y: ^ [r ^ v: 
 
,1 l\u muotogiaii . 
 
 O ■PTfTTSrnT'.TOTJ Tf. J. <*Jp 
 
 PRINCETON, N. J. 
 
 Presented by Mr. Samuel Agnew of Philadelphia, Pa. 
 
 Agneiv Coll. on Baptism, No. 
 
 'SCO 
 
 2^n 
 
 ^ 
 
DEFENCE 
 
 rff/t. 
 
 9 
 
 a VA K ER 1 S 
 
 O R, An 
 ANSWER to a Book intituled 
 
 ^Preservative againfl Quakerism > 
 
 Written by 
 
 Patrick Smith, M. A, and F;V^r, as he ftiles 
 himfelfi of Great Pa:,cto^f Humi}^gtorjjJ:fire, 
 fn which A M S W E R, 
 
 His Charges againtl the ^.akers of Deifr,iy EyithnfiaJiHy 
 Herefy, and Scbifnty are confidered and refuted : 
 His Mifmterpretations of the Holy Scriptures mani- 
 felled : His frequent Perverftons of the Sltiakers 
 PFritings detected •, and their truly Chrijlian Princi- 
 piss ilat^d, and vindicated, in Oppofition to his At- 
 tempts^ which are Hiewn to be Weak and Self-con ■ 
 tradidory. 
 
 With an APPENDIX. 
 
 CONTA I NI NG 
 
 I. An Examifiation of the firft Clafs o^ ^laker-Te/li- 
 monies, produced in a late Vindication of the Bijhop 
 of Lichfield and Coventry. 
 
 II. A Dete^ion of the Faljhood oi Pick'WortFs Narrative. 
 
 By yOS EPH BESSE. " 
 
 Bow forcible are right if oris ! but what dotb jour Afguivg reprove f 
 
 Job. vi. 25. 
 
 It is noc being gilded over with the External ProfefTion of Chri- 
 ftianity that will avail us, our Religion muft be a vital Principle, 
 inwardly to change and transform us. Jrchl-ifliopTilloiforji ^et' 
 monsin(?t?4V(?, p.258, 259. 1671. 
 
 L N I> N. 
 Printed and Sold by the AITigns of f. Sowle^ at the Uibk in 
 2_Glor^e^rardj_Lcmbard-ftre:f. 1732. 
 
\ 
 
 \ 
 
""rTy of' 
 
 
 r'/<*' 
 
 THE 
 
 PREFACE 
 
 IF Writers on Religious SubjeQs could 
 diveft themfelves of thofe Pajftom and 
 Prejudices^ that accompany Party Zeal^ 
 their Cenfures would be lefs rtgid^ and thdr 
 Arguments more convincing. 
 
 We apprehend, the Author, now before us, 
 was under no Neceflity or ftigmatizing the 
 fakers with the odious Names of Deifm^ 
 Enthujiafm, Herefy^ Schifm^ &c ; fince all the 
 ufeiul Truth his Book contains, might have 
 been communicated to the World^ with- 
 out them. 
 
 To have cloiely prefs'd upon Mankind the 
 
 Neceflity of Holinefs^ without which no Man 
 
 fhall fee the Lord'^ that Renovation of Heart 
 
 A 2 and 
 
iv The Pn E F A C E. 
 
 and Soul, that Purity of Life and Converfa- 
 tion, which the Chriftian Religion moft ex- 
 prefly recommends, and by which it is heft 
 recommended, had been more becoming a 
 Man, that calls himfelf a Minifter of the 
 Gofpel, than to revive old Controverfies, 
 tending to whet Men's Minds one againft 
 another, and to excite a Fierce Zeal for Rites 
 and Ceremonies of Human Invention; which, 
 where it moft prevails, is obferv'd to prey 
 on the Vitals of Religion^ to deftroy Love^ 
 the Chara^leriftick of Chriftianity, and to be 
 one of the worft Neighbours to 'fruth and 
 Virtue. 
 
 This Obfervation is verified by the pre- 
 fent Stat^ of fome Countries, where the leaft 
 Appearance of Truth is too often immedi- 
 ately crufht by Po'wer in the Hands of thofe 
 wbofe Intereft 'tis to fiipprefs it : And, even 
 in this Nation, within the Memory of many 
 yet living, Truth eould not appear ujilicenc'd 
 without Dange/. 
 
 But 
 
The Preface; 
 
 But, bleflfed be God, the Cafe here is al- 
 ter'd: The general Liberty of Confcience 
 we now enjoy, under a mild and prudent Ad- 
 miniftration, gives her a juft Freedom : The 
 Effeft of which has been fuch an Improve- 
 ment of Chriftian Love and Charity among 
 us, as hath in a great Meafure allay 'd Reli" 
 gious Heats for differing Opinions, which al- 
 ways increafe in Proportion to the Oppofitwn 
 they meet with. 
 
 'friith delights in Peace^ and to fpread her 
 felf in a loving and familiar, rather than a 
 polemick or controverfial Manner ; but when 
 miftaken Men do publickly oppofe her, a 
 :uft Defence is necefTary, to Ihew them their 
 Error, and prevent the fpreading it. 
 
 Thi.'^, we think, a fufficient Reafon for 
 publifhing the following Anfwer, to an Ad- 
 verfary who profefTes to write with 'fempevy 
 without any Railing and Reviling^ or Bitter viru- 
 lent Expreffions, and perfonal Reflexions ; a 
 Rule, 'tis hop'd, we have clofely kept to 
 
 and 
 
The Preface. 
 
 and which we wifh himfelf had not tranf- 
 grefs'd. 
 
 As his Work is principally a Revival of 
 old Charges, we apprehend no Defence more 
 rational, than fuch as is taken from the Wri- 
 tings of thofe he has accus'd ', their own Words 
 being the heji Evidences ot his perverting 
 them. 
 
 The End we propofe, is the right Infor- 
 mation of himfelf and others, concerning a 
 People found in all the Do^r'tnes of Chnjiia- 
 mty, Lovers of Sobriety and Virtue, and de- 
 ferving better Ufage, than he has thought fit to 
 give them. 
 
 We freely fubmit what we have written 
 ro the Confideration of every impartial Rea- 
 der, who will form his own Judgment, with- 
 out Refpe£l of Perfons, by the Merits of the 
 Caufe. 
 
The Preface* 
 
 ^he Vicar having prefixed to bis Book the 
 frames of the Quaker Authors^ hy him cited^ 
 *we have thought proper alfo to enter thefame^ 
 and refer our Readers to the Pages of this An» 
 fwer^ where they may fee that he has either 
 mifcited^ or perverted^ every one ofthem^ and 
 fome of ^em often. 
 
 Page 
 George Fox, 127. 
 
 George Whitehead, 29, 
 160,171,17551789184-, 
 
 352. 
 
 Edward Burroughs, 6g^ 
 
 87, 115. 
 
 Richard Hubberthorn, 
 
 330. 
 William Penn, 3, 4, 27, 
 
 52>54> i5i» i54» 164, 
 
 178; 
 
 Robert Barclay, 30,46, 
 
 56, 167, 310. 
 
 Thomas Ellwood, 158, 
 
 164. 
 
 Chrif. Atkinfon, 68. 
 
 Page 
 
 Ifaac Pennington, 154, 
 
 161. 
 
 William Shewen, 262. 
 
 William Smith, 114, 
 
 William Dewfberry, 
 
 123; 
 Francis Howgill, 147. 
 Solomon Eccles, 172. 
 John Whitehead, 187. 
 James Parnell, 240. 
 William Bay ley, 261, 
 Daniel Philips, 343^ 
 Benjamin Coole, 354.. 
 John Whitehoufe, 36'^, 
 JofephWycth, 350, 
 
ERRATA. 
 
 pAGE 13. lined, /"or n- 5 feai2.i. f.liA, tj. for 23 
 read. 13. f- 39. 1. 19« for Cor. re,2i i Cor. f. 140.. i. 
 ^. /orwerere<zi/ where.p. 147' 1. 26./oroutre^i our. /7. i?i. 
 1. 27. /or part re^rf paft.p. 185. 1. 13, 14, i-;, 16, 17, 18. ie/e 
 tbs Comma's, f. 186. 1. 23. for x ^ohnread ^okn. f, 188* 
 in the Margin, /'or laneca re^rflancea. p. 2c6.1. 13. /or then 
 rend when. p. 221. 1. 17. i/e/e not. p. 224, 1. 27. /or be re^i 
 aretobe. p. 228. 1. 3 2. /or Ha mon read Haman. p. 250. 1. 
 i<;./orHour rtfii Hours, p. 260. I. 3. yor Merits re^i Mer- 
 cies, ibi.i. 1. 2^. yorthePeriod fut a Semicolon. |>. 282. 
 1. IT- for Occafion re^ii Omiflion. p. 286. 1. 7. forii^, read 
 xvi, i*). ?• 290.1. li.fo' XX. i-ffiiixxviii. p. 331. 1- 3 /or in- 
 clude reai conclude, p. 368. 1.29, 30- for their re^i his. 
 ibid.l. 29, 30,3 I. dele the Comma's, p. 370. 1. 11. dele the 
 Comma after teftify. p. 372. 1. i/^.for away re^i a Way. 
 
 Such other Typographical Errors as may occur, the Rea- 
 der is defired to correft with his Pen. 
 
Defence of Qjiakerijm^ 
 
 Or an A N S W E R to 
 
 Patrick Smith's Book. 
 
 The Introductiok. 
 
 Wherein that Author's Title, Dedication, 
 Preface, and Manner of Writing, are 
 confidered. 
 
 IN his 'Title-Page, he calls the ^mkerst 
 Hereticks and Schifmaticks ; and Sluakerifrnt 
 a Complication of Deifniy Enthufiafm^ and 
 divers other ancient and modern Errors and He- 
 refiss : Whence 'tis evident, that he is not clear 
 of thatBitternefs and Virulence of ExprefTion, 
 which himfelf fays, [a) ' Can never ferve to clear 
 « up a Controverfy, nor be confiflent with a 
 ' Chriftian Spirit.' Harlh Terms, by raifing 
 terrible Ideas in the Imagination, may probably 
 prepoffefs weak Readers in Favour of one Side, 
 and are too often us'd for that Purpofe, as is ob- 
 fcrv'd by John Hales of Eaton, who fay?, (h)- He- 
 ' ref'^j and Schifm, as they are in common Ufe, 
 
 * are two Theological Msp//wf or Scarecrows, 
 
 * which they who uphold a Party in Religion 
 
 B u fe 
 
 (d) Pxef. p. 9. {b) Jraft concerning Schijmy p. 191. 
 
The Introduction. 
 
 ' life, to fright away luch, as making Inquiry 
 ' into it, arc ready to relinquifh and oppofs it, 
 ' if it appear either erroneous or fufpicious.' 
 
 His Dedication., fo far as relates to the Bijhop 
 o^ London'' s favourable Opinion offomeofbis Papers^ 
 and his Co?nmafids to him to proceed i/j his De/igJt, 
 Ave pafs by, tho*, it feems, by his begging Patro- 
 nage, that he is confcious his Caufe needs it. The 
 Manner of his Addrefs \vt efteem more Courtly 
 than Chriflian, and fliall leave to the Giver and 
 Receiver of them to reconcile the Titles of 
 My Lord, and Right Reverend Father in Gody 
 with the plain Precept of Chrift, Be not ye cal- 
 led of Men Rabbi, Mat. xxiii. 8. 
 
 In his Preface, he tells us, that he ' has been 
 
 * at the Pains to draw up a brief Summary of 
 ' the whole Controverfy, between the Church 
 
 * of England and the ^takers — without omitting 
 
 * any material Branch or Part thereof, that he 
 
 * knows.' But we know, and, did he defirc it, 
 could inform him, of divers fuperftitious Ulages 
 of that Church, about which the fakers have a 
 Controverfy with her, which he has not touch*d 
 upon. 
 
 He goes on, p. lo. ' And that it might be 
 
 * the better fuited to the meanefl Capacity, he 
 
 * fays, he has put it into the Form of a plain 
 ' Conference.' Which is no good Rcafon for 
 his writing in a Method moft adapted for So- 
 phiftry, whereby a Writer, in altering the 
 Form of Men's ExprefTions, may eafieft impofe 
 on the Reader his own Senfe inftead of theirs, 
 and therefore juftly held by Controverfial Wri- 
 ters mean and unfair. 
 
 ' And incieed, he fays, it has not been 
 ' the lead Part of his Labour, very often to find 
 
 out 
 
The Introduction 
 
 * out what their Opinions really were — but he 
 
 * is fure, he has taken what Care he could to 
 
 * underlland them., and that he has not in any 
 
 * Thing wilfully mifinterpreted or mifreprefent- 
 
 * ed theiT!.' In his Mifreprelentations, which 
 we find to be many, if he be not wilful, he 
 mufl be at Icafl miftaken ; nor is it ilrange that 
 he fhould. midake the fakers, who fo far mi- 
 flakes himfelf, as to think, that, ' he has fhew'd 
 
 * himfelf a fair Adverfary, in not concealing, 
 ' but fairly propofing and anfwering their chief 
 ' Arguments.' Whereas he has neither brought 
 out their principal Arguments, nor fairly an- 
 fwered thofe he has pretended to produce : Nor 
 are many of his Qucftions juflly deduced from 
 the Words of the Authors he pretends to cite. 
 This we fhall undertake in the fubfequent Pages 
 to demonftrate, and in fo doing, fhall follow 
 him in his own Order of Sections. 
 
 s R c T. I. 
 
 Of Chrijlian Morality^ 
 
 His firfl Sedlion begins with the following 
 Queflion,- 
 
 ' Whether ever^ Man that lives a moral good 
 
 * Life^ and is a foher^ honefiy jtifi Man, is 7iot a 
 ' good Chrifiian ? 
 
 For this he cites William Penri's Addrefi to 
 Proteftants, id. Edit. p. i8, 19. fwe fuppofe 
 miftaken for 1 18, 1 19.) whofe Words are, ' Let 
 ' us butfoberly confider what Chrift is, and wc 
 
 * fhall the better know whether moral Men arc 
 
 * to be reckonM Chriftians. What is Chrift but 
 
 * Meeknefs^ juftice, Mern, Patience^ Charit'^, 
 
 * and Virtue in Ferfeflion ? Can we then deny a 
 
 B 2 '^icek 
 
Of Chriftian Moralttj. Sed. I. 
 
 * meek y[di.n to be a Chriftian, a jujl, merciful^ 
 ' patient and virtuous Man to be like Chriift' ? 
 
 Had this Author plear/d, he might have put 
 down thcfe Queries in W. P'i own Terms, toge- 
 ther with his preceding Definition of Morality. 
 ' By Morality, Ja-^s he^ I underftand Virtuous 
 ' living. Purity of Manners, that Juftice, Tem- 
 
 * perance, Truth, Charity, and Blamelefnefs of 
 
 * Converfation, out of Confcience and Duty to 
 
 * God and Man, which may well denominate- 
 ' the Man that lives that Lite, a Man juft, vir- 
 
 * tuous and pious : In fliort, one that does unto 
 
 * all Men, as he would have all Men do unto 
 ' him.' This, fays JV, P. is my Moral Man. 
 
 The Man thus defcribed, who fears God and 
 works Rightebufnefs, W. P. fays, is in fome De- 
 gree concerned in the Chara^er of a true Chriftian y 
 for which he produces found Reafoning and good 
 Authorities, all which this Author overlooks or 
 omits. 
 
 Besides, W. P. is in that Place profefTedly 
 oppofing a Set of Men guilty of fuch Extrava- 
 gancy, as that, * upon hearing a fober Man com- 
 
 * mended, that was not of any great vifible Pro- 
 ' feflfion, they would take upon them to caft him 
 
 * off with this Sentence, Tujh^ he is but a moral 
 ' Man, he knows nothing of Saving Grace, he 
 ' may be damn'd for all his Morality. Nay, 
 ' fome, fays he, have gone fo far, as to fay and 
 « preach, it not print, that there are Thoufands 
 « of Moral Men mHdL* *Twas the makino- 
 fuch a dreadful Diftindion as that between a 
 Moral Man and a Chriftian, that ^. P. elfewhere 
 Colli, a deadly Poifon, that theje latter Ages have 
 he en infected with. Wefuppofe, this Autlior will 
 
 not 
 
SeG:. I. Of Chrijlian Morality. 
 
 not maintain fuch an harlli and uncharitable Di- 
 ftinftion, fince he allows, p. 7. that the Duties of 
 the Latv of Nature are an effential Part of Chrijli- 
 anity ; if fo, they who live up to tho^t-- Duties 
 arc fo far Chriftians. '. ' » 
 
 Having faid this in Vindication of /^i///^;'« 
 Penn^ and his moral Man, we fhall pext "en- 
 deavour from the Holy Scriptures to convince 
 our Opponent, that the Moraiif, even of his 
 own defcribing, has fome Title to the Chrifti- 
 an Name : He allows him to be a Jujl Alan. 
 Let him then confider, that Chrifl himfelf is 
 eminently diftinguifhed, by the Charafter of the 
 Juf One, Ads! vii.''52. ^y^nd they have fain them 
 which Jhewed h'efore''ef the Coming of the Jull One, 
 t^tf AactiK^ Afts xxii. 14. And {^zthat Juft One, 
 Sjtov Ci^iY.a,m~\ That the Scepter of his Kingdom is 
 caird a Scepter of Rightcoiifnefs, or Jitflice. That 
 the Love of Righteoufnefs or Juifice, 13 exprelTed 
 as the Caufe of his UnSiion. Heb. i 9. Thou haft 
 loved Righteoufnefs, ^S'ix.<tio(TCvm~\ and hated Iniqui- 
 ty, therefore God, even thy God hath anointed' thee 
 with the Oyl of Gladnefs above thy Fellows. He is 
 the Origin and Fountain, whence all Juftice or 
 Righteoufnefs is derived, fo that no Man can 
 properly be fliled Jull or Righteous, but as he 
 partakes of that Juftice or Righteoufnefs, which 
 flows from him, and has fuch Relation to him as 
 the Stream has to the Fountain. 
 
