
 
 Now then, fuppofe that the confcientious 
 fakers to whom I fpeak, (houd lay noftrefs 
 at ajl upon the Succejfion of out Bijk ops -, and 
 confider our Confiitntion no otherwife than of 
 an Ejiablifoment by agreement amongft our 
 felves ; yet even fo, by their o'.^.n Confeffion, 
 while they cantindno fault with ouxDoUrine^ 
 or WoY/htp, they ought not to make aSchifm 
 in this Confiitution^ which they found ^y^^- 
 bltjhed 5. and they ought to return to it 5 and 
 if a new ^not was caft upon the broken Thread 
 of SHcceJfion, at the Reformation from Topsrj^ 
 D 4 that 
 
( s^ ; 
 
 that Knot ought not to be un-loofcd, with? 
 out apparent and abfofute Necefftty j left if We 
 caft new Knots every Day, we (hall have no 
 Thread \th un -knotted-^ and expofe our fclves 
 to the Derifion of the common Adverfary. 
 
 XL Gonfider the grievous Sin QfSchi[mzn6 
 Divijion 5 it is no lefs than the Rending of 
 Chrift's Eody^^nd therefore ^reat 77J»^| ought 
 to be born, rather than run into its evtnaH 
 things^ except only that which is apparently, 
 ftnf^li and that by the Expre[s Words uf Scrip- 
 ture\ and not from our own Imaginations, 
 tho' never fo ftrong. And tho' ther are fomc 
 ImperfCiftions in our Reformation^ as to Dif- 
 ffiphne, and all the Htgh Places are not yet 
 taken away fthc Lord, of his Mercy, quick- 
 ly remove themj yet I will behold to fay, 
 that in our Do5iriney Worjhipy and Hierarchy ^ 
 nothing can be obje^ed that is contrary to the 
 Enle of Holy Scripture^ or any thing Enjoyn d 
 which is There Forbid to be done : And no- 
 thing lefs can warrant any Sci^i/w? againft our 
 Church, 
 
 XII. Now, to come to a Concluiion, upon 
 the whole matter. If you cannot, get Bap- 
 tifm as you wou'd have it, take it as you can 
 get it. If you cannot find Men otTuchP^r- 
 final Excellencies as the jipoftlery take thofe 
 who have the fame Commijjlon which they 
 had, deriv'd dqwn to them by regular Ordi,- 
 iiation 5 who Kcfortnd from Topery, and have 
 hj^pn the Eftahlijhed Church of this Nation^ 
 ever fi nee 2 And mereover are as unexcep- 
 tionable, in their Lives and Converfations, as 
 ■ ^Y Mlitfs. X.hefe ar,e at! the fecuritiesyop 
 hnj'i)-ir.r. ': : . ._. . ■ .' . '" can. 
 
( 513 ) 
 
 e^n have fwithout new Miracles) for Re- 
 ceiving the Sacraments from Proper handf. 
 And therefore ther is no doubt but God wiU 
 accept of your Obedience in Receiving them 
 from fuch hands 5 much rather than your 
 pifobsdience of His Coirmand to be Bapt%ed^ 
 bccaufe you are not pleas'd with thofc whom 
 His providenc/^ has, at this Day, left in the 
 Execution of His CommiiTion to Baptiz^Ci as 
 if the wceknefs of His Minifter cou'd obitrudt 
 the Operations of His Spirit^ in making good 
 HiSxPart of the Covenant, which He has pro- 
 mi fea. 
 
 XUI. Ther is an Objedbion againft Eaptifm, 
 which is not worth an Anfwerj but that I 
 wou'd condefcend to the meaneft^ and leave 
 nothing behind which might b^ a ftumbling 
 block to any. 
 
 1 have beard k urg'd, that ther is no vifi- 
 bie Effedts^ feen by our Baptifms^ that Men 
 remain t»/fii^^i^ and /<7o/i?notwithftandingj and 
 and therefore fome do conclude that ther is 
 no vertue in Baptifm, 
 
 u4n[w. To make this Argument of any 
 force, it muft be prov'd that none do receive 
 any Benefit by ir. For, if fome do receive Be- 
 nefit by it, and others do not, this muft be 
 charg'd upon the Difpofttion of the Recipient^ 
 according to the known Rule, that whatfo ever 
 is receivdy is receivd according to the dtfpofitim 
 9f the Receiver. Thus the fame Meat is turn*d 
 imo good NoHriJhment m din healthy^ and into 
 mxiota Unmors in ei vitiated. Stomach. Simon 
 MagHi recciv'd no Benefit by his Baptifm § and 
 after the Sop the D^z'/Zentredinto/W^/ j yet 
 
 the 
 
( J4) 
 
 the other ^pofiles receW^d great 
 iCoT.x.16, Benefit by it: To fome it is the 
 f.xi. i9- favour of Life^ even the Com- 
 munion of Chnjf's Body and Blood j to others 
 of Condemnation^ who difcern not tke Lord's 
 Body in ir, but receive it as acommon^thing< 
 Therefore we are commanded to ex- 
 V- ^^ 4«;/wtf our felves, to prepare our Hearts 
 for the voofthy Receiviag of it. 
 
 But fJ)me fay, as the fexn^s to Chrifi, Jhew 
 us afign : They wou d have fome M'Tacttlotts 
 EfFetfts, immediately to appear. Thefe arc 
 Ignorant of the Operations of the 5/?/n> 5 and 
 to thefe I fay, in the words of Chrilt, Joh, iii. 
 8. The wind hlovffeth vphere n lifteth^ and thott 
 heare^ the found thereof^ but ca*^ft not tell Vf hence 
 it Cometh or ^hither it goeth $ (0 is everyone that 
 is born of the Spirit, It worksfikntly, but pow- 
 trfnlly i and its Progrefs, like the iromng of 
 our Bodies, is not all at once, but by Degrees j 
 whofe motion is Imperceptible to humane 
 Eyes. 
 
 The true ufethatis to be made of this 0^- 
 jeEtion^ that fo few (and yet they are not /^»? 
 who) receive the Ine&imable Benefits which 
 are convey'd in the Sacraments of Chrifl*s Infti- 
 tution,,isthis, To take the greater Care, and 
 the more Earneftly to beg the AflTiftancer of 
 God's Grace, to fit and prepare us, for the 
 worthy Receiving of them 5 but by no means 
 to negledt them : For thofe who refufed to 
 come 10 the Supper were Rejedled, as well 
 as he who came without a Wedding Gar- 
 vsent. 
 
( 55 ) 
 
 A SUPPLEMENT. 
 
 THE ftrefs of this Dtfci)urfe being Found- 
 ed upon Epjcopacyi and long ^^«ot- 
 tions being improper in fofhort a mtihi'^'^A 
 Argument as I have taken j to fupply that 
 Defe(fi:, and, at the fame time, to make ic 
 eafier to the Reader, I have added, by way 
 of Supplement^ a (hort Index or ColleEiion of 
 jiftthormes^ inthefirft 4Jo Years after C^y//?, 
 for Epifcopacy, with rtfpe^ to the Pres^jtenan 
 Pretences, of making a Bijhop all one with a 
 Treshyter^ at leaft with on«9f their Modera- 
 tors : And, in the next place, I have fhewn 
 the fenfe of the Keformmo^, as to Epi/coB^^cy, 
 Take them as follows. 
 
 S0me Authorities for Epifcopacy^ as di- 
 flind from and Superior to Presbytery, 
 taken out of the Fathers 4: W Councils, 
 in the firji Four Hundred and Fifty Years 
 after K:hn&: 
 
 'Anno Domimjo, St. Clement B'lfhop of Rom^^ 
 and Martyr, of whom mention is made ThiL 
 iv. 3. in his ift, Epif^. to the Cormthians, N. 42. 
 p. 89, of the Edition at Oxford, 1677, 
 
 The 
 
( 56 ) 
 
 The ApoWcs hav- KA'd o^m ^^ ^ 7dKti$ 
 
 ing Preiched the Gof- 
 pel, thro' Regions and 
 Cities, did Conftitute 
 thefirft Fruits of them 
 having prov'd them by 
 
 JL:>df^^ Deacons of 
 thofe who (hou'd be- 
 lieve t and this, not 
 as a new thing, for 
 many Ages before it 
 was written concern- 
 
 <nil&( ltd <vvl\JiJL(fn 5 iU 
 
 ing i5^^<^/>i and Deacons , for, thus taith the 
 Scripture^ in a certain place, /iy//i 
 //i. U 1 7. conftitute ^^^iVBifhops tnRighteoHfnefs 
 and their Deacons in Faith. 
 
 What wonder is it Ka# 77 ^«y/xit5rV, #« ol 
 then, that thofe who cy xs^r^ w9iEy.3tj/7t; ;7j«£j» 
 were Intrufted by ®u 'ify>v to/Stb, yj.7i<^f^ 
 God, in Chrift, with tv^ «cfMj«4o'«f 5 
 this Commiflionj (hou d Conftitute thofe before 
 fpokeof? - 
 
 /^;W. 'n. 44. And 
 the Apoftles knew by 
 the Lord Jefus Chrift, 
 that Contefts wou'd 
 arifc concerning the 
 Epifcopal Name (or 
 Order) and for this 
 Caufe, having perfe^H: 
 fore-knowledgd (of 
 thefe things) they 
 cjid Ordain thofe 
 whom we have men- 
 
 1/ c 
 
 KcU Ql *A7I0SV^0l Yll^ 
 
 ^i<t 76 KveJa vffJuW 
 TJdut , <9ciyvMnv 9ihy]^oTti 
 
 rion'd 
 
(57) 
 t56nd before 5 and moreover, did Eftabliih 
 the ConftitutioD, that other approved Men 
 (houdfucceed thofe whoDy'd,in their Office 
 and Miniftry. 
 
 Therefore thofe that 
 were Conftituted by 
 Them, or afterwards 
 by other approved 
 Men, with the Gon- 
 fentofall the Church, 
 and have Adminiftred 
 to the Flock ofChrift 
 unblamably, with Hu- 
 mility and Quictnefs, 
 without all ftain of 
 filth or naughcinefs j 
 and have carry'd a 
 good Report, of a long 
 time, from all Men, 
 I think cannot, with- 
 out great Injultice, be 
 turn'd out of their 
 Office: For, it will 
 be no fmail fin to us, 
 if we thru ft thofe from 
 their BiQiopricks who 
 have Holily and with- 
 out Blame offer'd our 
 Gifts rand Prayers to 
 God., BlelTed are thofe 
 Priefts who are hap 
 piiy Dead, for they 
 
 §o)y ihKo-^fjMv Mfavy cv- 
 ^<3voti XSSJt ■jrdyTWVy T»Ttff 
 
 5W/, Uv T^ i(JLi^7^C0i ^ 
 ^^V ^ AvdKVJjy' i ^ l^. 
 
 are nor afraid of being EjecTted out of the Places 
 in which they are Conftituted. For, I under- 
 itand that you have Pepriv'd fome, from their 
 
 Min 
 
( 58) 
 
 Miniftry, who behaved themfelves un*reproT 
 able amongft you 
 
 Par. 40. To the 
 Hi^hPrie^ his proper 
 Offices were appoin- 
 ted 5 the Priefts had 
 their proper Order, 
 ^nd. -'\^^ievites their 
 pcc^'f^y^r^rvla^s, or 
 
 
 Deaconihips 5 and the Lay-men, what was pro 
 per for Lay men. 
 
 This, as before fhewn, St, Clement apply 'd 
 to the Diftribucion of Orders in the Chriftian 
 Church} Bijhops, Priefts, and Deacons. And 
 the Office of the LeviteSy is here call' d by the 
 Word ^io-'mioji i. e, the Office o^ Deacons. 
 
 A. D. 71. St. Igna- "h? )g ctoro^oMAt Iv Tif 
 iifis, a Glorious x^^^y- <wA«f«/>tA77, li> 'Awjca/x^ 
 tyroiChrifty was Con- ;^ff.>t7«i£^. 
 Itituted, by the Apoftles, Bijhof of Antioah, 
 and did thereby think that he fucceeded them 
 fas all other l>^/^'f^ do) in their full v^/?(?^o//- 
 cal Office. Thence he falutes the Church of 
 the JraliianSr in the Fftlnefs of the ^poftolical 
 Chara^er 5 and in his Epiitle he fays to them. 
 
 Be Tub jcd to your T^ ^hTnTV.o'rrqi x^m-niiT' 
 
 Bifliops as to the <n^ &V Ttf Kvel^ 
 
 Lord 
 
 And to the Pres- 
 hyters^ as to the .'ipo- 
 files ofChrift- Likewife 
 the Deacons alio, be- 
 ing Mmifters of the 
 Myft^eries of Chrift^ 
 Qught fo pkafeinall 
 
 \\mdKQti 'l«(yS XatrS — - 
 Am Q ;^ 7»\y AtAHjO¥\ii iV- 
 
 things 
 
( 59) 
 things— Without thefc c^ '^n o ;k»«i< t5 'E^ 
 ther IS' no Church of <^6tk, .^Jr^ n^g^r^yT^jwr. 
 the Lied- He is with- ^ ^/ A/^y^ycvy 77 -r^^V- 
 our, ^lio does any tmv- ^rot^TQ- ^Jt^^iAvlta 
 thing wirhf^it thei?*- t? <n«j«cA»Vf 
 //^p/', and /V^ji^jf^tr/, 2ind Deacons i and fuch a 
 one is Defiled inhisGonlciencc. 
 
 /» ^Af Epifi, to the Krt/ i/'/uT" "5 '^^i'^i A<« 
 
 Magncfians, ^^ tf//s 
 themy That they 
 ought not to defpife 
 their Btjhep for his 
 youth, but to pay 
 him all manner ofRe- 
 
 
 verence, according to the Commandment of 
 God the Father, And as I know that your 
 Holy Pr^j^;^frf do- 
 
 Therefore as C&rifi 
 did nothing without 
 the Father, fo neither 
 do ye, whether Fres- 
 hytefy De^con^ or 
 
 
 Lakf{, any thing without the ^{/7:?o/7. 
 
 Some indeed call 1« ?7nj "Emtma^ov ^jS^j 
 him ^f(fe<>;? 5 yet do 
 all things without 
 him 5 but thefe feem 
 nor to me to have a 
 good Con fcience, but 
 
 V9i if) flOt (pall'OVTitjt. 
 
 rather to be Hypocrites and Scorners. 
 
 I Exhort you to do 
 all things in the fame 
 mind of God, the Bi- 
 Jhop Prefiding in the 
 ¥Uc^ of God i and the 
 
Presbyters in room of 'nir^v Qm%i]pU ^ 'Aw*^- 
 theCo/W^fof the A- ?d'a««'* ^gji ^ £iiiAxjovuvy 
 fodles', ajld the Dea' ^ 1:^1 ywwniTiiVy m- 
 consy moft beloved to m^iju^m ^klmvUv 'In* 
 me, whoareintrufted a'i xaerS. 
 with the Miniftry oiJe[mChri(h, 
 
 He direBs his Epi* 'Er li'* l(n irm t^ 'E^- 
 ftlc to the Church at onh'jri^, xcf) mt n^iaCvTi- 
 Philadelphia, to thofe ^/<, ng) Citcf,i(ji?oti» 
 who where in Unity with their Bifhop and Pres- 
 byters and Deacons, 
 
 And[4ysto them, in 
 his Epiftle, That as 
 many as are of Chrifi, 
 thefe are with the Bi- 
 Jhop 5 and thofe who 
 (hall Repent, and Re 
 turn to the Unity of 
 the Churchy being 
 
 ^^V C/737 Tito 'tVOrUT^ THC 
 
 via 76:)^ffi¥ cy tJii ^*i<;i- 
 
 made worthy of fe(ui Chri^y fhall partake of 
 Eternal SaU^ation m the Kingdom of C^r*//?. 
 
 My Brethren, be 'ajva^o?, nm 'jrhAv*^' 
 not deceived, if any h m %^9V7t aw)A.«3w, 
 (hall follow him that ^g.cn\tiAv 0g» ¥ ^cXM^^y©- 
 makes a Schifwy he /ttu'w. 
 (hall not Inherit the Kingdom of God. ^ 
 
 I Exhort you to par- XIaq^i^kuv u//«f f«^ 
 take of the one Eu- ^o:^ejt^(t. ;^h^«^' ^m* jS 
 
 charifli for rher i^onc 
 ^0^ of the Lard hfm^ 
 and onc5/flo4of His, 
 which vyaslhcd for usj 
 and one Cup — and 
 one Altaty fo thcr 
 xim^B^of^ with his 
 
 Hjfj W atJTH TO (U{JL<t T9 
 
( 
 
 FreAyUryi and the 
 Deacons^ my Fellow 
 
 Servants. 
 
 Give heed to the 
 Bijhofi and to the 
 Presbytery, and to the 
 Z)^4ff<?«j— Without the 
 ^{/feo^ do nothing. 
 
 In his Epiflle to ths 
 Smyrneans, he fays, 
 FleeDivifotts as theht- 
 ginning of Evils, All 
 of you follow your 
 Bifhops, asfefmChriff 
 the Fathr.ri and the 
 Tresbyters, as the A- 
 pofilcs, and PvCve- 
 rcnce the Dsacnns a s 
 the InitirutionofC7<7i» 
 Let no man do any 
 thing of what apper- 
 tains to the Churchy 
 without the Btfioop^ 
 Let that Sacrament be 
 judg'd Effectual and 
 Firm, which is Dif- 
 penced by tht Bifmp, 
 or him to whom the 
 Bijhophzs Committed 
 it. Where- ever the 
 Bipop'is, there let the 
 Pegpie be ; as where 
 Chrift i$5 there the 
 Hgaventy iJofl is ga- 
 thered together, Ic is 
 
 6i ) 
 
 
 7T, xsfji n^ U^iffCuTifiai 
 
 Tec ^<Jp,ct7ZL (^J'yiTl (^^ 
 
 d^yjm i4mv. Udvin'; t&T 
 
 TO A Loo. Mrtr/Vjf ;>^;^£i\ 'E^- 
 
 I C?^^ -/ 'V t >T-> » 
 
 ffyj3'pr@'^ cK,:^ TO -trAjjoS-©- 
 
 ^i^UV' Oo.it &^CV oh p^' 
 AHP' AA-A' OTTW cyH,HVffi Jh- 
 
 E nor 
 
 / 
 
( e^ ) 
 
 not lawful, without wi^ np$(r^y7iEe/«v, ^\ -wO 
 the Bijhopi either to A/etw^j th^j QwjKMf* 
 EMftiz^e, or celebrate 
 
 the Offices : But what He approves of, accord- 
 ing to the good Fleafureof God^ that is firm 
 and fafe, and fo we do every thing lecure- 
 iy. 
 
 Ifalute your moft worthy BJ/^ap, yourve- 
 rcrable Presifjterj^i and theZ^^^<ro«imy Fellow 
 Servants. 
 
 In his Epiftle to St, Poiycarp, Biihop «/ Smyr- 
 na, and Martyr, Vfho^ together with himfelf^ 
 5V-4* Difciple to St, John t he \po^\e, and Evan- 
 gelift. He g ives thefe UireShions. 
 
 if any can . remain £* tt? J^iwajou h dyv^l^ ' 
 in Chaitity, to the w^V^k, t/j 77ftZw -f cmfMi 
 glory of the Body of n Kvela , cy AKtwy^aicp 
 the Lord, let him re- //.^iTW Iap K(wyAoyi\eu, d- 
 main without Boa It- Tmh^i^* ){^i Uv yva^^ 
 ing, if he Boait, he n^hCut) «f« 'E577^>wV» , ^p- 
 Perifnes; and if he ^§^M. Ylfyi ''^ th^ ya- 
 pretends to know //«t^ km ¥ >«/>t»ffw^, f>^ 
 more than the Bijhop yvcS^i rk *E777^xflV« lid 
 he is corrupted. It is \va><nv <aot^^m, hit o >»- 
 the duty both of Men ^Q- ? y^^ YLiImvy k^i yih 
 andWomen that Mar- n^T ^^fAajf* idv-w. «V 
 ry, to be ;oyn d to- -n^ eg» vvk^- 
 gether by the Approbation of the Ei/fe* that 
 the Marriage may be in the Lord, and not 
 according to our own Lufts, Let ail things 
 be done to the Glory of God. 
 
 Give heed to your Tw 'E'Wir;c<)>^ ^e;^^;^- 
 Bifhop, that God may tt) /V* v3i 5 0so< ufuv' 
 Harken unto you;My c{'J/77^ft;;:^r \yi ^ \scrB7aw0- 
 Soul for thtir^ ♦ who i^m 'fi^fwVf^j u^icCv 
 
 . (hbjea 
 
(63 ) 
 
 fiibjeCi therafelves Un- Tse^V* ^'«i}coVo(r mt^ djS- 
 der che Obedierce of ^ ^0/ r^ ^^i^Q- ^QtTv 
 their Bijhop^ Presby- t:^v im^^ eeS. 
 ^^rx, and Deacons^ and let me, take my Lot 
 with them in the Lord. 
 
 And he fays to Bi- Mw^V Ivd* ^^ yvdfMn 
 (hop Policarp^ Let no- cth }4vi^. 
 thing he done mthoHt thy fentenc^ and approba- 
 tion, 
 
 A. D, 180. St. Irenaatu, Biftiop of Lyons ^ 
 in Fr*%nCe^ who was Difciplc of St. Polycarpj 
 heflouriftiaaboutthc yesLtofChnfi 180. 
 
 We can reckon thofe Advers.Hd^rcies.li^x,^ 
 
 BifhopSfViho have been 
 Conftitutedby the-r^- 
 pofiles, and their Sue- 
 ceflbrs all the way to 
 our times. And if the 
 Apoftles knew hidden 
 Myfteries, they woii*d 
 certainly deliver 
 
 them chiefly to thofc, 
 to whom they com- 
 mitted the Church- 
 es themfelves j and 
 whom they left their 
 own SucceiTors^ and 
 in the fame Place of 
 Government as them- 
 felves. We have the 
 SuccefTions of the Hi- 
 iliops, to whom the 
 Apoftolick Church in 
 every place was com- 
 mitted. All thefe (He- 
 E 
 
 HabemHi munerarc 
 
 qui ah jipoj^olis Infti'^ 
 tuttfmt Epifcopt in Ec^ 
 clefiu^ & fnccejfores ^- 
 of urn u[qus ad nos, Ep 
 fi Recondita m^fieria 
 Seiffent ApoftoU, vd 
 his maxima traderent 
 ea, qmbm etiam ip[ai 
 Ecckfias iommittebant i 
 ^ms &fmceJfores reUn- 
 qmbanty fhum ipferum 
 loCHntMagiflerutradcn' 
 tes, l!b.4.c.6j. Habe- 
 mmfacceffiones Epifco^ 
 porum qmbas Apoftoli" 
 cam qua in tinoquoqus 
 loco efi Ecckfiam tra-^ 
 dtdsrunt, I. J. c. 20, 
 Omnes enim li (Hdre- 
 tici) valde F ft er tores 
 Jfint, qj»<!im Epifcopiy 
 J, retickj) 
 
r^r/c^j) arc much later ^ui^tu ^poficii tr^M- 
 than the Bilhops, to derunt Eccle^^, 
 whom the Apoftlej did deliver the Churches. 
 The true Know- L4. c.6, jignitt^ 
 ledge is the Dodrin verx efty ^pofioUrum 
 of the Apoftles, and Do^rins, & AntiquHS 
 
 the Ancient State of 
 the Church, through 
 the whole '.World, and 
 the Charadler of the 
 Body of Chrift, ac- 
 cording to the Sue- 
 ceflionofthc Bifhops, 
 to whom they com- 
 mitted the Church 
 
 EcclefiA fiatuiy in Hni- 
 vsrf^Mundoy &€hdra' 
 6igr Corporis Chrifti fe- 
 cuniam fncceffiones E- 
 pifcoporum, qmbus it- 
 U eamqH£ in unoquo- 
 que loco efi Ecclefiam 
 tradiderunft quaperve-^ 
 nit ufque ad nos. 
 
 that is in every Place j and which hasDefcen- 
 ded even unto us. 
 
 TtrtulliaHy A. D. 203. of the 
 Prefcription of lieretickj. 
 
 A. D. 20J, 
 
 c. 32. Let them 
 produce the Original 
 of their Churches 5 let 
 them rhew the Order 
 of their Bifhops, that 
 by their SuccelTion, 
 deducd from the be- 
 ginning, we may fee 
 whether their firit Bi- 
 fhop had aiiy of the 
 
 Origines 
 fuarumy 
 
 Edant ergo 
 Ecclelidrum 
 evolvent ordlnem E - 
 pifcopor^m fmrum^ i- 
 tk utperJHCCCjffjnes ah 
 initio deCHrrentertj^ ut 
 primm ilU Epifcopas a~ 
 liqficm ex ^poflolis^ vet 
 Apcstelicis virisy qui 
 tamen cum j^poBolis 
 
 Apoflles or Apoftoli- perjevtraverit^ hahtte- 
 
 cal Men| who did 
 like wife perfevere 
 v/ith the Apoftles, for 
 his Founder and Pre- 
 dcceffor. For, thus 
 
 rit jiuBo*em& Ante^ 
 cejforem. Hoc enim 
 modo EcclsjiA y^posto- 
 lie A cenfmfuos dejerunti 
 Jic»f Sni^^rncorum Eg- 
 tk€ 
 
( 65 ) 
 
 ihe -/^poftolical Ghiir- cUfia Polycarpum a^ 
 
 Johannc conlocatum 
 
 ches do derire their 
 Succeffion : A% the 
 Church ofSmjirna from 
 Poi^carp, whom J^o/;» 
 (the >^poftIe) placed 
 there : The Churcii of 
 Kome from Clement^ 
 who was, in like man 
 ner, ordain'd by Pe 
 ter : j4rA fo the other 
 
 refert', ficut Romano- 
 rum, Clemcntem, a 
 Petro ordinatftm it idem 
 Periods Hticjuc &Cetetdi 
 exhihent (^hqs ab y^pa- 
 Rolis in Epifcopntum 
 ConBitfftos Apoftolicis 
 fiminii tradnces ht%- 
 beant. 
 
 Churches can produce thofe Conllitured in 
 their Bijhopnck^s by thsApojJles. 
 
 c. 36. Reckon over PercurreEcckfias^ 
 
 theApoftoIical Chur- 
 ches, where the ve- 
 ry Chairs of the Apo- 
 hUs do yet Pre fide in 
 ■their own Places. Ac 
 Corinthy Philippic E- 
 'phejas, TheJJalonicay Scc 
 
 OfBaptirm,c.i7. 
 
 The High Frtc(t, 
 who is the Bijmp^ has 
 the Power of confer- 
 ring Bdpcifm; and 
 lander him the Pres- 
 byters and Diacons-^nt 
 
 pojiolica^s, dp ad qiiM 
 ipf^ adhuc C^thcdfA A- 
 poftolo rum /« vs locis Pre - 
 ftdent, Corinthi,Phi- 
 lipp', Epheriis3Thena- 
 ionica, &c. 
 
 Dartdi (Baptifmnm^ 
 jm kahst ftimmm (a.- 
 cerdoSy qui eft £pi (co- 
 pus, dehifjc Presbyre- 
 ri er Deaconi, non ia* 
 men ftn^ Epifcopi Asi- 
 thoritate. 
 
 not withoui the Authority of the Bijlwp 
 
 Origen^ Names the 
 
 diftind Orders of Bi'~ 
 
 Jhop, Presbyter, and 
 
 Deacon. Such a 8i. 
 
 jllOp {fays hcy [peak: 
 
 of one who fought 
 
 Orig^ 
 
 
 A,D, 220. 
 nisCommsfit, 
 
 inM^tuRo^ A.D.120, 
 thomarri 1668 Gr.L4t, 
 
 p. 2^^. y^V -njlilQ- 
 
 3 vaiyi 
 
( 66 ) 
 pain Glory ^ &C.) doth ^^iiii to 3 ouut^^ 
 
 not dcfire a good ^ n^i^Cuiifcov ;g A/*- 
 Work -and the novav gp«$. ibu, p. 443. 
 
 />. 410. Jj w^/ywV©*, «T« 
 ffKamy. p. 442. '£ot- 
 
 famc is to be faid of 
 Tfesbyters and x/f^- 
 
 i7o«i The Bi' ops 
 
 and Fresbyters vvho 
 have the Chief Place 
 
 amongthePeopIc • 
 
 The l^ijhop is called 
 Trine s in the Churches : 
 And rpeaking of the 
 
 Irreligious C/^y^/, hedlredsit to them, whe- 
 ther ^//fe<?/?f, Fresbyters^ or Deacons. 
 
 St. C7/?r^^« Archbifhop of Car- 
 thage^ A. D. 24-0. 
 Our Lordj whofe E^/^. Oxon, Epijt. 
 Commands W€ ought XXXIlLLapfts, 
 
 A. D. 240. 
 
 to Reverence and O- 
 bey, being about to 
 Conftitute the Epifco- 
 fal Honour, and the 
 Frame of His Church, 
 faid to Peter, Thou art 
 Fetev Sec, From thence 
 
 Dominm nofl^er^ cujas 
 Pracepta metuere & 
 obferv^re debemta E^ 
 ptfcopi ho nor em & Ec- 
 cleft A [u£ RaUoncm dif- 
 ponens, in Evangelic 
 ldqmtHr& dicit Petro\ 
 
 the Order o( Bijhops Ego dicotibi quia tues 
 and Conftitution of Petrus, &c. Indeper 
 
 the Church does de- 
 fcend, by the line of 
 SuccefTion, thro' all 
 Times and Ages 5 that 
 the Church (hou d be 
 built upon the Bifhops 
 
 ► It is Eftablifh'd 
 
 by the Pivine Law, 
 
 temporum & fuccepo- 
 numvtces Epifcoporum 
 Ordinatio & Ecclejia 
 Matto decHrrity ut Ec-^ 
 clefia [tiper Epifcopos 
 
 Conftitutatur jD*- 
 
 vina Legefundatum efl^ 
 Ht omtm ad^su EcclsfiA 
 J • 7 ;:■-■ = . that 
 
( 
 
 that evrery AA of the 
 Church fhoiid h<: Go- 
 vern 6 by the Biihop. 
 
 To Cornell Lis,t^^» B^ 
 Jhop of Rome. 
 
 We ought chiefly 
 (my Brother^ to En- 
 deavour CO keep that 
 Unity which was En 
 joyn'd by our Lord 
 and His Apoftlestous 
 their SuccelTors to be 
 carefully obierv'd by 
 us. 
 
 The Deacons ought 
 to remember that it 
 was the Lord who 
 
 67 ) 
 per Eptfcopum GfihYne- 
 
 tHY. 
 
 Ep.XLr.Ccrfjelio, 
 
 Hoc enim velmaxi- 
 me^ Prater^ & laborH' 
 mm & I ah or are debe- 
 mniy ut Vmtatem a 
 Domino & per j^posfo- 
 los nobis Sncce^oribHS 
 truditam^ quantum pO'^ 
 ffumm obtinere cnre^ 
 mpis, 
 
 Ep. IJL Rogatiano. 
 
 Memlnijfe autemDu 
 aconi d^biint e^mnUm 
 ApQsholos, ideft Epif- 
 
 chofe the ApoBles jtnsit copos Uormnm Elegit^ 
 
 IS, the Bijhops. 
 
 Chria faid to the 
 j^poHles and by that 
 to all bijhops or Gover- 
 nors of His Church, 
 who fucceed the Apo- 
 files, by vicarious Or- 
 dination, and are in 
 their ftcad. He that 
 beareth yo!4^ heareth 
 me. 
 
 For from hence do 
 Schifms and Herefics 
 a rife, and have arifen, 
 while the Bijhop, who 
 isOwf, and GovernoH? 
 of the Church, by a 
 
 Ep,LXFIFlorentio, 
 
 Dixit Chrijius ad 
 u^poBoloSf ac per hod 
 omnes l^YApo^ti^^ e^til 
 ApoUolis vicaria ordU 
 natione fficcednfity Qui 
 vos audit, me au- 
 dir, 
 
 Ibid. 
 Inde enim Schifmata 
 & H&refss or to, & ori' 
 HntHf^ dam Epifcopics 
 qtti unffs eft, & EccLe- 
 fid, ?r£-esh , [tiperk^t 
 Fraffimptione contemni 
 fur, & homo dignati 
 E 4 proud 
 
( 6 
 
 pfoud Prcfumption is 
 Defpis'd 5 and that 
 K4anw'hois Honour'd 
 as Worrhvby God, is 
 accounted unworthy 
 by Man. 
 
 Nor arc Herefies 
 rprung up, or Schifms 
 arifen from any other 
 Fountain than from 
 hence, that Ohcd'u 
 enceis not paid to the 
 FrieH of God.} and 
 that ther is not one 
 Trie ft at a time in 
 the Church, and one 
 Jud^e for the time in 
 thsFlaceofChriit.To 
 whom if the whole 
 Fraternity did obey, 
 according. to the Di- 
 vine Occonomy, none 
 vvoii'd dare to move 
 :^ny thing againft the 
 
 Sacerdotal Colleoj- 
 
 Sr is neceilarv that the 
 B P^cps flmu'd exert 
 th^ir Auch<3rifv with 
 f n Vigor^.-8ut if it 
 is fo, that we arc a- 
 fraid ot the Boldnefs 
 fifchemoft Profligati 
 ?.nd that which thefe 
 w eked' Men cannot 
 rsTpafs'by the Me- 
 
 8 ) 
 
 one Dei honoratus, In- 
 di^nus hommibui judi- 
 catur. 
 
 Ep.LlXCornelio. 
 