 Again, a Jufl Man is in fome Degree fan6ti- 
 fied ; Now the Author to the Hebrews fays. He 
 that fan 5iifieth, and they that are fanUified, are all of 
 one, for which Caufe he is not afhamed to call them 
 Brethren. Heb. ii. 1 1 . A Jufl Man then has fome- 
 what of Union with Chrift. He is taught to live 
 juflly by Chrift, the Grace of God which brings Sal- 
 vation, Tit. ii. II. And is confequently a Partaker 
 
 B3. ot 
 
Of Chrifiian Morality, Se£l. I. 
 
 of that Salvation from Sin, which was the very 
 End and Purpofe of his Miffion and Manifejlation, 
 God, faith the Apoftle Peler, having raifed up 
 his Son Jefus^ fent him to blefs ^ou, in turning a'iva^ 
 every one of '^Gu from his Iniquities. A6ls iii. 26, For 
 this Purpofe, fays the beloved Difciple, the Son of 
 God was manifefled, that he might deflroj the 
 JVorksof the Devil, i John iii. 8. Thou fJ: alt call 
 his Name Jefus, for he fhall fave his People from 
 their Sins^ Mat. i. 2 1 . It were eafy to enlarge 
 on this Head, but, we think enough is faid to 
 fhev/, that this Author in reprefenting a jufl 
 Man., under the contemptuous Chara5:er of a 
 meer moral Heathen^ makes not the Scripture his 
 Rule. 
 
 Hi sDiflincflion between a True Chriftian Life, 
 and that of a Temperate, Sober, Honeft and 
 Juft Man, v/hom he mifcalJs Heathen, is of lit- 
 tle Weight •, fince all Virtue is undoubtedly Chri- 
 ftian, and, wherefoever it is, acceptable to 
 God, 'ivho, the Scripture alTures us, ivithout Re- 
 fpe5i of Perfons, judgeth according to every Alan's 
 iVork. I Pet. i. 17. And that. In every Nation, 
 he that feareth him and workelh Righteoufnefs, is 
 accepted with him. Afts x. 34, 35. Now Ac- 
 ceptance with God is through Chrift alone. He 
 hath made us, faith the Apoftle, accepted in the 
 Beloved, Eph. i. 6. Are not they Chriftians, 
 who arc accepted with God through Chrifl .? 
 Are not they Chriftians who are of the pure and 
 undcfiled Religion ^ The Apoftle J.^wfj- expref- 
 jy fays. Pure Religio7i and undefiled before God and 
 the Father is this. To viftt the Fatherlefs and Wi- 
 dows in their A fflitlwn, and tokcephimfelf unf pot- 
 ted from the IVvrld, James i. 27. If our Oppo- 
 nent will affert a Dilliniftion, between a Stare of 
 Acceptance with God through Chrift, and a 
 
 State 
 
SeQ:. I. Of Chriftian Morality, 
 
 State of Chriftianlry, let hini do it in exprefs 
 Terms, and prove wherein it con fills from pliin 
 Scripture : Till then, he may with equal Juftice 
 reflefl his Charges of Dcifm and Natural K.eligi- 
 on upon the Apoftles Jarnes and Peter, as upon 
 the fakers. Nor will that great Apologift for 
 the Chriftian Religion, Jujiin Martyr, efcape his 
 Cenfure, who fays, {c) ' Chriil was in Part 
 « known unto Socrates.' And again, < (d) Wc 
 
 * have taught that Chrift is the Firfl born of 
 ' God, and we have (hewn before that he is the 
 ' fFord, ofv/hichall Men are made Partakers ; 
 
 * and that they who have lived according to it 
 
 * are Chriftians.^ .Such among the Greeks were 
 
 * Socrates and Heracliius, and the like. 
 
 Page 4. he fays, ' The Hiftorical Faith 
 
 * and Knowledge of Chriit's outward Birth, 
 ' and D^ath, and Sufferings in the Flefh, is a 
 < necefiary and elTential Part ot Chriftianity, 
 
 * without which it cannot fubfift. 
 
 And, page 5. having recited, what he calls 
 the peculiar Articles of the Chriftian Faith, af- 
 ferts, ' That fuch a Faith is as effential to Chri- 
 ' ftianity as a good Lite.' 
 
 FIe has here utter'd his own Opinion, but nei- 
 ther rightly fliewn wherein the Quakers diifcr 
 from hi^, nor produced their Reafons for lb do- 
 ing : We muft therefore do both. 
 
 The fakers do as firmly believe every Part 
 
 of the Hiftory of Chrift declared in the Holy 
 
 Scripture, ashimfelfor any other Profeffor of 
 
 B 4 Chriftianity : 
 
 (OApol. 1. p. 4S. Edit. Co^niae, id86. (</) Apol. 2. p. 83. 
 
OfChrijHanMoralitj. Sed. I, 
 
 Chriftianity : They do alfo allow a Belief of 
 that Hiftory to be neceflfary to all thole to whom 
 God by revealing the fame has made it a Duty. 
 But they alio fay, * that (e) though this Faith in 
 ' C^ri/^ as outwardly, be an Integral, yet it is 
 ' not fuch an effential Part of the Chriftian Rc- 
 
 * ligion, as that it cannot confift without it.' 
 And that (J) ' Though Men know not Cbrijf, 
 
 * neither have Faith ia him, as be was outzvarMy 
 ' born of a Virgin^ &c. and this fo falls out, not 
 ' by their own wilful Negledl, but by the wife 
 ' Difuenfation ot God •, the Vv^antof this Know- 
 ' ledge and Faith, as outwardij^ fhall not be a 
 ' Bar to their Accefs to, and Acceptance with, 
 
 * the Lord, if they fear him and work Righte- 
 « oufnefs.* 
 
 We fliall now give our Reader a ^'ievv of their 
 manner of realbning on thcfe Points. 
 
 (g) ' The Scripture, fays one of them, repre- 
 ' fents God as no hard Man, reaping where he 
 ' he hath notfowny and gathering ivhere he hath not 
 
 * firawed. Mat. xxv. 44. But this Dodlrine, 
 
 * [viz. of making the Faith of that which they are 
 ' depriv'd of the Means of knoiving necejfary to 
 '• Men's Salvation'] reprcfents him otherwile, and 
 ' likens him rather to rhofe cruel Egyptian Talk- 
 
 * mailers, who denied the Children of Ifrael 
 *■ Straw, and yet required of them the 'iale of 
 ' Bricks, and beat them for not doing it, Excd. 
 
 * V, I o— ' 14. than to a God who delights in Mercy ^ 
 
 * and is gracious and full of Coinpajj-.on, Mic. vii. 
 
 * 18, Plal. cxi. 4. and cxii. 4. and clxv. 8. 
 
 Yea, 
 
 {e\ i^ Claridgt'i Lux Evangelica atteftata, /». 49. ^• 
 BJrcJjy'i Works, p. 895. ( f)Ciu'i(i.s.c^i Lux Eyan^. p. 44. 
 «ij ibid/j. 44. 
 
Sed. I. Of Chriflian MoraU()u 
 
 ' Yea, it impeaches the Divine Juftice, as well 
 ' as Compalfion ; for where is that Equity in his 
 ' Proceedings with the Children of Men, which 
 < the Scriptures fo frequently make mention of, 
 ' if they fhall be eternally punifhedfor not do- 
 
 * ing of that, which is made impoflible to them, 
 
 * through want of mea^s fufficient being in his 
 
 * Providence withheld from them.' 
 
 ' U^fTO whomfoever much is given, of him 
 fhall be much required, is the Teftimony of 
 Chrifl himfelf Lukeiiai. 48. And if we fol- 
 low it in the Line it direftly leads us this will 
 be the Conclufion, viz. That unto whomfoever 
 nothing is given, of him nothing will be required* 
 For in the Parable of the Talents, Mat. xxv. 
 wc read of thofe Servants only called to an 
 Account, who had received Talents., Five, Two 
 or One, Every Man according to his Ability. 
 And therefore the Heathen have either Means 
 fufficient afforded them, in order to their Sal- 
 vation, or elie they fhall not be called to an 
 Account, but they fhall be called to an Ac- 
 count, For we mufi all appear before the Judg- 
 ment Seat of Chrifi, (all, whetlier Jews or 
 Gentiles) that every one may receive the Things 
 done in his Body, according to that he hath done 
 whether it be good or bad. 2 Cor. v. 10. tribu- 
 lation and Anguifh upon every Soul of Man that 
 doth Evil; of the ]t^ Jirft, and alfo of the Gen- 
 tile. But Glory, Honour, and Peace, to every 
 Man that worketh Good, to the Jew frjl, andalfo 
 to the Gentile. Rom. ii. 9, 10. And therefore 
 God hath afforded them Means fufficient for 
 their Salvation, which they, as well as others, 
 may come to be Partakers of, as they are faith 
 ful to the Means ; which is Chrifijefus in his 
 inward Appearance by hisXz^^/ and Spirit, in 
 
 ^ the 
 
'1ro Of Chrifllan Morality, Sed. I. 
 
 ' the Hearts of all Men and Women throughout 
 ' the whole World. 
 
 Again, (h) * As the bare Letters of ^^^/«*s 
 ' Name, were not the Mediums of conveyiijg 
 
 * Condemnation and Death into tiie World, but 
 
 * his Sin and TranfgrefTion were ; and many par- 
 ' take of the fad Effects thereof, who never 
 ' heard of Adam^ nor of his Falling by eating 
 ' the Forbidden Fruit : So Life and Salvation 
 ' being not fimply and neceffarily conveyed to 
 ' any, by the meer literal Knowledge of the 
 ^ Name of Jefus Chrifi, but by that Power and 
 
 * Virtue which fpring from him ; why may not 
 ' they be made Partakers of the Benefits of 
 ' Cbrifi^s outward Appearance^ by the powerful 
 ' Operation of his Light and Spirit in their Hearts, 
 ' fanftifying and juftifying of them, who never 
 ' heard of his Name-y as outwardly^ nor that bs 
 
 * was born of the Virgin Mar'j, &c ? 
 
 Again, {i) ' Thcfe two Propofitions are not 
 
 * contradiftory, viz. T\i2it Faith in Chriji as he 
 ' was outwardly born of a Virgin, &c. is necejjary 
 
 * to the Salvation o/thofe to whom it is revealed ; 
 
 * and thd.1 there are faithful Men among Heathens, 
 
 * who have yet nothing of this Faith revealed to 
 ' them. And the Reafon is manifeft ; becaufe, 
 ' as Logicians are wont to fpeak, the Oppofition 
 ' is not Tfof To«tt/7-«, in the fime Refpecl. The 
 ' Circumftances of the Pcrfons are diverfified by 
 
 * the wife diflinguifhing Providence of God, 
 ' who hath afforded y^w<? an Opportunity of at- 
 ■ taining this Faith, and therefore to thetn it is 
 ' neceffary : But having withheld the Opportu- 
 
 ' nity 
 
 (*} Ibid. Pag. 45. (/; Ibid. Pag, 49> 50. 
 
Se£l:. I. Of ChrijVtanMoralit), ii 
 
 nity from Heathens, this Faith, viz. in Chrijl 
 as he was outwardly horn of a Virgin, is not ne- 
 cefTary to them. And fo both Propofitions arc 
 true, mSenfu divifo^ or a divided Senfi, as the 
 Schoolmen fpeak ; but not in Senfu compofito, or 
 a compound Senfe. That is, Faith in Chrijly 
 as he was outwardly born of a Virgin., &c. is 
 fieceffary to the Salvation of them to whom it is re- 
 veaied, becaufe the Opportunity of this Faith 
 is afforded them. And there are faithful Men 
 among Heathens, who yet have nothing of this 
 Faith revealed to them i becaufe if they arc faith- 
 ful to that which is revealed to them, that is 
 fufficient to denominate them Faithful Men, 
 though they have nothing of this Hiflorical 
 Faith, yet revealed to them. For a Man may 
 be faved without this Hiflorical Faith, but not 
 v/ithout true Converfion of the Heart to God, 
 for therein confifts the Life of Chriftianity. If 
 any Man, faith the Apoftle, be inChrift, he is 
 a new Creature, 2 Cor. v. 17. And, Let every 
 one that ?iameth the Name of Chriji, depart from 
 Iniquity, i Tim. ii. 19. People are not there- 
 fore Chriftians indeed, becaufe they have the 
 Scriptures, and are only Profeffors of Chrifti- 
 anity, but he is the Chriflian Man, andyZ-^ the 
 Chriflian PFoman, that is a new Creature and 
 departs from Iniquity. The Want of the out« 
 ward Knowledge of Chrift, where *tis fimply 
 \m^o^\h\t,ordinarily fpeaking, deprives notthofe 
 Gentiles of eternal Life and Salvation, who 
 are faithful to the Me^re of Divine Grace ma- 
 nifefted to them. * 
 
 Having thus fhewn the fakers masner of 
 arguing, we proceed next to confider the Way of 
 Reafoning made ufe of by our prcfcnt Oppofcr,, 
 who, in Proof of his Aflertion beforementioned, 
 
 viz. 
 
12 Of Chriftian Morality. Sc6l. I. 
 
 viz. < That fuch a Faith [to wit, of the peculiar 
 Articles he mentions] is as effential to Chriftianity 
 as a good Life •, fays thus, ' For Chriftianity con- 
 
 * tains in it Matters of Faith as well as Pra6lice/ 
 This may be to his Purpofe, when he fhall have 
 proved, that All things Cbrijtianity contaiits are 
 eq^iially effential to it, which he has not yet done. 
 But he goes on thus, ' And one great Defign of 
 
 * Chriftianity is to give us right Notions of the 
 
 * Nature of God and of the Perfon of Chrift, 
 ■^ and of his Performances as our Mediator and 
 
 * Redeemer, our Prophet, Prieft and King:' Sup- 
 pofe all this granted him, will it therefore follow. 
 That fuch a Defign is as effential to Chriftianity 
 as the very End and Purpofe of ChrijVs Manife- 
 ftation, which was to defiroy the Works of the De- 
 vil^ He yet proceeds, ' And fuch a Chriftian 
 
 ."' Faith is neceffary in order to a Chriftian Life, 
 
 * and muft in Order of Nature necefflirily go be- 
 
 * fore it v. For without Faith it is impojjible to 
 ' pleafe Gock or to do thofe Things that will pleafe 
 ' him. Heb. xi. 6.* Than which the Bible has not 
 a Text more dirciflly againft him j for the Author 
 of that Epiftle adds in the very next Words, for 
 he that cometh to God muft believe that he is, and that 
 he is a Rewarder of them that diligently feek him. 
 A fhort (k) Creed, fuch as W. Pernios moral Man 
 before defcribed is never without v and which 
 though it may pleafe God, and enable a Man to 
 come to him, yet is fo far from being expreftive 
 of all the peculiar Articles of the Chriftian Faith, 
 which this Author calls effential, that it mentions 
 i>ot one of them. He adds, that * Our Works 
 
 * without Faith are dead, as well as our Faith 
 
 without 
 
 (t) Thi% fays Dr. Tiytor, is the Gentiles Creed, but 
 luch as at firfli ^A'ill be fufficientto bring them unto God. 
 
Sed. I. Of Chrifiian Morality. Ij 
 
 * without Works', quoting. James ii. i8. when 
 the former part of his AlTertion is not there. He 
 concludes thus, ' And there are Damnable He- 
 ^ refies, as well as Damnable Sins, fome even 
 « denying the Lord that bought them*. 2 Pet, 
 xi. 5. which proves as much as the reft. 
 
 Our Reader may compare this fort of Ar- 
 gumentation with that of the fakers foregoing, 
 and prefer that which carries the greater Evi- 
 dence. 
 
 He then queries, 
 
 PFhat are the 'peculiar Precepts and Injlitntions 
 of Jefus Chrifi ? 
 
 And Anfwers, 
 
 « They are our Worlhipping God thro' Jefus 
 ' Chrift the Mediator between God and Man ■, 
 ' and Faith in his Blood as outwardly (hed for 
 
 * the Remiffion of our Sins : And his outward 
 ' Baptifm and Supper, and Communion with his 
 
 * Church, and Obedience to our Spiritual Rulers 
 « and Teachers '. 
 
 This we fhall briefly and diftindly confider, 
 
 I. The Worfhipping of God through Jefus 
 Chrifl the Mediator, was the acceptable Wor- 
 Ihip through all Ages of the World, as {1} Dr. 
 Ta'jlor in his Duff or Dubit. p. 180, obferves. 
 ' It is Remarkable that this Word or Law of the 
 
 * Father was the Inftrument of teaching Mfen- 
 ' kind in all Periods of the World. When God 
 ' fpake to Adam, to the Patriarchs^ to the Pro- 
 « j)hets^ flill he fpake by Chrift^ who v/as the 
 
 * Angel of the Old Teftament, and the Media-. 
 
 * tor 
 
 Q) StQ CUrHgs'% Lux Evia. Att. p. 42, 
 
14 OfChrifiian Morality. Seft. I. 
 
 * tor of the New ; He is therefore Verhum Pa- 
 f- trisy — — — The Word of the Father. 
 
 2 Faith in Chrifl*j Blood as outivardh jhed for 
 the ReniiJJion of our Sins, we highly Prize, but to 
 make that or any thing elfe a. peculiar Precept o{ 
 Chrift, the exprefs Words of Chrift commanding 
 it mufb be produc*d. But for this Writer to ex- 
 prefs himfelf in Terms neither us'd by Chrift nor 
 found in the New Teftamenr, [fuch as outward- 
 ly fhed, his outward Baptifm and Supper, Com- 
 munion with his Church, Obedience to Spiritual 
 KjLilersJ and then call thofe Expreflions of his 
 own, the peculiar Precepts of Chrift, is fuch an 
 attempt to impofe on his Readers Underftanding, 
 as nothing lefs than a blind Obedience to him un- 
 der the Unfcriptural Notion of a Spiritual Ruler 
 can make him fuccefsful in. 
 
 We heartily acknowledge many real Ad- 
 vantages and helps of the Chrijlian Inllitution^ tho* 
 we admit not his Catalogue of them, p. 8. for 
 even the Jews had the Advantages of a Church 
 or Society, of a fetled Order of Scribes and 
 Teachers, of the Religious Obfervation of the 
 Sabbath, of publick divine WorHiip, of divers 
 Baptifms, and of the PafTover. If this Author 
 will have it, that Chrift came to eftablifh another 
 Hierarchy of Priefts, and another Set of R ites 
 and Ceremonies inftcad of the Jewijh, jet him 
 produce his Authorities from the New Tefta- 
 ment ; otherwife lie attempts in vain to exclude 
 the pious Gentiles who have not the Scriptures 
 out of the Chriftian Church, and to rebuild 
 d^.at middle Wall of Partition which Chrift hath 
 broken down, Ephef. ii. 14. 
 