 Neque enim aliunde 
 H&rejes oifortafunt, aut 
 tjatj funt fchifmatay 
 qtiam ind^c^tf^od Sacer- 
 doti Dei non obtcmpc^ 
 rat fir 5 nee nnus m Ec- 
 clejla ad tewp^sSsiC^T'^ 
 do5, & ad tempus Ju- 
 dex vice Chrifti ccJi- 
 tdtfiYi Cfii fi fecHndnm 
 Afajjficria Divir^a ob- 
 tempevaret Fratermtas 
 univerfa^ nemo advcr- 
 /«j facerdotum Colle- 
 gium ^Hicqtiam move^ 
 
 ret vigor e pUno 
 
 Epifcopos eLgere opntet 
 qtiod ft ltd res eft tit 
 NeqmjfimorHm timea- 
 tttr Jiudac'ietj & quod 
 Mali vere atcjug dqni' 
 tate non pujffinr, Teme- 
 ritate & Defperatione 
 psYficiant j aytnm csi 
 de Epifcopatiis vigorcy 
 & de Ecclefia guber- 
 nanda fublimi ac Di^ 
 vina Potc'fiafe. Nee 
 Chriftiani ultra aut 
 durare aut effe jam 
 ^off-^.mu.S'i fi ad hoc 
 thods 
 
thods of Truth 
 
 ( 69 ) 
 
 and ventum efl. 
 
 ut Terdi- 
 
 Equity, if they can tortfm Min^ atque In- 
 sccomplifh by their fidias penime fca. 
 
 Raflinefs and i^Jefpair, must 
 
 then is ther an end of the. Eptfc&pdl Authority, 
 and of their iuhltme and Divme ^oxvermQo- 
 vctnmg of the Church, Nor can we remain 
 Chrtftianszry\ox\gtT^ ifitig come to this, that 
 we (houd be afraid of the T/&r^/?ri, and Snares 
 o{ ihcWtcked- — : — 
 
 TheAdverfary 
 
 of Chriit, and Enemy 
 of His Church, for 
 this end ftrikes at the 
 BiJhGp or i?«/^/ofthc 
 Church, with all his 
 Malice, that the Go^ 
 vtrnor being taken a- 
 way^ he might Ra- 
 srage the more Vio- 
 
 ' -Chrifli ^dver^ 
 
 farius & Ecclejia ejus 
 Immicusy ad hoc Ec- 
 cleft A Praepoiltum fua 
 Infdfiatione perfequU 
 tur, Ht Gubernatore 
 fubUtOy atrocius atqut 
 violentius circa Eccle- 
 fia Naufragia grajfe- 
 tur. — '- 
 
 lently and Cruelly upon the Ship-wreck of the 
 
 Church ; 
 
 Is Honour thengi- Honor ergo daturDeo 
 
 ven to God, when ciuando Jtc Dei Maje^ 
 
 the Divine Majefty lias & CenfuraContem^ 
 
 and Ccnfure is fb Def- 
 
 pifed, that thefe Sa- 
 crilegious Perfons fayj 
 
 do not think of the 
 
 Wrath of God, be 
 
 not afraid of His 
 
 Judgment, do not 
 
 Knock at the Door 
 
 of the Church 5 but 
 
 without any Repen- 
 
 mtur ut propona-^ 
 
 tur a Sacrilegis ati^ue 
 dicatur J ne Ira cogtte- 
 tur Dei, ne timeatur 
 fudicium Domini ne 
 pulfetur ad Eccleftam 
 Chriilp, fcdfMata ?os- 
 mtentia, nee ulla Ex- 
 cmologejt Criminis fa- 
 cta^ DefpeEiis Epifco- 
 tanc« 
 
( 70 ) 
 
 tance, or ConfeflTion pis at^jueCalcat is, Fax 
 of their Crime, De- a Presbyteris verbis 
 (pifing the Authority fallacibHs Predicetur ? 
 of their Bi/hops, and trampling it under their 
 feet, a Falfe Peace is Preach'd to be had from 
 the Vreihyters {Scilicet) in their taking upon 
 them to Admit thofe that were Fallen mto 
 Communion^ or the Peace o^ the Church, with- 
 out the Allowance of the Bipop. 
 
 ibid. 
 
 They imitate the 
 coming of Anti-Ghrift 
 now approaching. 
 
 Valerian fthe Em- 
 peror) wrote to the 
 Senate, that the Bi- 
 JhopSi and t^e Pteshy- 
 tersi and th{^ Deacons 
 ' (hou'd be profecuted. 
 
 The Power of Re- 
 mitting Sins, was gi- 
 ven to the jipoflles^ 
 
 Antichrifti jam pro» 
 pinqnantis adventnm 
 ImnantHYn 
 Ep.LXXX.Succeffo. 
 Refcripffe Valeria- 
 num ad Senatum , u^ 
 Epi[cQpiy & Presiyteriy 
 & Diacones in con- 
 tinenti animadvertan- 
 tur, 
 
 Firmilianus Cypriano; 
 
 Ep.LXXV.p. 22J. 
 
 foteftas ergo Pecca^ 
 
 torum remittendorttm 
 
 uAfojiolis dataeft— & 
 
 and to the Btfi>ops, who Epifcopis q$ti eis Ordi^ 
 
 have fucceeded them nations vicaria fuccef- 
 
 by a vicariousOrdina- 
 tion. 
 
 ferant, 
 
 Ep. XVI p. 3(5. Cypri- 
 
 anus Presbyteris & 
 
 Diaconibus. 
 
 ^uod enim pericfi- 
 
 him metuere non debe^ 
 
 mtis de offenfa Domini 5 
 
 whenfomc Presbyters, quando aliqm de Pres- 
 
 neither 
 
 WhatDanger ought 
 we to fear from the 
 birpleafure of God, 
 
( 71 ) 
 neither mindful of the byterU^ nee Ev^nrrelii^ 
 
 Golpel, nor of their 
 own Station in the 
 Church, neither re- 
 garding the future 
 
 mc Loci Juk mc'?n<fres^ 
 fed neqne fmuTHm Do- 
 mini fftdiciumy neqtts 
 fibi prA.ptijittim Epif 
 
 Judgment of God^nor copum coHtanteSy qaod 
 the Bijhop who isfet nnnqnam omnia juh 
 
 over them, which was 
 never done under our 
 Predeceffors, with the 
 Contempt and Ncg- 
 led of their Bipop, 
 do arrogate all unto 
 themfelves ? I cou'd 
 bear with the Con- 
 tempt of our Epifco- 
 
 ^ntscejfortbHS faBnm 
 e^ , cum Contumeiia 
 & Contempts PrApo- 
 fiti totum fibi vcn- 
 dicent ? Contumelian 
 Epifcopatus noftridtf- 
 jimnlare & ferre pof^ 
 fum- — -fed dijfimfti au- 
 di nunc loCHs non ejL 
 
 pal Authority, but ther is now no room left for 
 Difiembling, &c. 
 
 A. D. 36J. Optatus Milevitanusy Bifliop of 
 Milevcy or MeU in Ntimidia in Africa, A. 
 D. 3^f. 
 
 Inhis2d.Bookagainft 
 Veymenian^Jhe Church 
 has her fevcral Mem- 
 bers, Bifhops, Presby- 
 ters^ Deacons, and the 
 Company of theFaith- 
 ful. 
 
 You found' in the 
 Church, DeacotiyPreS' 
 bjters^ Bijhops, you 
 
 1. 2, Contra Par- 
 menianum. 
 
 Cert a Membra ftta 
 babet Ecclepa^ Epif- 
 copos,Presbyteros,Di- 
 ZCQnQ$y(^tHrbam fide- 
 liiim^ 
 
 Inveniflu Diaconos^ 
 P res byte ros, JEpifco- 
 
 have made them Lay- ^^ohfeciftisLaicoSyagno" 
 men j acknowledge fcit vos anima^ evertijfe^ 
 that you have Subverted Souls, 
 
 A. D, 
 
(72 ) 
 St. Amhfofe Bifhop ^ofdamdedtt Af&. 
 of Milan, A, D.J 70. fiQlos^ quofdum Pro- 
 upon Eph. iv. ir, phetas, &c. uipoftoli, 
 Sp:akjng of the [eve- JE^pifcopi/]»»t : Prophe- 
 ral Orders of the ta ExpUnatores {mi 
 Church, And he gave ScriptHr arum [tent A- 
 
 /tffWffApoftles,and fome gabus Evamelifte 
 
 Prophets, and £van- Dhcom funtJicHt fruit 
 
 gelifts, Scc.SaySy that Philippus Nam 
 
 by the ApojiUs there ifi £pircopo omnesor- 
 were meant the Bi- dines [unt ^qui a? nncc\i% 
 Jhtfps; by Prophets fthc Sacerdos fi?, /70c eB, 
 £xpoun^crs of the Princep^ eB Sacerdo- 
 Scrtptures'y and by the turn, (^Propheta, 0. 
 Evangelijis^ the Dea- £vange!ifta, & Gate- 
 €ons. But fays that ra ad implenda officio, 
 they all met in the Ecclefa in Mmijterio 
 Bifhop 5 for that he Fiddmm. 
 was the Chief Priefl that is, (fa^s he) the 
 Prince of the TrieB, and both Prophet and 
 Evangelifiy to fupply all the Offices of th^ 
 Church for the Miniltry of the Faithful. 
 • And upon I Cor. xW. Caput in EccleJIa A- 
 
 28. fays^ that ChriB poUolos po fa it /p- 
 
 ConHituted the Apo- pfunt Ep]kop\. 
 
 files Headin the Churchy and chat thef^ are thq 
 
 Bijhops, 
 
 And upon t/. 29. ^r^ Verum eft^ quia in 
 
 all Apofiles? i. e. all Eccle/ia unus Lpifco- 
 arc not Apo^les. This pus eji:, 
 is true (^[ays he,) becaule in the Church ther 
 is but one Btjhop, ^ia ab una \)e9 
 
 And becaufe all Tdtre funt or/tnia^ fn- 
 things are from one gulos Epifcopos, fitiguUs 
 Cod the Father,there- Eccbfiis Pr^. e^e Dccre- 
 fore hath He appoin- vit, red 
 
( 73 ) 
 ted that one JS//^<»/>(hou'dPrefidcover£ach 
 Church. 
 
 In his Book of the De Dignat. Sacer- 
 Dignity of the Triefi- dot. c, l.ut eftendere" 
 Jbocd, c. I, ke fdjfS flh^t mus nihtl effetnhoc [i- 
 ther is nothing in this chIo BxcdUnttui Sa- 
 World to be found cerdotibus, nihil Suh- 
 more Excellent than liminus Epifcopis, re- 
 the Frieftsy nothing feriri, 
 more SHhlime than the Bijhops, 
 
 And fpeaking of what was Incumbent upon 
 the leveral Orders of the Church, he does 
 plainly diftinguilh them: For, fays he, in the 
 fame place 5 
 
 God does require ^llud efienim quod 
 •ne thing from a Bi- ^^Epifcopo requint De- 
 Jhop, another from a us& aliud quod a ^res- 
 Freshjtcr^anothcrfrom bytero, & aliud quod 
 a Deacon^ and another /)iacono, & aliud qucd 
 from a Lay- man, a Laico. 
 
 5c./^r<??», A.I>.38oJnhisGomment 
 
 upon the £p. to TitHs, • • 3 ® 
 
 When it began to Foflquam mhfquiff^ 
 be faid, / am of Paul, eos qaosBaptiz^aifat fuos 
 I of ^polios ^ Sec, and putub^t effc non Chriftt, 
 every one thought I N T O T O O R- 
 that thofe whom he B E Decretptm eft, up 
 Baptized^ bclong'd to uniss de Presbyteris 
 himfelf, and not to Ele5lus fuperponeretur 
 Chriftj it was De- CAteris^ Mt Schifmatum 
 creed thro* The v9hoU femina tollerentur. 
 Earth, that one Chofen from among the Pref- 
 kyters (hou'd be fee over the reit, that the 
 ^Qtd$ of Schifm might be taken awa5% 
 
 lnh\$ Epifi, to EvagriuL 
 
 From 
 
74 ) 
 
 From Mark^ the E> 
 vvj •cliff: to Heradoiy 
 and D tony [i us the i?*- 
 
 of ' £ .^7p^ ii a V e a I vva y s 
 Choi en out one from 
 
 A Marco Evange^ 
 lifta ad Heraclum uft^-, 
 ad i.)ionyrium Epijco- 
 ^os^ Vresbyteri -$gyp- 
 ti femper unptm ex fe 
 Elelium in CleJioriGra- 
 
 du collocMam EpifcopUTti Nominabant, 
 among themftlves, whom having plac'd in 
 
 an highCv Degree than the reft, they called 
 
 then Bijhop, 
 HethatisAdvanc'd, 
 
 is Advanc'd from lefs 
 
 to greacer. 
 
 The Greatnefs of 
 
 Riches, or the Humi- 
 lity of Poverty does 
 
 not make a Bijhop 
 
 greater or Icfs, feeing 
 
 ail of them are the 
 
 Succejfors of the Apo- 
 
 files. 
 
 That we may know 
 
 the Apoftolica! Oeco- 
 
 nomy to betaken from 
 
 the Pattern of the Old 
 
 Teftament, the fame 
 
 that ^aron, and his 
 
 Sons, and the Levites 
 
 were in the Temple, 
 
 the Bi/hops, TresbyteYs 
 
 and Deacons arc in the 
 
 Chur$h of Chrjfi, 
 To Nepotianus 
 Be fubjed: to your 
 
 Bifi39f or Chief.prieft i 
 
 ^ui provehitur^d Mi- 
 nori> ad Majus prove- 
 hitHT. 
 
 Totentia Divitiarttm 
 & ?at4penatis Humi- 
 ittoit fHblimiorum vel 
 inferiorem Epifcopum 
 nonfacip, CeterHmOm- 
 nes Apoftn.orum Snp^ 
 ce[fores fttnt, 
 
 Vt Jcpamus Traditi* 
 ones Apoftolica fftmp- 
 tas de veteriTeiiamentoi 
 ^<7^ Aaron, d" Filii 
 ejus atq-j Lcvita? in 
 Tempio fnertinfy hoc 
 fibi Epifcopi, Presby- 
 teri, d'DeaconijVfw- 
 die enP in "Ecclcfx^, 
 
 ^<^Nepotianurn« 
 E^o [ujeBfis Ponti- 
 fici tm 5 & qnaji animi 
 Parcntem/»/<r/^tf. 
 
 and 
 
(75 
 and receive him as 
 the Father of your 
 Soul. 
 
 Againft the LHcife- 
 fians. 
 
 The fafety of the 
 Ch. depends upon the 
 Dignity of the High 
 FrieBy to whom un- 
 left a fort of abfolute 
 and eminent Power be 
 
 ) 
 
 Jdverf, Lucifcrianos. 
 Ecclejia falus in fum- 
 mi Sacerdotis Digm>' 
 tate pendet^ cni nifi 
 exors quAdAm & ab 
 9mmbm Eminens detut 
 PotefiaSf totinEcclefa 
 efficient fir Schifmata 
 qnot Sacerdetes, Inde 
 venit^ Ht fine Epifcopi 
 JHJfioue neqne Presby- 
 
 ^ ^^ neqne _ ,_^ 
 
 given above all, ther ter nequc Diaconus jus 
 will be as many babe ant B^ptiz^andi- — 
 
 Schifms in the Church 
 as ther are ?rieHs, 
 Thence it is, that 
 
 without thcGommand 
 
 Ad eos qui per Presby. 
 teros & Diaconos^rf/;. 
 
 ti^4$tifuntf Epifcopus 
 ad Invocationem [an^i 
 
 of the Bipepy neither Spirit m manum Impo 
 2i?reshper^ notSLDea- fiturus excurrat. 
 con y have Power to Baptize— — -And the 
 Bi[hop is to impofe his Hands upon thofe 
 who are Baptized by Fresbpers or Deacons, 
 for the Invocation of the Holy Spirit. 
 
 And Comforting Epitaphium Nepo- 
 Heliodoffis^ a ^ifoop^ tiani ad Hehodorum 
 upon the Death of Epifcopnm venerebatut 
 Nepotian his Presbyter In publico Epifcopum, 
 and his Nephew, he domi Patrem noverat 
 Commends Nepotian Inter Presby teros (^ 
 in that he Reverencd Co-equales, primes in 
 hit Eijhop, He Ho- cpercy &c. 
 nour'd Heliodcrm^ in pubiick as his ^ifoop^ at 
 home as his Father. But among his Presbyters 
 und Co fqtiais^ he was thcfirftin his Vocation, 
 
 Upon 
 
il6 
 
 Upon the 6oth. of 
 Jft* He calls the fu- 
 ture Bifrops, Frinces 
 of the Church. 
 
 Ofthe£ccIefiafticaI 
 Writers. Concerning 
 
 ^rfzwfi,afterthePar- 
 fidn of our Lord, was 
 
 Frincipes futHros JEr- 
 
 clefiA Epifcopoi N9- 
 minavif. 
 
 Infcript, EccUfiaft. 
 De Jacobo. 
 
 faco^HspoftPaJftonem 
 Domini fiaPim ah ^- 
 ^o/folis HierofoUmorum. 
 
 immediately, by the Ei^lfcopns efi ordinatfts 
 Apoftles, ordained Biftiop of fernfalem. The 
 tike he tells ofthefirft Eijhops of other Places. 
 
 Epift. J4, againft Ep, ^^. contra Mon- 
 MontanHS, tanum. 
 
 With us the Eipoopi jipud nos Apoftolo- 
 hold the Place of the rum locum Epifcopi 
 j^pofllss, tenent. 
 
 St. Auguftine B%Jhop of Hippo in 
 j^ftita, A.A410. Epiftle42. 
 TheRoot of theChri- RadixChriflianaSoei- 
 ftian Societv is difFus'd etatis perfedes ^pofto- 
 
 AD. 420. 
 
 throughout the World, 
 in a fure Propagation, 
 by the Seats of the 
 Apojiles, and the Sue* fuuditur 
 ceflion of the Bijhops, 
 
 ^efi, veter, & novi 
 Tenr,K,^j, 
 
 Ther if none but 
 knows that our Savi- 
 our did Conftitiite 
 
 lorum & Succeffiones 
 Epifcoporum artaper 
 ovbem Propagatione dif" 
 
 Nemo ignorato SaU 
 
 vaterem JBpifcopos 
 
 EccUftis JnBituiJff 5 
 
 Tpfc enim priafqttam 
 
 Coslos Afcenderet^ Impo- 
 
 Bijhopsin theChurcheij nens Manus -^poftolis 
 for beforeHcv^fcended ordinavit f(?jEpi(copos, 
 into Heaven, He laid ^od dixit Clarus a 
 His Hands upon the Mufcula in ConeiUo 
 
 jipoftle$ 
 
^77 ^ 
 :;#m/?/^i and Ordained Carthag. Repetit Ati* 
 them Bffhops. guft- ^^ Baptifmo con- 
 
 rr/i Donatift. 
 
 !.7.c.43«The Sen^ Manifeft^ isfl fenten* 
 tence* of our Lord tia Domini noj^rijciu 
 Jcfus Chrift is clear, Chrifti j4poftolos fnos 
 whofent his Apoftlcs, mittentis^ & ipfis folk 
 and gave xoThem aUne Poteftatem a Patre fbi 
 that Power which He tr^ditam permittentis ^ 
 liad Received fromHis qui^Hs nos Susceffimus) 
 Father 5 to whom we eadem Fote^ate £ccler 
 have Succeeded, Go- fiam Domini Gftfernan- 
 vcrning the Church of tes. 
 God by the fame Power. 
 
 Ep, 162. (psal^ing of the Bifhops (fdng caifd 
 Angels, ^ev, 2. he faysy 
 
 By the voice ofGod, Divina -voce (nb 
 the Governor of the nomine Angeli LAuda* 
 Ghurch is Praifed, un- tur Prapofttm EcclefiA. 
 dcr the Name of an -^»^^A 
 
 Of the words of our J)e verbis Domini^ 
 Lor^ Serm. 24. Strm^z^, 
 
 If He raid to the Si Jolts Apoftolii dixity 
 Apoftles alone, he that Qiii vos fpcrnit, me 
 def^ifeth yott, defpifeth fpernic, (pernite nos : 
 m€y then defpife us : Si ant em Sermo Ejus 
 But if thofe words of pervtnit ad nos, & vo». 
 His come down even c^vit nos^ & in eorum 
 unto us, and that He loco Conliitutt nos,vide^ 
 Ijas Called us, arid t^nefpernatisnos. 
 Gonftituted u$ in their Place, fee that you do 
 not defpife us, 
 
 , Againft. Faftfim, < Contra Fau^x. Mb, 33V 
 Wq embrace the. Holy cap, nit, ., 
 
 Scripture, which from v Scnpt^ram amph^i- 
 
( 6z ) 
 
 the Ti mcs of the Pre- mttr quA a(f Mm Pre- 
 
 fence of Chrifthimfclf, fe»ti£ Chrifti temfori^ 
 by the Difpofition of hus, per Difpenfationes 
 the Apoftles, and the jifoftolommy & CAte- 
 Succeffions of other ras ab eorum fedihs 
 Bijhops from their 
 Seats, even tothefe 
 TimeSjhas come down 
 to us, fafcly kept, 
 commended and ho- 
 
 nour'd through the whole Earth 
 
 SftcceJponesEpifcoporum 
 ufque ad hac tempora 
 toto Or 6c t err arum CH- 
 flodita^ C9mmendataf 
 clarificats pervenit. 
 
 y^^4*»J^Petilian. 
 
 What has the Chair 
 of the Church oiR^vte 
 done to thee, in which 
 P^rir* fat,and in which, 
 at this day, Ana^a- 
 fim fits 5 or of the 
 Church of ferufalem, 
 in which fames did fic, 
 and in which fohn 
 docs now fir. 
 
 Againft Jaiian. 
 
 Irenajus , Cyprian, 
 Reticius, Olympius, 
 Hilary, Gregory, Ba- 
 fif, John, Ambrofe— . 
 thefe were BtJhopSy 
 Grave,Lcarned>c^c. 
 
 ^icfiions upon the Old 
 Teftament.QviG^,i y. 
 The King bears the 
 
 Lib, a. contra Literas 
 
 Tetiliani C yi. 
 
 Cathedra qmd tibi 
 
 feat Ecdejidi Romanae 
 
 inqnm ?ettusfedity & 
 
 in qua /7o<//tf Anaftafius 
 
 fedet ; aut Eccle/ta Hi- 
 
 erofolimitana* in qna 
 
 Jacobus fedit^ & in 
 
 qtia hodis ]o2J\nts[edet 
 
 \ Vid, contrv Creicon 
 
 /. 2.C. 37.1 
 
 Contra Julianum, /. 2. 
 
 CAp, ult. 
 
 If en Am ^ Cyprianus 
 Reticius, Olympius.HiU 
 riw^Gregonus^ BaplluSy 
 foannes, AmbropuSy ifli 
 erant Epifcopiy DoBi^ 
 Graves^ Src. in EcclepA 
 Regimme CUri, 
 ^efi, ex vet, Tefi, 
 
 qu.Z^, 
 
 Dei enim Imaginem 
 Image 
 
( ^3 ) 
 Image of Cod, as the ha^etKex, fcut & E- 
 Bi(hop of Cbaft^Thcre- pircopusChrifti.^i#4«i. 
 fore while he is in that dm er^o in ea tradnione 
 Station, he is to be cf^ Monorandm cfl, fi 
 Honoured, if not for nonpreptcrfe, velprop- 
 himfelf, yet for his ter Ordinem, 
 Order. 
 
 Let thisfuffice as to theTeftimonies of par- 
 ticular Fatihtrs of the Church, tho' many more 
 may be produc'd, in that compafs of time, 
 to which I havcconfin'd our prefent Inquiry. 
 And BOW fthat noGonvidion might be want-' 
 ing) I will fet down fofneofthe Canons oi the 
 Councils in thcCe times, to tne fame purpofe 5 
 whereby it will appear, that Eptfcopacjy as 
 diHinih from, and [nperior to Vrcsbyteryy was 
 not only the Judgment of the firil: Glorious 
 Saints and Martyrs of Chrift $ but the curreni: 
 DoBrin^ and Government of the Chftrch^ both 
 Greeks and LAtin^ in thofe early Ages ofChri' 
 ftianity. 
 
 In the Canons of the ^po[}les, the diilindion 
 of Bijhop, Presi?)tcr, and D(?^{;a»is fo frequcnta 
 that it is almolt in vain to give Citations, The 
 i/?. and id. Can (hew the ditference to be 
 obferv'd mtheOrdatning of them. 
 
 Let a Bijhop be Con- 'hTr.Jxo'vQ- ^c^-n vei^ 
 fecrated by two or v^ 'Ecwtxottwj^ J^Ja » 
 three Bijhops. t^Zv. 
 
 Let a Frei'h'ter and n^ifffiuTi^Q- <^ Ivh 
 Deacon be Ordained 'ET7;;toisr» x^^'^^^^^ i 
 by one Btjhop. ^laHjovQ-, 
 
 See the lame Diftindion of thefe Orders, 
 
 C^;;. 3,4,5,6,7,8. 17, 18.25. 27,28)29-32, 
 
 33. 36,4z.44,45, 51, y2,53-^3-68; 6^,70, 
 
 F a 8J, 
 
( 8o ) 
 
 l^iu .^""'^^u ^^V ^^^ JufiraiftioM of the 
 B'Jhopiovet the Prts^tm and Dt4con,. 
 
 If any Presbyter or ii v( ^n^i^fQ., i 
 
 C/m«/ Order, ftall x5y« * k^h«;c«,, X„. 
 
 leave h.s own Parifh, ^^, , to^Crr. 
 
 and go to another, ^e M^my AnAx^. v- 
 
 without the 5i/;b#ps ^^r .'\^T" 
 
 no longer 5 efpecially 
 if he obey not the ^i. 
 Jhop, when he exhorts 
 him to Return, pcr- 
 fiftinginhis Infolencc 
 and diforderly Be- 
 haviour, but he (hall 
 
 Communicate only as a Lay-mnn. 
 
 And C^;?. 3 r. If any e7 77$ Uft^r/SJi^fQ- v- 
 
 a( hcumai fj^nt lyMn xfli- 
 
 Tresbyter, dcfpifinghis 
 own Bijhop, (hall ga- 
 ther Congregarions 
 apart, anderca ano- 
 ther Akar, his B^fiap 
 not being ConvitTc of 
 y'^'ickcdncfs or Irreli- 
 gion, kt him be De- 
 >>os'({as an Ambitious 
 fctfon 5 for, he i« a 
 Tyrant .• As hkewifc 
 ^jch other c/^r^7, and 
 3S many as (h^U joyn 
 with him,- hut the 
 
 
 Z* y w^« (halJ be Excommunicated, But, let 
 
 this 
 
( 8i ) 
 
 this be after the firft, fccond, and third Ad- 
 monition of the Bijhof. 
 
 Can, 39. Let the 0/ ripiafio-ne^i ^ Ai«- 
 Treshjteri and Deacons x*y«/, givdf yyuuni to 
 do nothing without 'B^nmi'git nmJip ^tiah- 
 che Confcnt of the Bi- ^^y-^, ^jjiii ylf^vi mm- 
 Jloof 5 for it is He to rd6^'©- ^ k*.Iv t« Kw- 
 whom the People of g/«, ^ ^ -Cj^ ^ 4y;^j> 
 the Lord are commit- ^^'^ ;^5jpy dTrnTn^Ti- 
 ted, and from whom ^(gh. 
 an account of their Souls will be Required. 
 
 C;i».4i. We Ordain njo^awowV ^ 'E^wwsa- 
 the Bifhop to hzYc po- tjbj^ l^^oinv tx^^ ^ '^^ 
 wer of the Goods of ^EitK\\]sidL; 'sraiLfij.*7w — • 
 
 the Church ^And jg tcT^ AcfAvoti c/)* npsa- 
 
 to Adminifter to thofc Cun^aov }^ Aiamvov ^- 
 who want, by the ^pi^-^^ttu, 
 hands of the Fresbpers and Deacons. 
 
 Can, y j , If any C/^r- Eif 77,- K,\«e4Xfl < t/^e/<^ * 
 j[y»man mailRcproach ^T^'muM-mv , j(^,^f«<S». 
 his Bijhop^ let him be "Ap;^^]* -^ « ;tct* b/c l/«f 
 Depos'd : For, Thou xdnai. 
 Jhalt not ffeak Evil of the RnUr efthe People, 
 
 After the Canons of the jipojltesy I produce 
 next a Great Council of 87 Bifhops held ac 
 Carthage, in thfe Year of Chnft^ 2<^6, under 
 St. Cyprian, Archbi(hop of that Place, which 
 is Publilhed in St. Cyprians Works bv-^fore quo* 
 ted, p. 229. where he t^ls us. 
 
 That beddes the \ Epifcopiphifimi cam 
 Bijhcps^ihtT rx\nx\\Qxe f^jresb)teri:f& Diacom- 
 both Vresbyttrs and bt^s^ 8cc, 
 D^affonSy and great Nurnh:?r^ cf the Laity, 
 
 The Coifjci! of Elib€rl<m Spain^ abrat the 
 Ym-Q^Chrifi 3oy. Cap. X 8. and J 9. 
 
 F I B'Jhops 
 
( €6 ) 
 
 BiJhopSj Vreshytersj 
 ^ndDeacons areNain d 
 diftind. And c. 32. 
 Presbyters snd Deacons 
 are forbid to give the 
 Communion to thofe 
 who had gricvoufly 
 ©ffended, without the 
 (hop. 
 
 c.y)". Of thofe who 
 (hall falfly accufe a 
 Bijhopy Fresbytety or 
 Beacon, 
 
 C.77. It is ordained 
 that thofe who are 
 Bapriz'd by a Deacon^ 
 
 Epifcopii Vresbjteri^ 
 & Diaconiy &c. Non 
 e[^ ^resbyterorumy aut 
 DiaconoYum Commn- 
 nionem taltbus prd.ftare 
 deb ere, nifi eis jftjferit 
 Epifcoptis, 
 Command of the Bi- 
 
 Si qnis £pi\cofiimy 
 Tresbyterum, vel Dia- 
 cofififn falfis Criminibus 
 appetierity Sfc 
 
 Si quis DiaconffSjJine 
 Ep'tfcopo vel Presbytera 
 aliquos Baptiz,averit\ 
 without the Bijhop or Epifcopus eosper Bene- 
 Tresbytery (hall after- diEtionem per f cere de- 
 wards beConfirm'd by bebn, 
 the Bifhop. 
 
 The Council o^ Aries in France^ about the 
 Year of Chrifi 309. c. 18. It is ordain'd that 
 the Deacons (hou'd be fubjecl to the Presbjters : 
 And c 19. 
 
 Thar the Presbyters Presbyter I fine 
 (houd be fub;ed: to fciemia Epifcopi 
 their Bijk op, ;ind do no- faciant, 
 thing without his confcnr. 
 
 The Council of Ancfra^ 
 3if. 
 C. I. and 2. Having 
 Prohibited thofe Pres- 
 byters 2ndDeacof}s who 
 had, intim^s of Per- 
 fecution. Offered to 
 
 A. D. 
 
 Con- 
 
 nihil 
 
 A. a 
 
 EI [AiVTOt Vtli "J^'Ew 
 ffKOTTOfy 
 
 ^hioy Ti sAJiVcu 
 
 7«T5/^ ffiwiJhnv 
 
 WA « 
 
 Idols, 
 
C 70 ) 
 
 Idols, from thcExe- W wiivli ^ 7£w l^t" 
 
 cution of their Office, ffi^v. 
 
 fays, that notwithftanding the Bijhop may Dif- 
 
 pence with them if he fees their Repentance 
 
 iincerej for that this Power is lodg'd in the 
 
 Mijhop. 
 
 The Council of Laodieea. A. D. 
 A.D.311. 
 
 Can. 41 
 
 3*1 
 
 That no 
 
 Clergy-man ought to 
 Travel, without the 
 confent of his Btjhof. 
 
 Can, 5'6. That the 
 Treshjtersou^t not to 
 go into the Church, 
 and fit in their Stales, 
 till the Bijhop come, 
 and to go in with the Bijhsp, 
 
 The Firft and Great Council ofNicff, 
 A.D. 325. 
 
 Can. 16, That if 
 any Presbyters or Dea- 
 cons leave their own 
 Churches, they ought 
 not to be receiv *d into 
 another Church : And 
 that ifany ftiall ordain 
 fucf; in his Ch. as be- 
 long to another, with- 
 out the confent of his 
 proper Bi/hop, lerfijch 
 OiAiiacioa be voiH. 
 A.D.si-6. The Council of Ci^i^^r^, 326, 
 
 Cai. 6 Ifany have Ei n^ thu^ lim <^/i/t^»f^ 
 
 private Meetings o'jt ^^'^i* >y'7' '*//*» ^^y-AwTvct- 
 
 F 4 of 
 
 
 TM ^t/T? iy^KhiiaiAf f^« (^f >^ 
 
(84) 
 
 by the Sentence of the Bi/hop. ^ ^' 
 
 Can. 7. If any will ■;- _, „ , . 
 
 take or give of the ^Z2-Z'T' ^' 
 Fruits offer'd to the 2 7^1: '"*,'/ ^•^"- 
 Church, out of the "'iZ .^"f' ^- 
 Church.without leave '"""^f"^ >»»,«a<, t5 
 of the 5,yfe,/,, let him iX"'~~'^ "'''"'>- 
 hcj4nnthem4. 
 A.D.341. The Council of ^/,^/(,ci&, A.D.jaj 
 
 Crfw. 3. If any /'rVj 
 ^y^w' or Deacon^ leav- 
 ing his own Parifti, 
 fliall go to others jand 
 fefufe to return, when 
 his own Bifhop (hail 
 fumroon him, |et him 
 be Depo&'d. 
 
 br left themVeithe; for SSaclon or Apo.- 
 V/ror. Deacon, dcf- a,*'«,©- ^«^f.,ii«, ^ 
 
 
 C4»,4, If any Bu 
 Jhof being Depos'd by 
 ^Sijnod, or a Presi>yter 
 or Deacon being De- 
 posed by his own pro- 
 per B'Jhop, fhall pre- 
 fume to exercife his 
 Fundion, let no room 
 
 ^nfing his own 
 
( 85 ) 
 fliall feparate himfclf itf^ToV 7y< 'EKKKunAf, ^ 
 from the Church, and ic/V^ Ownyt-y^y ^ euwA- 
 gathcraCengrcgation ^etiv tTmh, y^rS'E^f. 
 of his own, and fee up ^ja)V» tsf^nv y^gji J^Mi^pv 
 a different A!car 5 and h^k^Ivtj d^ei^ifi, tSt^k w 
 {hall refufc to fubmit ^^;i^i Tiwuxai. 
 hhnfclf to his Bipop, calling him the firft and 
 fccond time, lee him be abfolutely Depos'd. 
 