 In the greater Motives which, he fays, p. 8. 
 the Gofpel affords ns for tbe performance of our JDiity^ 
 
 we 
 
Sea. II. Of the Light of Chrifi, 15 
 
 we differ not much, only one Expreflion lie ufcs,- 
 viz. the RefurreEiion of the mortal Body^ we ap- 
 prove not, fince >ve find it not in Scripture. 
 
 We concurrwith him in faying, p. 7. 'It fhould 
 
 * very much recommend the Scripture to us, that 
 
 * whatever wife Rules of Morality and Virtue 
 ' all the wifefl Men of all Sedts and Ages among 
 ' the Heathen, with their greateft Induftry, and 
 ' the higheft Improvement of their Reafon, were 
 
 * ever able to difcover, we may find them all 
 ' now with very little Pains in the Holy Scrip- 
 
 * tures.' For we do eftcem them the beft Syftem 
 both of Faith and Morality, that ever was writ- 
 ten, and do therefore juftly prefer them to all 
 other Books whatfoever. We Ihall now pafs to 
 
 SECT II. 
 
 Of the Light of Chrift. 
 
 Which he begins with this Queflion, p. 9. 
 « Is not Chriil the Word, the true Li^ht that 
 light eth every Man that cometh into the World ? 
 And does he not therefore enlighten every Man 
 with a divine fpiritual fupernatural Light with- 
 in him, fufficient to teach him all the EfTentials 
 of Chriflianity, wi-thout the Scripture or any 
 outward Teaching ? 
 
 < Anf/'^o: This is a mere precarious AfTertion, 
 that would make the Scripture, and all out- 
 ward Teaching of no necefiary Ufe, nor the 
 outward ordinary Means of cnlightning us v/ith 
 the Eflentials of Chriflianity ; for which there 
 i's no Colour nor Ground, neither in this, nor 
 in any other Text of Scripture -, tho' it be the 
 
 vcrv 
 
i6 Of the Light of Cbrift. Scd. 11. 
 
 ' very Foundation of Quakerifm, and their great 
 
 * and Fundamental Error, that has led them in- 
 ' to fo many more, by their taking their own 
 
 * vain Imaginations for the Teachings of Chrill 
 
 * the Word, as the Light within them -, where- 
 
 * as it is not faid, That Chrift the Word was a 
 
 * Light in every Man ; nor can it be inferr'd 
 
 * from his being the true Light that lighteth 
 
 * every Man, that he therefore inwardly enJight- 
 « ens every Man with a divine fpiritual and fu- 
 
 * pernatural Light within him, fufficient to teach 
 
 * him all the NecefTary and EfTential Truths of 
 « Chriftianity without any outward Teaching.* 
 
 To this we Anfwer, 
 
 « (771) That which the P eople call'd Quakers 
 
 * lay down as a main Fundamental in Religion, is 
 « this, That God through Chrid, hath placed a 
 
 * Principle in every Man, to inform him of 
 ' his Duty, and to enable him to do it ; and that 
 « thofe that live up to this Principle, are the Pco- 
 ' pie of God •, and thofe that live in Difobedience 
 
 * to it are not God's People, whatever Name 
 < they may bear, or Profeffion they may make 
 *- of Religion'. 
 
 This Principle they call the Light of Chriji 
 within Man, or Light within : 
 
 This Light, they fay, is the fame fpokenof 
 in the ifl Chapter of John, and thus reafon in 
 Proof of it's Divinity. 
 
 From the Words qf that Evangelift, 
 
 I . In him [the ff^ord] was Life and theLife was 
 
 the 
 
 (m) W, P's. Works. Vol. 2. p. 8^-;. 
 
Sea, II. Of the Light of Chrifi 1 7 
 
 the Light of Men. Job. i. 4. The Life of the Word 
 which was God, is divine fpiritual and fuperna- 
 tural ; hat Life was the Liglit of Men, therefore 
 a divine fpiritual and fupernarural Light. 
 
 2. 'THAT was the true Light which light eth e- 
 njery Man that cometh into the World, v. 9. confe- 
 quently every Man that cometh into the World 
 is enlightened with a divine fpiritual and fuper- 
 natural Light. 
 
 3. If Chrift the Word be ^)' his divine EJJence eve- 
 rywhere in all Things, and in all Men, as this 
 JVriter grants p. i o. then the Life of Chrift, the 
 Word, is in all Men, which Life being the 
 Light of every Man, it Neceffarily follows that 
 the Light is within every Man. 
 
 This Light of Chrift, they afHrm, is the 
 farrie with the Sprit of Gody in proof whereof 
 W. P. fays, 
 
 {n) ' If it appear that the properties afcribed 
 < to the Light within, are the fame that are given 
 ' to the Holy Spirit or Grace of God , and that thefc 
 ' feveral Terms or Epithets, are only to exprefs 
 ' the divers Manifeftations and Operations of 
 
 * one and the flime Principle, then it will not, ir 
 ' cannot be denied, but this Light within is Di- 
 
 * vine and Efficacious, as we have ailerted it. Now, 
 « that it is of the fame Nature with the Spirit and 
 ' Grace of God, let the Properties of the Light 
 
 * be compared with thofe of the Spirit and Grace 
 
 * of God. I fay, they are the fame, in that, 
 
 * Firfty The Light proceeds from the 0;^(?//''^^rJ, 
 ' and Otie Life of that one Word, which was- 
 
 C ' with- 
 
 (w) Works p. %6\ 
 
Of the Light of Chrijf. SeQ. II. 
 
 ' with God, and wj.^ God^ John i. 4, 9, Secondly, 
 
 ' It is Umv£f-fdl, it lighteth every Man, John i. 9. 
 
 * Thirdly, It giveth the Knowledge of God and 
 ' Fellowfhip with him, Rom. i. 19 yo^« iii. 
 '21. 7^^^ '• 5j 6- Fourthly. It manifefteth and 
 
 * reproveth Evil, John iii. 20. Ephef. v, 13. 
 
 * Fifthly, It is made the Rule and Guide of Chri- 
 « ftian Walking, Pfal. xliii. 3. John viii 12. 
 
 * £/jy^^/ V. 13, 15. Sixthly. It is the Path for 
 
 * God's People to go in, Pfal.cxh. 105. Prov. 
 « iv. 18. Ifa. ii. 5. 1 John i. 7. i^^ify xxi. 4. 
 ' yind the Nations of them that are faved JJjall 
 « walk in the Light of the (La??ih.) Laftly, It is 
 
 * the Armour of the Children of God againft 
 ' Satan, Pfal xxvii. i. The Lord is jny Light 
 ' whom fh all I fear ? 'Rom. x\\\. 12. Let us put 
 ' on the Armour of Light, 
 
 « Now let all this be compared with the pro- 
 ' perties of the Holy Spirit, and their Agreement 
 
 * will be very manifeft. Firft, // proceedeth 
 ' fro7n God, becaufe it is the Spirit ot God, Rom. 
 < vi. II. Secondly, It is Univerfal. It ftrovc 
 
 * with the Old World, Gen. vi. 3. Then to 
 
 * be lure with the New One. Every one hath 
 
 * a Meafure of it given to Profit withal, iCor. xii. 
 
 * 7. Thirdly. It reyealeth God, Job xxxii. 8. 
 
 * I Cor. ii. 10, II. Fourthly. It reproveth Sin, 
 ' John XVI. 8. Fifthly. It is a Rule and Guide 
 ' for the Children of God to walk by, Rom. viii. 
 
 * 14. Sixthly, It is alfo the Path they are to 
 ' walk in, Ro?n. viii. i. Gal. v. 16. IValkinthe 
 ' Spirit. Lajlly, This IS notall. It islikewife the 
 ' fpiritual Weapon of a True Chriftian. Eph. vi. 
 ' 17. Take the Sword of the Spirit, which is the fFord 
 ' of God. After this, I hope none will deny 
 ' that this Light and the Spirit, muft be of one 
 ^ and the fame Nature, that they work one and 
 
 the 
 
Sea. IL Of the Light of Chrifl- 19 
 
 * the fame Effed:, and tend evidently to one and 
 « the fame holy End. 
 
 They alfo fay. 
 That this Light or Spirit is fufficient of it 
 felf even without the Holy Scriptures to lead and 
 guide the Faithful into all necefliry Truth. To 
 deny this, is to leave the Heathens and Mahometans 
 in an inevitable State oi' Perdition, merely for want 
 of that, which God in his Providence hath, with- 
 held from them, which would impeach his Wif- 
 dom, Mercy, Juftice and Goodnefs, and even 
 call in Queftion his Omnipotence, as tho' God 
 was not the fame ^otv, fince the giving forth of 
 Scripture, that he was before it was extant, nvhen his 
 Light or Spirit did of of itfelf without Scripture, 
 lead and guide the Faithful into all Truth ne- 
 cefTary to their Salvation, as y^bel, Enoch, Noah, 
 Shem, Abraham, Jfaac and Jacob, and all the 
 Righteous from the Creation unto the Days of 
 iVffl/^j which was according to Scripture Chrono- 
 logy 2500 Years ; or elfe, as if God had fo limi- 
 ted himfelf by Scripture, firtce the giving of it 
 forth, that he had made the Salvation of all Men 
 utterly impoffible without it. 
 
 To avoid this plain Confequence, this Writer 
 falls to diftingiiifhing, ' For ( fays he ) tho' 
 ' Chrifl the Word is By his divine EiTence every 
 « where, in all.Thirigs, and in all Men, and fuffi- 
 
 * cient or able, in an Extraordinary way, in- 
 < wardly to teach M^n all the EfTentials of Chri- 
 
 * ftianity, without any oiitwafd Teaching ; yet 
 ^ that in his ordinary way with Men, he does it, 
 ■^ is contrary both to Scripture and Reafon, and 
 
 * the general Experience of Mankind, who have 
 
 * nor (as the Quakers themfelves ownj the out- 
 
 * ward Knowledge Of Chrifl, or of Chrifc's out- 
 
 * ward Manhood, and outward Birth, and Death, 
 
 C 7 - and 
 
20 Of the Light of Chrifl. Sc^. 11. 
 
 ' and Sufferings in the Flefh, but fronn the Scrip- 
 
 * ture and outward Teaching. And yet thefe are 
 ' fuch efiential Truths of Chriftianity, that the 
 ' whole Chriftian Faith and Religion, as it is 
 ' diilinguifhcd from natural Religion depends 
 
 * thereupon. 
 
 To prove which he perverts the Text, Alaft. 
 xvi, 1 6,^c. by leaving out, Blcffed art thou Simon 
 Barjon^i, for Flejb and Blood hath not revealed it un- 
 to thee^ hut my Father wich is in Heaven. Which 
 "Words plainly Ihew that thofe of Chrifl next fol- 
 lowing. Upon this Rock will I build m-j Church., 
 had Relation to that divine Revelation on which 
 Feter\ Faith wis grounded. 
 
 We have fliewn in the foregoing Sc6lion, that 
 the outward Knowledge of Chrift's Birth, i£c. 
 IS not fuch an effential Part of Chriftianity as that 
 it cannot confift without it •, and therefore need 
 not repeat it here. 
 
 His Diftindlion between Chrifl's Extraordi- 
 7iary and Ordinary way of Teaching, is not in 
 Scripture Terms -, but we find that George Keith 
 after his Apoflacy from the ^lakers., made a Di- 
 flinftion not unlike it, in Anfwer to whom 
 Richard Claridge afTerts, 
 
 That, ' God doth afford unto all Men, even 
 ' in the ordinary Way of his Providence, fuch a 
 ' Manifeflation of his Light or Spirit,as is fufnci- 
 ' ent to lead and guide the Faithful into all 
 ' Truth neceffary to their Salvation, without the 
 ' Holy Scripture. 
 
 Which 
 
Sea. IL Of the Light of Qhriji. 21 
 
 Which he thus proves, 
 
 I. ' By the ordinary Way, fays he, of God's 
 
 * Providencs in dealing with the Children of Men 
 ' in order to their Salvation, I underftand, accor- 
 ' ding to the Teftimony of Scripture, C\)rift 
 ' himfelf, i\\Q, true Light, John i. 9. indqiiicken- 
 ' ing Spirit^ i Cor. xv. 45. of '■johofe Fid nefs have 
 ' allzve received and Grace for Grace. John. i. 16. 
 ' and who teftified, faying, I am the (Vay, John 
 
 * xiv. 6. / a7n the Light of the World., John viii. 1 2.' 
 
 * He, I fay, is God's ordinary Way •, for he en- 
 ' lightens all, John i. 9. and reproves all by his 
 
 * Spirit, in order to their Convidlion, Converlion, 
 
 * and Salvation, Johnxvi. 8. God hath fet him 
 
 * to he a Light to the Gentiles, and to be for his Sal- 
 
 * vation unto the Ends of the Earth., Afts xiii. 47. 
 
 * Neither is there Salvation in any other. For there is 
 ' none other Name given {n) in Men, whereby we 
 
 * mujl he faved. A6ts iv. 12. He is a common and 
 ' iiniverfal Saviour, for he died for all., 1 Cor. v, 1 5- 
 ' Gave himfelf a Ranfom for all., i Tim. ii. 6, 'The 
 
 * Saviour of the World., i John. iv. 14. T^he Propi- 
 ' tiation, not for our Sins only, hut alfofor the Sins of 
 < the {0) whole World, i John ii' 2. Is preached (p) 
 
 * in tht Gentiles, i Tim. iii. 16. (q) In every Crea- 
 
 * ture under Heaven, Col. i. 23. Is the good Will 
 ' of God (rj in Men, See Luke ii. 14, The riches 
 ' of the Glory of the Myjlery {s) in the Gentiles. 
 ' Col. i. 27. and is (/) in all. Col. iii. u. and 
 ' therefore being, as thefe Places, and many 
 
 * more that might be mentioned, do teflify, a 
 ' common and univerfal Saviour, he is confe- 
 
 C 3 quently 
 
 in) 'Ei'<*v9?«''7ro/f. (<J) ''Oabtb Ko7^\i (p) 'Ev lOrSfT/f. 
 
22 
 
 Of the Light of Chrifl. 
 
 Sea. IL 
 
 qucr.tly God's ordinary Way lor the Salvation 
 of all Men, whctb.er Greek or Jew^ Circumci- 
 fion or Umircumcijion, Barbarian^ Sc-jthian^ 
 Bond or Free^ as they are faithful) to him, in 
 thofe Dilcoveries he is pleafed to make of liim- 
 felf unto them.* 
 
 2. * pROiM henee it follows, by undeniable 
 Confequence, That God doth afford unto all 
 Men, even in the ordinary Way of his Provi- 
 dence, fuch a Manifeftation of his Light and 
 Spirit, as is fuilicient to lead and guide the 
 Faitliful into all Truth, neceflary to their Sal- 
 vation, without the holy Scriptures. For 
 Chrijl being, as hath been proved, God*s ordi- 
 nary Way of Salvation, a common and univer- 
 fal Saviour, and able, as the Author to the 
 Hebrews hath teflified, 'T'ofave the7n to the iitmojl 
 that come unto God by him, fi^^'^g he ever livetb 
 to 7?iake Inter cejjion for them. Heb. 7. 25. it 
 muft be granted, that the Li'^ot or Spirit., a 
 Mamfeji ation whereof ii given to every Man to 
 profit withal, 1 Cor. xii. 7. is fufEcient to the 
 End aforementioned, without the Holy Scrip- 
 ture. For The Light is God, andChrifi, the eter- 
 nal tVord, See Jofjn \. And that certainly is f uf- 
 ficient of it felf. For it was fo before any 
 Scripture was extant, and why not now ? Doth 
 the Being of Scripture detraft from the SufH- 
 ciency of God ? Or is his Arm fhortned that 
 it cannot five without it ? No, God is unchange- 
 able in himfclf and in all his Attributes. He is 
 the fame from Generation to Generation, and 
 ' his Years Hull not fail. 
 
 The foregoing Proofs of the Univerfality, 
 Divinity, and Sufficiency of the Light or Spirit of 
 Chrlft in Men (landing unanfwercd, our Oppo- 
 nent's 
 
Sed. II. Of the Light of Chrifi. 2^ 
 
 nent's Difcourfe in his 12, 13 and 14 Pages about 
 the different Kinds of Light wherewith Chrifl: 
 enlightens Men is of no Force, fince the ^lakers 
 intend not, by afferting that the Light of the Sun 
 is fufficient, to deny that the Moon or Stars have 
 any. But they think, this Author, in his Way 
 of Arguing, that becaufe the Apoftles, beino- 
 divinely enlightned, became by their Preachings 
 and Writings inftrumental to enlighten others, 
 therefore the Light which enlightned them is no 
 more univerfal or fufficient, is equally abfurd, as 
 a Man would be, who having lighted fome 
 Torches at the Beams of the Sun, fhould tell the 
 World that thefe were now the only Lights, and 
 that the Sun itfelf was become inflifficient without 
 them. 
 
 As to his Queftion, P. 23. * Is not every 
 ' Man that cometh into the World, every indi- 
 ' vidual Man in the World?' To which he an. 
 fwcrs No. Let him fhew us an individual Man in 
 the World, that comes not into it. 
 
 Page 14. He cites the Apoftle to the Colojfians^ 
 faying, * That the Gofpel was preached then to' 
 ' [or in] every Creature under Heaven,' adding 
 to the Text the Word then^ as being to his Pur- 
 pofe of limiting it to that time of the Apoftle's 
 Preaching. He then fuggcfts, « that that Text 
 ' cannot be meant of every individual Man un- 
 * der Heaven,' but prefently after contradids 
 himfelf, by faying, « It was preached to every 
 ' Man indifferently, and without Exception.* 
 The which yet he would afterward evade by ren- 
 dering the Term, ' in every Creature, in the 
 ' whole Creation,* and reflriding that, to ' the 
 ' then known Parts of the World,* and that a- 
 gain, * to whithcrfoever the Apoflles or Evan- 
 
 C 4 * gclifts 
 
Of the Light of Chrifl, Sed. II 
 
 ' gellfts canTC.' This confufed Way of Talking 
 carries wiih it its own Confutation. 
 