 Can, 12. If anyPr-fi- E* vi vara tJ iJ^'i* 'Ew. 
 hjter or Deacon^ being erxoVji JstStu^sSf/ < ripK^TSu 
 
 Depos'd by his own 
 proper Bijhop, or a 
 ^/yfeffp by the Syftod, 
 dare Appeal to the 
 
 o;]^X»(«i Tox^ijeti 7w J Bat- 
 
 iC/«^, feeing his Ap- • ^t^^ay* 'E^r>t577T»p Suwoc/^i^ 
 peal lies to a greater ^iTn^, k^ Avof^i^i J)'^ 
 
 Sj nod of more Bijhops^ 
 where he is to expert 
 the Examination of his 
 Caule, and to referr 
 ?he Dccifion to them ; 
 But if, making light 
 of thefe, he trouble 
 the A^iw^withit, fuch 
 an one is worthy of no 
 Pardon, nor ought to 
 be admitted to make 
 
 
 any fort of Apology, or to have hopes of his 
 being ever Reftor'd any nr;ore. 
 
 Can. 22, That a J?/- *hmffyjim>v f/Ji KaZnr^f 
 
 fiop ought not to Of- Ti^iJ^'j-n^jvtl AiAMyov»i^ 
 
 d a i n Tresbyt ers or Dea- riinii iA^^ *£wffito^« "dnnt- 
 cons in anQthcr^{/2::«/?'8 x«^«< , » uA a,e^ fj^ 
 
 UlOCefs, without ills yyuu^^ t2 ok«« Vi( ^.- 
 
 !r4 
 
I« the Council of C^rr;&4^^, A.D. 348. 
 
 C. xi. The Cafe is A tribui vmnit £- 
 put where a Deacon pifcofis^ fi DUconus eft 
 being accused, (hall be argutttnr j /? Presby^ 
 Tryd by r^r^^ Neigh- r^r, ^/<rAr, y? Epifcoput 
 bouring Bijheps, a aduodecim Confacerdo- 
 Presbyter by ^at, and a tibtts audiatnr. 
 Bijhop by rj?ff/v^ 
 
 The fecond Oecumenical Council of Conft^z 
 tinople, A. D. 381. 
 
 Can. 6. Ranks thofe Aipfel/xK? \i^j^, raf 
 with Heretick^ty who, 7? to^cu -f l/iLKhmat, o/tto- 
 
 tho' they profefs the jc«fi/x;^'i/'Ta>' -^ot'd 
 
 true Faith, yet run T»7ri< ;9 7«\} ^ ^ri^jv «%? 
 into Schifm^ and ga- ^iu; i/';#« ®e^acre/«A<V«j ei- 
 ther Congregations a- Ao>«y , hm^^v'm jj ;^ 
 part from, and in op- dvvffuudyfvm; -mf K^m- 
 pofition to our Gano- ^^7; n^'R'mpxoTnis- 
 nical Bijhops. 
 
 The Councilor Carthage^ A. D. 419. 
 
 Can. 3. Mentions T»f 7r«f /Sa9/x«; 
 
 the three diftindt Or- ^nf^ '£^^KoV«f, ng€<r- 
 ders ofBtfhop, Ffesbj- CvTit>ti, jg A/axoy«j, c^V 
 r^r, and Deacon ; and «5»4^^ ooto/< 'E^jjcoTm/f, ^ 
 compares them to the 'Ufit<n e??, jg Adt/rmif. 
 High-Prisft^ PriefiSf and Levites, t 
 
 In the fame manner they are as diftindlly 
 mention'd, 
 
 Can.^.Btjhop^ Fres 'EotVx.3t@-, rifScriSuTTE^ 
 ^^f er and Deacon 5 and d^^j >S ^/*'w»y(©"» 
 their Powers diftindt. For, 
 
 Can. 6, It is dcclar'd not to be lawful for 
 Presbyters to Confecrate Churches, or Recon- 
 cile Penitents', but if any be in great Danger, 
 and defirous to be Reconcil'din the abfenceof 
 the Bijhops The 
 
( 70 
 
 The Vfeshytat ought "Otptiki Mt^h l HfW* 
 to confult t^c Bijhop^ Cu-ntQ- ^faiwm ^ 'eW- 
 and receive his Orders <rxfl7rev. 
 in it, as is declar'd in the 7. C^», 
 
 Csn. 10. If any '£«j^ -n? nff^fu'T^j^- 
 TreshyteYy being pufFd xiJJ toicA'k 'Eototcowk ^yfj. 
 up with Pride, ihall a^i %^a '»o/«V{>, *Av«f= 
 makeaSc^z/i» againft ^^/w^ ;^^. 
 his own proper Bifhop, let him be AnnthemA% 
 
 Can. II. Gives leave to a Vresbyter^ who 
 is Condemn d by his Bipoop^ to Appeal toth© 
 Neighbouring Btfoops ; but if, without thif^ 
 he flies off, and makes a Schifm from his Bifhop^ 
 it conhrms the Anathema upon him. 
 
 C^», 12. Orders what is before Recitied 
 out of C/j«. xi, of the Council ofC^n/^^^tf. 
 
 That a Bi-Poop who ^K-moyLonr®- varo J^'^^'Ji 
 
 is Accus'd (hall be 'E^ffKo-.mv akh^^^ j^ | 
 
 tvy'd by twelve Bijhops^ Tl^iai3u7i§Q- -^^ gj '!• 
 
 if more may not be -m'jvMTmv ^ ;ig rk \^>i% % 
 
 had ; a Frssbyter by A/ajcoi/©- -v^zet^ TC^ajr. 
 ^.;tf BifK>ops, with his ovvn Btjhop^ and a £^1?^-. 
 (To.jj by three. 
 
 C4».i4. Orders that 'o yi^kt^vti^Q- ^^^ 
 
 in Tripiliy becaufe of \sosv tsrivji dKhofjeu 'E^nj^^i^ 
 
 the fmaller number of tt^v , x^ Aiolh.ovQ-' -^ 
 
 Bpoops in thofc Parrs^ Teic^vy 't^ \Si\i cwr^ "Ew^ 
 
 a Vreshyter (hall be c^^^^ 'f^'^s-'^fj^M. 
 
 judgd by Five Bipops^ and a Deacon by Tkn^^ 
 
 hi? own proper Btjhop Prciiding, 
 
 Can. 46. That a ll^ia^^-na^ 'mi^ yy.^^-^^ 
 
 Fr^/"%frfhal!norRe- ^, ^ 'E^/r;^^* ^91^. 
 
 cancile a Penitent, ^y^i^ ^sTzti^.?/^- > 
 
 without the kno-.^ied^ ^^^^ ^^. q^^^^ 
 of the B^p^op J unlefs 
 
( 88 ) 
 
 Upon neceffity in the ei^ ry «ir«9fV rS 'Em9iJ- 
 
 nut* 
 
 abfcncc of the Btfhtfrr 
 
 Can, y9. That one 
 
 Bijhop may ordain 
 
 manjr Tresbytersi but 
 
 find a Tresbyter who «/fc®- <A/«^5j<?« iwc/»*i7a4 
 was fit to be made a Biyfe(?^ 
 
 3 OC^< ^BtlVKiWlui) ^Tjf- 
 
 C/i». 65*. That a 
 C/^r^)' «»<i»,being Con- 
 demned by the Bi- 
 JhopSj cannot be deli- 
 vcr'd by that Church 
 to which he did belong 
 or by any Man what- 
 foever. 
 
 Can. 126. That 
 fresbyters and Dea- 
 cons may Appeal from 
 their own Bijhep to 
 the Neighbouring Bi- 
 JhopSy chofen by con- 
 fent of their own Bi- 
 /hop, and from them 
 to the Primate or 
 JProvlneial Synod \ but 
 13 ot to any Trans- 
 marine or Ftrrei^n 
 Jarifdiction, under 
 pain of Excommuni- 
 cation. 
 
 ><v, ft7i5 flvW •U/iiml% 
 
 At 
 
 l¥ cut i'j^nv cuTtouff iiv 
 tujyV yp Qiweuvtm ^ 
 
 
 The 
 
( 8p ) 
 
 The Council of CWctf^(?», being che Fouirth' 
 General Council A. D, 4^1. 
 
 Gi«. 9. If any QUr- E^ 77< 3a«eixo\ «e;< jon- 
 gy^man have a Caufe eocoy vcf f^ ^>?' > ¥^ 
 of complaint againft lyng.-mKifjLTnuvm ^ oiKwiy 
 another Clergy «w^», *£^flti7reF , >g c^* Mo^t- 
 jet him not leave hi« nd J^Ks^^exA ^A jf^-mTrs- 
 
 own proper 5//fctf^,and ;^'7w •< A' 77^ 57>e^^ 
 
 have Recourfe to the niZitt, ttd/m^/, Kflwov/xoT^ 
 SrrW^r Courts— Who- ^vf^on -^mKeiSnf. 
 ever docs otherwifc (hall be put under the 
 Canonical Cenfures, 
 
 Can, 13. That a hIvkj xA»j6tx»< )g aV*" 
 Forreign Cleriy^mAn^ tkj cy trsf^t <3roA^, t//;tf8 
 and not knovvn fhall Qj^'^k^v ^/^wftctTwv t5 
 not officiate inanothcr <c/>'rf 'Ett/a-xoVb lu^viJiKai 
 City, wkhout Com- tM^Jki^K hHra^y^v 
 mendatory Letters from his own Bijhop. 
 
 Can* 1^' If any of eT vm Ttivm K^nexKoi 
 the Ckr^y (hall be t Uivd^ovnt tufi^iv ? 
 found Confpiring, or Qiwofj.yv<j^ot « pes^-'^^i'^v' 
 Joyning inFraternities tsj, S mum^.tLiii 71/fsyoy- 
 or Contriving any 71? 'Ecw^ottd/^ , m (^y^- 
 thing ap,ainft the Bi- jaHetxaij, h^Tniiji-m^ miv 
 Jhops, they (hall fall -m tu oUti^ ^A^y,^. 
 from their own Degree, 
 
 Ca9t, 29, To re- *Emv(.oyny wj FlfStr^u- 
 duce a Bijhop to the te?» /2*9;a«V ^ijwy 'Isg^tr;^- 
 Degree of a Fresfyter, \U ^'y. 
 is Sacrilege, 
 
 Thefe Authorities are fo plain and full as to 
 prevent anv Application, or Multiplying of 
 further Quotat!ons,which might eafily be don e: 
 For, ifrhefecan bcanfwer'd, fo may all that 
 can poilibly be produc'd, or framed in words. 
 
 And 
 
< 74) 
 
 And thcr is no Remedy left to the Vresbyteri- 
 4ns, and ©therDilTcnters from Epifcopacy, but 
 todenyallthefeby vrhole-fale, to throw ofFall 
 jintiqmtyy as well the firft Ages of Chriltianity, 
 even that wherein the jipofles themfelves 
 Liv'd and Taught, as all fmce ; and to ftand 
 upon a New Foundation of their own Inven- 
 tion. 
 
 But this only (hews the Defperatenefs of their 
 Caufe 5 and the Impregnable Bulworkof Epif- 
 copacjf 5 which (I mult fay it) ftands upon fo 
 Alanyy Clear ^ and Anthentick Evidences, as 
 can never be overthrown, h\Mhy iSxchTopicks 
 us muft render Chrifiiamty it felf Precarious. 
 
 And if from the Etymology oHhQ Words Bifhop 
 ^nd Presbyter, any Argument can be drawn ("a- 
 gainft all the Authorities Produc'd) to prove 
 them the fame, we may, by this wayofRea- 
 foning, prove Cyrus to be Chnfi, for fo he is 
 call'd, /p. xlv. I. 
 
 Or if the Presbyterians will have their Mode- 
 rator to be diBi/hop, we will not Qi.iarrel with 
 them about a word. Let us then have a ^(?- 
 derator, fuch as the Bijhops before dercrib'd,z/iz., 
 i\ Moderator, as a ftanding Officer, dwnngLtfe, 
 to whom all the Presbyters are to be obedient 
 gs to Chri^^ i. e, to the Moderator, as Repre- 
 fenting the Perlon of Chrift: That nothing be 
 done in the Ch»rch without Him : That He be 
 Underfiood as the Principle of Vnity in His 
 Church; fo thar^ they who unjuftly break off 
 firom his Gomraunion, are thereby in a Schfm : 
 fhat he fhew his Succejfton, by Regular Ordi^ 
 nation, conveyed down from the Apejlles, In- 
 ftiorc, that He have all that Charatter^nd^fi- 
 
 thdrttyj 
 
( 75 ) 
 thorityt which w« fee to haye been Recognized 
 in the Bijhops^ in the very Age of the j^pofiles^ 
 and all the fucceeding hgt% of Qhrifi Unity -^ and 
 then call Him Mbderatory Superintendent^ or 
 Bijhop : For, the Conteft is not about theiV^wf , 
 hut the Thing, 
 
 And if we go only upon the Etymology of the 
 Word^ how (hall we prove Fresbyters to be an 
 Order in the Churchy more than Z?j/fe(?p/ ? as 
 AthanAftw faid to Dracontius of thofe who 
 perfuaded him not to accept of a Bi/hoprick, 
 
 Why do they perfwade ^'« 77 QjiiC^K^j^ai <ni 
 yoH not to be a Bijhop^ fcS tlvv\etixCaiviM (n 7^5 
 -^hen they themfelves 'EmrA.oTmd ajJiDt ^'aoftj? 
 will have Fresbyters ? ^;tf'i' U^iofiuTifHi j 
 
 1 will end this Head, with the Advice of that 
 great Father to this fame Dracontipts, 
 
 If the Government Ei J^ ^ "EK^amSv « 
 of the Churches do not ^tA-m^t^ »» «f£(7K^ «;»/, 
 
 pleafe you 5 and that 
 
 you think the Office 
 
 of a Bijhop has no Re- 
 ward, thereby mak- 
 ing your felf a Defpi- 
 
 fer of our Saviour^ 
 
 who did Inftitureit; 
 
 I befecch ycu (urmifc 
 
 not any fuch things as 
 
 thefe, nor do you En- 
 
 tcrtain any who ad- 
 
 vife fuch thingsj for 
 
 that is not worthy of 
 
 Dracontius: For what 
 
 things the Lord did 
 
 Inftitute by his Ape- 
 
 tS two 71* ffiA-m^AfJ^H 2«^ 
 fra^C/LKAhSi (/M TDltWTOL ^ft- 
 
 A^IA A^>tOV7/« TdU>Ttt. ot 
 
 jithanaf. Epift, ad 
 
 aia; 
 
( Pi ^ 
 
 files, thofc things remain both good and 
 Aire. 
 
 11. Having thus Explain'dthofe Texts of 5cr*- 
 pture which /peak of Efifcofaeyy by the Concur- 
 rent fenfeof chofe who liv'd with the jifoftUsj 
 and were taught the Faith from their Mouths j 
 who liv'd zealous QonfeJforSy and dy'd glorious 
 Martyxi of Chrifi i and who Succeeded the 
 ^poftles in thole very Churches where thcm- 
 felves had fat Bijhops : And having deduc*d their 
 Teitimonics , and of thofe who Succeeded, 
 them down for Four Hundred and Fifty Years 
 after Chrifi (from which time, ther is no doubt 
 raised againft the Univerfal Reception of £p//- 
 copacy) and this not only from their Writings 
 apart, but by their Canons and Laws^ when 
 AfTembrd together in ComeU 5 which one 
 wou'd think fufficient Evidence, againft none 
 at all on the other fide, that is, for the5«r- 
 ceJf$on of Churches in the Pres^jtertAnFortn^of 
 which no one Inftance can be given, fomuch 
 as of any one Church in the W^rld (6 Deduc^dy 
 not only from the days of the ^poftles fas is! 
 ihewn for Epifcopacy) but before Gi/w«, and 
 thofe who Ae/orwV with him, about 160 Years 
 laftpaftr I fay, tho* what is done is fufficient 
 to fatisfie any Indiffitent and Vnhyafsd Judg- 
 ment, yet thcr is one 7<?^iViS;^yet behind, which, 
 with our Dijfenters^ YJtx^s more than all F^- 
 ihers and Councils 5 and that is, the late Rcfor^ 
 watioHj from whence fome Date their very 
 Chriflianity. And if even by this too Efifcopacy 
 fhOu'd be Witnejfed and jipprov'd^ then is ther 
 nothing at all in the World left to the Oppofers 
 of Epi[copacy\ nothing of Antiquitj\ Prccedent^i 
 
 oV* 
 
(93^ 
 or any ^Mthorlty but their own Wilful fVilia,^ 
 gainft all ^gcs of the yvhole Cat ho Itcl^Ckftrcfy, 
 even that of the Reformation as well as all the 
 Reft. 
 
 Let us then Examine, Firft, for xkt Church 
 o( England, that is thrown off clearly by ourf 
 Difftntersy for that was Reformed under Epifco- 
 facy, and continues fo to this day. 
 
 And as to our Neighbour Nation of Sror/W, 
 where the Fresbjterians do boaft that the Refor 
 fnation was made by Presbyters 5 that ismoft 
 Clearly and Amhenttcally Confuted by a Late. 
 Learned and worthy Author(aIreadymencion'dj 
 in his Fundamental Charter of Vreshyterj^ Prin- 
 ted 1695'. fb as to ftop the Mouths of the moft 
 Perverfe, who will not be Perfuaded tho' they 
 arc Pcffuaded. 
 
 Go we then abroad, andfcctheftate of the 
 ^f/(7r«^^<j/ Churches there. 
 
 The Lutherans are all cut off, as the Church 
 o^EnoUnd ; for they ftiJl Retain Epifeofacy^ as 
 in Denmark^^ S.vedcn, &c. . . 
 
 Ther remains now only the Calvinifis. Here 
 It 45 the Presbyterians fet up their Reft ! This is 
 thtir &.roug Foundation \ 
 
 And this will fail them as much as all the o- 
 ther: For, be it known unto them ("however 
 they will receive It) that Calvin himfelf, and 
 Bez.^, and the reft of the Learned Reformers o£ 
 their Part, did give their Teftimony for £/?/y^ 
 copacy as much as any. They counted it a. 
 moft unju^ Reproach u^on them, to think that 
 they condemn^ Epifcopacyi . which they, fa^r. 
 they did not throw off, but cou d not fiaveic. 
 tlidrc/ in Gemva^ without coming undsr th?^ 
 
in ) 
 
 ^^ftil Hierarchy, They highly ^pplandsd zti^ 
 Congratulated the Epifc$p4l Hierarchy of the 
 Church of Endandy as in their feveral Letters 
 to Q^Eliz^^^ett, to the ArchBiJho^ of Canter bti- 
 rjy and others of our Englifh Btpops : They 
 Prayd heartily to God for the Continuance and 
 Prcfervation of it : Bemoan d their own unhap- 
 py Circumftances, that they cou'd not have the 
 like, becaufe they had no Magiflrate to Proted 
 them j and m^t6 for Epifccpacy'm ihQxxChHYch^ 
 es^ the want of which they own'd as a great 
 Vcfc^i but call'd it their Misfortme rather 
 than their Fault. As the Learned of the French 
 Hugonots hare likewife pleaded on their Be- 
 half. 
 
 As for their Excufe. I do not now meddle 
 with it, for I think it was not a good one. 
 They might have had Bijhops from otherPlaces, 
 tho' ther were none among thcmfelve.?, but 
 thofe who were Popijh: And they might as 
 well have had BifrGps nsPreshyterfj without the 
 Countenance of the G-z/i/ -^'/^^/(^r^;^. It might 
 have raised a greater terfecution againft them j 
 but that is nothing as to the T/'/«r^ of thethinv>, 
 Ar.d if they thought it a Truth, they [ought to 
 have//^/<?K^forit. 
 
 But whatever becomes of their Excufey here 
 it is plain, that they gave their Suffrage for 
 tpifcapacy 5 which who fo pleafes may fee at 
 large in Dr. DuretsFiew of the Govcniment and 
 Wor/hip in the Reformed Churcbss hsyond the Seas^ 
 (whowas himfelfone of themj t^rinted 1661. 
 
 So that our Modern Treiif^terians have de- 
 parted from Calviu as well as from Luther^ in 
 their Abhorrence of Efifcepacy^ from lall th« 
 
 ChriftUn 
 
( 95 ) 
 Cfsriftidn World, in all Ages 5 and particularly 
 from all our late Rcformars^ both of one fort 
 and other. 
 
 Calvin wou'd have AnathematizJ d all of them> 
 had he liv'd in our times. He fay's thcr were 
 none fuch to be found in his rime, who oppos'd 
 the ^pif copal Hierarchy, but only the Tapal^ 
 which Afpir'd to an Vniverfal Supremacy mth^ 
 Sie of Rome over the whole G^srW/c-^ C^arc^, 
 which is the Fr^rogativsoiCbrili dLlon^, But, 
 fays he, 
 
 If they wou^d give Talem fi nohls Hie-- 
 US fuch a Hierarchy, m rarchiam exhibeans, ii^ 
 which the Bijhopt in qua fie em'msant Epi- 
 (hou'd fo Excell, a^s {cop\, m Chr id [nheffo 
 chat they did nor re- non Rcdkfenty Cr ahllh 
 fafa to be fubicd to tanquam unico Capita 
 Chrift^ and to depend pend€anty^& adlpjam. 
 upon Him, as their referantur, &c. Turn 
 only Head, and refer vera nulla non Ana\he^ 
 all to Him 5 then I will mats dignoi fatear ^fi^ 
 confcfs that they are qtti evunt qui nan Earn 
 worthy of all Anathe- Rtvsreant»rjfumma4itie 
 moi^ if any fuch fhall Ohsdientia ohfervent, 
 be found, who will not Calvin. De neceffitat, Eff- 
 Rcver«nceit, and fub- cUf,ReformaHd, 
 mit themfelyes to it, with the utmoft Obedf- 
 cnce. 
 
 See, he Caiys, fquierttnt, if therfballbeany 
 fuch which fuppofes that he knew none fuch 5' 
 and that he own'd none fuch amongfthis Refor^ 
 mers: And that if ever any fuch fiiou'd arifej' 
 he thought rher were no Anaihsmas which they, 
 did not deferve, .who ihou'd rcfafe to fubniit t^ 
 «hs Efilcopai Hierarchy, without fuch ah Z' 
 
( 96 ) 
 
 Verful Heady as Excludes Chrift from being the 
 onljyXnwQvhXHeadi for ifther he another ^(tho 
 ffthfi'ttute) He is not ««/;'. Thus He is called 
 the Chief Btjhopf but never the only Bi/hepyhG" 
 caufe ther are others deputed under him. But 
 He calls no Btjkop the Vniverfal Bi/hop^ or Head 
 of the Catholick. Church, becaufe He has ap- 
 pointed no Suhfiitutc in that [apt erne Office j 
 ssnot oiVmverfal King, Cone'ither of Vniverfal 
 JSi{hop. 
 
 And Bez.a fuppofcs as Pofitivcly as Calvin had 
 d^ne, that ther were none whodidoppofethc 
 'Epifcopd Hierarchy without fuch an Vniverfal 
 Head now upon Earth j or that oppos'd th^ Or- 
 der o^Epifcopacy, and condemns them as Af^^- 
 fnen^ if any fuch cou'd be found. For thus fays 
 he, 
 
 If ther 'be any 5; qni fmt autem 
 (which you fhali hard- (quod fane mihi non 
 ly perfwade me to be- facile perfuaferts) qui 
 lievej whore;e(ft the omnemEpifcoporum or- 
 whole Order of E/7i/<7«- dmem Rejiciant^ abfit 
 pacy-, God forbid that ut qmfquam fat is fan& 
 any Man, in his wits, mentis fur onhisillorura 
 fhoud affent to the afentiat^rBez,a^adTra^ 
 Madnefs of fuch ^at.deMmift.Ev.Gr^d, 
 Men, ah Hadnan, Sarav. Bel- 
 
 ga Edit am. c. i . 
 And particularly as to the Church of England^ 
 and her Hierarchy of jirehhijkops and Bijhops, 
 he fays, that he never meant to oppugne any 
 thing of that ; but calls it a ftngular Blcffint^ 
 efGodi and w^fi^es that Fruaturfane iflajin* 
 ^e may ever enjoy it, guhri Dei benefisentia, 
 • Htinam jit tlli Vsrpetna, Ibid, tf, i8. 
 
 So 
 
 I 
 
( 91 ) 
 
 So that our Modern Presbyterians are difarm'd 
 of the Precedent of Calvtny Bez.a, and all the 
 Reformers abroad ; by whofe Sentence they are 
 jinathematiz^ed^ and counted as Madmen, 
 
 Here then, let us confider and beware of the 
 Fatal Progrefs of Error I Cahin and iheKefor^ 
 mers with him, let upPr^/^^fm/j/iGovernment, 
 as they pretended, by Ncceftty -, but ftill kept 
 up and Profefs'dthe higheft Regard to the Epif 
 copal CharaCier and Author ity : But thole who 
 prererid to follow their Example, have utterly 
 Abdicated the whole Ord^t of Epifc(^^acy^ as 
 Ami Chriftian and an In[$sppQnahle GnevaKce ! 
 While, at the fame time, they wou'd feem to 
 pay the greaceft Reverence to there^c/e/';;?^Tj; 
 and much more to the.^//f/;<»r/f/of the FWft and 
 Pureft Ages of Chti'^i^nityi s^hoic Fat hers '^nd 
 Councils i^^oktdiWxht High things, before Qiio- 
 ted, in behalf of Epifcopacy) far beyond the 
 Language tixowv later Apologifis for that Hierur- 
 chy-^ or what durit now be Repeated, except 
 from fueh unque^ionahle Authority, 
 
 In this they imitate the hardncfs of the Jews, 
 who Built the Sepulchcrs of thole Froph&ts^ whom 
 ^eir Fathers flew 5 while, at the fame tim?, 
 they Adher'd to, andour-did the Wickedne(s of 
 their Fathers^ in Per (ecu ting the tsncceffors of 
 thofe Prophets, 
 
 F I N I S. 
 
( 9? ) 
 ADVERTISEMENT. 
 
 WHereas I have plac d the ^poficltcal Can- 
 «awi in thcFront of theCpwwr/// before 
 Quoted, I thought fit (lo prevent needlcfs 
 Cavil) to give this Advertifcment, that I do 
 not contend, they were made by ihcu^poftles 
 themfelves ; but by the Holy Fathers of the 
 Ch^rchf about the end ofthe5^c<?»^ and begin- 
 ning of iht Third Century i as a SttmmaryohhdX 
 Difciplme^ which had been tranfmitted to them, 
 by Un*inrerrupted Tradition, from the ^ffoflles', 
 whence they have juftly obtain'd the Name of 
 The ^poftoUcdl Canons I and, as fuchjhave been 
 Received and Revercnc'd in the fucceeding 
 AgesofChriftianity. - 
 
 The Councils Qvfoted after iheCeCaiionf, bear 
 their PiTpcrDatesj and thcrcan be noGonteft 
 about (hem. 
 
 And wliat is Qiioted of St. Ignatim and the 
 other Fathers, is froiii rhc moR Uncontroverted 
 Parts of their Work^, to r.bviarcf the Cbjedion 
 of Inter portions ^ and additions, by the Noi(e 
 of which our Adverlaries endeavour to throw 
 bfif, or enerv.ite their v\ho!e Authority 5 and 
 quite to dif^arm us of all that Z./^/?f which we 
 have k^jm the Primitive ^4gss of the Church-, 
 bec2u/c ic makes all agair.it them. Though 
 they fail not to Qiiote the Fathers on their fide, 
 wrhenfoever they can Jlcrcw them to j?ive the 
 lea ft feemingCountenance to th6r Novelties and 
 Errors, Yct'io/^/jRcjeCt them41?5vvhert brought 
 In Evidence againlt rhtm, and that they can no 
 otherwife' ftniggle from under the weight of 
 lieirAiuhorkVo ^ri^ 
 
Primitive Herefie 
 
 REVIVED, 
 
 I N 
 Of the PEO PLE Called 
 
 QUAKERS: 
 
 Wherein is fhewn, in Seven Particulars, Thac 
 the Principal and mo(^ CharaEieriftick^^rxoxs 
 of the QlUAKERS, were Broached and 
 Condemned, in the Days of the ^'pofiUs, and 
 the firft ijo Years after Chrlfi. 
 
 ' To which Is added, 
 
 A Friendly Expoftulation with j^v. Penr^ 
 upon Account of his Primitive chri" 
 fiianity^ lately Publ^ied, 
 
 By the Author of The Sruke in the Grafs. 
 
 LONDON, 
 
 Printed by «^. R. for C. ^re^w^ at the G;;?? at the TV-ft'Cftd 
 of St. P/J.v/r. f^ Kihh-whit? at the 5r=?j?i in St. Vaiifi 
 Church-yard ; and G. Strahan at the Golden-Bail ovir 
 againfl the R*/^/ Rxch.vigc^ i7©o. 
 
THE 
 
 CONTENTS 
 
 The Seven Error ^^ wherein the ^a^ 
 kers are Compar'd with the An- 
 cient Ueretichj. 
 
 I. ^ I '^'Heir Denyd of the Incamation of 
 
 \ Chrift, tljAt U^ of the Hypofta- 
 tical,<?r Perfonal Utiion of the Divine mi 
 Humane Natures, in his being made 
 Fkfli. 
 
 II. Their Denyd of the Truth and Realty of 
 his Death and Sufferings. 
 
 III. Their Denjd of the\t{\^xx^£aovi and 
 FutEtre Judgmenc. 
 
 IV. Their Abflaining from the Sacraments 
 a-nd Prayers of the Church, 
 
 V. Their forbtddingtoMdiTxy^ and preach- 
 ing /y/> ^/'Fornication. 
 
 VI. iheir Contempt of Magiftracy and 
 Government. 
 
 VII. Their stiff nefs in not taking of their 
 Hats, or giving Men their Civil Titles. ^ 
 
The CONTENTS. 
 
 The Conclufion. 
 
 wherein^ i. The Quakers are Invited U 
 view their Errors in thofe Primiiive He- 
 refies. 
 
 a. Their ComfUint^fkeing^ Mif-reprefeflted. 
 
 J. 7/^^/r Modern Reprefentation of their 
 Principles 5 leaves not Difference en^ingk 
 betwixt m^ to Jtiftifie their Separation : 
 whence An Invitation to then? tn 
 
 ' Cff'^'fr 
 
 The Friendly Expoftulatioo, .i^.u-g^ 
 
 1. Mr. Penn's Notion cfthe Light within. 
 
 2. This not [uffcient to Jufiifie his Separa- 
 tion. 
 
 5. For he owns that xve nreofoneKd\g\on. 
 
 4. His Exfofttion of Juftification in his 
 Primitive Chriftianity moft Orthodox, 
 and az^ret'tng exactly with us^ And his 
 whole ix. Chapt.<j/'r^^ Inward (?r Spiri- 
 tual Appearance of Chnd in the Soul. 
 
 Some Objeftions of his folv^d, fofar as not to 
 be any JuCtifMe Caujes of a Septration, 
 as Concerning^ 
 
 I. Forms ^/Prayer. 
 
 7. r^^ Spirituality ^//^^ Miniftry. 
 
 5. Their beingV^\tn^&s of Chxi^. 
 
 4. Their Receiving Hire Us he calls it) f^r 
 their Preaching. 
 
 5. Tythes. 7. T^'ar. 
 
 6* Srpearing^ S. Holy-Dap. Fri- 
 
[ >oBl 
 
 Primiti've'HtTdi^EelptVd^ &c. 
 
 IN my DKcourfcofBaptifm, {promised fome- 
 tbing upon this Subjcd:, in hopes that the 
 ^akfrs, feeing the Original of their Errors^ 
 may bethink themfelves, and Return from 
 whence they have Fallen. 
 
 And particularly, as toBapufm, that I might 
 contirm my Expofitions of the E.Scripturfs^with 
 ihe Concurrent Teftimony of the H. lathers.vvho 
 were Co~temporarys wirh the jipoftlesy and 
 learn d the fAJth from their mouths ; and thofe 
 who immediately followed them, to i<^o Yc^rs 
 SLfrer Clm/I-. Though we have very little Re- 
 maining of the Writings of the Fathers in that 
 early h%Q, Yet I would d^Cccnd no lowef 
 (where I might have had Clo»ds of IVunefesy 
 to avoid a Ground '^^Ts Cavil, which the ^<^- 
 kirs have learn'd from our Elder Dfjfenrersy to 
 Run down the Vrimttive Qhurchy by whole- l^le 
 Lccaufe it was fo Full ofBifhcps, and, m all the 
 Pretences of their Scmfm, went fo Dircttl^r 
 contrary to them. But the Fathers of the Firfi' 
 i^ge, that n©xt to the\^p^ flies, and of which 
 the ApQjllis were a Part, tho' as much Bijhops, 
 and as rr.uch againll them as thofe foliowingg 
 yet for DtftTfw^jf fake, they ?i(^tttAio Rcvs7ence\ 
 ^'- left 
 
( 104 ) 
 
 left in throwing them off, they fhould fcem to 
 throw off the ApoftUs with thcm^ from whom 
 they could not be parted. 
 
 And bccaufe, even In this/W? Un-controver- 
 ^^d Age, we have Proofs fumcient, I would 
 'avoid Needlefs Difputes, and Argue from 7i- 
 ficksxhdit are allowed on all hands. 
 
 The Greateft Part of the following Difcourfe 
 was wrote at the time with the Difcourfe of 
 JBaptifw^ and Intended to have been Anncx»d 
 toic, but being Prevented at that time, ir has 
 fince been neglcded. Till I was ftirr'd up afrefh 
 by a Book lately Fublilhcd Cthonghfaid tobe 
 Printed in 1696. ^ Iritiruled, [_Pnmitive Qhri- 
 flianity Revivd in the Faith and Fr^^iceofths 
 People called ^akers.^ This came Directly 
 to my Subject, therefore I have Examined it 
 thorowly, and leave the Reader to Judge, 
 whether the Frimtive Chrifiiamtj or Here/ie 
 does bclongmoft to them : At leaft, whether 
 it did, before the late Riprefentations of^a- 
 kertfm, which have given it quite another Tnrn 
 and F.ics than it ever had before. Such a 
 Turriy as has left nothing on their fide^ where- 
 by to juftifie their Sc^/]W. And therefore we 
 hope that zhcirConverftan is nigh 5 or if alrea- 
 dy Converted, their Full Reconciliation to the 
 Chmch, That the Prefent ^^k^ers, chiefly 
 the Valuable Mr. Penny may have the Honour, 
 and the Happinefs to Heal up that Breach^ 
 which now for 48 Years has foMiferablyTor^ 
 and Divided this once moft Chrifiian and Re- 
 nowned Church of England. 
 
 In this following Difcourfe, I will not take 
 up the Reader's time to Prove the feveral Po- 
 
 ficiens 
 
( 105 ) 
 
 fitions which I name upon the fakers ^ only 
 Briefly Recite them, and Refer to the Places 
 in ThsSnaksinthe Grafs, and 54r^« Dis-Rob'd^ 
 where they are prov'd at large. And to Re-* ' 
 peat them Here, would fwell this to an unrea. 
 fonable Bulk. And this being intended in the 
 Nature of a SupfUment tothefe, it would be 
 Necdiefs. The proper Bufinefs of this, is, to 
 Compare the ^ai^er-HereJies with thofe of the 
 firft I yo Years of Qhri^ianity, 
 
 Where I Quote 77?^ Snaks, the Reader is 
 defined to take notice, that it is the Second 
 Edition, 
 
 And now to our Task. Tht Sevsn Particu- 
 lars wherein the fakers have, if not copy'd 
 after, at leaft Jump'd with the Condemnd 
 Heretichj before mention'd. 
 
 L Thn Firft \$^ as to their Denyal of the 
 Incarnation of Cr^rift, Thevconfefsthat Chrift 
 OT The Word took Fie [to; that is. That He j/f- 
 jumd or Dwelt in an Hmnrn Body, i, e, the 
 Body of that Man 'jefnt^^ who was therefore 
 called Chrift, becaufe that Chrift orthelVord 
 Dwelt in Him. And for the fame Rcafonjthey 
 take the Name of Cbnft to themfelves; and 
 fay that it belongs toeveryoneofthe3f#/7?KTi 
 as well as unio the Head, i.e, as well as to 
 that Man fefn^, who was Principally and chief- 
 ly called The Chrift^ becaufc thatC/^ny?Dwelt 
 in Him, or did Jnfpire Him in a Greater Mea^ 
 fure than other Men. Eut they Vfterly Denjr 
 that the\4an fafm was Properly the Son of God. 
 In a large Scnfe, every Chriflian may be cail'd 
 a Son of God', and fo, and no orherwife, they 
 allow fefi^ CO be the Sen of God. But that He 
 
 rvas 
 
( xo6 ) 
 
 W4S Properly the Son of God, we utterly Deny^^^^ 
 fays their [moti$ Apology^ p. 14&. which was 
 Printed 1671. Gee this Proved ae large in 
 The^nal^ei7% the Crafty SeU. x. 
 
 Now I proceed to (hew. That this Herefie 
 was Broach' d and Condemfid in the Days of the 
 ^4poilleu 1 his is it which Sr, fohn Reprehends, 
 ijoh.iw 5. Every Spirit thJtcmfeffeth not thai 
 fifm Chnft 15 come in the Fiejly, Sec. or as Socra- 
 tes ( Hift. Eccl. I.7.C32.J tells us it was wrote 
 in the Ancient Gopys, Every Spiraxii^hiehfg^ 
 parateth fefus from God, is not of God. And h© 
 obferves that this Text, and other Parts of 
 this Epiftle were after'd by thofc who would 
 leparatethc i)/z/i«/>; of G^njf^ from His Hfima- 
 ntty. Tho' as it novv ftands in ourCopys, it 
 means the fame thing 5 for he that dcnys 
 Chrift to have been mads Flefti, only fays that 
 he took it upon Him for aC/<>4;^ora/>^^/7, as 
 u^ngtis affume Bodys when they appear in them: 
 He denys ChriB's cominsj m the Flejh, fo as 
 to become Truly and Really a Man 5 he takes 
 away the Humanity ofChrifi, and fo feparates 
 yefm from God: Which^ in the fenfe of this 
 TcxiKy is to Deny H'lseominfinthe Flejh, St. 
 Folicarp, m his Epi^. to the PhiUppians^ n, 7! 
 Dilputcs againit thefe ^nti^Qhnfts, in the 
 words of his MaF^erSt. fohi$vvhofG Difciple he 
 was, Wf )<) (fays he) h clv fxh o^M^oyf 'i;;^?,, x«z« 
 ^v lit Sap;ti £Ai]Au,^V«^, 'Aviixet^i ^. >'. e. Who> 
 foever does net confefs that fefus Chrifi is earns 
 in the Flepy tsan ^nti-ChriJi: 
 
 II. The Second point is the fakers Dcnyal 
 of ihe Tr fit hmd Reality of the Death and S/si/- 
 ferings of Chrifi. This is Conlequential to the 
 
 former 
 
( 107 ) 
 
 formGT Herefie i for if Chrifi took not the Bo^i^ 
 of feffis into his own Perfon, but only dwelt in 
 the Body of another Man, as he dwells in his 
 Saints i if Chrift and fe/ns zxtl^o Perfons j if 
 the ^(^i^ of ^^//i; was only a r^// or Garment fot 
 Chrift- to llirowd himfelf in, as the fakers 
 Ipeak J then tho' fefus fuffcr'd, yet Chrtfi could 
 not 5 and the Suffering of C^r// were but in 
 appearance and jfhervy as if a Man's Qloak^ov 
 Garment only were Cruciffd. 
 
 What are then thofe Sufferingt of Chrifpy 
 which the fakers do own as Merit or im in the 
 fight of God^ for the Atonement of OHr ^mt j 
 Why, an Allegoric nl Sfifering, Deaths and 
 Jhedding of the Blood of their Light within ^ 
 which they caliC/?rf/f j of which Jf/«/, or the 
 outward Chnfl^ they (ay was but a Type j and 
 that his Sufferings were only an Hifiorical 
 Tranfaftion of the greater Mjftene of the Sftf- 
 ferings and Atonement performed by their £/^^^ 
 within, as i have fullf Ihewn in The Snake m 
 the Grafs, Sed. x. p. 127. andS^tan DiJ-Roif'd, 
 Sedl. xii.p. II. 
 
 But now iam to (hew, That the Leifil had 
 Broached rheie Hcrefies^ againft the TrutSrof 
 the incarnation of Lhrifi, and confeqiiencly 
 againil the Kealiiy of \\\s Death zrASuffrings^ 
 within the lirft ifo Years after Chrtfi: and 
 that they were then Condemned by the Holy 
 Fathers of the Church. 
 
 Ignatiui thai Qlonom Martyr o{ Chrifi ^ Bi- 
 fliop of Ant toe h^ who fiouriOi'd about the 
 Year 70 after the Birth of Chrifi, and was 
 Difciple to Sc. John the EvangehH^ writes 
 thus in his Epiitle to iYitM^gneftans, inftrufting 
 
 their 
 
( io8 ) 
 
 their Faith, in what fort of Suffer! ng_sjofC^rtff 
 we were to Believe and Traft^ not thefe Inv^ard 
 in our htans^ but to diftinguifh moft effedu- 
 ally from thefe, thofe that He fuffered un- 
 der FonttHS Pilate, I 0l^« «e?^uA«W^«M J- 
 wohU have )Ofi: Pre fer^ (jutit ixh iiimtf^iv wf Ta* 
 vedi that yoH fall not dyxjgpa, tw? MVcJh^ia^ 
 into the fnare of vain ihKoL 7n'^?it]e^<po^^^ra Is 
 
 Do^rtne j hit that ye 
 may ahoundy and be 
 filled with thekfiQ^vledie 
 of the Birth y Pafion, 
 and RefurreBiony which 
 truly ^ ^ffd firmij were 
 of]eftis Chrtfl our hope, 
 in the time of the Go- 
 Pontius 
 
 
 verwnent of 
 
 Pilate, from which let none of yon be turned 
 away. 
 
 
 htop your ears there- 
 fore (lays he in his 
 Epi ftic to iheTrallians) 
 when an^ fballfpeak^ to 
 you without ]efusChrifi, 
 
 What Chrtfi was this? the Outward Man 
 fefuy, or the Lff/:;f t9i>^i« ? That Jefus, who 
 
 wa4 of the flock, o/David, 
 who was of Mary, who 
 XMS truly Born, did 
 ifoth Eat and Drin^i 
 was truly Perfecuted^n- 
 ^^r Pontius Pilate, w^ 
 truly Crucify d and 
 Dyed- And who truly 
 Kofefrom the Deady his 
 
 F4n 
 
( lop ) 
 "^ather Raifng of him ; luoiuf^, ck jg i?ow< tjaJ. 
 ^ttd his Father Vfiill^ of- 'Tn^iutvlai 'ewru ktw^ lyi^n 
 ter the like fajhion^ 5 FIat^? ^^ If Xe/r^ 
 ^4/i/i? «i ftp in fefus 'I«(7S. tf ^di to dhn^v^r 
 Chnfl^ who believe m ^;;^ ^^ |^^V. 
 himy without whom vce cannot trnly live. 
 
 But fome Atheifls^ Ei ^ c^ccotj 771 1? "ASte^ 
 that is, Infidels, do ov72<> T«7iJ57r "A^so/, as- 
 fay^ That He only ap^ ynsi, •wT^K.^im yc'^juii^ru 
 pear d to he a Man^ bat qjutzu ^Av^fmTnv, in et.\w 
 tool^ not a Body in Reali- ^^ avfiAYifivau Qaiu.Ay )y 
 ty, and in appearance t&T jhmv -n^vmdfcuy m- 
 ^nly (eemed to Suffer ^ ^mv^vcu % nS twy &c. 
 anddye^ &c. 
 
 And in the beginning of his Epiftle to the 
 SmyrttAansy after having Defcrib'd thatC^nH" 
 who is the Ob;e<ft ofoar Faith, in thefullcft 
 manner, to obviate the Deceit of applying it 
 to an /«iV4r^ Clirift, bycallingHim theSonfff 
 David f Born of the Virgin^ and Baputed of 
 Jokn^ truly Crucified under Fo^itius Pilate, and 
 Herod the Tetrarch : none of which can be 
 applyd to The Light within. He adds that 
 we can only be faved by the Faith in this 
 OUTWARD Jefns, By the Fruits of whofi 
 Divinely Bleffsd PaJJi- dp J y^p^» «^«< a/^ Ti 
 
 o«,-weare Saved > ^o^A^d^ cu/k •mB^f—* 
 
 For hefujferd all thefe TaJt* 3S Wvt* Im^v 
 things for us, that we ^^.^^ h^Qsi^^fj^. 
 might be faved. 
 
 And to obviate the two f/^refiW Pretences 
 of making the Meritorious Suffering of Chrtft 
 to be His SuiFering within us. . And that His 
 outward Sufferings, were not Real^ butin^fp- 
 psar^n^i OFilvv as not being Really a MaOj, 
 
( "0 ; 
 
 \ \it only Refiding in that Man fefiny as in a 
 Veil or Garment. Ignatins adds in the next 
 words. And he tru- Kct? rtAwSw^ S^wStv, «f 
 ly [uferedy and tru- >5 «^«Swf «tK5T<?Ty ww7T?r, 
 /^ ^4//^^ himfelf'y notj ix ^°^^S ^^^' '^^^i ^^- 
 4H fome Vnbelicvers fay^ y%9tv li/b Kt^v J- r^y mmv' 
 that he only appeared to ^tra/, oj^n) to cfu^f «y- 
 frnfer, they htit appear- tk, ^ 'is^i ^m^<nf ^ 
 in^ to Exift.And as they ^uC-^ .-^p ^^'7,7^, ^,,^ i^v- 
 Believe^ fo (hall it be yA ;, jg ^^^^^/x:*?^. 
 Mnto themy when they come ts) be $m of the Bo* 
 dyy and in the State of Spirits ; that is, 1 1 if y &aU 
 juftly Forfeit the True and Real Bentfits Pur- 
 chafed for True Believers ^ by the death of Chri^^ 
 fince they will have it to be only in j^ppearance 
 or Falfe/hew j and take the Merit from the Out- 
 ward death of Chrift^ which he fnffer d upon 
 the Crofsy and place it in a Fancy'd Suffering 
 of the Light within them. 
 
 And as He aflerts the Faith in Chrifi's out- 
 ward Death, fo does he, in H\s RefurrefUen', 
 not the Inward Rifng of Chnft in our hearts ^ 
 but in his Osaward ReittrreUtoni that which 
 was proved bv their Handling of Him, and 
 Feeling of His F/^//-7, and His Eating and Drink: 
 ing with them, after His Re'^nrre^ion, 
 
 But, in the next Paragraph, he has a Pro- 
 phctickExhortation# which looks terribly up- 
 on the ^akjers, among others. He tells the 
 Smyrndansy that he gives them thefe Admoni- 
 tions, not that he thinks them Guilty of thefe 
 Hcrcfies. But I Gnardyon before hand (fays he^ 
 Agdinfl Beafis in Human ftoape^ whom you 
 ought not only not to Ue^j^vKdojot H vixif 
 Receives but if it be «m' ^ ^>tlu¥ ^ ay^^u- 
 
 pojfible^ 
 
( in ) 
 
 ^ rt'r^, fiotfo much M TnfJppay, $f i ^'y,^ ^ 
 ,,ii^j-cTthem, if they « cTuwaISv ^ /w«A' (7«;,flt,. 
 
 ;»^^ ,tt lafi Repent, 
 which vpillbs difficulty 
 
 7^yy fJvov j GOerJij^^wt 
 
 And again, fays he, 
 
 fpcaKing cf our Lord 
 
 feftts ChriftyWliom fome 
 
 not kttowifigt do deny, 
 
 or rsther, are denyed 
 
 bj hlmy Being the Preachers of Deaths rather 
 
 than of Truth, 
 
 They abftainfrom the 
 
 Eueharifi^ ^that is. 
 
 The Sacrament of the 
 
 Lord's Supper) and 
 
 from the prayers (of 
 
 the Churchj hecaufe 
 
 they do not corsfefs that 
 
 the Eucharifl is thejiefh 
 
 of our Saviour fefus 
 
 Chrifif which fuffered 
 
 for our Jins 5 and which the Father in hk 
 
 Goodnefs Raifed up. But thefe f peaking againfi 
 
 this Gift of God, die in their Inquiries, 
 
 And vain and Death mult thofe Inquiries be, 
 
 which, leaving the Gifts of God, the Sacra^ 
 
 ments of his own Inftitution^ and to which His 
 
 fromifes are Annex'd, i^tk for ialv4tion in ways 
 
 and means of their own Deviling. 
 * . But it was unavoidable, that they who had 
 *.1cft the Body of Chriftj as a forfalien veil or 
 
 garment^ to Rot for ever in the Grave 5 or afc 
 
 carekfs what is €ome of it, as a thing irbwof 
 
 
 di'm^v'^i c/)a to ^^ otM\%-> 
 77177, c awT^f «>«ffiy. Ol 
 
( 112 ) 
 
 no Vertucor ConfequencetDUS,(houId Re;e<n: 
 the Sacrament of it, which is a continual Ex- 
 hibition of its vsrtues and efficacy to u». Or that 
 they who hope for no RcftirretiioH of their Bo- 
 dies o]xt of the Dtifiy fliould continue the ufe of 
 thofe5^cri»w.^wrj which were ordained as figns 
 and pledges of it. 
 
 Bur, Ifirpleafe God that they eyer Return 
 to the Fait^, it is to be hoped that they will 
 then Re-affume thefc Guards^ and Confirmations 
 which are the outward vehicles^ and ajfuranco 
 of it. 
 
 III. The Third point is their Denyalof the 
 RefnrreBion and Futnre fud^ment. For the 
 Proof of this upon the ^nak^evs, 1 Refer to The 
 Snakj: in the Grafs ^ Sed. xii. p. if 2. and to 
 SatmDi[-Robd, ^tOi, iii. and iv, beginning at 
 p. 26. and p. 21. of the Gleanings. 
 
 Now vvc find full Proof, that this Herefte 
 was Broached in the Days of the Jpofiles 5 
 and by them Condemn d, as is plain from 
 I Car, XV. 12. &c. and 2 Tim. 2. 18. in which 
 laftT^JCf, the V evy .^ual^erfalvo is exprefly fee 
 down, by which ihey have Betrayd them- 
 ftlves into this Fatal //^nyFt', viz.. Sayiag that 
 the Kcfurre^icn is Paft alread/^ tiiat is. Per- 
 form'd Inwardly, to thofe wlio follow the 
 Li^ky (fee Satan Dif-Royd, p. 21. of the 
 Gleanings) and Mn Ff»» under ftands that 
 Full and Elegant Defcription of the Re furred ion 
 1 Cor. XV. all of this Inward and Allegorical 
 RcfarreSiion 5 for in h'S Book, Intituled, The 
 invJidity cf John Faldo'f Vindication^ 3fc. 
 Printed 1673. repeating v^r.44 of this Chapt, 
 viz. It is few n a Natural Bodj^ it is Raifeda 
 
 Spiritttal 
 
( 113 ) 
 
 Spiritual Body^ he fays p. 3^9. / do utterly 
 deny^ that this 'text is comernd in the Refur- 
 reQion of Mans carnal Eody^ aP all. And 
 p» 370. I fay this doth net concern the Refur- 
 reBion 0} carnal Bodys, bnt the tvao States of Men 
 under the firft and fccond Ad^m. And tho as he 
 obj^f , the 47 and 49 verfcs feem to imfly a 
 Bodily Rcrurrc(n:ion, But ffays he) kt the 
 whole verfe he confidered, and we poallfind no fuch 
 thing. 
 
 To the Arguments of tlie Jpoflks againft 
 this Herefte^ let me add fonie i eftimonys of 
 others their Co- temporary Fathers^ or rather 
 explain the Texts of the ^pofihs by their Com- 
 mentSi who learned this Article of the Faith 
 from their mouths. The Texts above Quoted 
 were wrote by St. Fauh ^ho {Fhil, iv. 3.) men- 
 tion* Clement as his Fellow Labourer, and whofe 
 Name is in the book^ of Life : And he was as 
 likely to know St. PW's meaning^as Mr.Ptf»«, 
 whom I defireto read his2^.Epift. to the O- 
 rinthians, where, N. ix. he will find thefe 
 words. 
 
 Let none of you fay^ K<« uri Kiy^m 77$ ut^f, 
 that this fame flefh is on a^rn « S^pJ « KeJpiJ 
 not jud^edj nor [hall «A* dn^y Vvcin hiiii 
 rife again, Z^nd^rftjtndy lon^'^-n:-, h livt dyi^Ki- 
 in what have je been -Msj « un ^ r? Sjtfx? 
 fjived'y was it not while twuVm tvm. £^^%v vn/.Z^ 
 ye wsre in this flefh? aJ? vxvv e^S (pv\Ao^iv ¥ 
 therefore it behoveth us 2<tp<^" 09 rfjnvv^ iv rvi 
 tokesf ourpfn^ <u the 'E-^px} laKu^j^n, ^ cy tJ" 
 tfmpleofCcd. For as s^pju sasJ^i^')^. '0'Iw^7j 
 ^e havsbesn called in the Xi(^i ¥.^etQ- (joc^i 
 ficfh, fo foall je corns «.^^j, h y^ ra fsre^nv 
 H 3 in 
 
( 114 ) 
 
 intheflejh, JefusChifi ^vviv^jLAy i-^tn SctfJ, g 
 theLordyVpho favethw, »7»f w//«f iniMtTir vfwi 
 wasfrfi a Spirit, and jg vimi ht Tzttirif t? Satp- 
 thfn made flefi, and [o tJ amhu^'f^:^ ^ f^^v* 
 he called us. So Jhall we Receive our Rewafd, 
 in this very flejh, 
 
 St. Volycarp, Bijhep and Mmyr^ who fiou- 
 fijhed about the Year of Chrifi, 70, and was 
 Difciple to St. fohn the Evangehft, in his 
 Epiftlc to the Philippians, n. 7, fays, that 
 Whoever does not confefs Kou o? *V ^H a^Ao^? 70' 
 the Martyrdom or fuf UA^iOejLuv tv S-mi/fS, lit 
 fering of Chrift #f/>o» 7» /^iaCokh ^\ ;^ 0? £f 
 theCrofSy is oftheDe- fxt^M'if tk \bytA «re Xe<- 
 v;/: -^«^ he that will r« <zsre;< TttV \^ch 'Oi^- 
 wreft the Oracles of fAdL^, )^ ^iyvi ^'7? 'AvJi- 
 Ch rift fa hisownLttfis, ^<nr, Wti Kel^y |^, ^ 
 and [ay that ther is no tsr^jvivKOf S2i n S*- 
 Refurre^ion nor Judr- tu/*. 
 ment to ccme, he is the FW^-born of Satan, 
 
 And HegejippuSf who lived near to the Days 
 of the ^poftles, \n his Fifth Book j as Quoted 
 by EHJehius (Hlft. Eccl. I. 2,c. 23, J fpeaking 
 of thefe Ancient Hereticks, fays, that they 
 did not believe either hi a A/plrw^ oiy«p«/KV«w> 
 the RefurreEhiony or the »« ^'rdCej' kti 'AragaOTy, 
 coming </Ghrift /o r^w- ktb lf;^'Ai^oj' hmJ'Kvtu 
 der to every one accord" Ind^^ »^ tw ^,«?^ wTtS. 
 jwo; ro Aix Worlds, 
 
 IV. The Fourth Pointy is their abftaining 
 from th(^ Sacraments and Prayers of the Church, 
 And for this, I have before quoted Ignatiui 
 to the S>»7r«tfi«»j, where he tells. )f thofe who 
 Abftained from the Prayers of the Churchy and 
 theLoX^s Snrir.'^" ' ^ '^-^^ they did not believe 
 
 it 
 
( 115 ) 
 
 it t9be the Flefli of Chrift,w^iViE>Suffcrcd for vnr 
 fns, and was Raifed up, dec. For how could 
 they who (as the fakers) made no more of 
 the fiejh of Christ, than a Garment or a Vail, 
 but no part of his Verfon, and cjonfequently 
 could never call the Bodily Garment, Chrift- : 
 And thought their own Flejh and Blood to be the 
 Flc/h and Blood of Chrift, as well as the Flejh 
 and ^/(?oi of that Man Jefus, in whom they 
 fay that C^W^ or the Uzht dwdt, as in them- 
 felvcs (fee Satan Dif-Roh'd^ SeCt. ii.n. i.and 
 3. p. 2. and 3. of the Gleanings) and placed the 
 MeritorioHS Caufe of our Redemption, and J/y- 
 ftipcation, not in the ^/ooi^f of C^ri/? outwardly 
 (bed ; but in the Allegorical or Inward 5/t?iJ^ 
 of their Light within, Inwardly and Inyifihly 
 (hedj^c. Ifay, How could thefe endure a Sa. 
 crament fo contrary to their Belief? For the 
 Bread cannot be called the FleJhoT thQ\T Light 
 withinibm it was of His Onward Flep xhztQ^tfh . 
 fpake,whenheraid, This is my Body, and His 
 Outward Blood w2iS faid to be (hedfoTlhe Remtf- 
 Jion of Sins, 
 
 And the Eucharift wasfuch a vifible Repre* 
 ftntation ofthis, as could not but (hock thefc 
 Enthujtaft Heretic^s. 
 
 And where the Sacraments are Fra(ftired,rLich 
 mad Enthufafm cannot take place. And we 
 fee, by wofull Experience, that where thefe 
 Guards of the Trsith and Importance of Chrifl's 
 Outward Sufferings are raktrn away, Men fall 
 from the True Faith, in t hem. 
 
 But the fakers ha^e not only thrown cff 
 
 the Qfe and Pradife of the Sacraments^ and lefc 
 
 them as things Indiliercnr, of Lawful to be 
 
 H 4 Pradifcd 
 
( li6 ) 
 
 Pradlfed by fuch as may be confcientioufly 
 concern'd for them, but Damn them as Carnal^ 
 and Doctrines of Devils, G. Fox, \nh'\sNemout 
 •f the North, Printed 1655'. p. 14. makes them 
 the like Witch craft as turn'd the Galatians to 
 CiriHwcifon, And their Sacrament (fays he) 
 
 ad thejf iall ;>, if carnal y^nd their CammK- 
 
 nionis carnalj a little Bread andWtne Which 
 
 is the 'table of Devils^ and Cnp of Devils, which 
 is in the Generation of Serpents in this Gi^e at City 
 Sodom and Gomorrah, fo duB is the Serpents 
 meat^ &c. And p. ^9. Ton fay that Mairhew, 
 Mark, Luke, and ]chny is the Gofpel, which is 
 
 carnal Tots fay ^ that fprinkli^*g Infants is the 
 
 Baftifm, which Baptiz^eih them into the Faith and 
 fo tnto the church, which is carnal : Andyots 
 tell People of a Sacrament ^ bnu^^ing them to Eat 
 a little Bread and Wine, and fay, that this is a 
 Communion of Saints^ which is carnal^ and all 
 this feeds the Carnal Mind, &C. And he 
 B laf phe mo fijlyf^iysinhh Title Page, that all this 
 was Wri'ttnfrom the mouth of the Lord. 
 
 Edvpard B^rrough, p. 190. of his Workj 
 Printed 1672. fays, Their DoElrines are of the 
 devil, who fay ffrinkjing Infants with wa- 
 ter is B^iptifm into the faith of Chrifi, this /V 
 
 the d^Brir.e ofrhedLviLAnd p. 1 91. 7hefehave 
 filled the w^rld withdatnnuble Herefies^ as hold- 
 inq^ forth^ That fprinkhng Infints with water is 
 Bapttfm irito the faith of Chrijly Src. Thefc are 
 damnable Her e/ies, even to the denying the Lord 
 that bought them. And p. 644. That it is not 
 lawful for the Saints of God, to joint hemfelvss to 
 jour Ordinances, ' ■' 
 
 Thi« 
 
(117) 
 
 This Hideous BUfpbemy ^nd Ottiraie dgainft 
 the Divine Inftitutions of our Lor dy 1 hope will 
 appear to befuch to the well difpofcd among 
 ihG^^ks^Sy who will be at the pains to Read 
 my Difcourfc of Water- Baptifm, It fccms to 
 have had fome Effeds already, even with 
 Giorge Whitehead himfelf. For in his Anfwer 
 to The Sna^e ('whereto he adds a chapter upon 
 that Difcourfe of Baptifm) he feems to come 
 off that former /^^^orof the Quakers, and fays, 
 p. 1 14. That as for thofe who are More con- 
 Jeienti9Hjly tender in the obfervation thereof^ we 
 are (fays hej the mote tender tothcfefoas not 
 to cenfftre er condemn them meetly for Pra^tifing 
 that which they believe is their duty either in 
 breaking of Bread, orWat^r- baptifm, ^ 
 
 So that, by this, he yields the Fra5itceo( 
 the Sacraments robe atleaft L^vr/W, contrary 
 to Burroughy Fox, and the Primitive ^4%ri 5 
 for, if ic were not Lawful, I fuppofe he would 
 not have that Tendernefs for the Obfervation 
 thereof, but would cenfure 'ecnA condemn it as 
 thofe others have done. I pray God pcrfcEi his 
 Converfion, and let him lee 'the Necejjity^s 
 well as L^ivfulncfs of it. And I would defire 
 him to conrider that if it be Laveful^ ir muft be 
 N^Ciffary : For if ChnJI: has not commanded 
 Water Baptifm, it cannot belefs than Superfl.i^ 
 tion to Pradice i\\2,tzs2i Sacrament, andcon- 
 fequcntly as a Mea^is of Grace, which he has 
 not Commanded : Even the Church of Rome 
 does not pretend to a Power to Injlitutes. Sa- 
 crament, that c^n be done bv none but <?.?^a- 
 lone ; Therefore if Water Baptifm was not Infiitu- 
 ted bjChrifl it cannot be Lawful toPradice it: And 
 '■ ■ ' ' ■, ^ if 
 
( ii8 ) 
 
 if he did Infiitute it, it is not only Lawful^ but 
 
 Necejfaryy and a Duty. fJow, in Aid of George 
 
 Whitehead^ and by way of dn Antidote againfi 
 
 thevenome ofCFoXj Burrough,<f«^ other foure 
 
 fakers-, and to purfue the Defign of this pre- 
 
 fent Paper, I will, to the Authorities of H. 
 
 Scripture, which I have Produced in The Dif- 
 
 courfe of Baptifm, add in this place, as a furc 
 
 Comment and Explanation of them, the Te- 
 
 ftimonies of fome of thofe Fathers, whofe 
 
 Works we have Extant within the Compafs of 
 
 Years' propofed, that is, ijo Years after 
 
 Chrift, in witnefs to this Divine Infiitution of 
 
 fVater-Baptifm, and to (hew what y?r^/> they 
 
 laid upon it. 
 
 St. IgnattM, who was (as before mentioned j 
 bred under Saint John the beloved Difciple, 
 makes our B apt ifm not only the ^4^^^, but the 
 Arms and Defence of our Faith j and the quit- 
 ting of it to be a Deferting of Chrift. 
 
 Let no one of jfou(^f2iy she, in his £/7j/?. to St. 
 Tolycarp) be found a M«77? u<4^' J^cri/TWf lu- 
 Deferter^ but let your je^^?, to B*^/^fl6 Vfj^ 
 Baptifm remain as your ^V^tw a>i ota*. 
 Armor, 
 
 And St Barnabas^ who was 5t. Paul's Fel- 
 low -Traveller, mentioned fo often in the ASts^ 
 rpeaking, mh\s CathoUck^Epifile. chapt, x\, con- 
 cerning Water and the Faei ui^ to vJ^'J^ y^y^/-- 
 Crofs, fays, that, It i3cu ^ ^ *i^^«a, ;7Brf 
 fs written concerning to B*5^/fljM«, tb ^i^v «V 
 Water to the People of ^^cnv AiiA^ith , v ^li 
 IfracI, that theyjhould ^t^offjilco^y «/a* l^vTif 
 not receive that Baptifm ciKOeft^Kc-*^. 
 which was fuffcient tQ the Pardon of Sins. 
 
 Which 
 
( IIP ) 
 
 Which they did not under the Mofaical D'lC- 
 pcnfation. But they Inftitutcd a Baptifm to 
 themfelvcs, whereby to admit Men as Profelytes 
 to the l-aw : But that was not the Bapafm 
 which could take away Sin. No, nor the Bap- 
 tifm of ]ohn : That was the PecnUar only of 
 the Chri^tdn Baptifm, 
 
 A iittle after St. Barnabas fays, that God had 
 joyned the Crofs (that is, the Faith inC H R 1 S T 
 Ciucilied) and the Water ('that if, Baptifm) 
 together, Z//Z., the /mv^r^ Faith, andtheO;*?- 
 tvard Profeffion and Seal of it. 
 
 Cenfder (fays he) hoxv He (God) hoi ap- 
 pointed the Crofs and A/:Savg<3i ttqjj to vJh)^^ ^ 
 ths Water to the fame ^ saugpV ^ to tuiTo S- 
 end. For thmhe faith^ eioi. ^-n -^ Kiyet* ^a;^'- 
 hUff^dare tbeyvphoho- eat oi i^ ^ ^nv^y sattt, 
 p»^ in the Crofs, hive cw^s^, H^iiCii'f Hi tv we/iyf. 
 gone down into the Water, 
 
 And again purfuing the fame Argument, he 
 Magnifies the great Efficacy and Fovper of Bap- 
 tifmj when duly Received, a few Lines after 
 what is above qaoted, faying. 
 
 For xve go down into 'Hji*?? f^fi' K^raCcuyou^ 
 the Water full of fins •*? to vJb^yii4ay7\i iix^p- 
 andfilthificfs i aiidcome ticoh ^ /J'^'s > ^avaCcuvs' 
 up a^ain hearing fr-d it /J^j KS-^^ips^^i/'Ju c* tJ 
 tn our hearts by the fear k^^J^I^, t/)* ^ ^oCoy ^ tim 
 andhopev&hich isinje- t^yriJk «^ ^ 'Uyny %^y^ 
 fus, which we have in 7^^ I* tzS '^piuiAAv. 
 r^^ Spirit. 
 
 After the fame manner, and in the like 
 words fpeaks St, Hermas Cwhom St. Paul fz- 
 lutes Rom, i6. 14.) in that only Remaining 
 Work of his, called thQ Shepherd of St. Herman, 
 
 there 
 
( lio ) 
 
 there in the 3^. Book, and 9?^. Similitude, he 
 fpeaks thus. 
 
 Before s Man re- 
 eeives the Nams of $h& 
 Son of God, he ts de- 
 Jigned unto death: hnt 
 •Ofhsn he receives that 
 feal^ he is delivered 
 from deaths and given 
 Mp to life. Now that 
 feal is Water, into 
 
 Antcquam enim acci- 
 piat homo nomen Filii 
 Dei, morti deftinatus 
 eft : at ubi accipic il- 
 ludfigillum, liberatur 
 k morte, & traditur 
 vita?. Illud autcmfi- 
 gillum Aqua eft, in 
 quam defccndunc ho- 
 
 which Men go downy mines morti obligati, 
 IjMe to dsathy hnt afccndunt vero vitas 
 come UP again y af- ailignati. 
 fgned over unto life. 
 