 Page IS' He aflerts, as Matter of Fa6t, con- 
 cerning the 92uakers being made fuch by hearing 
 or reading, that which he can have no certain 
 Knowledge of, it depending altogether on their 
 own Experience. 
 
 His Inftance o^ Cornelius, P. i6. affecfls us 
 not ; for it was the immediate Operation of the 
 Light or Spirit of God on the Heart of Corne- 
 lius^ that prepared him to receive the Truth 
 preached by Peter ^ before which he was a jufl 
 Man, one that feared GoddJid was accepted of him 
 as is plain from the Text. Thy Prayers and thine 
 ^■llms are come up for a Memorial before God, Ads 
 X. 4. 
 
 The Cafe of the Rich Man, P. 17. is mifap- 
 plied : It flicws indeed, that he, who had lived 
 in Difobedience to the Light within him, had 
 much Dependence on outward Means, and there- 
 fore defired that Lazarus might be fent from the 
 Dead to his Brethren on Earth. To which he 
 received anapt Anfwer, implying, that they had 
 outward Means enough already. But this Au- 
 thor is too free with the Text, when he fays, that 
 " the Rich Man dell red of Abraham, that fome 
 
 * might be fent from the Dead,* fince there is 
 mention of Lazarus only, Luke xvi. 19. 
 
 He tells us, P. ij. ' That 'tis of dangerous 
 « Confequence to fay, that Chrift enlightens 
 ' every Man inwardly with a Meafure of Light 
 
 * within him fufficicnt to teach him allthe Eflen- 
 
 * rials of Chriflianity without any outward tcach- 
 ' ing— v~and that it would follow from thence, 
 
 * that 
 
Sect. IL- Of the Light of Chrifl, 25 
 
 * that there was no need of Chrift's outward 
 ' Teaching, nor of his fending his Apoflles to 
 
 * teach all Nations, nor of their Writing theScrip- 
 
 * tures.' We fee no dangerous Confequence in 
 it, unlefs to thofe who, unfent of Chrift, pretend 
 to be his Minifters, whom his Light, if duly 
 heeded, will difcover. But 'tis fo far from mak- 
 ing the outward Teaching of Chrift and his Apo- 
 ftlcs unnecelfary, that one great End of their 
 Teaching was, by renewed Precepts, to bring 
 Mankind back again to an Obedience to that 
 Light which they had generally fwerved from, 
 and to a ftricl Obfervation of rhofe efTential Du- 
 ties of Morality and Righteoufnefs, which thro* 
 Difobedience to its Teachings, they had grie- 
 voufly neglefled : Agreeable to this is the Say- 
 ing o\ Chrift, I came not to call the Righteous, hut 
 Sinners to Repentance, Mark ii. 17. And indeed 
 our Opponent's Aflertion in this Point is oppo- 
 fite to Reafon, which tells us, That fince preach- 
 ings and Writings have been, and are. Means of 
 conveying falfe Do6lrine, as well as true, hear- 
 ing and reading were to little Purpofe, un- 
 leJs Men had in themfelves a Light fufficient to 
 difcern the one from the other- 
 
 But he apprehends alfo that it would follow 
 that there never were, nor could be, any Sins of 
 Ignorance, but that all would be committed 
 againft Light and Knowledge. A Confequence 
 which we are not afraid of, for Sin is a Breach 
 or Negleft of known Duty, in the Senfe of the 
 'Ne-w Tejlament Writers, who ufe not his Phrafe, 
 Sins of Ignorance, a Term that contradidts the 
 Saying of Chrift, If ye were blind yfhould have 
 m Sin, John ix. 4, 5. Nor is it only contrary to 
 Scripture, but to common Senfe and Experience, 
 for there can be no Senfe or Experience of Sin 
 
 where 
 
26 Of the Light of Chrifi, Sed. II, 
 
 where there is no Light to difcover it ; neither 
 will his Inftances of fome who know not their 
 Mafters Will, aud know not what they do, help 
 him at all ; fince the Text plainly fhews that fuch 
 are under an excufable Blindnefs. Luke xii. 48, and 
 xxiii. 24. This might be the Cafe of Paul, before 
 his Converfion, who, this Author fays, ' 'Tis 
 
 * plain, while the Dayof his Vifitation lafted, could 
 
 * have no Light within him ;' but certainly, if 
 he had none, it was not then the Day of his 
 Vifitation, 
 
 If by ^aker Chriflian, P. 19, he means, fuch 
 a Chriftian as the fakers are, he grofly abufes 
 them in faying : ' A Man may be a ^aker 
 
 * Chrijlian without knowing any thing of the 
 " Hiftory of what Chrift is, and did, and fuffer- 
 
 * ed,* for the fakers are fuch Chrillians as not 
 only know but firmly believe all that Hiftory, 
 
 \ which he calls the Four Gofpeh. 
 
 Page 10. He tells us, firft, that the outward 
 Declaration of the Doi5trine of our Saviour in the 
 Scripture is that Gofpel, which St. Paul fa-js is the 
 Power of God unto Salvation, to every one that he- 
 lieveth, but prefently after fays, The Do^rine it 
 {t\fy by the Power of the Spirit of God accompanying 
 it is truly and properly fpeaking, the Gofpel. And 
 but a few Lines a^er, P. 21. that Faith in a cru- 
 cified Jefus without them was that Gofpel : Making 
 no Diftinftion between the Declaration of the Doc- 
 trine, the Do^rine itfelf and the Faith or Belief 
 of the Doctrine. For he would have any, or all of 
 thefe, to be the Gofpel rather than what the Text 
 itfelf plainly tells us is fo, vix. The Fower of God 
 unto Salvation, Rom. i. 1 6. By which Power Men 
 are created in Chrifi Jefus unto good Works, Eph. 
 ii. 10. being enabled thereby to put off concern- 
 ing 
 
Sea. 11. Of the Light of Chnjf. 27 
 
 ing the former Converfation, the old Man., which is 
 corrupt according to the deceitful Lujls, and he re- 
 newed in the Spirit of their Mind^ and to put on thf; 
 new Man, which after Chriji is created, in Righte- 
 pufnefs and true Holinefs, 
 
 Page 21, 22. He endeavours to prove that the 
 Word which was in the Mouth, and in the Heart of 
 the Romans, was not an inward JVord, but Leaves 
 unanfwered all R. Barclafs Arguments on that: 
 Head, though he quotes the Place where feme 
 of them arc, mz. 4pol. p. 170. 
 
 Page 22. He has this ^ery, < Does not the. 
 « Apoflle fijiy of the Gentiles or Heathens, that 
 * what may be known of God, ('which is an uni- 
 ' verfal Propofitlon) was manifcft in them, be- 
 ' caufe God hath fhewed it unto them, that is, 
 ' by the Light within,* Rom. i. 19 ? For which 
 he cites IF. Penn*s Pri?nitive Chrijlianity, p. 31* 
 32,71- 
 
 In Hating this Queftion, our Opponent is un- 
 fair, 
 
 I ft. By putting in, the "Words Gentiles or 
 Heathens, which JV. P. ufcs not, but plainly 
 Ihews that he takes the Text to mean all, both 
 Jews and Gentiles, and therefore calls it a?: uni- 
 verfal Propofition. 
 
 2d. By tranfpofing the Words, Which is an 
 univerfal Propofition, trom the End of the Text 
 where W. P. put them, into the Middle of it, 
 thereby perverting his Senfe. 
 
 , In Confequencc of which Perverfions, he 
 changes the Term what in his Queftion, into 
 
 whatever 
 
28 Of the Light of Chrijl. Seel:. IT, 
 
 ivhatever in his Anfwer to it, as if fV. P. had 
 aflertcd that the Gentiles knezv all that could he 
 known. Whereas W. P's Purpofe in producing 
 the Text was to prove, that the Light in all Men 
 doth manifeft God unto them •, and accordingly 
 having cited this Text, Rom. i. ig. Thai which 
 piay be known of God is inanifeji in Men., he alfo 
 quotes Epbef.v. 13. pyhatfoever doth make viani- 
 fejl is Light. But our Author chofe rather to im- 
 pofe on f^. P. a feigned Meaning, than to con- 
 fute his real one. 
 
 P^^<?23. He aflerts, that ' It is not enough 
 
 * that the ^takers own, they are bound to be- 
 
 * lieve the hiftorical Truths and Matters of 
 
 * Facl concerning Chrift's outward Birth, and 
 
 * Death and Rcfurreflion, recorded in the Scrip- 
 « ture, when they are made known to them by 
 ' the Scriptures, but hefa^s., they mult own them 
 
 * as eflcntial Truths.* 
 
 We think it enough, and as much as the 
 Scripture requires of us, to believe the Truth 
 therein declared of, and to acft agreeably, but 
 no Belief is enough without Obedience. 
 
 Should a Man fubfcribe to all the Truths this 
 Author talks of, whether Hi/lorical Tntths^ EJfen- 
 tial 'Truths^ or Truths with any other Epithet he 
 fliall pleafe to put to them, what were he the 
 better ? This Manner of diilinguifhing Truths is 
 not according to Scripture. I'he infpired Writ- 
 ers mention one Truth, which they treat of in 
 a plain and uniform Method, they neither dillin- 
 guifh it by Variety of Epithets., nor do they ufe 
 the Word7)7///'5 at all in the plural Number. 
 
 His 
 
Sea. 11. Of the Li^ht of Chrij% 29 
 
 His Queftion, p, 24. about '^ Undervaluing 
 < the Light within,' for which he quotes G. 
 IFhiiehe a d' s AniidotG, p. 8. We find no Founda- 
 tion for there, nor know whence he has any. 
 But his infinuating, in Anfwer to that Queftion, 
 that the ^takers make the outward Death and Suf- 
 ferings of Chrijl no necejfary Caufes of Salvation^ is 
 very unjuft : For they do make them neceffary 
 Caufes of Salvation^ even to thofe who have not 
 the outzvard Knowledge of them,- as well as to 
 tliofe that have. 
 
 His Queftion, p. 15. * May it not be truly 
 « faid, that the Light within is neither natural 
 ' Confcience, nor the Law of God in the 
 ' Heart of Man, nor Confcience illuminated by 
 
 * the preaching of the Gqfpel, &c.^ is diredly 
 anfwered by IV. P. in the Place cited, where he 
 fays, «■ 'Tis that very Principle of Life and 
 ' I^ight which illuminates the Confcience, and 
 ' which was the very Spring and Force of the 
 
 * Apoftolical Miniftry, and of the Convidion 
 ' and Converfion of their Hearers, and which 
 ' opened their Hearts to receive the Gof][^l 
 
 * preached unto them. 
 
 Page 26. He forms this Query, < What do 
 « you think of them who even worfliip and adore 
 ' the Light within one another as Chrift and 
 
 * God?' 
 
 For this he quotes G. Whiteheads Innocence a- 
 gainft Envy, ^.18, who fpeaks nothing in Ju- 
 ftification of fuch a Praftice. Nor are the Sljia- 
 kers guilty thereof, for they truly worfliip God 
 Omniprefent , in every Place , and in every 
 Man ; but not circufnfcriptively included in any 
 
 ■pi.u e - 
 
j« Of the Light of Chrijl. Sed, 1 1 
 
 Place or in any Man. His Inferences, therefore 
 on this Head affeft them not, who profcfs and 
 follow no other Light than that of Clirid. He 
 indeed, to make them guilty of Idolatry from 
 a Praftice they never ufe, fuppofes it -.xfalfe Lighty 
 two IVords be never found together in Hol^ Writ : 
 But if, as we think, we have fufficiently proved it 
 to be the true Lights what is he, who fo grofly 
 vilifies it ? 
 
 In his long Queftiori, p. 27. He alters R. -S's 
 Senfe, by leaving out fome Words, and putting 
 in others. He has added thefe Words, ' Who 
 • do not allow it to be God and Chrift himfelf •,' 
 and left out thefe Words, precifely taken^ and fe- 
 veral other Expreflions explanatory of the Terms 
 proper Effence and Nature of Gody which R. B. 
 ufes ; as he does alfo thofe of Vehiculum Dei^ 
 and real fpiritual Subjlance^ perhaps in Conde- 
 fcenfion to Schoolmen and Criticks, to whom he 
 might think that Way of Explanation ufeful. 
 But feeing our Opponent borrows a great Part 
 of his Reply to this Query from G. Keith's Stan- 
 dard of the fakers examined^ p. 212. Let him 
 thence take this Anfwer ; Whether this divine In- 
 fitience^ Ray^ or Beam be a Subjlance, as th'e Rays or 
 Beams of the Sun are reputed by divers Philofophers 
 to be a SubJiancCy I do not think proper in this 
 Place to debate, it leading into philofophical Dif 
 putes not ft for vulgar Capacities. A Reafon con- 
 clufive both againil us and our Opponent, who 
 ventures beyond his Depth in alTerting. ' That 
 ' it muft needs be a real material Subftance if it 
 ^ be capable of being divided into Parts and 
 ' Mealures.' We fhall therefore ask him, IFhat 
 does be think of Faith ? which the Scripture faySj 
 Is a Subfanccy Heb. xi. i. Is it a material one ? 
 The Text is plain, That Cod bath dealt to every 
 
 Man 
 
Sea. 11. Of the Light of Chrift. ^t 
 
 Man a Meafure of Faith. Rom. xii. 3. Or what 
 thinks he of Grace ? Is that a material Suhjlajice ? 
 The Apoftle fays. Unto every one of us is given 
 Grace according to the Meafure of the Gift ofChrifi. 
 Eph. iv. 7. 
 
 He queries, p. 28, about the ' Light in par- 
 
 * ticular Perfons being tried by the Light of the 
 
 * Body, ^V.* For which he quotes ' Some of 
 ' the fakers Principles.* A Book we do not 
 find written by any of them. He quotes alfo 
 the Yearly Meeting Epiflle 1666, tho' no Yearly 
 Meeting then was : He alfo cites Barhadoes Judg- 
 ment^ a Paper from whence fome former Adver- 
 faries have taken Occafion to traduce us ; though 
 it was oppofed by many honefl Friends there, 
 generally didiked here, and by thofe of our com- 
 munion in other Parts of the World. Howe- 
 ver, we find an Objection parallel to this of our 
 Author's made by one of his own Fraternity, 
 anfwered by Daniel Philips in thefe Words, 
 
 (u) * The Paflage from whence my Adver- 
 
 * fary would infer that the fakers are obliged 
 
 * implicitly to believe whatever their Minifters 
 
 * teach them runs in thefe Words, viz. (x) Ide- 
 ' ftre td give up my whole Concern^ if required^ both 
 
 * fpiritual and temporal., unto the Judgment of the 
 
 * Spirit of God in the Men andWomens Meet- 
 
 * ings. Had this Re5lor no other Defign, than 
 ' the expo fing of the fakers Errors ^ as he in- 
 ' finuates in his Introdudion, certainly he would 
 ' never have made this particular A<51 an unirer- 
 
 * fal Objedlion ; becaufe as foon as this order 
 
 ' came 
 
 in) Vindiciae Veritatis, p. 47, 48,49. {x) Thefe are 
 the Wor4s of the Bartmioes Paper. 
 
32 Of the Light of Chrtj}. Se^. 11, 
 
 ' came to the Sight of G. Fox it was cenfured by 
 
 * him •, and he in Conjundlion with George fVhite- 
 ' head and Alexander Parker, wrote to their 
 « Friends in Barbddoes, to Itop this Paper from 
 *- going any farther, becauf^ they did not ap- 
 
 * prove of the Doflrine therein contained -, and 
 
 * ly) Stephen Crifp wrote a Book principally a- 
 ' gainfl this Paper, where he tells his Reader, 
 
 * That he believed the Paper zvas not only ill worded, 
 ' hilt ill ??ieant, by him that contrived or drew it 
 ' up. Doth Chriftianity teach a Minifler to con- 
 ' demn a whole Society for the inconfideratc 
 ' A6lion of a few, when 'tis publickly oppug- 
 
 * ned by the refl P Is this doing as you ivoidd be 
 
 * be done unto? Common Morality would even 
 *" blufh at/uch inviduous Deduclions. 
 
 * Had there been nothing in this Paper more 
 ' repugnant to our Principles, than this Quota- 
 
 * tion, Viz. ' I defire to give up my ivhole Concerny 
 ' if required, both Spiritual and Temporal unto 
 ' the Judgment of the Spirit of God in the Men and 
 
 * JVo7nens Meetings, it is very probable that our 
 ' Friends would not have fo earneftly oppofed it, 
 
 * when it firft appeared. For what Hurt could 
 ' accrue to any, from fubmitting their Affairs, 
 
 * whether Spiritual or Temporal, to the Judgment 
 ' of the Spirit of God in the Men or Womens 
 
 * Meetings, or in a particukr Perlon ? Nay, I 
 ' am fo far from cenfuring my Friends, for their 
 ' Readincfs to be guided by the Spirit of God, 
 ' that I judge it my Duty implicitly to believe, 
 ' that whatever the Spirit of God commands is 
 ' obligatory, let the Organ that delivers it be 
 ' never fo contemptible ; provided he can per- 
 ' fuade me that lie is divinely commilfionated. 
 
 ' But 
 
 (y) Stephen Crifp i Works. /. 454. 
 
Sea. 11. Of the Light of Chriff. 33 
 
 ' But where J. 6"s Senfes were I cannot imagine, 
 
 * when he, from the forecited Premiles, conciud- 
 ' ed, Therefore thc'j (\. ^.ih^Qn^kcr?,) have given 
 ' tip themfelves Soul and Body to the ahfolute CtndutJ 
 *■ and Management of their Leaders ; unlefs he 
 ' fancies, that Spirit of God and Leaders are equi- 
 
 * valent Terms. 
 