 I have taken this out of the Ancient Latin 
 Tranflation, according to the Oxford Edit. 
 1 68 J. For the Gr?^;^wasj in a great parr, loft, 
 and came not down to us intire, as this old 
 Z.4?<» Verfion did. 
 
 St. Clement in his zi, EpiB. to the Corinthians, 
 Faragr. 8. calls liaptifm by the fame name of 
 our Sea], and applies to it that Text, Ifa. Ixvi, 
 24. which he renders thus.7%^7 th^t kwc not kept 
 their feal^ their worm T'^v :^ mh wp'att'vTwp ilua 
 
 ffoall not die, &c. Or, 
 'as he expredes it in 
 theP^.r^fy. before this, 
 Vnlefs we l^eep our Bap- 
 t'lfm pure and f/ndefiled, 
 with what ajfurance tan 
 we enter the Kingdom 
 of God? 
 
 V. The Fifth Point is iht\x forbidding to Mar. 
 rji and Prcathing up of Fornication^ 1 charge 
 
 HOC 
 
 ^ -^hJb-w-^^^ dec, 
 
 f^ TO Bd'^i'yj-^ii ayyjv ^ 
 
 einKd>cr9U.ib^ «5 to ^clsj- 
 
( 121 ) 
 
 T\oiAU the fakers with this5no,nor the Gredteft 
 Nnmber of them. Only thofe called New-^^- 
 kersxn jimerica, of whom, and this their ?r>w- 
 ctpU diia . 'aBice^ an Account is given in the 
 Snake in theGrafs^ Sedt. vi. n. x.Par.li.p. 74, 
 and Sed, xii. p. 160. But the fakers arc 
 thus far anfwerable, That all i\\\s Wild Extra- 
 vagance is a Natural Confequence of their Co^" 
 mon Principle and Notion of the Light vpith^n^ 
 as fuch znjihfolnte Rule diud Judge, that is not 
 to be Controledby Scripture, or any Law or 
 Rule whatfoever : Which leaves every Man in 
 fuch an Un- limited Latitude, that there is no 
 Refiraint to whatever the Wddep- Imaginattow 
 (foit be Strong enough) canfuggcft: Nor a- 
 ny Cure (upon their Foundation) but to bid 
 hirrt follow it ftill on. Liften to i\\2Limthin you. 
 That is all their Advice^ and all their Rule, 
 
 But befides, I would fain know what Anfwer 
 the Old Quakers cai j give to rhe t^exv ones, upon 
 their Principle j for the Nev^ threw off their 
 Wives, becaufe they found it Written, That 
 the children of the Reftirreclion neithtr murry, mr 
 are given in marriage. Now, as ihevvn m The 
 Snak^e, Sed. xii. and before (poke to, the^t- 
 kers General N )ri5n is that rhe Reftitre^ian is 
 Spiritual, and that every Regenerate Mao has 
 obtained it already. And fome of the Chief 
 and Oldeft of them have declared, that thev 
 cxpeift no other than whatthey have obtained^ 
 already, or at Icaft (hall attain before they 
 leave this Bodv. See Sata-t Df Rcb'd p, 2 ,. 
 ot the Gle^r.ingi. 
 
 Now let me ask the Old fakers : Arc they 
 the Children of the RefufreUton ? They muft an- 
 
 fwer 
 
( Xi2 ) 
 
 rwer2ir^,orgoag3inft their ownavoweJPnj^ 
 eifUs. And if Tea, then the Text is plain a- 
 gainft their Marrying. 
 
 Lee me ask again. Are ihcy the Children of 
 this World ? They will all fay, Nay, for that is 
 the common Epithet by which they defcribe 
 xhtWtckedi and is a Term that they put in op- 
 poficion to the Children ofLi^ht, which they bc- 
 ftow upon tbemjelves. Now it is written, That 
 the children of this world marry. Therefore, 
 fay the New fakers. Marriage is a Wicked 
 Thing, and confequcntiy of the Devil: And 
 iht Old fakers have not yet anfwered their 
 Arguments that I can hear of. And the Nerp 
 fakers do vouch themfelves to be the only 
 True and Genuine fakirs, who follow their 
 Principles up to the height. Nor do they want 
 Antiqmty in all this. The Gneflicl^^af^ers who 
 boaftcd in their Ll^ht beyond all other Men, 
 and called themfelves (as the fakers do) the 
 Purefl and moft Ferfcit of Ghriftians ; held 
 thcfe fame Principles, and Pradifed them, in 
 the very Days of the ^poftks, and they arc 
 Reprehended, and our Later Heretickst who 
 fhould follow their fteps, jProphefied of i 7iw. 
 
 \V. 1,2, 3. 
 
 VI. The Sixth Point is, Their Contempt of 
 Magiflracy and Government, This is fhewn, as 
 to the Sj^akerSi in The Snake ^ p. 94. and in Se<^. 
 xviii. and xix. more largely. George Fox in 
 his Great \^yftery^ Printed 16^9. p. 76. fays, 
 
 The Tower of Ged ftrikes down Government of 
 
 Aien and Governors, And p. 90. And fo (fays 
 he^ for the hox(Xs fakjsthe Saints cannot he fkh- 
 }ett to that Power, And hc argues (though vc- 
 
( 123 ) 
 
 ryfalfly) that, The Jews of old time coMtd not 
 
 offsf the Heathen Magiftrates Nor the Apo- 
 
 ftlcs coMld not bow to the Anthoritj of the Jews 
 
 Nor that among the Gentiles, held up by 
 
 the Magiftrates. I fay all this ismoft Falfej 
 for the Jex9i did obey the Heathen Magiftrates 5 
 and the -/^/7»/?/^i both the JervsSindGentiles, and 
 that, not only for IVrath, but alfo for Con-- 
 fcience fake. But it (hew'd what Fox meant, 
 viz.. That the Saints are not under the Dorm- 
 nion of the Worlds Rulers, whom they think 
 to have no other Authority than that of the 
 Devil. Accordingly Fox fays {ibid.) For it 
 Vfoi the Beafts Vovper hath fet up your TytheSy Tern 
 pUsy and Colledges* This will include all the 
 Governments upon the Earth ; For there is none 
 but have fome of thefe 5 hardly any but have 
 them jilL And then down go All, if the ^a- 
 i^eri prevail. 
 
 But to come to our Point.This Wicked Herefe 
 was born into the World in the Days of the A- 
 foftlesy and fet up by the then ^mkers, That 
 the Receiving of Chriftianity did Exempt Men 
 from the Service ofVn- believer S) whether Ma- 
 fters or Magiftrates. Which occafioned the 
 many Repeated Exhortations in the Epiftles, 
 cfpecially of the Apoflle of the Gentiles^ to be 
 fubjed: both to Mafters and Magiftrates, 
 xhou^hVn- believers. And there were thofe 
 Jews in our Saviours time, who, upon the 
 fame account, thought it not Lawful to give 
 Tribute to Cafar, being then an Heuhen, They 
 thought that the Jevas were not to fubmit to the 
 Dominion of the Heathen, And Judas ofGalt^ 
 Ucy mentioned in AU, f . 37. drew away much 
 
 People 
 
( 124 ) 
 
 tcople after him, upon the fame Pretence, of 
 not paying Taxes to the Romansy ]o[eph. ("dc 
 BelLJffd.lz, cj.) fays, he Taught that no 
 Tribute (hould be paid to the Romans, But he 
 went further (a thorow «j^4i^fy) for he would 
 have had all Magi ft rates taken away, and Gcd 
 only to be Kim, I fuppofe (as the fakers) 
 he would have been Content that the Govern- 
 ment (hould have come into his own hand, 
 and to ^omt Saints under him, as Vepnties froni 
 God I Such he made his Gaulonites or Galileansy 
 who followed him. For the meaning of thofc 
 who find fault with the Government of others, 
 is commonly to fcize upon it for thcmfelves, 
 (and they fcldom mend the matter) tho' their 
 pretence is always to fet up the Kingdom of 
 GoA and his Saints, 
 
 Such Gaulonites or Galileans are the fakers ^ 
 who, in a Declaration to the Prefent dtflraEled 
 Nat isn of England, CPrinted 1659. Penad by 
 Ed^.BurroHgh^ and fubfcrib'd by Fifteen of the 
 Chief of the ^al^ers^ in the name of all thd 
 reitj p. 8. do f reclaim that they have chofen 
 a KinjT, (viz,, their own Light within^ which 
 they call the Son o(God) and that it is His only 
 ^tght to Rnle tn Nations^ and their Heir/hip 
 (as being only his Faithful Subjedls) to fojfefs 
 the utter mo ft pans of the Earth: And that Ho 
 may command thonfands and ten thoufands of 
 
 (thefep his Saints, at this Day, to Fight 
 
 mark thar, to Ftght, even with tke Carnal 
 Sword, to Regain their Right, But in the 
 Reprinting of ^«rrtf;<^^s Works, 1672, it was 
 thought convenient to leave out this Paflage 
 (p. 6o|, of hi« Works) tho* it was faid to be 
 
 given' 
 
( i2y ) 
 
 given forth by the Spirit of God, and in Ifii 
 Name. It is fet down more at large in The 
 Snake^ p. 209, 
 
 The fame Vnivcrfal Monarchy and Heirpip 
 of the ^akersis alTerced by Samuel Fijher^ in 
 a Colfedtion that he Printed of feveral Mejfagsg 
 which he faid he had, Bj Commijfton from God, 
 to deliver to the then Prote5ior and Government^ 
 16^6. The laft'of which bears this Title. The 
 Burden of the Meffage of the Lordit felf^ there p, 
 32. fpeaking of the ^ak^ers and their Kingy 
 fays. He in them, and they tn himfhall Rule the 
 nations with /t Rod of Iron, and breaJ^ them to 
 
 pieces as a Potters Veffel j^nd every Tongue 
 
 that rifeth up in Judgment againft them /hall they 
 condemn* And p. 33. he brings in Go^, faying, 
 yea^ I will never re^ tilll have made all their Foei 
 their Footfiool: And hovpbelt the Powers of the 
 
 Earth are of me 1 mil utterly fub vert and o- 
 
 verturn them 5 and bring the Kingdoms and DO" 
 minions^ andthe Greatnefs of the Kingdom under 
 the whole Heaven into the hands of the Holy Ones 
 of the moft High , and give unto my Son^ and his 
 Saints tore\gnover all the Earthy and to take all 
 the Rule and the Authority , and Power th.it Jhall 
 ftandup againft my Son in his Saints, There is 
 the Myftery couch'd in the laft words. InhU 
 Saints^ that is the Light within (which they 
 call ChrifiJ in th-^ fakers : And to which 
 they afcribe all that is faid of Chrift in the Scri- 
 ptures. 
 
 Edw^ Burrough writing from Dublin in Ireland 
 
 to the ^^j^^r-'in Endand^ in the Year 16) f, 
 
 ' Directs thus, To the Camp of the Lord in En- 
 
 ', gland.' This is p; 64, of his Works, And he 
 
( 125 ) 
 
 was then for their beginning of their fFar to 
 Conquer the whole Earth. He Exhorts them 
 p. 67. in their Conqnefl^s to be very fevtre and 
 i^lood/r to fpare none. Give the great Whore 
 f fay she, that is ^cw^J double into her Bofom; 
 ^fioe hath loved blood, (ogive her bloody and dafh 
 her Children againfi thefiones. This was for afl 
 the Popijh Counrrys, and thofe who partook 
 of their Abominations,, which in their Account 
 were all the Proteftants too, whom they, in 
 contempt called Profejjhrsi and u^ll SeBs in 
 thofe Nations^ whom Btirrcrsgh includes in hi« 
 Eplft. toxhe Reader^ p,i, and declares r^^r a- 
 gainft them. But wctc the Heathens then to 
 efcape? No, their Conqueft and Empire was 
 to be ZJmverfali their Heir/hip did extend to 
 the utcermoit parts of the Earth. For thus he 
 goes on, (Vt[sipri(i) Let none eft he Heathen Na- 
 tions ^nor thsir (jodsefcape oat of )0Hr Hands • 
 
 but lay tvafie the fenced Cities^ and tread dows^ 
 the high wallsy for we have proclaimed open War 
 betwixt ^'/lichatl ostr prime and thu Dragon — 
 ^nd cur fed be every one that r'tftth mt up^ 
 to the help of the Lord a?ainit ihj mif^hiy. 
 Tm on your ArmcHf, and gird on yonrfward. ar.d 
 lay held Of the jps^tr^ ar,d march into the Fields 
 and prep are your felves to the Battel^ for the Na- 
 tions doth dsfie our Gody and faith in their Hearts, 
 who is the God of the Quakers, t'^at wefhouldfear 
 him and obey his f^etce ? — Our Emmies are whole 
 Nations, and Mf*ltitudes in number^ of a Rebels \ 
 liousVeoplsthatVPill not come under ^ Law (a ' 
 greatFauU!ndeed!)/?<gW/jf^o« yourFeetyand/^p^ ' 
 pear in your Terror as an Army With Banners, and ! 
 let the Nations l^ncw your porter, and thefifokeof \ 
 
 your 
 
( 127 ) 
 four hand : €fit down on the right hand, and flay 
 on the left ', dnd let not your eye pitty nor youf 
 hand [pare y&c And in hxsT'rumptt of the Lord foun- 
 ded, which he calis An AUram And Prepara- 
 tion for War againfi all Nations where Gog and 
 Magogrefideth, Printed i6^6. p. 32. he fays to 
 the ^ai^ers, yourdefpifed Government fhall rule 
 ever Kingdoms y and your Laws jhall all the Na- 
 ]tions of the E'^rth become fu^je^i Hnto. And p. 4X0 
 •He expoftulaees 'virh God, When wilt thou af-^ 
 Wear to lay their honour in the dtijt of Confuflon i-_ 
 kfhy Hofl andChofen wmteth for a Commiffionfrom 
 \thee to dothjVpilL And thy Camp waaeth to fee 
 [the honour of Kings and Vrtncfs overt hr awn hy 
 [thee^^Q, ^\\i itfeemsrhej^wii^frj would raako 
 \x(t oi the fw or ds of &\c wicked, till their own 
 jwere ready. Therefore in the Year 16^9. 
 Itheyhad great hopesin the Re^el EngliCh Ar- 
 my -^ who having Deikoy'd the King, and the 
 Ci^«r^^ in thefe Kingdoms, Bmrough Hoalloos 
 th§m (inhisEpiil. rothem, p. ^^7,) upon /- 
 tdy and SpaiHy and al! the Fop'ifh Countries : 
 For what are thefe fsxp poof Jfl.inds (fays hej 
 that y :h have run through ? in csmparifon of the 
 great Part tf/Chriftendom, in which Idolatry — 
 
 do abound- whereford^ Hew down the Tops^ 
 
 j (Irikf at the Branches, make v^av^ that the Ax 
 \ ffiay hd Uid tothj root of the Tree^ that your fwor d 
 } and the [word of the Lord m ^y neither leave Roct 
 \ nor Branch of \^o\diixy — —to avenge the blood 
 i cfthe Gmltlefs thro all the Dominions of the Pope/ 
 I the Blood of the ]ufi it cries thro* Italy ^w^ Spain 
 
 • and It would Seyor^r honour to be made ufe 
 
 ofhy the Lord in any degree ^_ in ord^r to this 
 mdtt§r^ They were to be made ufe of, tnfoms 
 t i' dearee^' 
 
( ItB ) 
 
 degree i to .clear the way for the ^a^ers, who 
 were, at lair, tohavej^it. Now whether rhefe 
 have not out-itript their Forerunner Jadasy and 
 his Galileans, I leave the Reader to judge. And 
 Proceed to the next. 
 
 VIL The Seventh and laft Point which I in- 
 tend to fpeak of, is now come, and isfo near 
 of kin to the lalt, that I (hall difpatch it quickly. 
 It is, Their Stiff mf sin mttak^yigoff their Hats, 
 or giving Men their Civil Titles, Their needs no 
 Proof of this, as to the ^akers^^ for they AH 
 own it, it is their Difcrimin^tting CharaBer. 
 
 And now to find a Precedent for them in ^it- 
 tlquity, the lame ]Hdas Galileos is ready at.hand. 
 ]Qfephus tells, {Antiq, ]ud. !. 1 8. c. 2.) that he 
 was the Head of a Fourth S^^ among xhe]e\vs, 
 which he himfelf flike George Fox) Founded. 
 And that as heacknowledgd butoneLortsfand 
 Mailer^ that is, God-^ foas a confequence of 
 this^ he would pay honour to none other 5 and 
 ioObflinate were his SeEt in this, Thar, as ]o 
 f^ph, ceils. in the cbaptr laft qtioredj^*?^^ woMldra- 
 ther exfofethemfehes^theirChildren andReUtions^d 
 t' e m<~'jt cruel Torments, than cau any Mortal 
 M^nLordor Mafrer. So that Geo ff^e Fox has 
 notthe Hi?»a;¥rof this noble Invention^ 'd$ he 
 would make us believe in his fonm^L \>, 24, 
 where he fays, When the hor^jem me forth m- 
 to the worldt He f orb ^d me tofut off my Hat to 
 any ----^Andl was required to Thee and Tnou 
 t'Uwenand Womm. Hewould ca^! iione Lord 
 ov Mafier more than fud^. Ami tneir Jnfpi- 
 r/itionscdime ft ointh^ fame Author -^ the Spirit 
 oi pride, under the Gmfe of Humility 5 10 that 
 m his, and all the other Inftance^^'efore men- 
 
 liontdj 
 
( 129 ) 
 
 tioncd, George Fox is depriv'd of the Glory of 
 i being an Original^ and to be No mans Copy^ 
 ' as is Soaftedof him, in theF'/^p(;£?to his Jo«r- 
 »4/, p. 31. I do nut fuppofe that he knew a title 
 of thefe Ancient Precedents, only Good Wits 
 [jump'di andfo exadly, as (hews, That they 
 ' were all Tanght by the (ame Mafter. 
 
 The CONCLV SION.. 
 
 1. What Application now needs to be made, 
 from all that has been faid, to the ^aks^s? 
 The thing {hews it (elf. Let them not call it 
 M^i^o and Envy and what not, to oppoie 
 them. We oppofe the Primitive H'srejics \n 
 them. We cannot but oppofe them : Unlefs wc 
 would Condemn the u4po(tles and Primitive F.2~ 
 therSy who hdive Condemned them. I charita- 
 bly believe that the ^akersy at leaft, thd 
 Cenerdity of themg do not know, nor, may be, 
 have heard of thefe hndentHerefies^ or thavt 
 they have fo literally licked them up. But 
 now they do know, let them condder, and fee 
 how they have put D^rknefs for Lights and 
 Light for Darknefs ! 
 
 2. But if the ^^^kers fay, as of late they have 
 begun to do, That they are Aiisreprcjented^ 
 that they do nolhoXd tht^t P^tle Htrefies, and 
 fryor^Charg'dagainftthem, nor ever did hold 
 them. Let the Reader Judge of thar by the 
 Rotations which are produced out of rhe^r moit 
 i^pproved ^Hthors, in The Snake ^ and Satan 
 Dif-Roif'di ofSiW wWich G, Whitehead, in what 
 is called his Anfwer^ does not deny one: But 
 pleads N^t Gmltyy without ofLring to VjC 
 
 I I prove 
 
( 13^ ■ 
 prove the Emdence brought againft them. How. 
 ever, That is not my Bufinefs now. I am wil- 
 ling they fhoBid fTcw?-" ^j/'aseafilyas theycan .• 
 Provided they do come cf, and mean not this 
 to Deceive us, 
 
 5. Leticthenbefuppos'd, that the Modern 
 Reprefcntations they have given of their No- 
 tion of The Light with in y and of other their D9- 
 Urines (llnce the oppoftions they have lately mec 
 With) arc the True 'And G^nuin fenfe of what 
 thev held from the beginning: And, wher, 
 truly explained and uno'erftdod, the fame, and 
 no m QTC than what the Ch. of Endand^ and all 
 fbher C/^r//f/^J have alvTay? held". 
 
 If TOj then ihey mutt begin a^^aintogivea 
 new Account of thei r Separatio^)^ and fo v iolcnc 
 a Srp'irapion^sihey have maiie, not only from 
 the Ch, of EngUrJ but all the C^«rc^^i in the 
 World, zsEdw, Burroughs p. 416. vAh^xsWorJ^s^ 
 Andfo allyoi4 Churches and SeUs^, bj what name 
 foever yoH are known in the Vfiorld^ you cire the feed 
 cf the ^rcat Whore, And p. 17. t.f his Epifts to 
 t he Reader he tells him , Thou may^ fully perceive 
 \>)i differ tn DcBrines and Principles ; and the ons 
 tkoM mufi j^^ftifie, and the other then muft oon- 
 dsmn^ aii beini one cie,in contrary to the other m 
 cur Principles. And p. i. he fay«, W^ have 
 f»*jjlcient catife to cry againfi thcm^ and to deny 
 th ir Afinifirj, their Church, thsir 'Worjhip.and 
 their whole Religion, What fhall we do now! 
 Now we Agree in nothing! oux '^ hole Religion 
 \% Condemned: And thcr is no Compounding : 
 \Ycmui\CGndcmn the One, and fsiBifie the other. 
 Here is Fcul Play on fome fide/ By fomc 
 Modern AccQm'Jsixt is hard to diftinguifli wherein 
 
 the 
 
( IJI ) 
 
 the Dothrinss cf the Ch. o^ England, and thoft 
 of the ^al^ers^ do differ. ^Particularly ill 
 their Fundament d Princ pie of Tijs Light vf^thin, 
 on which all the Reft do Depend, as it is Ex-: 
 plained by Mr. Penn'in his hte Primitive Chri^ 
 fiianity^ and in Ths Snake ^ StOi, i. and Se(^. 
 xxii. except the i-'articular hereafter excepted, 
 they are the fame 5 and Mr. Penn asks no more 
 (upon the Main ) than what is not only Allow 
 eii but Traftifed, and always has been, and 
 that Dayly^ in our Common Prayers, by the 
 Ch, of England, yes, and by our Dfpnters tooi 
 (o that now we are very Good f rapids zgzm! 
 And the Difference betwixt 11$, upon this Point, 
 is noways fufficient tojuftitie zr.y Separation, 
 And fo of the other Points of D^^r/V;^, as, of 
 late Explained* And fc^r x\\q Sacraments, 6. 
 Whitehead allows them to be Lawful^ and let 
 fijch fM^fVr^ them, as fo think fit. Then ther 
 is no ground for their 5f/7.^r^r/(?« from us, for 
 our Practice of what themfelves Allow to be 
 Lawful. And for Epi[copacy, that is a matter 
 oi Government y not of iVorJhip, (o that we might 
 joyn in Worfhip for all that. And the Bijhsps 
 Exercifc no orher Powsr than what isufcd a- 
 mongfii\\c ^akers^ to DtfownthrS^ who will 
 not walk according to the Rules of the Sosiety, 
 And their Pov^^er herein is much Curbed by the 
 Laws, and appeals lie from their Sentence vo 
 the SeetiUr Courts, v\iiich arc not Allowed in 
 the .^aker-Li[ciplins, 
 
 Now, to bring this matt4?r to an KTue, in a 
 
 Friendly manner^ without Ripprjrup orC<?,7- 
 
 frontini^Qrvvxcr TejhmonicSj ir isde/ired, That 
 
 Mr. Penn, or any other for him, would fhcvv 
 
 I 4 fucii 
 
( X32 ) 
 
 fueh Differences betwixt his Explanation of the 
 Li^ht mthin, and that j/j The S»ake, asarefb 
 Material^ to juftifie a Separation ^ and foofthe 
 other Points Treated gf in his Trimitive Chri- 
 P'tanity, 
 
 And herein let him and them Confider the 
 Grievoufnefs of the Sm of Sbhifm; even as 
 Enforced by them againit their own Separatifis-, 
 it is a Tearing the Bodji of Chri^ in pieces ; and 
 imnrngxhc Heaven of Chriflianity. into ^HeU 
 of Confufien, Let us Ad herein AdanfuUy -^ for 
 we Fight for ourownSo«//, xxstVnion and foy 
 of Chriflendom^ iht Honour of Relioion and the 
 Glory of Gcd^ who k now sour Heart s^ aiid will 
 Reward our Sincerity, He, through whofc 
 Holy iKfplration only, we think thofc things 
 that be Rightful, Frevem us, in all our Doings 
 with His moft Gracicns favour ; Further us 
 with H s Continual Help, and PardamW our 
 Infirmities, in the Profecution of thefe Glorious 
 Ends, ti)!ough Jefus Chnfi our Lord j who for 
 thefe fame Ends, Dyed, Rofcy u^fcended, and 
 will come again, in that fame Body,' to Reward 
 and to 7»rffV«f erery Man according to what he 
 has been Vfefttly or Frej'Adici^l to thefg Ends. 
 To whom with the Fat her y and the Eternal 
 Spirit J be All Power, Honour, and Glorjf /rem 
 A 1 1 Creatures, Cenvt rted pinners cfpeci ally, now 
 and for ever. Amen. 
 
 Ji 
 
( ^33 ) 
 
 J Friendly Expo;aulation^»7>A Mr. Penn, 
 upo;f Account ofhs Primitive Cliriftia- 
 nity, ia^ely pMijhed, 
 
 I. THave faid before, how near Mr. Venn has 
 J^brou^hcthe<=^4^^y Principles (as he has, 
 of late, Reprefented thtm j to the Do^rin of 
 the Ch, ofEngUnd, and t!u? Common Principles 
 of Chriftianiiy. But I would defire to Expo- 
 ftulate a little with him upon one Pare of his 
 Expofition of The Light within, p. 29. where he 
 is not fatisfied with what vvealloWj vix^^rhsr 
 it does Influence and udjjift oxxr NaturalLigin ^ 
 but he will not grant that we have any Natn- 
 rat Lio^ht at all, or any other than that Divin? 
 Light of the Wofd^ which is (j«?i/iwhich he fays, 
 foms^ mili^ikenly^ call\<.^.tm2i\ Light. As (j. Fox 
 fays, inhisGrf^/- Af/7?^75 p. 42. where heop- 
 pofes this Tenet^ That no man by that Native 
 Light inherent in him^ had Tower to Believe, 
 &c. G. F. Anfwers, The Light that doth enlighten 
 every man (which is their defcription v^ixhtLight 
 mthtn) he calls it Native and Inherent : The 
 names he gives of Native and Inherent, are his 
 awn out of the Truth, Here he denys any Na^ 
 tural Light, and will have none other but the 
 Divine Light mthin. But to go on with Mri 
 Venn, he fays, p. 30. and 31. That the S(;n/?- 
 ttire makes no diftin(ftion between Natural and 
 Sfirttml Light, and Provokes any to givefo 
 much as one 'text 10 that Purpofe 5 he makes 
 it as Ahfurd, as to talk of a Natural and Spirl-' 
 tjial Darknefs within. He fays, Tinrs are not 
 
 mo 
 
( 134 ) 
 
 txv9 Lights from God in man^t hat R(igard Religion, 
 Kot ihdLt Reproves or Condemns aManforS««, 
 But how then does he Anfwer the ObjeBion^ 
 which he puts againft himfelf, of the many 
 Fal[e Religions in the world? k was not the 
 True Light which guided men into them. And 
 if they have no other Light, how came they by 
 them ? He fays, it was becaiife they did not 
 follow the frtee Light, But why did they noK 
 follow it ? How could they help following of it, 
 if they had nothing elfe to follow ? What was it 
 thatRefifted Ic ? Or, what could, Refift It, if 
 we have no Natural Light or Vnderftanding to 
 Refufe its Dictates ? But fuppofe our No Light 
 or Vnderflanding could fliutits eyes, and not 
 follow th'S light', then it might lofc the Tr^^ 
 Religion: But could no underftanding invent a- 
 nother Religion f For that is fomething Fojitive j 
 and fomething muft Guide and DiredMen to 
 it. The Abjence of Light is Darkpefs, not a 
 Fal(e-light, But an Ignis Fatutts, orWilU^th' 
 >Wifp, is a Light that leads Men wrong. Men 
 that are in Error follow a Lights but it is Faife- 
 lighty and they think themfelves to be in the 
 Ri^ht, Cur Vndi^r [landings have a Natural, 
 which is a fallible- li^ht; and therefore ofcen 
 leads us vvTong. What elfe is the meaning of 
 Frov 3. 5. Trsijvmthe Ij.ra with all thne hearty 
 and lean }iot timo [hiru ownVndi-rfiandnig. Ic 
 -is true, that VnderfiandtnT ar.d the Natural 
 light o^\t, was given US by Cod: And he made 
 it Right and True 5 but Fallible^ elfe it could 
 never bemiftakcn. God has plac'd a Natural 
 liffht, as a Candle in our Hearts ; and [i\$ Su- 
 per natural light does If^Huenee and Dircnl ir, 
 
 when 
 
( i?5 ) 
 
 when we feck to Him for it, and fcrveHim ac- 
 cording as He has commanded : Solomon 
 fays, Prov. xx.zj. The Spirit of mams the Can- 
 dle of the Lord, [c arching all the Inward Parts* 
 You will not call the Spirit ofManthc Eternal 
 Light, which is G O D. This was the Mif- 
 take which drove George Fox to make our So*/ 
 a Part of God, without Beginning, and In- 
 finite in it f elf, Sec, as (hewn in The Snake, Sedt. 
 1% and to make us even Equal with God^ as 
 (hewn, SeU, iii. And Mr, eenn, p. ly. of this 
 Book^ (?rimit. Chnftian,) allow? no Natural 
 light totheVnderfianding, For (fays he) Man 
 can no more be a Light to his Mmdthan he is to his 
 Body, And thence inferrs, that asthe£;f has 
 no Light \xi\i {t\U^ont\xhtx i\\tVnderfi;anding\ 
 He makes our Nature and Minds wholly Dark, 
 of themfelves, only fucceptible oi Super -natu^ 
 rd light, whc n fent into our UnderlTanding : 
 And "that al! the Light \Mt have is ihrnSuper- 
 natfirah, and only called i^^f«r^/, becaufe, as 
 he fays, It is natural to Man te have a Super-- 
 rzatttral-light. I will not.take advantage of the 
 fhihfophy ofxKiS; for, I fuppofe his meaning 
 to be, that it \s N itmal to the Vfiderf^andmg to 
 Receive a Lij^hc that is infus'd intoit, as for 
 the Eye to fee by an Extraneous light ^, that is, 
 it is an Organ fiited to Receive Light, tho' ic has 
 none in itYelfjas theVnder (landing to rj'pprehend, 
 tho' it has noReafon or Light in it fe f Thus he ex- 
 prelTes it^p.fo. /dll men h^ve Reafon, (fays hcjbut 
 all Men ave not Reafonahle ; which muftbe taken 
 with the fame grains of Allowance. For eve- 
 ry Man is ia Reafonabls Creature, th^t is, the 
 Defnttisn of a Alan, But according Co His 
 
 Ujpo^ 
 
(136) 
 HypQthefts, tho* all 'men have Heafon^ yet not 
 liatHral, bixtfiffer mt^raliy puc iritofhcir Vt^r 
 dsrftandin^i And (?>, rhr. they have Keafon^ 
 yet are they not Reafonnhk, becaufc that ^<?^- 
 fon is none of their owfj, (m]\ hf^ Gifted, that 
 is, ^eeUental, but not NatUr^l to them - 
 and fo they car. no mo. c be called ^i«fi^;;/«/,t[ian 
 a BAg^gc^n b^ called -^;(r^, thathas.^/s??^j^in 
 it. For he fays, p . i y. 77:;^^ God, ts the Light 
 efotirN Attire, of our minds, and under fi an din^j. 
 If i^ were meant as an u^Jfiftant, Gmde ox Di-^ 
 rdhr, to the Z.^^^^ of our V^derflanding, ther 
 were no difference betwixt us: But quite 
 to pvit out the Natttrd light of our underhand" 
 ings, and make it but only Tajfive, that is, 
 fncceptible of another light, that is the point 
 on which I ^^'o'^\d Reafonnov^ wirh Mr. Fern, 
 h is faid l Cor, i. 21. That the World hy'^if 
 dom hew not God, What Wifdom was this? ir 
 cou«d not be a Divme light-, and if Man have 
 Ro Natural n^ht ; it muft be the ^^al^er third 
 fortof light, thatis, No light at ail, Butifby 
 yS-ifdam here, you mean Mens Natural light 
 or Rtafon, xhQTextxs Flainznd Eafte, 
 
 It is Written, i John, 5,20. If ottr Heart 
 Condemn us, Godis greater than opir heart, and 
 kniweth all thmgsl Now, by Heart, here 
 muft be riiCant i\\^ Natural light ; becaurc, if 
 n means the Light which is God, God is not 
 Greater than Htmfelf And it is fuppofed here 
 that the Heart does not Know a!! Things : 
 Therefore this muft be meantof our A^4f«V^/ 
 Confcience, and not of (j^/:/. And now here is a 
 Natural light, ivhich doer, Reprove of Evil, 
 M'hich Mr. Fenn ftippofes cannot be fhewn, p. 
 
50. Our S4viom' fays, Li^k; xii 57. Tea, and 
 whyevsn of yom [elves judge nor rphut is Right ? 
 But whv of your jelvss^ \i we have no Li^t ac 
 all of our elves vvhercbv to j^dgs ? 
 
 I find a 5-reat Ught <jt the ^a^crsy Edw* 
 BnrtQHgh^ owning thdfc 7iro Lights within^ in 
 his W4>*/^i«^ ^tf Vnder^ATToWy i6§'4ip. 16. and 
 17. of his "^orki Re-printed 1672. where 
 rpeaking of foine of the Worlds People, wkofe 
 Light (fays he) isonly Natural and Carnal^^^jid 
 doth only make tKamfefi Carnal Tranfgrejfions and 
 who Judge hythe^2iX.\xx2i\ Ugh^, &c. This be- 
 ing Objeded by "John Stalhamy in his Revikr 
 Rebuked, p= 282. as a Concradidtion to what 
 other ^-^^rj had (aid of the Light, Richard 
 HMerthorn ("a ^^/^troftheFiritRankj un- 
 dertakes the Defence of 5i!*rr<s^|/7, which you 
 find in I^is Work^^ Re-printed '1663. p. 144. 
 where he fays that Bptrrough was Mif- repre- 
 fented, in that Stalham would have had him 
 fay, that the Light o^ Chrifi was Natural ^nd 
 Carnal, wh ch he fays Bmro^^jh did not mean 5 
 but thQ Li' I kt of man (favs he) ^y which C-?^- 
 nalMendojiidieofCarnalTranf^rejfiGns^ is Na^ 
 
 tnral /ludMans lights by vchtch Qarnalmen 
 
 do J psd^e rf anything, is one thing, an d the light &f 
 Jefus Chriit, which is Spiritual mens Gmd'^js ana- 
 ther f/^j«£.Here are Two Lights withm moftplaio- 
 ly , n hich Mr. Venn does ib pofiti vely Opp^ '(1-. • 
 But which ofthefe Lights guided Mv,Vem^ 
 and which HMerthorn andBurrof^gh? For it 
 could not be the fame Light that guided roTwo 
 Lights, and not to Two 1 
 
 And now it will be time, to ask from Mr, 
 Pen'4 a Solution of the Difficulty which he Pro- 
 poses p. 2^, that iS; Ta ^jjlgn m fome certain 
 .. ~ Medium, 
 
( 138 ) 
 
 Mediura^ of Way, whereby we m^y truly difcetm 
 and diftinguijh [between the Manifeflations and Re^^ 
 proofs of the Natural Light mthin, from thofe of 
 the Divine Light within. He propofed this as 
 a Difficuhy upon the Opinion ofTwo Lights 
 within, a N^atxral, and a Divine, And prcf- 
 fes it againft rhofc who held that the iV^f^r^/ 
 Light could Reprove of Bvili if which were 
 granted, he would yield that ther mufl be 
 Two Lights. But he fuppofes that nothing 
 but the Divine Light could Reprove of Evil. 
 The contrary of which has been fhewn from 
 I fok 3. 20. and allowed both by Bnrrough ^nd 
 Hnbherthorn^ w/ho both (in the ^places above 
 Quoted j do affert that the Natural Light doee 
 Reprove o^ Carnal Tranforeffions : And therefore, 
 if Carnal Tranfgrejftons be Evil^ the Natural 
 Li^^ht does Reprove ofJEviL . 
 
 But that which I would Improve from this, 
 and for which 1 have been (0 long upon it, is, 
 to Reprefent to Mr. Pf«» the Confequenee of 
 this Opinion of his. For if I think that my 
 Vnderfianding is a Perfed Blank^, uncapable to 
 ^»die any ilv.ngofit felf, that is, by the iST^- 
 tftrai Light which God hzs given it: But that 
 every Ihomht of my Heart, concerning Re" 
 ligton^ is tif^pernatftral, Darted in there Im- 
 mediately by God Himfclf, by the very Life of 
 the Word Eternal^ Then muft I follow every 
 fuchT/^o^y/'^, even without Examination^ and 
 Refufe to let it be Over-Ruled, either by the 
 y^ritten Word o( the ScriptnreSy or by all the 
 Reafon or ^ ut h or it y of Men or y^nge Is, And if 
 fnch Thought be ErroneonSy I am VnmoveabU 
 snd lrre<; over able \ This is the mo& Defperate 
 
 Ggnditiov 
 
< 139 ) 
 
 Condition of which Man is Capable in this 
 world. Therefore ih\s ftum^ling Blocl^mu^ be 
 Removed before we can proceed any further. 
 And this is that, which keeps the 4«^)^fri fo 
 Deaf to all Arguments, Charm we never fo 
 
 It was this which Gonfirm'd Gilpin, Toldervj^ 
 Milner, and other fakers, that their D;^^^- 
 lical Popfions (owned now as fuch byall the 
 fakers) and the ^ak^er witches who Attem- 
 pted the lives of Hetivj Winder and his Wife 
 (fee the Story inThs Snake, p. ^oo.j andtho* 
 DifpYoved^ Confuted, and Confounded many 
 ways in all their ^<:c«/<«f/<?wia^ainft them, yet 
 ftilltoftick to it, and could never be brought 
 to Repentance, or to own themielves Mtfiaken, 
 Why? Becaufe they had this Notion, That 
 tvhat came into their mmds, was the Light of 
 Chrift. 
 
 And fo it muft be, if thcrbenootherLj^/^f 
 inthc«;/??d^but thatofC«ri!/?> except weallow 
 or a DiabolicaL And then ther are three (brts^ 
 Natural^ Divine, and Vjiaholical. 
 
 Unlefs vou vvill fay, Thata F^//^-//^/?^ (as 
 the Diaholicaris) ou^>,t not to be Reckon d a 
 Li^i^ht, Biit ihat will not do, Becaufe what 
 Guides, or Direcls, or perfwadesjf^^f is called 
 a LtgPjt : And you may as well fay, That a 
 FaljeCmde is no Guide, as that a Falfe- light is 
 no Li^hti Thus it is, that Satan Transforms 
 himfcif into 3n Angel of Lights And as our 
 Saviour has fere- warned us, That the L^;/^^ in 
 Ibme M: n is D^rkncfs. Not that Light is Dar- 
 nefs, but what men take {ov Light ^^^nA that is a 
 Light or Guide to them, though a Falfe One , 
 
 And 
 
( HO ) 
 And then how tre (hall know the one from the 
 other? ThatiSva Material Quejftion which you 
 have ask'd^and which now Returns upon you. 
 
 What is thit ^pirJ of the FrophetSj that is 
 Subjed to ike Prophets ? Isic the pivtne Light 
 within f is God ^nhjeB to the Prophets ? Muft 
 you not then allow a Natural Light? Ceafe 
 from thine even ^ifdom, Frov. xxiii. 4. Can 
 ther be Wifdom without Lightt Wtfdom is Light, 
 Muft I then Ceafe from the Divine Li^ht ? or 
 iS ther not anotier ? And how {hall I know 
 wine own Light, from the Divine Light ? 
 
 We are Commanded not to Believe every 
 Spirit bat to Tr/ the Spirits ^ i ]oh. iv. i. How 
 fhdil we Try them ? By Themfelves / Muft I 
 Try the Spirit or Light in my Heart, by it felf ? 
 Ask it, whether it be a Trffe Light, or not? It 
 fays it is. So do al! Deceivers fay, fo does eve- 
 ry Falfe^Sptrit fay 5 iTien I muft not take its 
 word: But I muft Tr; it. Andlask again,iF/(»m 
 "fryitf Thcreforeit muft be by fomcthingelfe 
 thanitfelf. And what is that? Now we are 
 near the Truth, For, Mr. Penn, the Cate 
 ftandsthus. 
 
 God has given a NAtpural Light to our Vn^ 
 derflanding, but a FalliHe one ; therefore it 
 needs Help, and our own Endeavours. The 
 Principal Helpig the Infiaence and Ligh of the 
 Hofy-Spirit ofGod^ which works together vvith 
 our Light, and Enables it to work. Befides 
 this, (?<?<:^ has given us a R^le to walk by. Plain, 
 Dire6tion$ in writing, v^'iiich we may Studj, 
 and have always before us. That is, Ihc^e^ 
 ly Script Sires ', andHisAfj;^, will open, that is. 
 
 Help 
 
( 141 ) 
 
 Help our Vuderftanding in the Reading ^nd Stti* 
 djing of the Scriptftres-, but that Implies wc muft 
 Read 2ind St ffdy; wc muft life onr Endeavours, 
 clfe He cannot Help our Endeavonrs : We muft 
 not ly in tjie Ditch^ and cry God help us 5 ufe no 
 Outward Helps, which Godh^s^yippoin ted-, but 
 fold our uirms, and Jit ftill and g^pe for Ex-- 
 traordmarjf Infpirations, which is ^.Tempttng of 
 Godf in^ead of waiting uipon Him. 
 
 Then 60^ has Appointed other Helps befide.s 
 the Scriptures, He has Gonftituted a Churchy 
 and an Or^^r of Men to Teach us, to Help us 
 to Vnder^and the Scriptures-, and to Admini- 
 fter the Sacraments to us, which C^rt/? has 
 Commanded ; and Promifed.the Afiiftance of 
 HisH.S/7/nf tothofewho {hall Reverently, as 
 He has Appointed, approach unto them. 
 
 We have likewife the Helps ofHifieries, and 
 Human Learnings to know former Times, to 
 obferve the Rife and Gromh of Her ejies, and to 
 beware, IcftwefaU into the like Snares of the 
 Devil, 
 
 But if we will Negle^aW thefe Helps; nayj 
 T^illifie and D^i/r them, cry out upon them as 
 LoWy Carnal, and what not 5 and Dircdt Gad, 
 to work Miracles for us, while we Rcfufe to 
 ^ork, to fend fuch an Irrefflable and InfalMs 
 tight into our Hearts, as may, without any. 
 Fains on our fide, fecure us Abfolutely, and 
 thep is an End on't I If we will thus Alter our 
 own Frame, and ,the whole Ma hod of God's, 
 pifpenfations, it isbut ;pft withGcflfto giveu? 
 up to foliow our own Imaginations, and fet us 
 iic\ the ESeft of our F^lfy, 
 
 # Hue'' 
 
( Hi ) 
 
 But now, on the other hand, if we will be 
 Content to follow Cod in his way ; To ac- 
 knowledge what we Feel and Know, that we 
 have 2i Free-mil within us, and an Vnder^land- 
 ing^ which has i\r^ti»r<i/ Powers, to 'J ndge y d^n^ 
 Dtfcern^ and Confider 5 and will ufe the Helpt 
 God has given us 5 then, and not till then, are 
 v/e in a Capacity to be Reafon'd with 5 to Judge 
 and Try our own Spirits^ and other Mens, by 
 the Plain Rule of God's H. Word 5 and if we find 
 they fpeak not according to that then to Re- 
 je^ them. Then may we exped the AfTiftance 
 of God's B,Spirit to Inform our VnderflandingSf 
 and lead us into All Truths neceffary for us. 
 
 For, whatever the fakers think, the Ch. 
 of England has always Acknowledged the /«- 
 fiuehces and Inward Operations of the B. Spirit of 
 6od upon our Hearts^ as the Caufe of all the 
 Good that is wrought in us 5 which is fttffici- 
 ently (hewn in The Snake^ SeCt xxii. 
 
 And this has been all along the Dodtrin of 
 theCathobck^Chfirch^ which I might prove at 
 lengthy but that is not the Point in vrhich we 
 are, at Prefcnt, engag d : Yet for the Saris- 
 fadion of the ^^aJ^ars, who may not know 
 thisjl will (ec down two Canons of the Comcilof 
 Carthage, which was held in the year of our 
 Lord, 419. 
 
 Can. HI, Whoever 'O^i Sirm-n nmy liuli 
 fays. That the Grace of ^exv Tit 0£» ? mt cOksw-. 
 God^ by which a Man ^-m J) a "hm Xe-crS r^ 
 is ftifiif/d through p- Kue/k h/^', <oa^ f^v^ 
 fas dhrift our Lord, a- ei(p%m d(^Ttoiv 'i^etv ^ 
 vails only for the Remif' %J^ Tin^i^^fJi/iKnfJ^ciy, jg 
 fion of Sins that are aU ^»} m^k^v ^tj uIm M- 
 
 ready 
 
( H? ) 
 resdyfafty but does not ^^v ^i 
 alfo give fhen^jh to re- 
 Pftftn for t^e future, Ut 
 himbe^HarhemA Vor 
 the grace of God dns riot 
 
 only give us the know- , ^ . . 
 
 ledl^ of ^hti( tve ought fjuv, ivA Uv ^yivdnta- 
 to diy hut alfo tnfpires AtV, jg Tffhn^Siaxu'io^.fzo!^, 
 
 Tiu) c/>«t Ihj-S Xe/rS crS 
 
 
 ivi with love, whereby 
 
 we may be enabled to 
 
 ferform thofe things 
 
 which we know to be our 
 
 duty Lik^w^f^ whofo' yoy ^fju^ /SoH^wy, iscsi '^ 
 
 ever (hall fay, that this ^j}^ a^TitW , •t? ^i 
 
 crace of God, which ts TaJjiHi ^(^v hm)^K\i':^i^ 
 
 tbro fefus Chrift our ^ ^*i/gfS3 w yvcSai^ ^ 
 
 Lord, does help us to dfj^-miAcLT&Vy <^^. y],a>m',Hi 
 
 avoid fttiy only as the ^ ^ ^h^^j^v iy a M 
 
 knowledge of Sin is ^y^f^^^i,, i ^U ^ cuini 
 
 made manifeft to us by *^^ 'naf'i')^^^, ivA o-z^ 
 
 it , whereby we know yy^^^ TntnTim i •3'»'"- 
 
 what we ought to (eek, ^ l„ ^ ^yL<wn^f^ 
 
 after, and what to a- ^ \o^mfj^ , 'A: i{3</.t« 
 
 void', but that fir ength \^^^ 
 
 is not given us by it, 
 
 that what we k»orv we ought to do^ we may 
 
 alfo love it, and be enabled to perform it^ Let htm 
 
 be Anathema, . ^, w ^^ 
 
 Can. 114. Whofoe- 0?7^ J^^ttdtb hthjv, cft^ 
 
 ver (hall fay that the ^td '^^ ;^£/y «Vv '?y>- 
 
 gr ace cff unification was t^ocm; ^iii^, if* ti^ 
 
 therefore given unto us, 'wo/wi> M <ia mj'n^^oi^ 
 
 that what we could per^ JUudfM^y c'j;^P«95a^{ ^«- 
 
 form By our own free- ^S^ J) a <? ;t^£i7rf «^^- 
 
 Wi&.Vpemaydothsmore vei ^ « « ;fe«£^? f^'^' 
 
( ^44 ) 
 
 that tho grace had not o/uaf tJ^uuetin^ ^ JV;yx 
 i^een givsn^ VPe mighty latim in fjiM mK^Suvx 
 tho with diffcultf, per- m^ Beia^ o^tba^V "Ava- 
 form the divine Com- ;&«//« •:;». <!^ -^ ^ ,(^p- 
 mandmenti without ity ttSv ^ hnhSiv o Ku'cioj 
 let him be Anathema^ ^k nmv, :)^m «/.t5 cA/j^- 
 F or, concerhmgt he fruits ?<»< J^va^ 'rntHv akk* 
 of the Commandments^ •imvy ;^ejii iyoi i /wJ*- 
 'Ihe Lord did not fay ^ votm* 
 that withoHtme^yefkall do them with diffettlty % 
 tut He [aid, Without me^ ye cm do not ing, 
 
 Tnis Gonftant Dodtrine of the Church, the 
 ^aker Infallibility dxdnoM know that fbe had 
 ever held 5 and therefore fet it up as a New 
 dfcBvsry of their own, and broke with the 
 Church for it. And to Advance Divine Grace, 
 they v^ouldextingmfh Human Reafon, which is 
 a Divme Grjice it fclf, and the Subjcdt given 
 unto us by G^^, whereupon his B. Spirit fhould 
 work. 
 
 And to Divcftus of it, is to make us ceafe 
 toh^Men^ inftcadof ht\v)gSaints, 
 
 It makes {Jo^ the fole author of all our Si» 5 
 for ifwehave noiV^^i^r^/ £^^^^^ we can have 
 ho Free will; are only P^ijf.ve in (j(?/s Hands, 
 acted by him, bur do nothing of our felves 
 and therefore are not anfwerable for any thing 
 that we do 5 more than a Sword ot a Fen arc 
 Biame*worthy for whatever ufe is made of 
 them. 
 
 This Arraigns the Wifdom of God, in all the 
 Inj^itutions and Ordinances that ever He gave to 
 Men. For, what need of fuch HeJps to the Di- 
 ti^^Lightl and Mr. Fenn (ays we have no o- 
 f her. Why then does he Preach ? To whom 
 
 doth 
 
( 145 ) 
 
 doth he Preach ? To the Divine Light in Men? 
 fas Gi^ax, and the Primitivs fakers usM to 
 fpcak) Can he T^4r^ that ? Cannot th^it gmdc 
 Men without his Preaching? If he fays that 
 he only Preaches to perfwade Men to follovir 
 ihdii Light, But cannot the Light Teach even 
 that too? Or has it forgot it? Does ic aecd 
 Help'm thate Then why not in other things? 
 then is it not [elf ^fnjfic tent without [omething 
 elfe. 
 
 Nay, by this Principle, ther was n5 need 
 of C/&r//?'s coming into the World, atleaft of 
 His dying for us : For Men had the Divine Light 
 before. And what could the Man ^efus add to 
 that? Was it not fnfficient without Htmf If 
 not,then you want fomething el(e befidcs your 
 Liiht within : But if it was fufficient without 
 Jlim, then could not His Coming be Necefa-^ 
 vy. I defire to know what you differ herein 
 from the Beifti^ They hold a Divine Light 
 Planted by God'xn the Heart of Man, which 
 they call Reajsn: And that thh h fafficient^ 
 without any thing elfe, to Teach a Man all 
 that he ought to Know or Do, This Divine 
 £,j^^^ you call the Light within: So that you 
 Differ from them but in Words: Both of you 
 Rejed the Neceflicy of any Omward RivsU- 
 tiony that is, of a Chrift without. And fo are 
 the fame with all the Pagan o? Gentile World, 
 For they too (and the latter Mahomehms) 
 allow fefffs to have been a Good Man-, and 
 to have had this Divine Light Cwhichyou call 
 C^ri/?J' within Him, as ail other Men have : 
 But this does not make Him Properly the Son of 
 Godi which you alfo mterly deny Him to be, 
 
 S 3 a» 
 
( H6 ) 
 
 asfaid before, p. 3. This is Literally that j4h* 
 f»-C/&r//?/*«i/w which is Reprehended, i fokz^ 
 22. of Denying feftts to be the ChrisJr. For 
 having of the Light in me, does not make me 
 to be the Light : butpfHs not only had the Ligh^ 
 in Him, but he was the Ligh^ or ChriHi 
 whith it is BUfphsmy to fay of any other^ And 
 yet, if Man have no other Light in him but 
 the Divine, and that be made Part of hisiV^i- 
 tttre, it mult follow that he is God: For whoe- 
 ver does Properly partake of the Divine Nature^ 
 isfb. 
 
 2. But now whatever Mr. Venn thinks of my 
 Reafonift^, Twhichby his own Principle, muft 
 be the Immediate Di(ftate of the HolyGhoBy 
 if I have no iV^ir him/ Light which taught it me) 
 yet he can have no Reafbn to break Commu- 
 nion with us, upon this Account, more than 
 Vi\x.hHHh^cr thorny Burroughs or oihtT .^ak^rs 
 who held tlie fame, as jamei Ndylor, and o- 
 thers I cou d Qiew, if that were worth the 
 while. And though ^ames Naybr was Cen- 
 fur'd by the ^^il;f/j for other things, yet ne- 
 ver f'.jrthiSi and he was Receiv'd again into 
 Favour, and Liv'd and Dy'd inxhtixCommH- 
 nton^ 
 
 3. This hinders not, by Mr. Venns ownAc- 
 knor^'ledgment, they and we being all of one 
 Religion, For he fays. p. 62. / kflow not how 
 properly thsy may he call'd of divers Religions, 
 that ajfa-n the True God for the ohjeB of Wor- 
 ship ; the Lord JcTus Q\m^^for,the only Saviour ; 
 mdthc Light or Spirit e/Chrift, for the Great 
 A^cnc ^nd fvicans of Mans Convsrjion and Eter-^ 
 ^al Fdici'y, ' ■ ■ — • ■ - 
 
 '"^' -'J Now 
 
( 147 ) 
 
 Now all this, Mr,P^««, the Church ofEn^ 
 gUnddoes moftfincerely and hearn'Iy Believe^ 
 and ever have Vrofelsd it: And therefore, if 
 we be not of divers Religions^ why of divers 
 CommHnions\ 
 
 4. Again, your Expofulon of Jufiificatioft, 
 p. 79. That you acknowledge Juftiftcation only 
 for the fake of the Death and SHfferings ofChriB $ 
 and nothing we can do^ (fay you) thoH^h hy the 
 Operation of the Holy Spirit, heingable to Can- 
 ed old DebtSy or wipe out old Scores : It is the 
 Power and Efficacy of that Propitiatory oferingj 
 tip on Faith and Repentance, that Jafiifies m from 
 t 2 fins that arepaft j and it is the Power ofQhvWs 
 spirit in our hearts^ that Purifies, and ma^es m 
 ^Icceptable before God, AH this is oioft Sound 
 and Orthodox, And your whole iV/«?/jGhap» 
 ter concerning the Inward and Spiritual Ap- 
 pearance of Chri^ in the Soul, I not only 
 jip^rove^ but do very much Congratulate with 
 you, that you have fbCM/i^»/j' and P^f^-^^*- 
 c^/Zy Prefs'd it. I know you will not fufped: 
 m^ of Flattery: For, where ther is occafion, I 
 fpeak Plain enough. This Caufe Requires noE 
 Dodging. Let us Contend for the Truth^ on 
 whatever fide it lies. It is for our own Souls» 
 And we rauOf give an Account. 
 
 How do you keep up a Schifm, if you agref 
 with us in thefe Fundamentals of Religion I S^all 
 Af alters, you know arenot fufficient to excufe 
 a Schifm. Great things are to be done^ and 
 m<^ch to be Born to Conipafs fuch^^j^^ offofsls. 
 
 Therefore let me confider all your Obje- 
 Ifcions, 
 
 K 4 I. Chap. 
 
( 148 ) 
 
 I. Chap. X, Seft. i. Youlnfift much upon 
 the Spirit^alitjfy and Life of Prayer, In the 
 name of God, carry that as High as you can, 
 you {hall find no oppofition from us: For 
 without this, All Prayer^ in whatever words, 
 whether Extempore^ or Vre-meditatedy are 
 hwt Dead Forms, And an Ex tempore Prayer, 
 1$ only Ex tempore 3.$ to theSpeakeVy if he has 
 not thought of it before: But it is as much a 
 Form to the Hearers^ as if he had thought of it ^ 
 if they join with him, they arc tyd to his words 
 and method, and every thing elfeof his Prayer, 
 So that the Qiyeftion is ill dated, to call Pr^- 
 medit..ted Prayer a Form^ and the othet not. 
 Both are Forms, and equally Porms to the Hea- 
 rers : But the True State of the Qucftioia i? 
 this, whether an Ex tempore, or a Premeditated 
 Form, IS moft Beneficial to the Hearers ? 
 Which can tc freed from moft Defers ^ And 
 which beft fitted to the Common Exigencies 
 of the People / 
 
 If the Heart cannot be fupposd to be Spirt- 
 tudty lifted up in the ufc of any Form^ then 
 muft all ;7»^//rj^ Prayer ceafe. then was the 
 J.ords fr^^'^r Unfitting ever to be usMj or the 
 'Pfaims of David^ which were daily Read in the 
 i'tmple^ and composed for that End. 
 
 Butifrhe/<3/^/ may he fpiritually lifted up in 
 the uf^ of a Form ^ then is it Great Un- 
 Charitablenefs to Cenfure thofe who ufe it : And 
 this can be no fufficient Caufe for zfeparation, 
 
 Befides that, it is ImpofTible for any of your 
 Heaters to know whether they make ufc of 
 (that is, joynin) ^n Ex tempore^ era. Premo- 
 $tAtd Form : For hon do they know whether 
 a-;« ,.. »'-..^ , . . ;-.'^ , ., ths 
 
( I4P ) 
 
 the Speaker has thought of it before ? Thcfe are 
 
 too (lender Caufes for a Separation, 
 
 But in our Churches, the Aiiniders are not 
 ty'd to the Common prayer ^ but take the fame 
 Liberty as yours, to pray according to their 
 own Conceptions before and after Sermo». So 
 that herein you may join quite free from this 
 Exception, 
 
 i. Your next Exception, Sedl. z, and 3. is 
 concerning the Mimfiry, That they who ua- 
 4ertake it, ought to be Guideddind Inflnenced 
 by the Holy ^Spirit, Herein you differ not 
 from us. We affert the fame. And it is De- 
 manded in the Examination of Perfbns to be 
 Ordain d, Whether they are perfwaded that 
 they are moved thereto by the Holy Ghofi f If 
 Men will be-ly their own Confciences, and 
 thruft themfelves Unworthily into thtMiuifiry, 
 that is not to be objedcd againft the Ctf»/i>#s 
 tion\ And, Mr.P^»», you know that your Ow- 
 mnnion has Laboured under this Inconvenience 
 as well as ours. I need not go to Inftances. I 
 know you will not put me to it* Therefore 
 this is no Caufe for Separation, 
 
 3 . Your 4. SeEb. That Miniflers are Chrift's 
 Witnefl(?s, and applying to this i Joh. i, 1,3. 
 That which vps have heard, feen with our Eyes, 
 and our handt have handled^ dec. feems Strangei 
 for this was fpoken by St. John in relation to the 
 Terfon c^iChrift, whom they hzdfeen, felt, Sec, 
 And fuch fort of Witnefles I fuppofe you do not 
 Pretend to be : You Pretend not to hsLvefeen 
 OUT LordinthcFlefh, Butifyou take this)^*- 
 iitn^Uy, (as I perceive you do) then we Wirnefs 
 ' ^ ' . . ic 
 
( I50) 
 
 h as much as you. And here can be no Gaufe 
 ofSepardtioH* 
 
 ^ Your 5*. Se^, againft Mens offering m$" 
 ney to be made Aiiniflers, I would fain know 
 what Caution you can advife againft Symon/ 
 that is not taken. But if you think it utrerl^r 
 unlawful for J^mifters to Receive ought from 
 the PeopUyto whom they Treach^Uo^ got G,Fox 
 ib much Money ? And I would defiretoknow 
 how you a. .fVer ■ Cor. ix. 7, 1 1, 14. Gal, vi. 6. 
 ThiL iv. 14 16. However, here can be no 
 Caufe oi Separation, 
 
 y . Chap.xii. SeU. i. You fay nothing againft 
 lythes , but that you will not Support our 
 Mmfirj: And that depending upon what is 
 faid before as to them, Idifmifs it. Though 
 youncight Grudge them their Tythes, and yet 
 not break Commumon: For you are no lefs 
 Lyable fo them now, than ifyou were in our 
 Qommxnion. And, not now to enter upon the 
 'im Divinum of Tythes^ (which I think is very 
 Plain) yet till you can (hew it to be a Sin for 
 the King and Parliament to gvfe Allowances or 
 Eflates to the Cl^r^y, as well as to other Men, 
 you can never countenance a Separation upon 
 the account of Tythes, Ther are many in our 
 Commmion who are not yet perfvvaded of the 
 Divine Right of lythes, 
 
 6, As to your 2. Se^, againft Svpearing. You 
 have obtained an AB of parliament to Swear 
 in your own Form, Therefore that O^yV^/ow is 
 taken out of the way. At leaft itcan be made 
 no Pretence for a Separation, 
 
 7. As to your ^,SeEi, concerning WV, you 
 fay no more of it than that it ought to Ccafe a- 
 
 mong 
 
( I5t ) 
 
 mong ChriJlUns, And who does notwifliit? 
 But that it may fomc times be Nece/fary^nd 
 Lawful you have allow'd, in Engaging to the 
 Government to maintain Souldiers in Venfilva^ 
 nia. But however you may keep that opini- 
 onj and yet not make a S^/^^f^ir^'^w, Asyoji 
 may, what you mention Scd, 4, f,6, and ^^ 
 That is. The Salutations of the limes, Plain" 
 nefs of Speech. Not to Marry .from among 
 your felves. Tlainnefs in jipfareL And to 
 Refrain S/7tfnx zndPaftimes. 
 
 8. As to SeSt, 8. againft our Publick Fafis and 
 FeaftSi they arc little enough obferv'd amongft 
 our felves. You'll not be muchQi^^rreird for 
 that. But your Reafon againft them, bccaufe 
 they are of//-«/»4»Inftitution, needs another 
 Reafon why that is one, which you do not 
 Give us. All Churches, both before andfince 
 Chrift, have done the fame. And ther is no 
 Trohilitton againft it. However, if you can< 
 not comply with it, you may ftayathomeon 
 thofe days. That is no Reafon for a General 
 Separation. 
 
 And thefe are all the Qaufes you have /«- 
 ftanc'd or Hinted at in your Book. And I hope, 
 iiponferiousGonfideration, you will not think 
 that any or all of them are fufficientfor a Sefa^ 
 ration. 
 
 Remember what you faid to your ownS^- 
 paratifts of Harp Lane^ when they defired to 
 put up paft parrels j you bid them then to 
 Return from their Separation, Take the Good 
 ^dvtce you have given. Sure the Canfe is more 
 Important. And our Church can Plead more 
 Authority over you, than you could over them. 
 
 And 
 
( 10 ) 
 
 And if you think that (he has Errors and 
 DefeBSf CwhereinjI will join with you) yet Con- 
 fider, that no Errors can juftifie a Breach of 
 Communion^ but thofe which are Imposed as 
 Conditions of Communion, 
 
 Wcfliall have many things to J5^4rwith, to 
 f^oan^ to Amend, to Strangle with, while 
 Pb arc upon this Earth. 
 
 And he that will make a S^/^^r^f/ow for every 
 Error^ will faH into mnch greater Error and 
 Sin than that which he would feek toGurqt 
 It is like tearing Chrtft*s feamlcfs Coat^ be- 
 caufc we like not the colour^ or to mend the 
 Fafhion of a Sleeve. 
 
 God Dire(3: you, and us all. To His Grace 
 I commend you, and the /w^«<?»tf«ofHis^/^/- 
 /(?rf Spirit, to (hew you what Great things it 
 is in your Power to do for Him and Mis Church; 
 and give you a Heart to do them that it be noe 
 JaidtoyouT Charge. 
 
 jiD- 
 
(153) 
 ADVERTISEMENT. 
 
 I Would fiot have the Reader or the ^al^ers 
 think, becaufe I h'avc inftanccd but in Seven 
 Particulars, wherein the c^rfi^ffi have Gopy'd 
 after the Antient HeretkksWii\\\n thefirftijo 
 Years of Chriftianity^ that therefore thcr are no 
 more. But Iwould not fwell this matter to too 
 great a bulk. I have (hewn in The Snake* St(^, 
 ix. how George Fox falls in with xhePatnpaffians^ 
 who Deny'd any Diftindtion ofPerfons in the 
 God head i and confequently held that it was 
 God the Father who was Born of the B.Hr gin, 
 and D;^^ for us. And whoever will compare the 
 Tenets of the ^al^<;rs with the Account which 
 Epifhanm and others later, have given of the 
 GnofiiekjiwA other Heretic\s of thole times, will 
 lind manyotherParticulars wherein they agree. 
 But becaufe the ^nakers, and others of our 
 JDtJf:ntersi have (for no caufe but theirown 
 Gmlt) excepted againft the Account of former 
 Here^tes^ given by thofe of After Ages, I have, 
 to take awav all Umbrage, (etched my Au- 
 thorities from thofe who were Co" temporaries 
 with ihok HGY4ti€ksvfh^\Qh they mention. 
 
 FINIS, 
 
Some Scafonable 
 
 REFLECTIONS 
 
 UPON THE 
 
 Quakers 
 
 SOLEMN 
 
 PROTE STATION 
 
 Againft George Keithis Proteediags ac 
 
 TURNEBS^HJLL^ 29. Jpr. 1697. 
 
 Which was by them Printed, and fent 
 thither^ as the Reafons of their not 
 Appearing to Defend Themfelves. 
 Herein Annexed Ferbatim. 
 
 By the Author of the Snake in the Grafs. 
 
 L O N D O Nj 
 
 Printed by iv. R. for Charles Brome^ at 
 the Gm at the iveft-end of St.faffls^ 1 700. 
 
CiJ7 ] 
 
 A Solemn PROTESTATION agdinft 
 George K&'itbLS Advert ifemerjt^ Arbitra-^ 
 ry Summons and Proceedings againjt Cer- 
 tain Perfons^ and a Meeting of the PeO' 
 pie called Quakers. 
 
 Hereas the faid 6, K, a Scotch- 
 man, has aflumcd to himfelf 
 a Power and Authority to E- 
 red: federal Meetings of the 
 Nature offome ftrange and new Court of ]\i' 
 dxc^iuvt tit Turner S'Hall^ London^ one on the 
 Eleventh of the Month called ^«»^, 16^6, and 
 another on the 29th. of this prefent Month 
 called Apritj 1697. (under pretence of hav- 
 ing the Permijfton of the Civil Authority^ that he. 
 is further to Detect thsVtleand Grofs Errors and 
 Herepes of certain Perfbns by Name, and a 
 Meeting of the People called fakers) unto 
 which he hath Cited or Summoned them, to 
 hear themf elves Re- charged ^ and Provd Guilty 
 thereof aa being RepHgnant to the Great Ftinda- 
 mentis of the Chriftian Religion f which Charges 
 of his, as perverfly Stated by hiai, are Expre- 
 fly Dcnyed by us) for Proof thereof, Refer- 
 ring to his own Printed Advertifemerit and 
 Narrative^ which have been largely Anfwered 
 in Print, he having begun the Controverfie 
 #ith ns,' by Printing divers bitter Invedives^ 
 t: againt' 
 
(158) 
 
 againft us, cxprefly Contrary to his own for- 
 mer Teftimonies in Print j and divers of our 
 Friends Books, in Anfwer to him, ftil) lie hea- 
 vy upon him, unreply'd to. And keing he 
 cannot cfFed his Invidious Defigns in Print, 
 to make his Odious Charadter of Hsrefie^ « 
 Spreading Gangreen^ andContagion^ &c, take " ! 
 Kffed againft us, he has prefun^'d toErcdfuch 
 an Arbitrary Courfeoit Judicature, in a Con- 
 fufed Meeting at 7}^r»fn HaU^ and thereunto, 
 in his own Name and Authority to ummon 
 the Perfons and Meeting as aforefa id, without 
 their Privity, Concurrence, Conlent, or A- 
 grecmcnt thereunto j either as to the Time, 
 Place, Terms or Propofitions, but he is the 
 Sole Impofer. 
 