 ' Having thus briefly defended my Friends 
 ' from the Imputation of blindly folloiving their 
 *■ Teachers, I llrall in the next place {hew how cul- 
 ' pab!e our Accufer and his Fraternity are in 
 ' this very thing, viz. In ahfolutely rejigning them- 
 « felves to the ConduSl of their Superiors •, not t^ 
 ' tire my Reader with many Inftances, I flia?' 
 ' atprefent only prefenc him with one, which'i^ 
 « contained in the Oath ot Canonick Obedience., 
 ' which the Minifters of the Church of England 
 ' are obliged to take when they are ordained by 
 
 * their Bifhops : The Form of it runs thus, (25) 
 ' Ego A. B. Juro quodprceftabo Veram &' Canoni- 
 
 ' ca?n obedientiajji Epifcopo ejufque Succefforihus 
 
 ' in omnibus licitis Cs? honefis ; fic me Dcus adjuvet. 
 ' I, A. B. do fwear, that I Vv'iil perform true and 
 
 <• canonick Obedience to the Bifnop -. and to 
 
 ' his SucceiFors, in all Things that are lawful and 
 ' honeft •, fo help me God. By Virtue of this 
 ' Oath of Canonick Obedience the Diocefan hath 
 ' his Clergy in an abfolute Subje6lion ; his Def- 
 '• potick Authority is fo prevalent with them, that 
 ' if he commands any of them to deliver this or 
 ' that Perfon to the Devil., that is, to excommu- 
 ' nicate him, they are obliged, without demand- 
 ' ing a Reafon, to pronounce that difmal Scn- 
 ' tence. And as the Bifhops afiume a Power to 
 f det«rmine, what is True and Canonick Obedience., 
 
 D ' and 
 
 (?) Bilhop 5parro'*'sColka S, Art, "^c. p, 132, 
 
J 4 Of the Light of ChrijJ; Se^. II, 
 
 ' and what Particulars are included in thefe Ge- 
 
 * nerals, All Things that are lawful and 
 ' HONEST ; I cannot perceive where their Power 
 
 * terminates, and what Burthens they may not 
 ' impofe on the Necks of their Curates^ dzc. 
 ' by reafon of the various Senfes which may be 
 ' given the extenfive Terms contained in this 
 
 * Oath.' 
 
 The reft of this Seclion, from/'. 28, to 33, 
 refpeding the Chiirch-Govcrnment of the fakers ^ 
 is of no Validity, for 'tis certain, they only cenfu- 
 red fuch as profefllng to be ot their Society, kept 
 not the Rules of it .• But the Vicar, perhaps, fees 
 not the Advantage he here puts into our Hands, 
 who, were we difpofed to recriminate, could pre- 
 fent him with a large Lift of Sober, Honeft, 
 Confcientious Men, for mere Trifles excommu- 
 nicated out of the Church of EngUnd^ of which 
 they did not profefs to be Members, and who 
 in confequence of fuch Excommunications have 
 fufFered long and difmal Imprifonmcnts, fome of 
 them even unto Death. But we forbear, and 
 proceed to fhew our Reader that our Opponent 
 in feveral Places of this Sc6lion has given up the 
 Point he contends againft j for he fays, 
 
 * Page 10. Chrift the word is by his divine 
 
 * EfTence every where, in all Things, and in all 
 
 * Men, and fufficient and able in an extraordina- 
 
 * nary way inwardly to teachMenall the Efien- 
 ' tials of Chriftianity, without any outward 
 " Teachino;. 
 
 "O" 
 
 * Page ii. Chrift, as he is the Woixi 
 God, h'j whom all things were made^ enlight- 
 ens every individual Man in the World, 
 whether Heathen or Chriftian,v/ith the Light of 
 
 * Natural 
 
Se8:. III. Of the Holy Scriptures, 5 5 
 
 * Natural Reafon, or (as may be alfo allow- 
 '• ed) with fome common Illammation toftreng- 
 
 * then and afllft their natural Faculty of Reafon 
 ' and Underftanding, whereby they my b^ 
 
 ' able to difcover the Being of a God from his 
 
 * Works, and in fome meafure to difcern be- 
 
 * tween moral Good and Evil, or Virtue and Vice, 
 
 * fo that they are without Excufe, if they Walk 
 ' not accordino; to that Light.* 
 
 Ij^ ^^ l-lXCVl. *-.*{-,! 
 
 Page 28. He admits ' fome Illumination 
 ' and Divine Light fent in upon the Confcience, 
 
 * a meafure of which is given to every Man .to 
 
 * warn them of their Duty, and reprove them 
 
 * for Sin.' Where he allows die fame Light 
 to be divine J which p, 11, 12. he fays, 'tis 
 mod prefumptuous to call fo. 
 
 In the Conclufion of this Section, he fays, 
 « And they rejed all Ufe of Human Reafon in 
 ' finding out fpiritual Truths, as Carnal Rea- 
 ' fonings.' V/hich is not fo, for tho' they jufb- 
 ly rejed: Carnal Rcafonings^ yet not the Ufe of 
 Reafon, for they fay the Light within can never 
 contradid either Right Reafon, or Scripure-Tejli- 
 mony. This brings us to 
 
 Sect. III. 
 
 Of the Holy Scriptures. 
 
 In the Examination of this Section, we fliall 
 ihew, 
 
 I. Our Opponent's Affertions^ and the invalidi- 
 ty of his defending them, 
 
 D 3 II 2^ 
 
^6 Of the Holy Scriptures. Sed. III. 
 
 II, The Judgment of the Qtiakers on this Heady 
 and their Reafons in Support of it. And 
 
 III. IFe /ball conftder our Opponents Anfwer to 
 the ObjeBions he has formed. 
 
 I. Our Opponent afierts, p. 33. That the 
 ' true Rule and Standard of a Chriftian's Faith 
 ' and Pradice in Religion, is the Revelation that 
 ' God has made of his Mind and Will to us in 
 ' the Holy Scriptures.* 
 
 Page 36. That ' God has committed his 
 
 * WiJLnov/ wholly to Writing, fo that former 
 
 * waj'-s of God's revealing his Will, as by im- 
 
 * mediate Revelation, are now ceafed, and the 
 
 * Scripture is a filled Canon or Rule, — and our 
 
 * Sole and Entire Rule ot Faith and Manners 
 « in all that is neceflar'y to our Salvation.' 
 
 Page 38. The only compleat entire Rule 
 bf aChriftian's Faith and Practice. 
 
 Page 44. * Thefole infallible Rule of a Chri- 
 « ftian's Faith and Pradlice. 
 
 The Texts he produces in Proof of thefe Af- 
 fertions are, 
 
 2. Tim.m. 15, 16. And that fi'om a Child thou 
 hajl known the Holy Scriptures., which are able to 
 make thee wife unto Salvation, through Faith which 
 is in Chriji Jefus. 
 
 Ro?n. XV. 4. For whatfoever things were written 
 aforetime^ were written for our Learning ; that we 
 thro' -patience and comfort of the Scriptures might 
 have hope. 
 
 Luke i. I — 4. For afmuch as many have taken in 
 hand to fet forth in order a Declaration of thofe 
 
 things 
 
Scd:. lU. ' Of the Holy Scriptnres, 37 
 
 ■things which are 7noJi furely believed a-mofig us, even 
 as they delivered them unto us, which from the he- 
 ginning were Eyc-WitneJJes and Minijlers of the 
 Word : Itfeern'd good to me alfo, having had per- 
 fe^ Underjlanding of all 'Things fro?n the vcryfirfi, 
 to write unto thee in order ^ i?ioft excellent Theo- 
 philus, That thou ?nighteft know the certhinty of 
 thofe Things wherein thou haji been inflruSed. 
 
 A5ls i. 1,2. The former Treatije have I jnade, 
 O Theophilus, of all that J ef us began both to do 
 and teach, untill the Day on which he was taken 
 tip, after that he through the Holy Ghojl had given 
 C 07nmand??ients unto the Apoflles whom he had cho- 
 fen. 
 
 John XX. 31. But thefe are written, that ye 
 7night believe that Jefus is the Chrift, the Son of God, 
 and that believing ye might have Life thro'' his 
 Name. 
 
 I Cor. xiv. 37. If any Man think himfelf to 
 be a Prophet or Spiritual, let him acknowledge that 
 the Things that I write unto you are the Cotmnand- 
 ments of the Lord. 
 
 Gal. vi. 15. 16. For in Chrijl Jefus, neither 
 Circu?ncifion availeth any Thing, nor Uncircum- 
 cifion^ but a new Creature ; and as many as walk 
 according to this Rule, peace beonthem^ andmercy^ 
 d»nd upon the Ifrael of God. 
 
 Heb. i. 3. God -who atfundry times and in diverfe 
 manners fpake in timepaft unto the Fathers by the 
 Prophets, hath in thefe laji Days fpoken unto us by 
 his Son, whom he hath appointed Heir of all Things, 
 by ivhom alfo he made the Worlds. 
 
 D 3 Malt, 
 
8 Of the Boh Scriptures, ■ QeS . II. 
 
 Mali, xxi, 37. But lajl of allhe fentimtothem 
 his Son,fayif7gy 'They ivill reverence my Son. 
 
 Dan. ix. 24. Seventy JVeeks are deter7nined up- 
 on thy People., and upon thy Holy City., to finiJJj the 
 'Tranfgrejfwn.t and to make an End of Sins., and 
 to make Reconciliation for Iniquity., and to bring in 
 everlafti/ig Right eoufnefsy and to feal up the Vifion 
 and Prophecy., and to anoint the mofl Holy. 
 
 Rev.xxn. 19. And if any Man /hall take away 
 from the Words of the Book of this Prophecy., God 
 JJoall take away his part out of the Book of Life., 
 and out of the Holy City., and from the 'Things that 
 are written in this Book. 
 
 We have put thefe Texts at lull length, that 
 our Reader may the more clearly lee whether 
 they prove what they are produc'd for; We 
 think, they do not ; for, 
 
 1 . The Holy ' Scriptures mention'd 2 'Tim. iii. 
 1 6. which Timothy had known from a Child could 
 not be the Canon, Rule., or Standard, this Author 
 fpeaks of, becaufe that very Epiille of Paul was 
 no part of thofe Scriptures, which yet is a part 
 of what he calls the Canon., Rule., and Standard, of 
 a Chrijlian'^s Faith and Praolice. 
 
 2. That of Kc'/«. XV. 4. plainly relates to the 
 Writings of th<? Old Tejia??ient, for the Apoftle 
 in the preceding Verfe recites a Sentence out of 
 the Pfalms, and then fays. For ivhatfoever Things 
 were written aforetime., were written for our hearn- 
 ing. Will our Author maintain that the Wri- 
 tings of the Old Teftament are the on!y True 
 Canon., Rule, and Standard, of a ChrifliaiiS Faith 
 and Practice? 
 
 3 The 
 
Se6l. UL Of the Holy Scriptures, 59 
 
 " 3. The Text of Luke i. 1 — 4. (hews only 
 that he was then going to write oF Things which 
 he had received from E^e-Witnejfes ; and that of 
 Aois'i, 12. fhews that he had before that Time 
 writtfn them : But what do either of thele 
 Texts in Proof of the Scriptures being the Ca- 
 non^ Rule^ and Standard^ of a Chrijlian^s Faith 
 and PraSiice^ 
 
 4. As little to the purpofe is John xx. 3 r : 
 which fhews wherefore that particular Treatife 
 call'd his Gofpel was written ; but cannot pofli- 
 bly have reference to any other Writing. Will 
 our Oppofer have that fingle Treatife to be the 
 Canon^ Rule., and Standard., of a Chrijlian's, Faith 
 and PraSfice ? 
 
 5 Can any thing be more inconclufive, than 
 to fay, that becaufe the Things Paul wrote to the 
 Corinthians were the Commandments of the Lord^ 
 Cor. xiv. '^j. therefore the Scriptures are the Rule 
 and Standard of a Chrijiiaji's Faith and Pra5fice ? 
 
 6. But how palpable is his Perverfion of 
 Gal. vi 16. where the Apoftle having fpoken 
 much before in Chap. v. and the 8. Verfe of 
 this vi. of the Luftings of the Spirit againfi the 
 Fle/h, or evil Spirit in Men that lufteth to Envy •, of 
 walking according to the Spirit., of living according 
 to the Spirit., being led by the Spirit^ reaping the Fruit 
 of the Spirit, &c. fays, Verfe 15. For in Chriji 
 yefus neither Circumcifion availeth any thing, nor 
 Vncircumcifion., hut a neixj Creature^ and then 
 D 4 adds 
 
4^ Of the Hot) Scripurss. Se£l. III. 
 
 adds, Ver. 1 6. As many as ivalk according to this 
 Rule, (z) peace be on them and mercy 
 
 So that 'tis moft evident by the Context that 
 the Words this Rule relate to the Spirit of God, 
 whofe leadings he hid been direcfting them to, 
 in order to their becoming new Creatures. Be- 
 fides, this Writer can not but know, that there 
 was not at that Tin^ie fuch -x filled Canon or Rule 
 as he fpeaks of. 
 
 We are next to examine the Texts he brings- 
 to prove, that foriner ways of God's revealing his 
 TVill^ as by immediate Revelation^ are now ceafed, 
 and the Scriptures are a filled Canon or Rule. 
 
 I. Hcb, i. I. God who at fun dry times and in 
 divers manners^ fpake in time paf unto the Fathers 
 by the Prophets, hath in thefe lafi Days fpoken unto 
 us by his Son. 
 
 2. Matt 
 
 C^.) * Gilxt. vi, i6. Tco KcLvavt rara- J'^ this I{ule ', is 
 tranflaced. /'/;,•/, iii. i6. which was Ipoken of rhe Mea- 
 fure of Attainment. And Grotius faith, in the Manulcript 
 J{ule is not -, fo it muft be underfiood, Let us rvjlk in 
 the farm Jtt:ii):m:7it , as alfo in 2 Cor. x. 13, 15. in 
 which three Places, that Word is only found 5 fee Eraf- 
 mus, Viidb'.uSy 7^ege>us^ dimeron. ^uc Cupellus, and 
 Groiius on thofe Places, none whereof can he drawn to 
 the Scripiures. Zcgcrus Inteiprets this; Place oiGxl. vi. 
 16. thus, They that have followed this form of Life, 
 or Rule of the New Creature, having turned away 
 from the invalid Ceremonies of the Law, Piace, &c. 
 Vi'ufius explains it from Chap. v. 6. The new Crextion \ 
 Faith which xvorketh by Love, Grotius faith, Kiile here 
 is a way made as to a Rule that is plainly Right i fuch 
 is that way of the l^^ew Creature^ which vv'as fore- 
 told Ifx. ii. 9. and lignifies the State of the rem Mxn of 
 
 which pjul fpeaks. Col. iii. 10. Eph 
 vi. 4. li\ I's, Works vol. j. p. 5 
 
 1 5 . F^rn» 
 
Se£!l. III. Of the Holy Script ures'. 41 
 
 2. Matt. xxi. -^j. But lafi of all he [entmi- 
 to them his Son^ faying^ they will reverence my Son, 
 
 Our Author's producing thefe two Texts, does 
 manifeftly prove, that he is miferably pinch'd 
 for want of Proofs, they having no manner of 
 Relation to the Scriptures, 
 
 3. Daniel ix. 24, To bring in Everlafiing Righte- 
 oufnefs^ and to Seal up the Vifion and Prophecy. 
 This Text anfwers not the End for which he cites 
 it, the Word Seal in that Place, fignifies to con- 
 firm or fulfil^ viz. that by the coming of the 
 
 Mejfiah, the Prophecies concerning him would be 
 confirmed or fulfilled. The Septuagint render it 
 cr^^ciyUeii^ which is to Scal by way of Confirma- 
 tion, as when one Seals a Deed, as well as to 
 Jhut up or clofe. W. Tindal rranflates it to fulfil 
 the Vifiwns and the Prophets : which is mofl agree- 
 able to the Senfe of the prophetick Writers, who 
 defcribe the Gofpel-times as Days, not of Sealing 
 up, but of the Greatest Opening. I will o~ 
 pen Rivers in high Places, and Fountains in the 
 mid(i of the Valleys, Ila. xli. 18. Then the Eyes 
 of the Blind Jhall be opened, Ifa. xxxv. 5. And 
 the Prophet Joel fpeaking in the Name of the 
 Lord, fays, / will pour out my Spirit upon all Flefljy 
 and your Sons a?id your Daughters /hall Prophecy^ 
 your oU Men fijall I)ream Dreams, your young Men 
 Jhall fee Vifions, and alfo upon the Servants and up- 
 on the Handmaids in thofe Days will I pour forth 
 of my Spirit. Which pouring forth of the Spirit, 
 was, in an extraordinary Manner, upon the A- 
 poflles and others at the Day of Pentecoff , Al^s 
 ii. But the Promife of it, tho' not in the fame 
 Degree, is unto all the Faithful, as the Apoflle 
 Peter exprefly fays, The promife is to you and to 
 your Children, and to all that are afar off even as 
 
 many 
 
42 Of the Holy Scriptures. Se£t. III^ 
 
 inau'j a^ the Lord our God /hall call. And a Voice 
 from Heaven faidunto Jolm., The Tejiimon) of 
 Jefus is the Sprit of Prophecy : Rev. xix. lo. 
 
 4. Rev. xxii. 19. If any Man/hall add unto theje 
 Things^ God fhall add unto him the Plagues that 
 arc written in this Book ; the like words as Mofes 
 ufes with" refpefb to the Commandments which 
 he delivered to the Jews: But that thofe Words 
 of John relate to the Clofe of all publick Pro- 
 phecy, more than thofe oi Mofes, our Adverfi- 
 ry brings no Proof but his own bare AfTercion. 
 Befides, he admits, that the Words of J(?/:?« had 
 Relation to that Prophecy of the Revelations and 
 his attempt to give them a larger meaning, is but 
 im.pofing on his Reader, fmce 'tis certain there 
 was not then any determined Canon of Books 
 of the New Teftament to which thofe Words 
 could pofiibly refer. 
 
 2. •"We are next to fhew what xh& ^iakers 
 hold eOfiLcerning the Scriptures, which is, 
 
 (a) ' That from the Revelations of the Spi- 
 
 * rit of God to the Saints, have proceeded the 
 
 * Scriptures of Truth ; which becaufe they are 
 " only a Declaration of the Fountain, and not 
 •^ the Fountain it felf, therefore are not to be 
 
 * eflcemed the principal Ground of all Truth 
 ' and Knowledge, nor yet the adequate primary 
 « Rule of Faith and Manners •, yet becaufe they 
 
 * give a,true and faithful Teftimony of the firft 
 ' Foundation, they are, and may be eftecmed 
 <^ afecondary Rule, fubordinate to the Spirit, 
 ' from which they have all their Excellency and 
 
 * Certainty/ Thev 
 
 (4)^. Bartja/s Apol. Prop, ill. p. 67. 
 
Se£l. III. Of the Hohj Scripures. 45 
 
 ' They are, fays W. Penn, a Rule of Faith 
 ' and Life, hutnot the Rule, for, 
 
 (b) A Rule, and the Rule, are two Things : By 
 ' the Rule of Faith and Pradlice I underftand 
 « the Living, Spiritual, Immediate Omnipre- 
 
 * fent, Difcovering, Ordering Spirit of God : 
 ' Andhy a Rule, I apprehend fome Inftrument 
 
 * by and through v/hich this Great and Univerfal 
 ' Rule, may convey its Diredions. Such a fub- 
 ' ordinate. Secondary and Declaratory Rule, we 
 ' never Hiid feveral Parts of Scripture were not.* 
 
 By ?/:7^i?z//<?of Faith and Praftice, they un- 
 derftand the General Rule, viz. (c) 1'hat confiant 
 Meafure or Standard, by which Men in all Ages 
 have been enabled to judge of the Truth or Error of 
 Doctrines, and the Good or Evil of Thoughts.^ 
 JVords, and Anions. 
 
 That the Scriptures are not that Rule of 
 Faith and Praftice, they prove by many Argu- 
 ments. 
 
 I . {d) ' If the Faith of God's People in all 
 « Ages be of one Nature, then the Rule but of 
 < one Nature. But clear it is, Heb. xi. The 
 
 * Faith has been but of one Nature. In fhort, 
 
 * if the holy Ancients had Faith before they 
 ' had or wrote Scripture, they had a Rtde 
 ' before they had or wrote Scripture ; for 
 
 * where Faith is, there is a Rule for that 
 
 * Faith. And if the Faith be of one Na- 
 *! ture, the Rule is of one Nature alfo. And 
 
 ' fince 
 
 (b) IF P's Works Vol. 2. p. 599. (c) Ibid p. '591. 
 (d) Ibid. p. 593, 594. 
 
44 Of the Holy Scriptures, Se6l. III. 
 
 ' fince the Faith is Inivard, Spiritual, hegotteyi of 
 ' the Immortal Word^ in which is Life, and that 
 
 * Life the Light of Men, and that this Word of 
 < Life and Light was the Rule then ; no Book 
 « Writing, or Engraving on vifible and perilha- 
 
 * ble Matter, can be the Rule now. 
 
 * Again, fuch as the Faith is, fuch inuft the 
 ' RtilehQ^ but the Faith is as before. Inward and 
 *■ Spiritual, which no mere Book can be. 
 
 ^ 2. If the Scriptures were the General Rule, 
 ' they muft have always been a perfefi: Rule, 
 " ever fince they were a Rule, But this is im- 
 ^ poflible, fince they were many Hundred Years 
 *■ in writing, and are now i^mperfecl; alio a:. :a 
 ^ Number, how arethejthen a perfeEl Rule} 
 
 *■ 3. The Scriptures, however ufeful to Ed;fi- 
 ' cation and Comtort, feem not, in their own 
 
 * Nature and Frame, to have been compile d and 
 *■ deliver'd, as the General Rule and entire Body 
 ' of Faith, but rather written upon particular 
 ' Occafions and Emergencies. 
 
 < 4. The Scripture cannot be the Rule of 
 « Faith, becaufe it cannot give Faith j for Faith 
 
 * is the Gift of God, which overcomes the World. 
 
 * 5. These very Men that fiiy it is the Rule 
 *■ of Faith and Life^ deviate in their Proof from 
 
 * their AfTertion, for the Scriptures no where 
 " lay lb of themfelves. 
 
 * 6. How fhall I be afTured, that thefe Scrip- 
 
 * tures came from God ? I am bound to try all 
 *■ Things : If all Things, then them amongfl the 
 < refi. I would fliin know what I muft try them 
 
 ' with 
 
S^d:. III. Of the Holy Scriptures. 45 
 
 « with ? With the Scriptures ? Then the Scrip- 
 
 * rures mull be the Rule of my Examination and 
 ' Faith concerning themfelves, which is im- 
 ' proper : If with the Spirit that gave them forth, 
 ' which fearcheth the deep Things 0/ God (a 
 ' Meafure of which is given to me to profit with- 
 ' al) then it is moft congruous to call the Spirit 
 « by Way of Excellency, and not the Scriptures 
 ' the Rule. 
 
 ' 7. If the Scriptures are the Rule^ they muH: 
 ' be fo either in the Original or Copies. If in 
 ' the Original, that is not extant ; and fo there 
 
 * v/ould be no i?///^ in Being, If the Co/jfd'j mu ft 
 ' be the Kule^ Which of them ? Being above 
 
 * Thirty in Number, and having a vaft Variety 
 ' of Readings. If the Copies cannot, how can 
 ' the Tranjlations be the Rule j fo vai'ious from 
 
 * the true Senfe of the Copes in many Things^, 
 ' and one from another ? 
 
 ' 8. If the Scriptures, be not a Rule in the 
 ' Tranjlations^ they cannot be //j*^ i?z//(? ta far the 
 
 * greateft Part of Mankind, indeed to none but 
 
 * Learned Men : Which neither anfwers the Prd- 
 ' mife relating to Gofpel Times, which is uni- 
 ' verfal j nor the NecefTity of all Mankind for 
 
 * a Rule of Faith and Life. 
 
 « 9. That the Scripture is not the Rtde of 
 
 ' Faith and Life^ appears by the numerous 
 
 ' Meanings and Interpretations that Men fly to. 
 
 ' The Queftion is not about the T'ruthof the 
 
 ' Text, for that is agreed on all Hands, but 
 
 * the Expofition of it. If I yield to another 
 ' Man's meaning, do I bow to the Letter of the 
 ' Text, or to his Interpretation ? If the latter, 
 
 * as manifeftly I do, Is the Scripture, or that 
 
 * Man's 
 
46 Of the Holy Scriptures. Seel. III. 
 
 < Man's Senfe of it, my Rule ? Nay, the Per- 
 
 * fon fo interpreting, makes not the Scripture 
 ' his Rule, but his own Apprehenfion.' 
 
 All thefe Arguments our Opponent, fvvho in 
 his Preface fmoothly tells us, ' That he thinks 
 ' he has fhew'd himfelf a fliir Adverfary, in not 
 
 * concealing, but fairly propofing and anfwering 
 ' their chief Arguments, wherein they place the 
 ' Strength of their Caufe,') has not taken the 
 leaft Notice of; the Caufe of fo great an OmifTi- 
 on himfelf beft knows ; we fuppofe, *twas not 
 becaufe he knew how to confute them. But, 
 that he may feem to do fomething, in p. 37. he 
 turns an Argument of R. B's (e) into this 
 
 Quest. ' Muji not that which is given to Chri- 
 Jlians to be a Rule and Guide, be fo full, as it 
 may clearly and diftindtly guide them in all 
 Things and Occurrences, that may fall out ? 
 But there are many Hundreds of Things, with 
 Regard to their Circumf^ances, that particu- 
 lar Chriftians may be concerned in, for which 
 there is no particular Rule to be had in Scrip- 
 ture, and therefore the Scripture cannot be 
 their Only Rule ? 
 
 In anfwering this, he firft ufes a moll unfair 
 Retortion, as if JR. B. had intended Matters of 
 General Faith and Belief, when 'tis evident, that 
 this Argument relates only lo particular Points of 
 Pradiice in peculiar Circumftances, wherein 
 private Perfpns may be concern'd. He then' 
 adds, p. 38. ' And there is no Necellity, in Or- 
 
 * der to the Scripture being our Rule of our 
 
 * Faith 
 
 (OApoLp. 74. 
 
ScCt. III. Of the Holy Scriptures: 4^ 
 
 ' Faith and Praftice in Religion, that it fhould 
 ' be fo full a Rule, as to give- us particular Di- 
 ' regions in all Things and Occurrences, with 
 
 * Refpedl to our Duty in particular and fmgular 
 ' Cafes, wherein we as particular Chriflians may 
 
 * be concerned, but it is fufficient, that it is fo 
 ' full a Rule and Guide, as to all moral and ne- 
 
 * ceflliry Chriflian Duties, as to give us particu- 
 ' lar Dire6lions in moft Cafes, and fuch General 
 ' Rules as may be applied to all particular Ca- 
 
 * fes which may happen.' 
 
 He has here made an odd Diftind:ion, as if 
 
 all moral and necejfary Chriflian Duties^ did no'c 
 include our Duty in particular and fmgular CafeSy 
 wherein we as private Chriflians may he concerned. 
 Having faid this, he wheels about to Anions of 
 an indifferent Nature, which were quite out of 
 the Queftion, and then proceeds by joyning one 
 Sentence at the Topof pag. jj. in R. B^s apology 
 with another at the Bottom of pag. yS. to raife 
 a new 
 
 Quest. « Is it not of all Things the moft 
 
 * needful, for a Man to know whether he really 
 
 * be in the Faith, and an Heir of Salvation ? 
 ' And yet the Scripture it felf, wherein we are 
 ' fo earneftly prefied to feek after this AiTurance, 
 ' and to examine our f elves whether we he in the 
 ' Faith, doth not at all affirm it felf a Rule 
 « fufficient to give it, but afcribeth it to the 
 
 * Spirit, as Rom. viii. 16. Ihe Spirit it felf hcareth 
 ' Witnefs zvith our Spirit, that we are the Children 
 ' of God. And i John'iY. i^. Herehy knozv we 
 ' that we dwell in him, and he in us, hecaufe he 
 ' hath given us of his Spirit. And chap. v. 6. 
 ' It is the Spirit that hearetb Witnejs, hecaufe the 
 ^ Spirit is Truth. ^ 
 
 Our 
 
48 Of the Holy Scriptures. Sea. IIL 
 
 Our Adverfaryhas left out foiViC very good 
 reafoning of R. B*s between the diljointed Parts 
 of this Query •, which yet as 'tis, he cannot get 
 over. The Texts pinch him. To the firlt, 
 Ro??2. viii. 1 6, he fays, pag. 19. ' The Scripture 
 
 * doth not wholly afcribe this AlTurance to the 
 « Witnefs of the Spirit it felf alone ; and it is not 
 ' faid, The Spirit it felf heareth IFitnefs without, 
 ' but with our Spirits^ that we are the Children of 
 ' God. And therefore the Spirit it felf doth not 
 ' immediately tell us this by an inward and im- 
 ' mediate Teflimony within us,' A Conclufion 
 directly contrary to what follows from the Pre- 
 mifes, whence an indifferent Perfon would have 
 argued thus, Th^ Spirit it felf heareth Witjief ivith 
 our Spirit^ that we are the Children of God : But 
 our Spirit is within us : Therefore the Spirit it felf 
 heareth IVitnefs within us. One of thofe Learned 
 Perfons, who continued Pool's Annotations., wri- 
 ting on this Text, fays, ' This is not the Tefti- 
 
 * mony of the Graces and Operations of the Spi- 
 
 < rit, but of the Spirit it felf. He witnejfeth 
 
 ' to our Spirits.>(io fome read k) by a diftin<5l and 
 
 < immediate Teftimony ; and witneffeth with our 
 « Spirits., (fo the (f) Word properly fignifies) 
 ' by a conjundtive and a concurrent Teflimony.' 
 And tV. Tindal tranflates it thus, ' The fame 
 « Spirit certifieth our Spirit, that we are the Sons 
 
 < of God.' 
 
 Our Opponent's Senfe of i John'iv. 13. is, 
 that St. John explains St. Paul's Meaning j tho* 
 perhaps he would be put to it to prove that St. 
 Jo/^w knew what St. Paul had writ. And 'tis a 
 flran<"e Inference he would draw from the pre- 
 ceding 
 
 (/) cry/>tju(*'^rup«. 
 
3e£b. III. Of the Holy Scriptures^ 49 
 
 ceding Words, If we love one another^ God dweU 
 Teth in us^ that therefore the Teftimony of the 
 vSpirit is not inward and immediate. Nor will 
 fuch a Conclufion follow from any Thing elfe he 
 has faid. 
 
 Page 40. He afks this 
 
 Quest. ' If I judge of my own Spiritual 
 ' Condition, by comparing the Scripture Marks 
 < of true Faith with mine. What fhall afcertairi 
 * me that I am not miftaken .^ i^c.^ 
 
 Anb in Anfwer to it, pag. 41. he fays thus? 
 He that is impartial in examining himfelf by 
 the Rule of the Written Word, and implores 
 the AlTiftance of the Spirit, to enable him to 
 make a due Application thereof to himfelf, 
 may know his own Sincerity in the Faith.. ■ 
 which is not a meer humane Conclufion, but 
 what they juftly draw from the external Word, 
 and the Holy Spirit it felf witnefling the fame 
 to them, together with their own Spirit ; as 
 good and holy Men in Scripture fo ot'ten did, 
 fuch as Job, David, and Hezekiab, when they 
 appealed to God concerning their Integrity.* 
 
 These arc notable Conceflions, and fuch aSj 
 we think, give up the Point in Difpute ; for^ 
 
 1. If the AfTiftance of the Spirit to enable 
 a Man to make a due Application of the written 
 Word to himfelf, be neceflary to the Knowledge 
 of his own Sincerity in the Faith •, Then the 
 Scripture alone, is not a Rule fufficient to give 
 him that Knowledge. 
 
 2. If the Holy Spirit it felf witnefTihg the 
 fame to them, together with their own Spirit, 
 
 E gave 
 
50 Of the Holy Scriptures, Sed. ill. 
 
 gave Joby Dav'uU and Hezekiah^ an Affurance of 
 their Integrity •, then the Scripture was not their 
 only Rule for fuch AfTurancc. 
 
 3. If Job, who fome fay was before Mofe., 
 had no Scripture, the Spirit it felf was fufficient 
 to give him that Alfurance without it. 
 
 But, having granted fo much, he would fain 
 draw back again, by fplitting the Text, i Cor. 
 ii. II. and giving us one Part of it, What Man 
 knows the Things of a Man, fave the Spirit of Man 
 which is in him ? but cautiouQy keeps back the 
 other Part, even fo the Things of God knows no 
 Man hut the Spirit of God, that it might not marr 
 his Inference. 
 
 Page42. Hepropofesthis 
 
 Quest. ' Are they that have inward imme- 
 
 * diate Revelations from God, to fubjed: their 
 ' Revelations to be examin'd and tried by the 
 « outward Teftimony of the Scripture, as a 
 ' more certain Rule and Touchflonc ; feeing 
 < their Divine Revelations is that which is clear 
 
 * and evident of it felf ? 
 
 To which he fhould have added, from the 
 Place he quotes, thefe "Words, ' Forcing the 
 ' well difpofed Underftanding, and irrefifti- 
 ' bly moving it to Aflent, by its own Evidence 
 ' and Clearnefs, even as the common Principles 
 ' of natural Truths do bow the Mind to a natu- 
 « ral Aflent.' 
 
 To the foregoing Queftion, his 
 
 Anfwer is, ' It is only fuppofed, but wilh- 
 
 * out any Proof, that the Faithful have now any 
 ' immediate Revelations from God. And fup- 
 « pofing any of them had, yet whatever Certain- 
 ly 
 
Se£l. III. Of the Holy Scriptures. 5 1 
 
 * ty they themfelves might have thereof, this 
 ' could never fatisfy any others thereof, with- 
 
 * out bringing them to the Touchilone of the 
 ' Scripture, as a more certain Rule at Jeafb to 
 
 * us. For when God raifcd up Prophets among 
 
 * the Jews to declare his Mind and Will to them 
 
 * by immediate Revelation, they were not to 
 
 * receive ail that pretended thereto, but to try 
 
 * their Revelations by the written Word, or 
 ' Scripture.* 
 
 But what does all this prove ? Nothing a- 
 gainft the ^(akersy * who (as he acknozvledges _p» 
 ' 43 J pretend not to any immediate Revelation 
 ' from God that is contrary to the Scriptures; 
 and who fay that (^) ' For their Parts, they are 
 
 * very willing that all their Dodrines and Pra- 
 " dices be tried by them ; which they never re- 
 ' fufed, nor ever fhall, in all Controverfies with 
 < their Adverfaries, as the Judge and Teft. And 
 ' that, they fhall be very willing to admit it as a 
 ' pofitive certain Maxim, That whatfoever any 
 
 * do, pretending to the Spirit, which is contrary 
 ' to the Scriptures, be accounted and reckoned 
 ' a Delufion of the Devil.' 
 
 Nor does his Difcourfe pag. 45, 4^, and 47. 
 .ibout a New Immediate Revelation of the good Old 
 Gofpel and Doolrines^ affed: them, who mean 
 thereby no other than the Teftimony of the Spi- 
 rit of God bearing Witnefs v/ith their Spirits, 
 that the good Old Gofpel and Dodrines are true, 
 which himfelf has fufHciently admitted. 
 
 But wc are forry that our Opponent fhcws 
 himfelf malicious in pag. 48: when from fo inno- 
 
 E 2 - cent 
 
52 Of the Holy Scriptures. Se£V. III. 
 
 cent Aficrtion as, * That the Righteoufnefs of 
 
 * the Moral Law remains, and that it is binding 
 
 * by the Spirit in every true Believer,' He 
 would infer that the ^^iakers hold a Principle ve)-y 
 dangerous both to Religion and Civil Go'vcrn7nent. 
 This Confequence we think appears malicious, 
 becaufe 'tis altogether unnatural, unlefs he can 
 imagine than an Obligation to obferve the Righ- 
 teoufnefs of the Moral LaWy has a Tendency to 
 Hcrefj or Rebellion. 
 