 We therefore, who are Concerned in behalf 
 of the Peaceable People called ^ak^rs^ both 
 asFree-Born EngliCh-Men and Chriftians, do 
 deny, and Solemnly Teft'ifte againft thclifur- 
 pation Arbitrary and Irregular Proceedings 
 of the faid G, K, and againft his new Jurifdi^ 
 (ftion (affum'dby him) for the fame Reafons, 
 wrhich were Exhibited in / rint the laft Year, 
 Why the Pi'oplc called Quakers Refpifedtheir Ap* 
 fearaace at his Peremptory Summans (^and there- 
 fore he had no Reafbn to exped their Appea- 
 rance this Year, the more Infincere he, in his 
 new Summons) and more particularly, 
 
 !• Becaufe he has no Legal Powrer to Ere(fl 
 anyfuch new Court of Judicature, and there- 
 in fee himfelf up as Judge, and publickly to 
 Stage, Brand, and Condemn Peaceable Protc- 
 Itanc Subjefts, and that, in their Abfence too 
 (whoarealfoFrccBorn Engl ifli- Men) as He- 
 
 rafCJ^Sj 
 
i ( 159 ) 
 
 reticks^ 8fc. and thereby to endeavour to Ex« 
 pofe them to the Scorn,Contempt and Rage of a 
 mixt Multitude, who are unmeet to judge of 
 Religious and Spiritual Matters, or Controver. 
 fics, 
 
 2. We do not believe the Civil Autl^rity, of 
 any Concerned therein, on Due Conlideration, 
 or juft Information, will Countenance or Per- 
 mit fuch an Ufurp'd Authority, or Pernicious 
 Prefident, as the Taid G. /C. has AHum'd and 
 Attempted in this Cafe; tending not only to 
 Difcord, Divilions, Heats, Animofities and 
 Tumults, but to Invade the juft Liberties of 
 Free- Born Englifii-Mcn (who are Peaceable 
 Proteftant Subjedts,) and to Gratifie and 
 Strengthen the Popifhlntereft, that they may 
 Glory in fuch Divifions and Diforders, made by 
 Turbulent Incendiaries, 
 
 WearenotUnfenfible, that feme Officious 
 'and Envious Agents are in the bottom of this 
 Turbulent Attempt 5 who altho' they may pre- 
 tend to be Reformed Proteftants, yet favour 
 too much of a Popilh Perfscuting Spirit, ( Juit- 
 iy Complain d of by ProteftantsJ and whofe 
 Work tends to hrwg^n Odium upon the Pro- 
 t&ftant Religion. 
 
 3. Weprefumcthe faid (7. iC. can Produce 
 no Legal Commifiion from the Civil Authority, 
 cither by A(3: of Parliament, or under the, 
 Great Seal of England, Annttdly to Eredl and 
 hold his faid Court of Judicature to Summon, 
 Convid and Condemn fakers (fo called J cr 
 any other Free Born Englifli-Men, or Prote- 
 fi2inx.Svih}td:?,fQiHe7epeoTHeretickSj who are 
 ^^ositranwife Legally Recognized. 
 
( l66 ) 
 
 4. His feigned and falfe Pretence oifuftt^ 
 i)eftrin^ the Perfons and Meeting aforefaid to 
 be prcfent (i, e, to hear themfelves Recharged^ 
 Convided and Condemn'd of F/7^ and Crofs 
 Herejies, &c.) appears,' not only a peremptory 
 Summons^ buthisNoifc of Kile and Grofs Er- 
 rors, znd Her efi es y fpreadingOangreen and Con^ 
 tagiofty Jnfc^ing many Thou[ands in thefe 'Three 
 Nations^ 6rc. does much Refemble the Popifli 
 Clamours and Calumnies againit Proteftant 
 Martyrs, and then awa^ with them^ ctit them off^ 
 and Fire and Fag§»oc followed, when the Writ 
 de Hdretico Comiftrendo, and the Six Bloody 
 Articles were in Force, 31. i/. 8. Ch. 14, both 
 Tchich are juQIy and happily Repeal'd. 
 
 y. For the fame Realbns, which the Par- 
 liament gave in the 1 6th. Year of K.Charles h 
 i^gainfr theCourtSf^ir Chamifer^andHigh Commif 
 Jjen-Court (Ch. 9. 10.) and for taking away, and 
 diffqlving the fame ftho' thefe had more Face 
 of Authority, than this of George Keith^s) we 
 Oppofe, Deny and Proieft againft thefe his 
 Irregular and Arbitrary Procefdmgs and his 
 new Court of Judicature, and llfiirped Power 
 and Authority therein, as {'not only tending 
 toDifcord,Di:ordcT, andPerfecution, and En- 
 dangering the Publick Peace, but alfoj Repug- 
 nant to the Great Charter, Fundamental hawi 
 (^and Liherties of England ) Providing 'that 
 no Free- Man p^all be Condemned, or any vpay 
 Deftroycd without due Order of Law ^ as well 
 as cxprefly contrary to the Intent and Tenor 
 of the late Ad of Parliament, made in the firft 
 Year of the Reign of K.H'7//;^^w and Q^ Mary, 
 Entituled, ^nA^for Exam^UfiT^ thdr Majffri:s 
 
 ' iro' 
 
( I^I ) 
 
 TuttftantSuhjeBs Dijfenting from the Church of 
 England, &e. made/ir the E^fe of Scrupulous 
 
 Conjciencesinthe Exercife ef Religion ^ as an Ef- 
 je^fid Means to Vnite their Majesties Prote- 
 flant Su^jeSis in Inter efi and ^ffeUion, And the 
 Meeting- Places thereby permitted or Allowed 
 and Recorded, being for RELIGIOVS WOR- 
 SHIP, as in the faid Adl is Exprcflcd, Con- 
 fequently, not for Divifion, Difcord or Sta- 
 ges of Contention 3 and therefore we are not 
 free, either as Men or Chriftians, to Subjedt 
 ourfelvestoany fuch Irregular Summons, or 
 Arbitrary Power and Ufurpation as afore- 
 faid. 
 
 6. Herefte having been made an High Crime 
 in Law [^Mirror ^ Jttfiicesy p. i6,] and highly 
 Punlfiiable, George Keith's Publickly Staging 
 and Branding us as //^r<??i(^^/, appears both an 
 High defamation, and tending to deftroy us 
 in our Reputations and Liberties alfo, both 
 contrary to Law and Gofpel, and to Introdusc 
 a new aad fevere Perfecution to Gratify his 
 Envy. For his Turbulent, perfecuting Spirit 
 andApoftaey, from Chriftian Charity, Meek- 
 nefsand Moderation, and from that Faith that 
 Works by Love, fufficiently appear 5 aifo by 
 his Ear ne fl Expoftulat ion with themojt Piosis and 
 Learned of the Church of England, fas Flatte- 
 ringly he Terms them) to incenfe both the Gler^ 
 gy and Civil Authority againft us, in his prin- 
 ted Foftfcript to his Antichri(i:s and Sadd^cef, 
 and therein commending the PopbJi Watch- 
 men of Rome, and Popifh CoHntriu^ above 
 mod among the Frotcfianrs^ for their Zeal a« 
 gainft (uch Antichnflum Errors and lUrefies^ 
 L 3 as 
 
( 162 ) 
 
 as he there would make the World believe, 
 Quakers \io\di mHcb xv or fe than the worft ef 
 Topery (p. 40, 41.) and his Summoning and 
 Condemning n^zsHeretic^s, appears fo much 
 Refembling the Pradice of fome of his Coun- 
 try-Men of the Pr^j^^t^/jy, tolneenfe the Rab- 
 ble or Mob againft our Friends in Scotland^ as 
 they have of late (hamefully done, both in 
 Clafgow and Edenhorough^ to the Great and 
 Barbarous Abufe of our poor harmlefs Friends 
 in thofe Parts, by their bitter Glamours and 
 Afperfions againft them, as Hereticks^ 5rc. 
 That we humbly hope, the Civil Froteftant 
 Government of England will never Counte- 
 nance or Permit fuch unwarrantable Udirpa- 
 tion, which is not tou[e only Spiritual Weapons 
 (as he pretends) but is of a contrary Nature 
 and Tendence. We havine, treated the faid 
 G,K. at many Selcd and Solemn Meetings, 
 We have had with him, in all Chriftian Patience 
 and Tendernefs on our parts 5 which were 
 Slighted and Rejedled by him. Thus we have 
 anf^vered his Advertijcment and Summons, ad 
 hommem, as Peaceable Free-Born Engiilh-Nlen, 
 whofe prefent Liberty ought not to be Invaded 
 or Difqiiieted,' either by any Arbitrary Ufurpa- 
 tion, or Contentious Irreligious Meetings, 
 v^hofe End is to Afperfe and Abufe others : 
 Nor rray fnch^ with fafety be Imitated, Allow* 
 ed or Abetted by any of different Perfwa- 
 funs. 
 
 Nov-% let it be obfcrved, whatever may 
 hapoer, t >. be th^Eifeds or Confcquenceof the 
 
 I- i V : , . ^ : faid 
 
( i63) 
 
 faid George Keith's Difbrderly and Unwarran** 
 tabic Proceedings, or Meeting aforefaid, wc 
 have given out this Solemn Proteftation againft 
 the fame, to Manifeft our own lEnoccncy and 
 Clearnefs therefrom. 
 
 Wfitteyty in behalf of the Veeple 
 LgndoH^ the 2 ^th. Day of called Qm^ksts, bj/ [om i>f 
 the id. Month, i ^97* them Qonarned, 
 
 L 4 S^ms 
 
( I^J ) 
 
 S0me Reflexions ufon the foregoing Pro- 
 
 tcftation. 
 
 IT has been the <^mon Cuftom of the 
 ^ak^ersy fince their firft appearing in the 
 Worldj to provoke others to Dirputes^and 
 to Anfwer all Challenges fent to them for 
 that purpofe, as defiring nothing more than 
 the occafion of Vindicating and Propagating 
 their Principles in the Face of the World. They 
 readily cmbrac d the Invitation fof the Baptifts 
 to a publick Difputation at Barbican 5 and af- 
 ter gave them the Challenge^ and had their 
 Tryal of skill at their Meeting-place in Wheeler' 
 fireet j and after printed their Conferences, They 
 had frequent Difputes with Mr. Baxter, and 
 feveral others. But thefe two years paft,they 
 have alter d their Method 5 they are grown 
 more fedate and modeft, or they find their Canfe 
 not fb Tenable as formerly they thought it 5 and 
 rail at G. Keith for bringing them now to the 
 likeT^j?. 
 
 They patiently endured his ^r'mteA Challenge 
 to them laft year, to meet him at Turner s^Hall^ 
 and juftifie their Do^nWj. Some of their num- 
 ber went thither, and made fome oppofition, 
 but without any Deputation, as they faid,from 
 the Body of the ^ak^rs. 
 
 This year they have received another C^^- 
 bnge from him, to the fame purpofe, to which 
 
 the 
 
( 166 ) 
 
 the foregoing Proteftatton is afl the Anfmr th«y 
 return/d 5 and fufFer d him to produce hisCW- 
 ges of grofs //^rff/ffi againft them, before the 
 Auditory there AlTembled, without any other 
 oppofition. 
 
 Therefore this their Froteftation and whole 
 Bifence owght ferioufly tobe confu'.ct'd, which 
 I will do without Vajfion or IH-worM, othe-r than 
 when I am forcd to repeat fome of thcirSo 
 For, 
 
 The dcfign of the following jRefleBhns is only 
 to bring the fakers to a thorow Conviction of 
 ihtvc Errors -y and to fuch an Acl^nowledgment 
 and CoapjTion of them, as is indifpenfiblc to a 
 true Convtdien, There is nothing more defird 
 of them than to RetraB and Dtfovfn what is 
 prov'd to be faulty in their Writings j and fuch 
 Fanlts as are cither deftrudive to the Faith^ or 
 Scanddous (andfojinfnl) to iheRepataUonsof 
 their Neighhours^ in gmng falfe znd UHchari- 
 tahle Reprefcntations of them. And this they 
 are obliged to do by al! the Rules of C-^n^i/smf;', 
 it being the fmalleft SatisfMton that they can 
 make, to repair (To far at leaft) iht injuries 
 thereby done lo the Chrifiim Do^rine ^ and to 
 the good NameofthoCe whom they have wrong- 
 fuWy Traduced, 
 
 But this frotefiaticn(h^\M3 how unwillingly 
 they are brought to either. By their fhifting 
 and ftrain'd Excufes for not appearing in their 
 own Defence. As in the ftrft line^ that G\ Keith 
 Is a Scotchman, Again, p. 2. That hisdefign 
 is to gratify thsFopifh ImereB $ and that there 
 are under-hand O^cions and EnviQUs AgsTsts^ 
 
 wboje 
 
( l6l ) 
 
 whofe work^ tends to hing an Odium upsn AePre- 
 teftant Rehgion. 
 
 But thefe deferve no Anfwer, hing but CU' 
 pfours s and asgroundlefsashis, whocaird his 
 Refty Horfe Popijhly affe^ed. For the BeteUioH 
 of the ^ak^ers by Proteftants, is fo far from 
 bringing ^nY Odium upon thtV rot eft ant Religion ^ 
 that it is the only Method to prefcrve the Pro- 
 teftant Religion from the Scandal ih^t muftuna- 
 voidably fall upon it, if the fakers arc al- 
 io wd to come under that Denomination. For 
 then muft we own them asProf ^y?^«f /,who have 
 thrown off the Sacraments^ and all outward 
 Trieflhood and Ordinances; nay, who deny the 
 Holy Trinity i the DiwW()f of that Man, fefus 
 our Lord, or Redemption by his Blood outward^ 
 ly (bed 5 the RefarreElion of the Body 5 or a Fi- 
 nal and outward Judgment at the end of the 
 World. Then, are ^ty good Pfote ft ants ^ho 
 eiteem the Bijhops, znd Church of EngUndto 
 be Baal^z Friefts, Conjurers^ nay very Devils, 
 Can they and we both be Proteftants ? What a 
 Notion will this beget of Proteftancyl How 
 Jnvolv"d2iX)6 Self contradiUious 5 How Contem- 
 ptible and Odious will this render the Name of 
 Proteftant to all the World I Will not thisL/i- 
 titude biing Socinians and Deifts^ even Maho- 
 met and the very Heathen within the Pale of 
 the Proteftant Communion \ 
 
 Therefore it is abfolutely necefTary, either 
 that we fhou d renounce the Name of l^rote-- 
 ft ants ^ or no longer (Homprife the fakers with- 
 in that ?ale ; That is, unlcfs they can fully and 
 dearlj Juftifie their Antient Tefttmonies as to 
 thefe things objected againft them, orother- 
 
 wiie, 
 
( I6S ) 
 
 wife, now at laft, freely Difown and Condemn 
 them. 
 
 Till they (hall be brought to do one of thefe, 
 'tis in our own Defence rhat we Difpute againft 
 them 5 and they cannot brand this with the 
 Ignominious Names cither of Severity or Verfe-^ 
 CHtion, 
 
 They are the AggreffoYs, They have ^r^ 
 tAQ^d our Religion in all the Parts of it 5 our 
 Bifsops and Clergy] and our whole Conflitution. 
 
 And we require no greater amends, for all 
 that they have done againft us, than to fay, 
 That they are forry for it, and have done us 
 wrong} and that they will no longer ftand by 
 thofeWho have fought and endeavor'd onvRmn, 
 
 And tho* they fhou d refufc us even this Jh- 
 flice, and Re^onAhls Security for the future 5 
 yet we prefs for no Verfecfttion againft them 5 
 fornoF/»fior Imprtfonments: But only, that 
 weihould not be oblig'd to acknowledge them 
 as true ?rotefants^ and that we may have Zi- 
 berty to juftific our felves, and our Religion a- 
 gainftthe grievou8C<i//*w«i^j with which they 
 h^vtloadedhoxh. 
 
 And if this be refused to us, the Cry of P^r- 
 /^(;»ri<?»wiIlrunonour fide. For, what grea- 
 ter or moreunjuft Ferfecution can there be, than 
 to compel Men to lye ftill under the fevereft 
 Reproaches, and debar them from the Frtvi- 
 le<re due to the greateft Offenders^ to make any 
 Defence, or fo much as a Complaint of their Suf- 
 ferings^ however uttdefervdl 
 
 Is it no Perfection of the Tongus for the ^a. 
 kers to reprefent our Clergy as the FUefl and 
 moft Odiom of Mmkjndi as an Ahomina^U 
 
( ^69 ) 
 
 tribe y the Btine of Soul and Body^ Sec, And 
 do they call it a Perfecution in us fo much as to 
 Remember or i^^/^f^r the Epithets, which they 
 have given U8, and which they (till tcfufe 
 to RetraSli for (as faid at firft) that is all 
 which is defir'd of them. But now let us con- 
 fider their Troteftation, 
 
 Page I. It refers to their Anfwersxn^nnv^ 
 particularly to G. Keith* s Narrative^ and fays, 
 that they are vet mreplyd to, whereas that 
 >4»/Vrr to the A^^rr^f/z/^ has been Reply 'd to in 
 Satan Difroh'd, which is yet unreplydtOy except 
 in 6. Whitehead $ carping at fome PaiTages in it, 
 in his pretended Anfvper to The Snake in the 
 Grafs, tbid. He fays they were fummond 
 without their Frivity, that isfalfe, for they 
 had notice in print about a Month before. But 
 it was without their ConferttQV u^gresment ^zhu's 
 true, for, they wou'd never Confent to have 
 their Errors expos'd. This is the Plea (if it 
 wou'd be admitted^ of all G/ji//^ Perfons, who 
 do not Confent i or Agree ^ to be brought to Ju- 
 ftice, or to have their Crimes Deteded. But, 
 if they were Innocent they wou'd defire to clear 
 themfelves. 
 
 As to their Reafons held forth in their 
 
 froteftation, 
 1. F/r/, They operate in every Article as 
 ftrongly againft their publickDifputations With 
 the Baptifts at Barbican y Wheelers ftreet^ 8rc. 
 Their coming into Churches in time of Divine 
 Service, and provoking the Prielis to Difpute 
 with them 5 sgainft the whole method of their 
 own firft fetting up, and all their manner of 
 Proceeding fince. zdlj^ The Meeting appointed 
 
 at 
 
( I?^ > 
 
 at TuYMfs-Hall^ ri funeh^ and this 29 i^- 
 prU\^snoCourt of ]($dicatHre^nor any Court at 
 all, only for the Information ofwhopleas'dto 
 be prefent, and to have given the fakers an 
 opportunity to vindicate themfelves, if they 
 thought themfelves mifreprcfcnted j and which 
 it's not to be doubted but they wou*d have done 
 if they thought they cou d have done it. For, 
 why wou'd they, who have fought, and even 
 forc'd, all opportunities to recommend their 
 Dodrine, refufe fuchan occafion that was of- 
 fered to them ? and to have done it with fo great 
 Advantage, in the face of the Nation ? not 
 only to Eftabllfh their own Doftrine, but to 
 overthrow their Opponents ? and that with 
 fo much the more Advantage, that it was at 
 the Inftanceof their Adverfaries, and by their 
 provocation ? But their Pleeding that they are 
 Free-born Englijh Men to excufe it, is Plea- 
 ding Cuiltym a very foolifh and fhameful man- 
 ner. And their objcding that G, K, had no 
 L£'^4/F#H7frforwhathedicl, was Condemning 
 of G. Fox and all the fakers, who never fo 
 much as pretended to any Legal power for all 
 their Oppoftions and DifpntationSj which were 
 in dired contradidtion to th^Legeil Powers, and 
 by an Authority (as they pretended J far fu- 
 perior to all L^^^/ P^^rr^r/ upon Earth 5 and by 
 which they took upon them to declare the 
 Laws null and of none effeft^as in c^fe of lythes^ 
 of maintaining an outward Priefi-hood. Sec. 
 Out more cfpccially as to their Difcipline of the 
 Sdconddays Meetings of their Monthly, ^ar- 
 terly^ and Yearly Meetings^ which arc dircd 
 Courts, and offudicatftre too 5 for therein they 
 
 grant' 
 
( 170 
 
 grant Orders^ inflift Cenfares^ SiS of Excomp9ft(* 
 nication againft (j. Keith, &c. Have DefMie4 
 and Reprefentatives from all the Counties of 
 EngUnd, and from other parrs of the World. 
 
 But they have herein ftarted a very mate- 
 rial Qucftion, which ought to be ask'd of them 
 in their own words, viz. What Le^al Power they 
 have to EreU anj {uchnm Courts of Judicature^ 
 and therein fet up themfelvss at Judges (which 
 G. X". did not at Turners HaU, but left it to the 
 Auditors to Judge for themfel/esj md puh- 
 lickfy ft age, hand, and condemn peaceable PrO' 
 t eft ant Su^je^s (i. e. both the Church 5/ England, 
 and DilTenters) and that in thnr ahftnce too (wh-s 
 are aljo Free korn Englifh Men) as Heretkkji 
 Cnay more, as Devils incarnate, Baais Prtefls^ 
 DogSi Wolves i Conjurers^ dec.) And thereby tit 
 endeavoHr to expofe them to the jcorn, contempt mi 
 rage of a m'lxd multitude, vfho are unmeet to 
 ^ud^e cf Religious and Spiritual Matters or Con- 
 troverfies f And this cannot come v^ithin the 
 A^ of Toleration, which is only for Rehgiiius 
 Worjhip 5 and its exprelly caution'd, that it 
 (hall be with their Dpors open, that all may have 
 liberty to come in and heat; otherwife they 
 forfeit all the Privileges of that ^B. Now at 
 the Meetings before mentioned, they have their 
 hoors (hut, and Door kf^pers at them, to keep 
 out all them they think he not to admit 5 and 
 their Buiine^ is Government and Difciplins^ 
 which is no wavs within the AEt^ and comes 
 under the penalty of all thofe iL^t^f which pro- 
 hibit all Convocations, Meetings^ Conjaltati&ns, 
 dec. without the Kings Licence ; much more 
 to Ena^j Vrowulgatef or Decree any Oraers or 
 
 Conftitutiens 
 
( 17^1 
 ConftitHtiom whatfoever. Now, if the Bijhofi 
 and Clergy of EngUud^ the* Recogniz'd and 
 EltabliQi'd by the Law, wou'd incur a Pr^w/»- 
 nire (b much as to meet^ confult^ or dehate, tho' 
 concerning only their own Order and Spiritual 
 Jurifdidion, without the iT/w^'s Licence; Hovr 
 then have the fakers this Authority 5 and 
 freely, and yearly, nay Weekly cxercife it 
 without oontrole I Further, if when the Cletgf 
 do meet \nCo»ncU^ Convocation, or Synod, the 
 Ktng may have his Commiffioner prefent, to 
 inrpecH:, and even to regulate their Proceedings, 
 that nothing may be there Tranfadlcd preju- 
 dicial to the Government: How much more 
 realonablc is it, that tho' the C^akers Ce«Vff- 
 cations or S^nodi w^ere tollerated by Law, yet 
 that the ^ing (houd have \\\$CommijJloners there 
 to infped their Proceedings, and give an ac- 
 count of their Debates? ItChri^ian Emperors 
 and Kin^s have had their AmbaJJadors and Mi- 
 n'-ficrs j)rerentin the General Councils : If the 
 Hagonors in France have fubmitted , nay de- 
 fircd a!)d rcquelted to have the it/wg's Coi»- 
 mijftoners'^tt^tnzm x\\o{g Synodi, which by His 
 Majefties Grace and Favour, they have been 
 fufFer'd to hold, that the Government might not 
 only be fecur'd from any Attempts of theirs, 
 but all Fears, or (6 mnch as fealoujtes takca 
 away, if the Presbyterians in Scotland^ tho* 
 now EiiabliOied as the National Rcligion,have 
 the like Commijfiomr prefent in their General 
 Aljemhliesy why (hou'd not the ^aksrs be 
 obligM to receive a Commijfioner from the 
 Covernment into the Second days. Monthly, 
 ^4rttrh, at lealt Into their 7Vrfr/;y Meetings^ 
 
 If 
 
If at their beginning they were too inconfide- 
 rable for the notice of the Government, they 
 are no^ become zNumeroWy a Wealthy, and 
 a Potent People j and in all refpcds worthy not 
 to be negledled. 
 
 II. They give us aconfiderable hint, in fay- 
 in^: that thcv arc Legally Recogniz^sd by the Par- 
 liament -^ and thence would infer, that it's a 
 Crimf againft the Government to accufe them 
 cf Here^e, which is highly punifhable by the 
 Law* 
 
 1. Bnr, is not Turners- Hallos much Recog^ 
 i$iz.ed and Tolerated as Grace-churcb-Jlreec? 
 And is not u4po(tacy as grievous a Charge as 
 Hereftef And "do not the Grace church firest 
 ^al^rs accufe thoieof Turner S'-Hall (or jipo^ 
 fiates ? Let them acquit themfelvcs of this, 
 and at the famt time they have cleared G, K, 
 and thofe ofT'/rr/j^ri//^// from this Charge. 
 
 2. But are not other Dijfenters as much 
 within the Pid of Toleration as the ^aksrs ? 
 And how do the ^a^srs treat theipf See 
 their Book Entituled ^tsakerifm a new Nick: 
 Name^ 5rc. p. 165'. Where they call them 
 ^n ill breadPedantick^Crew ; the hane of Religion 
 and peft of the Worlds the old Incendiaries to mif- 
 chief^ and be ft to be fpared cf mankind^ againft 
 whom the boyting Vtngeance of an Irritated God is 
 ready to be poured out. And are fuch Men as 
 thefe fit to be Tolerated ! Are fuch men as thefe 
 fit to be Recognized by the Parliament ^ as Pro- 
 tejtants 1 Wha't an Odium miift this bring upon 
 the very Name of Proteftant^ not only araongft 
 the ?apifts, but with all that call themfclves 
 Qhrifltms^ evcd to the very Heathen^ and all 
 
 M mankind 
 
( 174 ) 
 fffankjndy who will beliere this Reprefentation 
 of our Dijfentersy which is given by the Qua- 
 kers I And what fort of Refledion docs this 
 imply upon the Varliament^ which docs Re- 
 €ogniz.e thefe Men as FrotefiantSy and make a 
 ^^wonpurpofetogrant you Toleration I This 
 is Referr'd to the Committee of Privileges to 
 confider. 
 
 3. But let go a little further, Tht Church 
 of England is not only Recognized 2iM Tolerated^ 
 hut Eft aMi/hed by La^, And if regard toZ»<fiVi 
 ought to be obfervd, (he might exped fome 
 more decent Treatment (upon that account*) 
 at the hand of the fakers, who now plead the 
 Laws in their Defence. And the common Epi- 
 thet which the Clergy of the Church of England 
 receives from the ^akprs, is that of Baal's- 
 Friefist as frequently in G. Fex'sfournal^ and 
 the reft of their Books, And this makes them 
 not only Her eticl^s^ buz dov^nnghx Idolaters, as 
 bad as the wt^y Heathen, Nay, \ht fakers 
 call them Devils ^ Conjurers, Thieves, Dogs, 
 Wolves, 6rc. In ihc'ir Guide Mtftakeu, &c. p. 
 1 8. you have this Elegant Defcription of them, 
 vi:^. The Idle GoTmandit^ing Friefts of England, 
 run a^ ay with i^ooooLTear^ under pretence of 
 
 Gods Miniflcrs And no fort of teople have 
 
 been (0 tsniverfally through Ages, the very Bane 
 efSoul and Body of the Vniverfe, as that Abomi- 
 nable Tribe, for Xfhom the Theatre of God's moft 
 dreadfulVenganceis Referv'd, to A^ their Eter- 
 nal Tragedj upon, dec. AndinExcufe for thcfe 
 fort of Expremons, they f^iy again in their Se-^ 
 rioHs apology, p. I J 6. That had they been ten 
 tjioufand t imes more (ignifigant^ earns ft and fharp 
 
 againft 
 
( 175 ) 
 
 ^£4inll tfjAt CHffedhitter Stock, of Hirelings, thej 
 bad been hnt enough j and Ivpould then fay not ^- 
 nough, but that the Reverence I bear to the Jiolf 
 Spirit (\, e. in the Qi,iakcrs) wottd oblige mi 
 to aeqniefee in whatever he Jkoft^d utter through a 
 ny frophet, or Servant of the Lord^ i.e. the 
 ^a\ers?ropbetSy who vented thefe/i^/r ExprcP 
 fions againft the Clergy of the Church of En- 
 gland i which itfcems needed an apology for 
 the fakers Aquiefcing^ in fuch, and not In- 
 venting moxG fioarp^ which I fuppofe a! I the 
 Purtes in Hell cou'd not help them to. E Lit be- 
 ing fo ftinted to MUdnefs^ the aforefaid Author 
 goes on (ibid.) againft the QUriy thus. And 
 we have nothing for them but Woes and Plagues, 
 who have mads Drunk, ^he Nations, and laid them 
 afleepon Downy Beds of/oft Sin^ pleajlng Princi- 
 ple s^ whilft they have eut their Turfes^ ard picl^d 
 their Pockets j Tophet is prepaid for them to AEh 
 their Eternal 'Tragedy upon, whofe Scenes will be 
 renewed^ Direful^ Anguijhing Woes of an Eternal 
 Irreconcilable fufiice^ 
 
 And they make an Excufe, for not faying 
 ten thoufand times more fignificanf, earneft and 
 /harp Invedives ^^.m^ the Church of England, 
 and fay, that if they cou'd, all would be too 
 little for them. We are much obliged to them 
 for their Love f But where is their Reverence 
 for LaWSy with which they fo much Prefs (?. 
 Keith, for Invading (as they pretend ) the A5i 
 of Toleration, in Accufing them of Herefie^. 
 While they make no Ceremony of Ramming 
 all the Church of England into Hell, and^are 
 forry they cannot find a Place ten thoufand' 
 times worfe for them 5 and cake no Account 
 M % at 
 
( 176 ) 
 at all of their being Eftahhped by Lawi or of 
 their being Free- Born Enghjh Men^ which 
 they Plead as their Security, to hide^nd cover 
 them from G, Keith, &c. 
 
 4. But the' they Appeal to the Laws^ when 
 they feem to Favour them, yet if in any thing 
 they f,o Counter to the leaft of their Frincifles, 
 they Damn both Laws, and Law ma'k^irrs, and 
 all who davc own or oi^ej^ny lucii Laws, Thus 
 when Lam were made for the Payment of 
 Tythes to the Clergy^ the ^^kers boldly de- 
 clardruch/^^v?;tobeiV;!<//j -MAVoid^ Damn'd 
 the L^w makers for Devils^ and all fuch as 
 (hould Obey them. And this appears under 
 the Hands of ^bov € fvcn Tkoufmd of them, 
 Printed, i6<^<), under this Title. T'hefe feve- 
 ral Papers were fent to thaV^Miament, thd 20th. 
 dstyrf the ^th, Month^ l6^<^. hsing ribove ftv^n 
 Thoufityid of the Names (f the Handmaids^ and 
 Daughters of the Lord, and fuch ^/ feel the Op- 
 prejjloK of Tythes, 8rc. And the like was Tub- 
 fcnb'd by many more Thotifands of the Men- 
 ^(^k{rsi ^m all i^ipprov'd and Diredled by 
 Their Great A^o^hG.Fox, In the abovefaid 
 Book, p.:?. they fay, 7he Commainds of Men 
 muft be Annulled^ thzt ta^s Tithes, and not to 
 he Ch:yd by them that live in the Covenant of 
 G^. And p. 21. Therefore we with oyr Names 
 and Hands, beat our Tefiin^ony a^^atnfi Tythes, 
 thegiverof them ', the fetter of them up^ and the 
 taker of them ^ ^nd p. 63. We Declare with our 
 Hands, and with our Ltvss and E [late s^ again jl' 
 fheAiiniflry that takfs Tythes, — —and the Law 
 that upholds t hem ^ and p. 71. Are not allfhcfe 
 Jet Hp bj the Dragon's Fow^r, and hdd Mp by 
 
 the 
 
( 177 ) 
 the Dragon's Towers the Devourer, the Dsftrojer ? 
 Is not this the Power of the Devil ? Src, 
 
 Here the Parliament are the Dragon and the 
 Devtl', and they Engage their Lives and Efi^tes, 
 in a Solemn League and Covenant againft them, 
 and their Laws; which Laws they now hold 
 up as a Buckler to Shield them from the Force 
 of George Keith, 
 
 J. But they proceed further than all this. 
 They not only Condemn Laws^ when they are 
 againft them j but they Declare againft dXMia- 
 gtftracy, except in their own Hands, but ef- 
 peciallv againft that of Kings. The Lord is 
 Rtfen (^fays Ednpard Burrofigh, in his Standard^ 
 &"c. p. 9.) to over turn i overturn Kings ^ and 
 Princes, and Governments, and Laws; avd hs 
 wiU change Times ^ and Laws ^ and Governments, 
 There Jhall he no King^ but fefiis, nor no Govern- 
 ment of Force ^ hut the Government ef the Lamb, 
 \, t, of xht fakers, who think theitifelves on!? 
 to be in his Power. G, Fox \n his A Word 
 from th? Lord. p. i ^, Says, There is that 
 Nature th^t wou'd have an Earthly King to 
 Reign, in which Nature lod^jth the Mtmherer^ 
 And in a Book of his, which bears this litlcT 
 Several Papers given forth by George Fox, 
 Printed, 16^0. He fays p. 8. Ail Kings and 
 Emperors have ffrung up in the Night fince the 
 days of the Apo files among the Antichnjls, (\ nd p. 
 12. So the Chrift tans go out from Chr%l}\ and fa 
 up Kings, like the Heathen, p. 16. We know that 
 the Kings are the Spiritud y^gyprians, got up 
 fince the days of the A ponies.- — -p, 9. and 18. 
 you never read of any f King^ among the Chri" 
 Cians, but among the Apojiates, finvethe Days jf 
 ,. M 3 tht 
 
( 178 ) 
 
 theApoftles.^'^. 8. ManyCry for anEarthly King^ 
 and mU have Ca^far, and is not this the fame 
 Nature th^ Jews vtere in ? And do not they in this 
 Crticifie Jeius ? — p. ^. Are not allthefe ChriFhians^ 
 tha*. mil dotefo much of an Earthly King, Tray tors 
 againfi Ghtuft ? And will thefe that are true Chri- 
 fttans^ have any more Kings among them^ but 
 Chrift^ — —If^y^ that is the Falfe Church that 
 
 doth not live upon the Heads of the KingSj 
 
 &c. i.e. in their Cant^ to trample them under 
 their Feet, The Lord will clear the Land of yon 
 (Rulers, Priefts, &c,) and not any that RejeBs 
 ChriBj Jhall Rptle in England. Say they, in 
 Difccvery of Enmity^ &c. p. 29. Now, whether 
 they do not think that all C/^/^r^;^ ^/ England- 
 men do RejeB Chrifi 5 they have fhewn in the a- 
 bove Epithets^ which they have given of them : 
 and that the^- think the fame of all others, but 
 themfelves, See The Snak^ in the Grafs, 2d. 
 Edi.S^^. 16. p. 189. 
 