 Page 48. He forms into a Query thefc Words 
 of IV. Penrty ' {h) No Command in the Scrip- 
 ' ture is any farther obliging upon any Man, than 
 
 * as he finds a Convicflion upon his Confcience •, 
 
 * otherwife Men fliould be engaged without, if 
 ' notagainft Convi6tion, a Thing unreafonable 
 ' in a Man.* 
 
 How little Need our Advcrfary had to cavil 
 at this Paflage, will beft appear to the Reader 
 by IV. P's own Explanation, * (2) Such Com- 
 
 * mands are either relating to Ordinary or Ex- 
 
 * traordinary Cafes. By Ordinary CafeSy I mean 
 *■ fuch as chiefly concern Faith and Holy Life, 
 
 * which are general, permanent, and indifpen- 
 ' fible. — By Extraordinary Cafes y I underftand 
 
 * Mofes^s going to Pharoab, the Prophets feveral 
 ' Manners of Appearance to the Kings, Priefts, 
 
 * and People of Ifraely with other Temporary 
 
 * Commands relating to Outward Services, ^c. 
 ' And fo we do fay, that what is commanded 
 « one Man, is not binding as fuch upon another. 
 ' But when the Lord fhallfay. If thou ftnnefly 
 
 * thou 
 
 (ib) Quakerifm a new Nick-Name for Old Chriftianity. 
 J>jt^'. P^««'i Works Vol. 2. pag. 253. (0 Ibid. 
 
Sea. III. Of the Holy Scriptures, 5J 
 
 * thou Jhalt die i If thou keepejl 7n-j Commands, thou 
 
 * Jhalt live *, Be ^ holy, for I the Lord your God 
 
 * am holy. Alio in Cafe of Example, as the (k) 
 ' Prieft cites, JVhofe Faith follow, ccnfidering 
 ' the End of their Converfation, Leaving us an 
 
 * Example chat we Jhould follow his Steps. For 
 ' your felves, know you not how you ought to 
 
 * follow us. For after this Manner tn the old 
 
 * Time, the Holy Women alfo who trujled in 
 
 * God, adorned the77ifelves. I fay, thefe Pre- 
 ' ccpts and Examples are obliging upon all: 
 ' Why ? Becaufe they more or lefs meet with a 
 
 * Con virion in the Confciences of all. For I 
 ' amperfwadednone that have a reafonable Soul, 
 ' who have not outlived their Day, and en 
 ^ whom the Night is not come, among the In- 
 
 * dians themfclves, but would readily fay, Thefe 
 
 * are true and weighty Sayings ; for Faith in 
 
 * God, and an holy felf-denying Life, are ne- 
 ' ceffary both to our Temporal and Eternal 
 ' Happinefs. Thus then we are clear from his 
 
 * ungodly Confequence, indeed Afperfion, to 
 
 * wit. That the fakers affirm the Dod:rines, 
 
 * Commands, Promifes, Holy Examples, ex- 
 
 * preffed in Scripture, as fuch, not to be bind- 
 
 * ing. 
 
 All this duly confider*d, fV. P. might well 
 fay in another Place, without any Contradi6lion, 
 refpcding thofe who would pretend the Want of 
 Convidion in Cafes of general, permanent and 
 indifpenfible Duty, as our Author cites him, 
 ' That it is the Root of Rantif?n to afifert, that 
 ' nothing is a Duty incumbent upon them, but 
 
 * what they are perfwaded is a Duty.* But W. P. 
 
 fpeaks 
 
 (it) ^obn Fiildozgn'mi^. whom he then writ. 
 
54 Of the Holy Scrip ares. Sed. III. 
 
 fpeaks not a Word in either of thefe Places, 
 ^bo'dX. IVonien^ 5 f reaching^ or Meetings for Difci- 
 pline as our Opponent pretends, nor any Thing 
 like it. 
 
 He fpeaks pag. 50. of Bold Entbu/tajis making 
 void the moral Laws of God^ or the ftanding pofi- 
 true L^Jlitutiojis of our Lord^ as the Quakers have 
 done his outiaard Baptifm af:d Supper. But has 
 not proved the outward Baptifm and Supper, 
 either moral Laws ofGod^ or ftanding pofitive In- 
 jiitutions of onr Lord. He then cites IV. P. in his 
 Reafon againfl Kailirg, pag. 109. who fays, 
 ' We can teftifie from the fame Spirit by which 
 ' Paul renounced Circumcifion, that they are to 
 * bf^ rcjefted as not now required.' Thefe Words 
 he picks out of the Middle of a Paragraph of 
 W- P's, whofe Senfe that our Readers may 
 throughly underftand, we fhall tranfcribe the 
 whol e. 
 
 ' They were, fays he, but the more noble 
 amongft the Meats and Drinks, and divers 
 Wafhings, that the Apoftle faid, were hut Sha- 
 dows cf the good Things to come. For I would 
 not that any fhould be lb fottifh, as to think 
 that Chrift came to abolifh thofe Shadows of 
 the Jews, and inftitute other in their Room ; 
 by no Means .• He came to remove, change, 
 and abolifh the very Nature of fuch Ordinan- 
 ces, and not the particular Ordinances only, 
 to wit, Jin Outward, Shadowy, or Figurative 
 Worfliip and Religion. For it was not be- 
 caufe they were JewiJJj Ale at 5 and Drinks, and 
 divers \\ afhings, hut hecavfe they were Meats 
 and D?'inks, and divers ouKvard ^"a/Ijings at aH, 
 which never could, nor can, clcanfe the Con- 
 fcience from dead Works, nor give Eternal 
 
 life 
 
Sed. III. Of the Holy Scriptures* 5 5 
 
 ' Life to the Soul •■, elfe wherein would the 
 ' Change be ? I affirm by that one Scripture, 
 ' Circu7?icifion is as much in Force as Water Bath. 
 
 * tifm^ and the Pafchal La?nb, as Bread and 
 
 * IVine : They were both Shadows, and both 
 .< elementary and perifhable. And though the 
 
 * latter were more immediately forerunning and 
 
 * introduftory oftheSubftance it felf, yet not 
 ' to be perpetuated : For a Continuance of them 
 « had been a Judaizingof the Spiritual Evangeli- 
 
 * calWorfhip; The Gofpel would have been 
 ' a State of Figures, Types and ShadowSj which 
 ' toaflert or praftice, is, as much as in fuch lies, 
 
 * 10 pluck it up by the Roots : The Appellation, 
 ■^ Ordinances of Chrijl, I therefore renounce, as 
 
 * unfcriptural and inevangelical : Befides, a Spi- 
 ' rit of Whoredom from God, grofs Apoftacy 
 
 * into Superflition and Idolatry, yea, a Spirit 
 ' of Hypocrify, Perfecution and Murder, and 
 ' all manner of Wickednefs has got them, and 
 
 * covered it felf with them, JexahelAW^z, the 
 ' old Enemy of God's faithful Prophets and 
 « People. And we can teftifie from the fame 
 
 * Spirit by which Paul renounced Circumcifion, 
 ' that they are to be rejeded, as not now re- 
 ' quired ; neither have they, fince the falfe 
 
 * Church efpoufed and exalted them, ever been 
 ' taken up afrefh by God's Command, or in 
 
 * the Leading of His Eternal Spirit. And the 
 ' Lord will appear to gather People out of them, 
 ' but never to eftablilh or keep People in them, 
 ' no, they ferved their Time, and now the 
 ' falfe Church has got them i yea, the Whore 
 ' has made Merchandize with them, and under 
 
 * fuch Hiftorkal, Shadowy and Figurative Chri- 
 
 * Jlianity, has Hie managed her Myftery of Ini- 
 ' quity, unto the Beguiling of Thoiifands, whofe 
 
 * Simplicity 
 
5 6 Of the Holy Scriptures. SeQ. III. 
 
 « Simplicity the Lord has, and will have, tender 
 
 < Regard to. 
 
 Who they are, that, be fays, have even 
 dar'd to fay, that the Scriptures were hurtful 
 to thern, we know not. The fakers are far 
 from either faying or thinking fo. 
 
 Pag. 51. He fays, * The meaning of that 
 ' Promife, of what a new Covenant God would 
 ' make v/ith his People, that (c) he "Vioiild pit 
 ' his Lazvs in their inward Parts, and write them 
 ' in their Hearts, cannot be that he would do it 
 ' by inward immediate Revelation, without any 
 *• outward Inftrucflion from his written Laws and 
 
 * all outward Teaching. Or that the (m) inward 
 
 * immediate Teaching of the Spirit was always 
 
 * to go before the Teaching of the Scripture and 
 
 < outward Teachers, as theyfalfly fay, For we 
 « do nor find in the New Teilament, that any 
 « were fo immediately taught, befides the Apo- 
 f files and Prophets, and fonie others, that 
 ' were extraordinarily infpired for the Teaching 
 
 * of others ; but that their Faith came by hear- 
 « ing the Word outwardly taught them, as the 
 i general and ordinary Means thereof.' 
 
 This Paflage would impofe on the Reader, 
 
 1. Bv a falfe Infmuafion, as if the Quakers in 
 afTerting Inward Immediate Revelation, had meant 
 to exclude the Ufe of all Outward Inftru<5lion, 
 and all Outward Teaching \ which they do not. 
 
 2. As if R. B. in the Place quoted, had inter- 
 preted this Text of Jeremiai)-, whereas he there 
 makes no mention of it. 
 
 3 Bt 
 
 (/) Jeremji. xxxi. 32. (m) R. B*s Apol. p. 84. 
 
Se£l. III. Of the Holy Scriptures. 5j 
 
 ^. By 2L\ttr\ng Robert BarHafsStn(t, whofc 
 W6rds are, 
 
 * Gqd is Teacher of his People himfelf, and 
 
 * there is nothing more exprefs than that fuch 
 
 * as are under the New Covenant, they need no 
 ' Man to teach them : Yet it was a Fruit of Chrift's 
 
 * Afcenfion, to fend Teachers and Paftors, for 
 
 * perfefting of the Saints. So that the fame 
 
 * Work is afcribed to the Scriptures as to Teach- 
 
 * ers ; the one to make the Man of God perfedl, 
 
 * the other for the Perfedion of the Saints. 
 
 * As then Teachers are not to go before the 
 
 * Teaching of God himfelf under the New Co- 
 ' venant, but to follow after it ; neither arc they 
 < to rob us of that great Priviledge, whicb. 
 ' Chriit hath purchafed unto us by his Blood j, 
 « fo neither is the Scripture to go before the 
 « Teaching of the Spirit, or to rob us of it.' 
 
 4, By concealing Part of the Text, which 
 makes a plain Diflindlion between Outward 
 Teaching, and the Teaching there fpoken of, 
 in thefe Words, And they/hall teach no more ever'y 
 Man his Neighbour, and every Man his Brother^ 
 faying. Know the Lord, for they Jhall all know mc 
 from the leajl of them unto the greatefi of them, faith 
 the Lord. 
 
 Hb concludes this Seftion, with perverting 
 the Text Col.'ixi. 16. Let the fVord of Chrijl 
 dwell in you richly in all JVifdojn. Which he at- 
 tributes to the Scriptures, or External Word: 
 Though 'tis plainly intended of the Spirit of 
 Chrift dwelling in them, and fupplying them 
 with Wifdom to teach and admonilh one ano- 
 ther, 
 
 SECT. 
 
S8 
 
 SECT. IV. 
 
 Of the Holy Spirit, 
 
 Ou aOpponent begins with this 
 
 Quest. « Is not the Holy Spirit inwardly 
 
 * teaching us by immediate Infpiration, the pri- 
 ' mary and principal Rule of all our P'aith and 
 ' Pradice in Religion ; and the Scripture, as 
 
 * not being the Fountain and principal Caufe of 
 
 * all Truth, only a fecondary and fubordinate 
 
 * Rule?' 
 
 To which he anf wers, 
 
 * This is to make another primary Rule, 
 < than the Light within, which the fakers fay 
 ' is fufficient ; unlefs they will make the Spirit 
 
 * and the Light within, to be the fame ; which 
 ' they cannot do, who do not make th^ Light 
 
 * within to be God, for all allow the S^rit is 
 ' God. 
 
 "We have in Sedlon 2d foregoing, produc'd 
 fufficient Proofs, that the Light within and the 
 Holy Spirit are One ; And that the Reader may 
 fee clearly our Senfe of its Divinity, we tranfcribe 
 the following PalTage out of («) PF. P's Key, who 
 in Oppofition to the Perverfion of fome that faid, 
 
 * The fakers hold that the Light within them 
 " is God, Chrijiy and the Holy Spirit^ fo that 
 
 * every 
 
 (») See his Works Vol. 2. p. 780. 
 
Scd:, IV. Of the Holy Spirit. 59 
 
 every ^aker has whole God, Chrift, and 
 ' Holy Spirit in him, which is grofs Blafphcmy •, * 
 ftates their Principle thus, 
 
 ' This is alfo a Miftake of their Belief: They 
 ' never (aid, That every Divine Illumination, 
 ' or Manifeftation of Chrift in the Hearts of 
 ' Men, was whole God^ Chrift, or the Spirit^ 
 ' v/hich might render them guilty of that grols 
 
 * and bldfphemous Abfurdily fome would faftcn 
 
 * upon them : But that God who is Light, or 
 ' the Word Chrift wh© is Light, ftiled the Second 
 ' Adam, the Lord from Henven, and the ^Ack- 
 
 * ning Spirit, who is God over all bleiled for ever, 
 ' hath enlightned Mankind with a Meafure of 
 
 * Saving Light, who faid, / a}n the Light of the 
 ' World, and /^/?3? that follow me Jh all not abide 
 ' in Darknefs, hut have the Light of Life. So 
 ' that the Illumination is from God or Chrift the 
 ' Divine Word -, but not therefore, that whole 
 
 * God or Chrift is in every Man, any more than 
 ' the whole Sun or Air is in every Houfe or 
 ' Chamber. There are no fuch harfh and un- 
 ' fcriptural Words in their Writings, It is only 
 ' a frightful Perverfionof fome of their Enemies, 
 » to bring an Odium upon their holy Faith. 
 ' Yet in a Senfe the Scriptures fay it, and that is 
 ' their Senfe, in which only, they fay the fame 
 ' Thing. / will walk in them, and dwell in them - 
 ' {p) He that dwelleth with you, fhall he in you. I 
 ' will not leave you coinfortlefs. I will come to you, 
 
 ' / in them and they in me. {p) Chrift in us the 
 ' Hope of Glory, (q) Unlefs Chrift he in you, ye 
 ' are Reprobates, (r) Little Children, of whojn 
 
 I 
 
 (0) fohn xiv. 3, r;, 18^ 20. (p) CoJofs, i. 27* 
 
 ig; 2 Cor, xiii. 5. (r) Gah iv. 19. 
 
So Of the Holy Sprit. Seft. IV. 
 
 * I travail again in Birth until Chrijl he formed 
 « in you* 
 
 That the Holy Spirit is an excellent Principle 
 cf Spiritual Illu?nination^ our Adverfary allows, 
 and that it is common to all Men, we have be- 
 fore proved : "We are now to fhew, that this ex- 
 cellent Principle of Spiritual Illumination, is the 
 primary and principal Rule of Faith and Pra- 
 dlice in Religion. 
 
 For though we efteem the Holy Scriptures^ not 
 only as a Rule, but the beft fecondary and fub- 
 ordinate Rule extant in the World : * Yet, fays 
 
 * (s) R. Claridge^ as great a Value as I have for 
 ' them, neither I, nor any one elie ought to fet 
 
 * thejn in Competition with, or give ihem the 
 
 * Preference to the Spirit of 'truth, by which they 
 
 * were given forth, and from which they do re- 
 
 * ceive all their Authority, Worth and life- 
 
 * fulncfs. And therefore a fecondary and fub- 
 
 * ordinate Rule they are, but the 5/'/>i/ is the 
 
 * primary and principal Rule of Faith and Pra- 
 
 * dice. For, 
 
 ' I . The Spirit is the Original, the Scriptures 
 
 * are a Tranfcript or Copy. 
 
 * 2. The Spirit was the Saints Rule before the 
 
 * Scriptures were extant. 
 
 * 3. The ^ipfnV receives not Authority from 
 
 * the Scriptures, but they from it. 
 
 * 4. Without the fpecial Illumination of the 
 ' Spirit the Scriptures cannot be fpiricualiy or fa- 
 
 * vingly underitood or applied. 
 
 ' From 
 
 (0 Lux Evang. Attefl. i\ 79. 
 
Seft. IV. Of the Holy Sfirit. 6i 
 
 *■ From whence the Argument is thus rightly 
 ' and truly formed ; That which is the Original, 
 
 * was the Saints Rule before the Scriptures were 
 
 * extant, gives them their Authority, and with- 
 ' out which tliey cannot be fpiritually or fa- 
 
 * vingly underflood or applied, is the Primary 
 ' and Principal Rule of Faith and Pradice i but 
 ' the S_piril is the Original, was the Saints Rule 
 
 * before the Scriptures were extant, gives them 
 ' their Authority, and without it they cannot; 
 
 * be fpiritually or flivingly underftood or ap- 
 ' plied : Therefore the Spirit is the Primary and 
 
 * Principal Rule of Faith and Pradice.* 
 
 Our Adverfary feems fenfible of the Strength 
 of this Reafoning, and would therefore evade it, 
 by faying, Pag. 53. ' It is no Part of the Con- 
 
 * troverfie between us, whether the Authority 
 
 * of the Scriptures depends upon their being giv- 
 
 * en by the Immediate Infpiration of the Spirit, 
 
 * as the Fountain from whence they proceeded.* 
 But certainly, that Part of the Controverfy which 
 refpefts Priority is determined thereby, unlefs 
 the Stream can poflibly be before the Fountain 
 from whence it proceeds. 
 
 However fince he inclines to drop that as no 
 Part of the Controverfy, we fhall next confider 
 what he admits to be fo, viz. ' Whether we have 
 
 * any Ground now, to expe<5b to be inwardly 
 
 * taught, by the Immediate Infpiration of the 
 
 * Spirit, as the Prophets and Apoftles were? ' 
 
 In Order to the Solution of this Point, let it 
 be confider'd, that, 
 
 ' I. (t) We diftinguilh of Im?nediate Infpirati- 
 
 * on^ and fay, it is twofold, either in Kind or 
 
 ■ Degree. 
 
 (f) See Lux Evaiig. attefl. p. 84. 
 