 {■: .IS much for Kinis, And now for the Re- 
 rn-iidcr ox f lie Gonftitution of our Government 
 the ue-'C, j>. th' HoHle of Lord§, Towards 
 whom G.Fox (hews his Refped: in 3 Paper, 
 whi.-h he dirc<fts To theConncU of Officers of the 
 Army. Src. Printed, 16^9. Where Exnking 
 id ne Vid:ones of the Samts Sigzm^ the King^ 
 among other Marks of their Holinefs^ :^nd to 
 Guard a<^ain(t Rerurning to the Old G nlii- 
 tutioncfX'/wei, Lords, &c. Which then began 
 rn Threaten the Vfiirpers^ and towards which 
 he fcar'dr^me of them did too much inclines 
 he minds them of their former Glorious Rebel- 
 |r^^ and fays, p. 7. Oh what a Sincerity xsm 
 onCQinthe t^ationl What a Dirty Nafiy thing 
 
 h 
 
( 179 ) 
 it VfBH'd hdve Beeftt to have heard of a Houfe af 
 Lords among t hem \ Thus Civilly does he make 
 his Court to their Lordfhips. 
 
 Now for the whole Parliament^ the fakers 
 make as Bold with them, and Preach up the 
 Lawfulnefs of the Feople (whow they called 
 their Mafters) taking Arms againft them, and 
 turning them out of Doors. Thus fays Fran- 
 cis in his Information^ and alfo jidvice to the 
 Atmj^ ^Q. p. J. Many (fays he) arefo Boat- 
 ing on the Name of aVarWament^ astho'itwers 
 Effentialy and cry »/? Priviledge of Parliament. 
 But if they will not hearken to the Voice of their 
 Matters t;&^ People, bpttmaybecall them Rebels 
 andTraytorSy if they flDoud be turned oat^ &c. 
 
 How luckily now have the ^akjrs brought 
 in the Laws o^ the Land, in their Aid againft 
 CKeith^ as if them(elves were wholly Innocent 
 in this Matter / But they have thereby given 
 occafion for very Ncceffary and Importanc 
 Confiderations to be had upon this Head I But I 
 proceed. 
 
 III. TheyAccufeG.J^^V^ofa Defign to In- 
 vade their Property , in Charging them with 
 fuch a pend Crime as Herefie j and to raife a 
 Perfecutio?i ^gainft them. 
 
 This is a Pitiful and a Guilty Plea 5 And the 
 proper Defence had been to have Appeared and 
 Juftified themfelves. But to hide themfelves 
 under ASls of Parliament, being Free- Born 
 En^LJh'Men, and fecuring of their Tropertiesy 
 is flying out of the Pic, and calling for Help 
 from the By-ftanders, which is yielding up the 
 Caufe to all Intents and Purpofes J andleavini^ 
 M 4 their 
 
( i8o ) 
 
 t heir Conquerors to Triumph without any Oppo- 
 fition. . . 
 
 But it (erves for orher Ends, which they lit- 
 tle dream'd of, even to call their own Sins to 
 Remembrance. For they Accus'd G, Keith of 
 this fame Crime of Herefic, for Preaching of 
 an outward Chrifiy befides their Li^ht within^ 
 which they caliM Preaching of wo Chrifts. 
 And they profecuted h'm for this, and pro- 
 ceeded even to an Accufation againft his Life. 
 As you may fee in the Printed Tryals of him, 
 and others in P^»/?/v^«/.^ i and in a Book Inti- 
 tuled, The Herefe and Hatred^ which was 
 Faljly Chargd upon the Irinocenty fuftlj Return d 
 upon the Guilfjfi Src. Printed at Pktladelphiay 
 1695. 
 
 But with what Face cou'dthefe Men Accufc 
 G, Keith iQx\v\Vad^x\gQ{ Property ^ whofe Avow- 
 ed Principles are to the Delt ruction of the 
 Vreperties of others ? As in the Cafe of Tphes^ 
 which areas much as the Vroperty o{\,\\^. Ckr- 
 gj^ C'onfirm'd by ^[is of Parliament^ as any 
 Man's Eltaie iH £f?^/^/W. 
 
 And not only in T)ti&^j, wherein ihcy pretend 
 fome Scruple ofConfciencej for their CoiiJcicKce 
 extend likewife to otherMens//tf«p^ zmdLands. 
 6. Fgx^ in h'lsfify nine farticulars^ which he fenc 
 to the Parliament of the QcmrKon-Vpealth cf En- 
 glandjPrinted, 16^9, p. 8. rhc it. Particular is 
 in thefe Words. Let all thofe fines that bchngto 
 Lords of Mannors, he given to thv poor Yeople^ 
 for Lords have enough. And Particular 29. Ltt 
 all thofe Abby la'/jds, Clehelands that are given to 
 the Prieffs, be given to the Poor of the Nation -^ 
 md let all the great HoufeSf ^bbies, Steeple- 
 
 hostfes 
 
( i8i ; 
 
 heufes (this is the Name they give, in fcorn, 
 to our ChurchesJ andWhite-hall he for Alms- 
 houses, for the Blind and Lame to he there, &c. 
 Here White-hall muft go too, as well as the 
 Fines of Lords of Manners. And in the fore- 
 mention'd Addrefs to the fame Parliament, 
 i6f9. Subfcrib'd by above {even 'thousand of 
 the ^akeis, p. ^9. 63. and 6j. they Re- 
 quire that the late King fas thefe Rebels Stil'd 
 himj his Rents, Paries, and Houfes fhou'd be 
 Sold, and all the Colleges, and their Lands, 
 Andthe very 5^//j out of iht Churches, except 
 one in a Town, to give notice of Fire, Sec, 
 
 This was no Invading of Troperty in them ! 
 But for G.Keith, or any other to Detedt their 
 Errors i this is Encroaching upon their Proper- 
 ty, as Englifkmenl And no lefs than a dired 
 Ferfecfitwnl And therefore they cry out upon 
 the Brachiiim fcculare, the Temporal Laws to 
 come into their Refcue. Of which they hzve 
 To often and loudly complained againit others, 
 as a Pcpip Principle, to Anfwer by fuch In- 
 quifttims^ m^iesid of Arguments. 
 
 But let us compare this Terrible Perf^cutioi$ 
 o{ George Keith ^ with what the fakers have 
 Preach'd up, and that in the Name of the Lord^ 
 againft others. George Bipoop, in his Warmn^j 
 of the Lord, 8rc, Printed, 1660, p. 19. Cries 
 out to the Officers oft he Army ^ Remember Ama- 
 lek, thatts (^fayshej the Soul- Murthering, and 
 Confctence-hindtng Cltrgyman, blot out the Re^ 
 
 membrance of Amalek from under Heaven-, yj 
 
 (hall not forget it. And of the Lawyers he fays, 
 Vex the Midianites, for they Fex you with their 
 Wiles. And C, Fox, \n Ns'ffSo:4t of the North, 
 
( l82 J 
 
 p. 51. Proclaims thus, Slay Baal, Balaam 
 mufl he SWm, and all the Hirelings mu^ h 
 tnrtfdo»p of the Kingdom, Thefc are their cora- 
 ffici}. Epithets for the Clergy, 
 
 And in his ?api(ts Strength, 8rc. Printed, 
 
 165:8. p 19. he fays, ^nd this I Declare in 
 
 the Prefencc of the Lord God, and all the Magu 
 
 firatesthat be m Gods Fear, they mil (freaky down 
 
 the Mafs-houfes, Schools, and Colleges, which 
 
 y9t4 make Priefis and Miniftersin. This was to 
 
 pull down the Nefis, that the Rool^f might be 
 
 Banilhcd. But they vi^ere not to Efcape lb well. 
 
 For oh (i^3,'^'9 Edward Bmroujih^ in his Word 
 
 of Advic:- :heSoHldiers, p. 2.) Give the Priefls 
 
 Blood t..' drink^^ for they are worthy \ This was 
 
 Comfortable Advice to Souldiers ! They are 
 
 ready Bxecntioners ! When thus Hollood by Tro'^ 
 
 phets fent fr<!>m the Lord, as they pretended. 
 
 ^/^j)' Balaam ! -y-fArr^tflVlidianites! Root out the 
 
 Remembrance of Amaiek from under Heaven \ 
 
 Give the Priefts Blood to drin\j turn the Hirelings 
 
 oHt of the Kingdom ! Here was no Defign of 
 
 J^erfecfstion, or Hurting of any Man's FrapsrtyX 
 
 or of Reviling, and Blemifliing the Reputation of 
 
 Free-born Englifh-men, and Expoling them 
 
 to the Fnry of the A^ob ! To the Scorn, Contempt, 
 
 and Rage of a mixt Multitude, nho are Vnmeet 
 
 to fudge of Religions and Spirit !4al Meters, or 
 
 Comroverfiea, as the fakers Urge againft 
 
 G. Keith, But it feems that they thought com- 
 
 nton Souldiers were good and fufficient 'fudges of 
 
 Controverfy, G. Fox Addreflfes his fweet Paper, 
 
 (before mentioned) not only T^r^^ Council of 
 
 Oncers of the Army, andthe He^ds of the Nation, 
 
 but 
 
( iS3 ) 
 
 hnt ftr the Inferior OJfcers and Souldiers to Read^ 
 as it is Worded in the D^redion. 
 
 IV. But perhaps the fakers have chang'd 
 their Mind fince thofc Times 5 and are now be* 
 come more Sober, and Peaceable in their Dif- 
 pofitionsj 1 hope fo of many of them. But then 
 thisisagainft the Will and Dircdion of their 
 Leaders and Rnlers. For fince all the late Ob- 
 jedions which have been made againft them, 
 both as to their Errors in Faith^ and their vio- 
 lent Terfeeuting Frinciplesy they have in their 
 Isih Tear Ijf Meeting in London, 1696. Re-afler- 
 ted the whole 5 that none may think they are 
 chang'd in the leaft Tittle. For in the Tearl/ 
 Epiftley then given forth, and Printed, they 
 Exhort all the ^a^ers, not to be mov'd at all 
 the Objedions againft their Ancient DoBors^ 
 or to think them to have been Fallible (for 
 then down muft come their who!e Foundation} 
 but to frand ftiiFto their Tackle, or, as they 
 word it, 10 hold up the Holy Jeftimony ofTrnth^ 
 which hath made m ffays that Decretory Epi» 
 ftle) aFeopletoGod^andpfefervedus fo unto this 
 Day I and that in all the "Parts of it : For Truth ic 
 cne^ and changes not 5 and what it Convinced m 
 of to be Evil in the beginning, it Reproves (lilL i . e. 
 The Church of England, and all our Magi* 
 Urates, Kings,, Lords^ and Commons, to be 
 Serpents^ Devils, Scarlet coloured beaFts, &c. 
 And they Maintain thciv Ancient Tefiimony, and 
 that, in all the parts of it. For, T'ruth is one, 
 and changes not, i. e. The Quakers who ar^ 
 and always have httvi in the Truth, havenJi: 
 Changed at all fince the Beginning, So that by 
 this, they ha^'e made themfelves AnfA^erabk 
 
 for 
 
( i84 ) 
 
 for all that they have faid fince their Begin- 
 ning. 
 
 Add in thatTearlji Epistle, mention is made 
 of Deputations fern thither from BAtbadoes, 
 Mary Und^lVeli'j erf ejfy Penfilvania, BurmuUoes^ 
 ^megua^ Holland, Ireland and Scotland^ 
 which (hews the Extent of their Dominions. 
 And t\\\s Tearly Epiftle goes through all thefej 
 and Engages the whole Body ot the ^al^ers. 
 
 V. Now the Application which it is Ratio- 
 nal to make of all this, is, That thefe ^a^ers 
 having not fewer than a thonfand Meetings 
 \n England i which, by computing but a H\an- 
 dred to a Meeting? one with another, will 
 ^mounttoont HftndredThofif and in England a^ 
 lone^ befides all the CouotrievS above-iiam*d. 
 It is therefore very Reafonable thacfo ^reat 
 a Body (hou'd not be ne^ledted,erpecially conl- 
 fidcring, that thev are grown very Wealthy, znd 
 are the moft compadled in their Government and 
 Difciplineof^nY Community that is amongft us, 
 
 Anr^ if they arc fuch irreconcilable Enemies 
 to our CIrurch and Government, as their ^In- 
 dent Tefiimonies do hold forth, they muftbe 
 extremely dangerous. 
 
 But ifrhey are ^s^ Heterodox in the Chrifiian 
 Faith, as the Quotations out of their Books 
 f which thev do notdenyj do teOific, then it 
 will be an Horrible Scandal to our Religion to 
 havetheni Recogniz'das Prcr^i^<«»f/3 and will 
 give the ?apiBs fuch nn handle againftus, as 
 we (hall not be able to withftand. 
 
 Therefore the lea ft that can be expeded from 
 rhem, is, to appear before Rich Perlbn or 
 Perfons as fnall be thereunto appointed by Au- 
 thority 5 
 
( x8j ) 
 
 thorUyi and there Fublickly, and under their 
 Hands, to Vifovptt, Renannce, and Condemn^ in 
 fuch ?oftive and Expr/^s Terms as (hall be 
 prefcribed to them, all the above IgnominioHS 
 and Bloody Quotationsout of their Books, and 
 fuch others as (hall be fully prov'd againit them, 
 together with the j^mhars of them, as not on- 
 ly FMbUy hue Err oneoM and Wicked Teachers^ 
 atlealt, in all thofe Points which ihall be fo 
 prov'd againft them. 
 
 And if they fliail refuse to do this, then can 
 they not, with any Jufticc, complain (tho' 
 complain they wou'd) if the Farliament did re- 
 call their including them within the Number 
 ofProteflants j it being otherwife ImpolFible to 
 Retrieve the Reputation of the Name of Prots- 
 ftant 5 or give any tolerable Securiry to the Gq- 
 'vernment. And a lefs Satisfaftioo canoot be 
 cxpeded, for all the dreadful and ediom Cha- 
 raUers given of the Bijhops and Chnrch of Eng- 
 land than a Retradation ofthem 5 and ac- 
 knowledging that the fame were riot given 
 forth by the Holy Spirit of God^ aathefeo^^- 
 kjrs have Blafphemoujlj pretended. 
 
 And their Modern Advocate ff^,C. under the 
 difguife of a moderate Church-Man, caoBot 
 defire fairer Terms for th^mr unSefs he m\l 
 throw of! his Fiz^ard, and declare himfelfas 
 great an Enemy to the Chmch of England as 
 chemfelves. 
 
 There is no Medium : He that has/aid eile 
 2Lnd fcandalom things of another, rauft either 
 Hnfajy Of fi and by it, ^nd juflifie it. And the 
 lookers on have leave co think the JccttfMien 
 /uft agaioftthofe, who arc content roue wiih 
 
( i8(5 ) 
 
 ic and dare not infift upon Co fniall 2LSatisfaB;m 
 as a bare Acknowledgment: But when (without 
 this, or any fign of Repentance) they Court 
 thofe who have Ahns'd them, and feek to 
 engage them by new Favours^ 'tis not only a 
 fcrvile Truckling 3 but when others are con- 
 cern'd as well as themfelves, their Predeceffors^ 
 their Sticcejfors^ their whole Order^ and the 
 CauTe of Religion and Chriflianity with them, 
 it is moft mJH^, and betraying of their Tr/^y?j 
 it is letting of their Flock^$ go to the Wo/z/f/,and 
 giving them their Va^s, When tht Honour oi 
 Religion is once Proftituted, its Power and /»- 
 nuence will foon decay. 
 
 VI. But the fakers have the Icaflf reafort 
 of any Dif enters to expe^ft the ^i/fe<?/7x or Church 
 c/England's concurrence in granting tkem Tole- 
 ration : They having exceeded all others in 
 Rancor^ not only againft the Btjhop Perfons, 
 but againft Epifcopacy it felf. For when the 
 Baptiftsh2L4hi6y they thought it their D«r7 to 
 preferve them f the Bilhops and Clergy) from all 
 violence, &c. The fakers affaulted them from 
 all Quarters, even for fo much tendernefs 
 towards the Bpjhcps, as to preferve their 
 Perfons from Violence and Injury, much more to 
 think of granting them any Toleration, Ed. 
 BurroHih one of the principal2inAmG?i Primi- 
 five Pillars of the fakers Church, wrote a 
 Trad on purpofe againft this Declaration of the 
 Anahaptifts, and fays to them Cp.6i8. of his 
 Vtorks, printed 1672) WW, are jou about to 
 make a League and Covenant mthAntickri^> — 
 Do yoH loo\ upon tkem to be MiniBers 0} Chri0 
 or of AntichriB ? -— h not this a league with 
 
( i87 ) 
 Hell and Death ? ^nd p. 619, WW areyoM 
 now for ToletatingEpiJcopacy^. ^ndif Epifcopacy 
 Vffhy maj not Popery be Tolerated ? Seeing they are 
 me and the (elf fame in OrBund and Nature, 5fc. 
 He was feconded by another of great Name 
 among the ^akerWorthies, RichMtt^herthorHj 
 who attack'd thisDeclaration oUheAnabaptifis 
 in the fame ftrain (p. Z29. of his Wcrife, printed 
 1663.) ytfhy will yo/i not Tolerate Vopsry (fays 
 he) as well as Epifcopacy f Have not the Prefeffors 
 of Epifcopacy Murdered and Slain ^ and do labonr 
 t$ Murder and Slay the Veople of God asvrellas 
 the ?apisis }And mil you Tolerate the Common 
 Vv2i'^TtT amongthe Epifcopacy, andfjot theM^fs- 
 Book among the PapiHs^ facing that the Ma fs 
 wa^ the Substance out of which the Common- 
 Prayer woi ExtreiEhed f And much more to the 
 fameParpofCj in thcfe and others of their 
 Writers. 
 
 And if they will not now ^^fr^^ thefe, and 
 ©wn them as falfe Principles, they muft either 
 think that the C/&»r(ri& of £«^/<i«^ do's approve 
 of their DoUrinesio be truly Chrifiiani oro- 
 therwife, that She commits a great Sin m 
 granting Toleration to them. None have a 
 Right to expeft Toleration from others, but 
 They, whofe Prirrciple it is to grant Tolera^ 
 tion CO thofe others, w\\q\\ they are in the 
 For. 
 
 Whatfoever ye woud that Menjhowd do unto 
 yoHf doyeevenfountc them. 
 
 But there is an Exception^ as to the ^ak^rs^ 
 in this Cafe 5 for, as told before, they Declare 
 again ft all Kings and Governments upon Earths 
 Why? Becauie they will have 00 King but 
 
 Pfrn 
 
( i88 ) 
 
 fefH5\ Of which they have given Publick no- 
 tice in what they Si\\G A Declaration from the 
 Tecpls calfd Quakers, to the prefent Diftm^ed 
 Nation of England, pnnted 16)9. Wherein 
 p, S.and 9. They Vroctaim^ That thev lave 
 chofen the Son of God to be their Km^^^ and that 
 Be hath chofen them to be Hts People : ^nd 
 thence infer, That as it is His onh Right to 
 Rnle in Nations (whence they fuperfedc the 
 CommiiTion of all other iC*»^f or Rulers) fois 
 it, fay they, Onr Heirfhipto Pojfefs the utter-- 
 moft Parts of the Earth 5 and that He may 
 Command them to Bight in this Caufe, to 
 Rtg-a^inHi^ Right zn^Theirs, which hVfurfd 
 ffvomthem. Therefore, tho*they may expeft 
 Toleration from others, yet ought they not 
 ro grant it to others •, Becaufe all others are 
 Vfurpers of the Power which they ?opfs : And 
 theirsG/j/; \$ the He irfhi^ to Polfefs not only Eng- 
 landy but the uttermo^ Parts of the Earth, For 
 which they have Dcclafd it their Principle to 
 Fight. Nor will they ^^fr^^rhis Secret of their 
 Government Let this be the 7>i?. 
 Mav8,i697. 
 
 W 
 
Bdef Account 
 
 G F T H E 
 
 Sodnian Trinity. 
 
 By the Author of the Sn^e in theGrdfsi 
 
 i O N D 6 N, 
 
 Printed by tr. R. for Charles Brfme^ af 
 the Gun at the jrefi-eni of St* PmIs^ 1700 
 
 • 
 
( 191 ) 
 
 BRIEF ACCOUNT 
 
 OF THE 
 
 Socinian Trinity- 
 
 SIR, 
 
 THE Sdcini4Hs hold a Trinity as well as 
 we: They have lately Publifhed 
 Bidle*$ Confejftsn of Faith touching 
 the Holy Trtnity. But in the Expla- 
 nation of this is all the difference: He, and one 
 part of the Socinians, make the Secend and 
 Third Perfons to be Creatures, wherein they 
 arc guilty of a very grofs fort of Idolatry^ 
 beyond what was acknowledged by any of 
 the Heathens^ To join Creatures into one Holy 
 Trinity with God^ and to Bapttz^e Men into the 
 Faith andWor(Jiip of Creatures. The Brians 
 could never anfwcr the Charge of Idolatry in 
 N z giving 
 
giving Divine Honour to C^n#, while they 
 acknowledged him to be but a Creature: Nor 
 can the Worfloif of Chrifty fuppofmg him bi^t 
 a Creature^ be excufed from Idolatry ^ by any 
 1 lanncr of way, which will not at the fame 
 time juftifie the Excufes not only of the Church 
 cf Rome, but of the Heathens themfclves for 
 their Idolatry, 
 
 Another fort of Socinians deny the Second 
 and Third of the Trinttj to be Perfons : And 
 make them no more than the Pfiwer and Wi[dom 
 of God, one call'd his W^(?r^, the other his S/^m>, 
 but yet that they are nothing different from^odi 
 as by a Man's Spirit, you mean the Man him- 
 felf. Thus the Brief Htftorj of the Vnitarians , 
 
 But, by this Rule, they cannot ftop at a 
 Trinity in God, but muft go thro* all his Attri- 
 butes, Jufiice, Mercy, Providence, Omnipotence, 
 Eternity, and Twenty morej and inltead of 
 the Three in Heaven (which they acknowledge) 
 they muft go to a Fonrthy Fifth ^ Si;cth, and 
 without End. 
 
 Jn the next Place, where it is faid, f&hn i, 
 14. TheWofdvffos made Flifj, they fay that no 
 J'>y/fl« was made }^lejh: This Second oftheTV*- 
 ni^yihty fay is not a Person but only God's 
 Vovper^ or the Manifeftationo( bis Power, which 
 they fay Inhabited an Humane Perfon ; i. c, 
 the ?erfbn offefus Chrift, 
 
 So God Inhahited or Inspired the Prophets^ 
 ^pojlles, S-c. but this did not make him to 
 become Ficfh, 
 
 But be Infpired Chrift in a Higher Degree, 
 The Dfgr^^fignifies nothing as 10 the being 
 made Fhjb, No Infpiraticn or Inh^zbitation of 
 
 Gj)(i, 
 
(193) 
 God, or any thing Icfs than an Impcrfanation^ 
 $. e. taking our Flefli into his own Perfon^ fo 
 as to be one Tetfon with him, nothing lefs than 
 this can make him to be Flejh, 
 
 And it is certain that nothing can be made 
 Ihjh but a Perfon. A Manifeftation of God, 
 or of any thing elfe, is nothing in itfelf • it is 
 but our manner of /Apprehending whatis w^- 
 tiifefted or Jhcwn to us : And to talk of this be- 
 ing made Flejh, is the grofeft Nonfence and 
 Contradi(ftion ; Therefore if there be but One 
 FerfoH in the Trtnity (as this Sett ofSocinians dp 
 hold) then the whole Trinity was made Flejh j 
 and then they muft come to Mf$ggleton^ who 
 fays, as they do, that there is but one Perf$n 
 in the Godhead, which is God the Father', and 
 that He was ItjeArnate^ and really Died^ fo 
 that there was then no God : But Muggleton 
 fays that EUj Ah gowexnd in his abfcnce, Rais'd 
 him from the Pead, and Reftor'd him his 
 Throne^ and then He was God again. 
 
 But, on^c other hand, if there be Three 
 Verfons'm the thiy Trinity (as the reft of our 
 Socinians do holdj But the Second and Third 
 only CredtMres, anc;! that thelVord (the Second 
 Perfon) was Incarnate; then they muft an- 
 fwer for their Idolatry^ in W0r(hippinga meer 
 Creature i and anfwertheJCloud of Texts which 
 require and atteft Divine Honour to be due co 
 Chriftj and Command the very AngeisofGodto 
 mrJhifH\m, 
 
 But, to turn again to thofe Socinians who 
 
 will have but one ?erfjn in the Trinty, they 
 
 put this Me?r.irg i pen A'^attk 28. 19. that 
 
 we arc Baptized in the name of the Father^ 
 
 N 3 and 
 
( 194 ) 
 
 and of the Son (who is the felf-fame Terfem. 
 with the Father) and of the Holy Ghofi (who 
 is the fame Perfon with them Both.) 
 
 Again, Manh,iz,^2, if yen fin againftowr 
 of thefe you (hall be forgiven j but if you fm 
 againft another (who is the very fame with that 
 one) you fliall not be forgiven. 
 
 Now, I pray you, compare their Trinity 
 and ours. They make Three in Heaven who 
 arc not only Three but may be Threefeore^ and 
 yet all but one and the felf fame F(fr/(7». 
 
 We acknowledge the Three in Heaven^ whom 
 the Scriptures tells us of, loht only Three^ an(f 
 that they arc Three Ferfons. 
 
 Owtfofthefcwasmade flejh^ the other not, 
 yet they will not allow them to be different 
 Verfonsj but that He who took Flefh, and He 
 who did not take FIcfli were the fame, or that 
 they were not 7V^. 
 
 1 hcfe are the Men who cry out upon My^^ 
 fteries i and pretend to Explain their Faith 
 wholly by Reafon and DemonJIration, and to 
 make it eafie and intelligible to the meaneft 
 Underftanding ! 
 
 Bcfidcs, they differ more (if more can be) 
 betwixt one another, than they do from us. 
 What greater ciifference can there be concer- 
 ning the 0%^ of our Worjhif than one to 
 make \tG O D, the other but a Creature ? As it 
 is among the Socmians, in their Opinion of the 
 Scs^nd, and Third in the Holy Trinity. What 
 greater difference, than for one to fay they 
 BtG?£rfonsy sinother no Ptrfons? One to fay 
 they arc uid:>rahU^ the other not ? Muft not 
 eneofthefc think the other M/^f^ri? And the 
 
 other 
 
X ( t9S ) \ 
 
 dthef think khcm Profane^ and Erroneous /« 
 fititht who deny Divine Honour tq whom it 
 if Due? 
 
 Thcfc call themfelves Vniuriansi yet 
 there i«noc, nor can be in the World, greater 
 DivifioHy and at farther difrance, than be- 
 twixt the fevera) forts of thefe, who otfn 
 chemfclves by one name, one would have 
 the World believe that they have the fame 
 laith: Which when focontradidory toitfelf, 
 it can be ill expcd:ed to agree with the Holy 
 Scriptures^ and with the Holy CatholickChHrch, 
 
 We acknowledge a Great and Sublime/*^- 
 fterj ia the Hdj Trinity of G O D : That is 
 a Myficry to us, which exceeds our Underftand- 
 ing. And many fuch Myjieries there are, to u»» 
 in thtNature of God which we all acknowledgcj 
 A Fir^ CaH{e without a Beginning \ A Being 
 which neither made it felf^ nor was made hy 
 4ny ether t Infinite without Extenfion I In eve- 
 ry place ^ yet circumfcrib'd in noplace \ Eternal 
 and Perpetually £A:fy?i«^, without any Suceejfion \ 
 zPrefent, without F^^^, or Future \ and many 
 pth«r fuch un- explainable^ un-intelligible^ In- 
 eomprebenfible Myfteries i which yet hinder not 
 our Belief of a God. And therefore not being 
 able/»//y and clearly to explain the 7r/»iV>',which 
 is the moft hidden and fecret Attribute of the 
 Nature of Cod, can be no Reafon for us to 
 re;e(ft fuch Revelation which G^^ has given ns 
 ofHimfelf. Yet do we not want feveral S^/j- 
 dows and Refemhlances of one i^^f/^r^ communi- 
 cating it felf to many Individuals, without 
 ekhcT a Multiplication or Divi^on of the Nature^ 
 We fay that the Soul is all in all^ and all in every 
 N 4 part 
 
( 196 ) 
 
 fdf^ of the S0dy: yet that the Scui is neithct 
 Multiplied nor Wivided among the ^^fef^XMem- 
 bersoHht Body. It is impoffible for us cither 
 toExpldin this, or toJD<?«/it5 for wc fed it to 
 be fo, though it is wholly unconeeivable tout 
 h9W it can be. Now if thtSoul, which is but 
 an tmage of God, at an Infinite diftancc, can 
 communicate it felf to feveral MewbetSy with- 
 out breach of its Vnity, why (hould it be Im- 
 poffible for the Eternd and In^mte Mind to 
 communicate it felf to feveral P^r/owx, without 
 breach of itst^w'tv 5 I will behold to fay, yo^ 
 will not find fo near a?aralUl inNature vfhevtby 
 to conceive of God's £rcy»/yf, or his infinity y^s 
 this, and a great many more, whereby wc 
 may conceive of His Triaity and Vmty, by 
 what we feel in ourfclvcs, and fee in a thou- 
 fand things that are before us. We fee Exten- 
 fion not Divided hut DiBmguiJh'd into its three 
 Dimenfionsi and Communicating its Vffhole 
 Nature to each of the Three, for Each is^A?- 
 tenfien j and yet there is but one Extcnfiou in all 
 the Three, 
 
 The Soul is not D«V/^<?^ betwixt its feveral 
 Faculties-, they remain perfe(flly dimnguip'dy 
 though not </iW^^s( from one another: To«»- 
 ^fri?4j;^ what is /^Kf/^^r, is a quite different 
 thing from Kemembting what is P^il 5 and to 
 Love or Hate, is different from bothofthefei 
 yet thefe Three Faculties, the Vndtf^andm^, 
 the Memory, and the^iS?, partake all equally 
 of the fame Soul, 
 
 ■ Light nnd Heat are fo different, that feme 
 ^re capable of the One, who are not of the 
 ^thcn and yet they are not Divided in th9 
 
( 197 ) 
 Smh] but n&i9 equally and tiAturdlly from it 
 without any Dw*/>tf»of itsN^rirr^. 
 
 I fay not that any ofthefe Varalhlsdo come 
 up to the full explanationof the Communica- 
 tion of the Divine Nature to feveral P^r/i«#, 
 without any Divifion or Mult i f lie atitn of the 
 Ndiure: But I am furc they take away the 
 Owrr^^i^/owalledgedtobeinit, while we fcq 
 the fame Difficulty in our own and other Na-i 
 turcs, which we can as little Explain. 
 
 But, inftead of folving this difficulty, the 
 Sccinians have made it a downright and Irre^ 
 concileable Contradtciion. They would have 
 T/iiree to be One and the felf fame ?erfon, Thi? 
 cannot be fav'd from a CoKtradiSiion. They 
 acknowledge the Three in Heaven, the Father, 
 the WtfK^, and the Spirit. If thefe are one and 
 the felf- fame P^r/o», they cannot be T/^r^^. If 
 they are one JV^r^re?, and feveral P^y/i»»is this 
 is a Difficulty, it i$^Myfieryi but it is no 0»- 
 tradmon, becaufe they are not Ow^andT^y^^ 
 in the fame refpea i for that is neceifary to 
 m^kek Si Contradi^ioH. InoneRefpeUy that is 
 of their Nature, they are One 5 in an other 
 RejpeB, that is, oftheirP<tfwi,they are T^r^^, 
 But if they are One'm Perfon, as well as in Na- 
 ture ^ and yet Sive Three (as theCe Socinians do 
 confefs) then they arc Three and 0«^, in th§ 
 felf fams Refpcti, which is a full ContradtBton. 
 
 FINIS. 
 
I 
 
 f 
 
Il»^ ' ■ ■ »■;■• 
 
 //. 
 
 ^^^SkaJi^^^^ 
 
^' 
 
 ^ V-*: 
 
 M: 
 
 >,*'.....•.