62 Of the Holy Spirit. Sed. IV, 
 
 * Degree. Now though we believe, the Imme- 
 ' diate Infpiration which we have, is from the 
 
 * fame Holy Spirit that infpired the Prophets 
 ' and Apoftles, and through them gave forth 
 
 * the Holy Scriptures ; yet we do not fay, it is 
 
 * the fame Jnfpiration for Degree which they had, 
 
 * but that it is the fame for Kind: 
 
 « 2. We do not plead for any New Gofpely 
 
 * Faith or Do^rine^ different from that which 
 
 * Chrift and his Holy Prophets and Apoftles 
 
 * taught, and' is recorded in the Scriptures of 
 
 * Triith, but for the Revelation of that which 
 ^ they taught, and is therein recorded. Where- 
 
 * fore, as the Apoftle fays, "There are Diverfities 
 
 * of Gifts, but the fame Spirit, and there are Dif 
 ' *■ ferences of Adminijlrations, hut the fame Lord. 
 
 * And there are Diverfities of Operations, but it is 
 *■ the Ja7ne God, which worketh all in all. But the 
 
 * Manifejlation of the Spirit is given to every Man 
 
 * to profit withal, i Cor. xii. 4, 5, 6, 7. So fay 
 
 * we, viz. That there is a Meafure of the fame 
 
 * Spirit in us, which was in the Holy Prophets 
 
 * and Apoftles ; fo that 'tis not an Equality, 
 
 * but a Meafure of the fame Spirit of Revelation 
 
 * which they had, that we contend for.* 
 
 Hence it appears, that we do admit, as well 
 as our Opponent, Pag. 55. ' That there is a 
 < great Difference [in Degree] between the ex- 
 
 * traordinary Prophetical Infpirations which the 
 *■ Apoftles and fome others then had, and the or- 
 ' dinary Illuminations and AfTiftances of the Spi- 
 " rit now afforded us.* But yet we do affert. 
 That the Ordinary Infpirations, Illuminations, 
 and AfTiftances of the Spirit, are of the fame 
 Kind with the Extraordinary, viz. Inward and 
 Immediate. A Dodrine, one would think, our 
 
 Adverfary 
 
Sea. IV. Of the Holy Spirit, 6j 
 
 Adverfiiry himfelf ready co fubfcribe to, when 
 he fpeaks Pag. ^5. of the Efficacy of the Scrip- 
 tures by the Operation of the Spirit accompanying 
 them. Pag. 41. 0{ imploring the AJJi fiance of the 
 Spirit., to enable a Man to make a due Application of 
 the Scriptures tO' himfelf that he may know his own 
 Sincerity in the Faith. And Pag. c^^. Of the in- 
 ward Illuminations and Affifiances of the Spirit open- 
 ing our Underftandings ....--' and our Hearts. 
 
 These Pafiages, we think, imply Immediate 
 Infpiration., which yet in other Places he denies 
 the NecefTity of ; we muft therefore elteem him 
 guilty of Self-Contradi£iion., till he fhall make a 
 fair and Scriptural Diftindtion, between thofe 
 Operations^ Illu7ninations and Affifiances of the 
 Spirit he fpeaks of, and the Immediate Infpirati- 
 ons thereof which we plead for. Is not that Ope- 
 ration of the Spirit, which gives Life and Power, 
 inward and immediate ? Are not the Afliftances 
 of the Spirit, enabling to make a due Applicati- 
 on of the Scriptures, and to know a Man's own 
 Sincerity in the Faith, inward and immediate ? 
 Are not the inward Illuminations of the Spirit 
 opening our Hearts and Underflandings im- 
 mediate ? 
 
 If he fhall fay. All this is by Means of the 
 Scripture; We anfwer., We deny not the Ufe and 
 Benefit of the Scriptures : But muft not the Ap- 
 plication which the Spirit makes of them, be in- 
 ward and immediate. 
 
 But we mufl go on to detefb our Adverfaries 
 perverfions of feveral Texts of Scripture. 
 
 I. That of Joel\\. 28. which he fays, p. §5- 
 * St. Peter declares was fulfilled in the Defcent of 
 
 the 
 
6 ^ Of the Holy Spirit. Sed. IV. 
 
 the Holy Ghoft upon the Apoftles.* A^s n. i6, 
 But the Words of Peter in that Place are. This 
 is that which was fpoken b'j the Prophet Joel. He 
 does not fay, * It was then fulfilled/ but plain- 
 ly fhews that the Gift of the Holy Ghod there 
 prophefied of and then eminently begun to be 
 poured forth, was to extend to all future Times 
 faying ^'. 29. The Promife is unto you^ and to -jour 
 Children, and to all that are afar off, even as ynanj 
 as the Lord our Godfiall call. 
 
 2. That of Cor. xii. 7. * The Manifeftation 
 
 * of the Spirit is given to every Man to profit 
 
 * withal,* of which he fays, p. c,y. that ' St. 
 
 * Paul is there fpeaking of another Sort of fpi- 
 ' ritual Gifts and Manifeftations of the Spirit, 
 
 * than what were neccflary to Salvation :' And 
 f'. 58. that ' They were of another Sort than 
 
 * the fandifying and faving Gifts of the Spirit.' 
 But we advife him to recolleft himfelf. Does not 
 the Apoftle fay in the next Words, For to one 
 is given by the Spirit the Word of Wifdom ; to ano- 
 ther the Word of Knowledge by the fame Spirit ; to 
 another Faith by the fame Spirit. Are not Wif- 
 dom, Knowledge and Faith, Gifts and Manife- 
 ftations of the Spirit neceflary to Salvation ? Are 
 they not fome of the fanftifying and faving Gifts 
 of the Spirit ? If they are, this Scripture makes 
 nothing tor what he alledges it for. 
 
 3. John xiv. 16. And I will pray unto the Fa- 
 ther, and hejhall give you another Comforter, that 
 he may abide with you for ever, even the Spirit of 
 Truth. John xiv. 26. xvi. 13. that the Spirit /hould 
 guide them inta all Truth, and teach the?n all 
 Things. Of the two latter of thefe Texts, he 
 fays, ^. 58. ' That the Promife of Chrift to the 
 ' Apoftles was not made to all Chriftian Be- 
 
 < lievers 
 
Sea. IV. Of the Holy Spirit, 6$ 
 
 * lievers as well as to them.* And in p. So, infi- 
 
 * nuates the fams of the other. And then he 
 goes on fpeaking of the extraordinary Guidance 
 of the Spirit which the Apoftlcs had •, a Matter 
 as we have before Ihewn out of the Queftion : 
 But at length expfefles himfelf honeftly, like a 
 ^mker, in thefe Words, ' And this Promife of 
 
 * the Spirit may alfo extend to all good Chrifti- 
 
 * ans in all Ages, as to its Spiritual Comforts and 
 
 * Confolations, and its fanftifying Illuminations 
 
 * and AfTiftances, which are generally necefTary 
 
 * to all, and in other Places of Scripture promif- 
 
 * ed to all, Luke XI. 13. 
 
 4. j^fSls I. 4. He fays, •= The Waiting requir- 
 « ed of the Apoftles, was only their bodily 
 
 * Staying at Jerufalem^ If fo, they were not 
 required to have any Spiritual Expecftation of the 
 Defcent of the Holy Ghoft. We think therefore 
 he fliould have left out the Word onl^. His 
 Speech ' about others how waiting for the like 
 ' miraculoGs Defcent/ we are not concerned in, 
 nor in theConfequences he imputes to fuch a Wait- 
 ing. But that an humble and filenc Waiting 
 on God is a Chriftian Duty, may fufiiciently ap- 
 pear from Scripture, which yet excludes not 
 reading, praying, or Meditating at proper times 
 and Seafons. 
 
 5. Jer. xxxi. •54. T^he-j Jh all teach no tnore every 
 Man his Neigbbow\ and every Man his Brother 
 faying. Know the Lord, for they fa all all knozv me 
 from the leaft of thetn unto the greatejl of the?n. 
 He fays, ' it is not there meant, that every one 
 ' in the Times of the Gofpel, Ihould have luch 
 
 * immediate Infpirations ot the Spirit a^ to have 
 
 * no need of any other teaching •,' and then o-oes 
 on to fhew the Neceffity of Paftors and Teachers, 
 
 F and 
 
66 Of the Holy Spint. Seft. IV. 
 
 and of writing and preaching, which he would in- 
 fer muH: be all ulelefs, if immediate Infpiration 
 be allowed. Whereas the i7?imediate Infpiration 
 we plead for, makes all outward Mean3 the more 
 ufeful -, being that alone which enables Men to 
 dilcover true Do6lrine from falfe, and counter- 
 feit Pretenders from truly infpired Minifters. 
 Be fides 'tis moll unreafonable to infer from the 
 Ufe of outward Teaching of Men, that Men 
 mull have no inward and immediate Teaching of 
 the Spirit •, for the very End of outward Teach- 
 ijig is, or ought to be, to diredl to that which is 
 inward and immediate. 
 
 6. I John ii. 20 — 27, But ye have an Un5lion 
 from the Holy One^ and ye know all "Things. — But 
 the anointings which ye have received of him ahid- 
 . eth in you^ and ye need not that any Man teach you ; 
 hut the fame anointing teacheth yen of all Things, and 
 is Truths and . is no lie : and even as it hath taught 
 yoU) ye [hall abide in hi^n. Our Author takes 
 much Pains in^. 66, 6y, in proving what is not 
 denied, viz. That they to whom the Apoftle then 
 writ, had outward Teaching, as well as the in- 
 ward Anointing, but at laft, gives us our Point, 
 in admitting the ordinary Undlion, or internal Il- 
 lumination of the Spirit, as a Seal to the Truth of 
 the Dodirine in the Scripture : For we pretend 
 not, as is before fhewn, that that extraordinary 
 Degree ot Undion, or difccrning of Spirits which 
 the Apoftlcs had, is common to all Chriltians. 
 We muil here again call upon our Adverfary to 
 Ihew uSj wherein this Internal Illumination of the 
 Spirit he fpeaks of ditfers from Immediate Infpi- 
 ration ; fince he fays, ' We have no Ground 
 
 * now to look for any truly infpired Teachers, 
 
 * but to reje6l fuch as pretend to it.' We fhall 
 hereafter Ihcw in Setl. 6. concerning the Miniflry, 
 
 that 
 
Sea. IV.- Of the Holy Spirit: 67 
 
 that all true Miniflers are truly infpired .- It is 
 furely a difmal Time with the ProtelTors of Chri- 
 (tianicy if they have no Ground to look for any 
 but falfe ones. ^ 
 
 But before wc leave this Text of i John ii. 27. 
 
 But the Anointing "which ye have received of him 
 cihideth in -jcu, and ye need not that any Man teach 
 yoii^ 8ic. we fhall give our Reader a genuine 
 and rational Interpretation oi it from [u) R, 
 Barclay^ v/ho fays, 
 
 First, ' This could not be any fpecial, pe- 
 
 * cuiiar, or extraordinary Privilege, but that 
 
 * which is common ro all the Saints, it being a 
 
 * general Epiflle, direded to all them of that 
 
 * Age.' 
 
 ' Secondly, ' The Apoflle propofeth this 
 ' anointing in them, as a more certain Touch- 
 ' ftone for them to difcern and try Seducers by, 
 
 * even than his own Writings •, for having in the 
 ' former Verfe faid, that he had written fome 
 
 * Things to them, concerning fuch as feduced 
 ' them, he begins the next Verfe, 5z/^ the Anoint- 
 ' ing^ &c. and ye need not thai any Man teach you^ 
 « &c. which infers, that having laid to them 
 ' what can be faid, he refers them for all to 
 
 * the inward Anointing { which teaches all 
 ' things j as the moil firm, conftant, and certain 
 
 * Bulwark, againft all Seducers. 
 
 A^7D Laftly, * That it is a lafting and continu- 
 
 * ing thing j the Anointifig ivhich dhideth •, if it 
 
 * had not been to abide in them, it could not 
 
 F 2 have 
 
 (u) Apol. p. 52 
 
68 Of the Holy Spirit. Seft. IV. 
 
 ' have taught them all things, neither guided 
 ' them againft all Hazard. From which I ar- 
 
 * gue thus, 
 
 ' He that hath an Anointing abiding in him, 
 « which teacheth him all Things, fo that he needs 
 
 * no Man to teach him, hath an inward and im- 
 < mediate Teacher, 
 
 * But the Saints have fuch an Anointing, 
 
 « Therefore the Saints have an inward and 
 ^ immediate Teacher. 
 
 Our Opponent adds, p'^y. * And it is very 
 obfervable, that too many of them who pre- 
 tend to it now, and to know all Things by the 
 Uncftion or Anointing within them, do really 
 with the Seducers in the Apoftles Days deny 
 thatjefusisthe Chrijl, or that Chrift is co?ne in the 
 Flejh,, in the true and fcripture Senfe of it, by 
 his afluming Jefus his Body of Flefli into a per- 
 fonal Union with himfelf. For they Query, 
 Is it not a Lie to fay, that Chrift is God and 
 Man in one Pcrfon ? And they deny that that 
 is the Body of Chrift, which was not with the 
 Father before the World began? 
 
 For fuch a Query he cites, Chrifi. Atkim\ 
 Sword of the Lord drdzvn, p. 5. And for fuch a 
 Denial, Edivard Burroughs^ p. 465. Had our 
 Adverfary read that Paper called The Sword of 
 the Lord drawn^ he might have feen it*s Author'3 
 Name to be Chrijlopher AtkinfoUy not Atkins, but 
 he feems to quote blindfold. Nor dpes that Au- 
 thor in the Place quoted propound any fuch Que- 
 ry. He ufes indeed the Words ; It is a lie, 
 adding, he is not divided from what be was before 
 
 ' the 
 
Sea. IV. Of the Holy Sprit. 69 
 
 the Foundations of the Hills were laid ; by whlcli 'ris 
 apparent, that thofe Words relate to fomewhat his 
 Oppofer had faid or infmuated, of Chrift^s being 
 divided from what be was before the Foundatiors of 
 the Hills were laid-y and not merely to the faying, 
 Chrifl is God and Man in one Perfon. 
 
 His Perverfion o^ Edward Burroughs will belt 
 appear by tranfcribing the whole Pafiage, v/hich 
 is, by way of Query to the Papijls^ in thefe 
 Words. 
 
 ' Whether the Body and Blood of Chrifl:, 
 that is Meat indeed, and Drink indeed, be car- 
 nal and vifible things, to be ittn^ felt and known 
 vifibly and carnally ? and whether Bread and 
 Wine Cthat is mortal and will corruptj be the 
 very Body and the very Blood of Chrift Jefus ? 
 and whether Chrift hath any other Body and 
 Blood, to be known in any other Way and 
 Manner than what is profeffed to be vifibly 
 and carnally known by you? And is that 
 Bread, after Confecration, the very exprefs 
 Image of the Father, and was with the Father 
 before the World began ? elfe it is not the Bo- 
 dy of Chrift: Anfwer me plainly. 
 
 The Reader will now eafily fee the Unfairnefs 
 of our Opponent, who takes thofe Words, it is 
 ?wt the Body of Chrijly which have Relation to 
 the feveral Interrogatories foregoing, and fixes 
 them to the Latter Part of one of them, viz. 
 •"jvas with the Father before the JVorld began, which 
 laft Words plainly relate to the Bread Chrift 
 Ipeaks of, 7^£);fvi. 58. 'This is that Bread which 
 came down from Heaven. ' And the manifeft pur- 
 pofe of all thofe Queries, was to fhew that the 
 Bread andlVine which, the Papifls fay, are tranfub- 
 ftantiated into the ver-j Body and the very Blood of 
 F 3 Chrift 
 
7<> Of the Holy Spirit, Se^. IV, 
 
 Cbrijl, is not the Body and Blood of Chrift, in any 
 Senfc, either natural or fpiritual. 
 
 Our Opponent next propofes this Query, 
 
 Page 67. ' Is it not a far better and more defir- 
 ^ able thing to have converfe with God immedi- 
 
 * ately, than only mediately, as being an higher 
 
 * Difpenfation ?* For this he quotes, R. B'j Jpo]. 
 p- SI. in Jufticeto whom, we fhall tranfcribe 
 the whole Paffage, * How much then are they 
 ' deceived, who inflead of making the Gofpci 
 ' preferable to the Law, have made ■ the Condi- 
 ' tion of fuch as are under the Gofpel far worfe ? 
 ' For no doubt it is a far better, and more defi- 
 f able thing, to converfe with God immediately, 
 ' than only mediately, as being an higher and 
 ' more glorious Difpenfation. And yet thefe 
 
 * Men acknowledge, that many under the Law 
 ' had immediate Converfe with God, whereas 
 <^_ they nov/ cry it is ceafed, 
 
 * Again, under the Law, there was the Ho- 
 
 * ly of Holies, into which the High Prieft did 
 
 * enter, and received the Word of the Lord im- 
 ' mediately from betwixt the Cherubims, fo that 
 
 * the People could then certainly know the 
 •• Mind of the Lord •, but now, according to 
 
 * thefe Men's Judgment, we arc in a far worfe 
 ' Condirion, having nothing but the outward Let- 
 
 * ter of the Scripture, tognefsand divine from, 
 
 * concerning one Verfe of which, fcarce two 
 
 * can be found to agree. But Jefus Chrift hath 
 ' promifed us better things, (though many are fo 
 
 * unwife, as not to believe him) even to guide us 
 
 * by his own unerring Spirit, and hath rent and 
 
 * removed the Vail, whereby not only one, and 
 
 * that once a Year may enter -, but aJl of us at 
 
 * all times have Accels unto him, as often as we 
 
 draw 
 
5'eft. IV. Of the Holy Spirit. JX 
 
 * draw near unto him with pure Hearts : He re- 
 
 * veals his Will to us by his Spirit, and writes 
 ' his Laws in our Hearts.' 
 
 Our Opponent's Difcourfe in^. 68, 6g, and 
 to the End of tliis Sedtion, about a faije Peace^ 
 and the many falfe Suppofitions he makes to fix it 
 upon the ^^akers, carry not with them the Ap- 
 pearance of Argument. Were we difpofed to 
 talk after that manner, we could retort with ve- 
 ry great Advantage : But 'tis our Bufinefs to de- 
 fend the Truth without Breach of Charity. 
 
 SECT V. 
 
 Of the Inward Immediate T§flimon) cf 
 the Spirit. 
 
 Our Adverfary afferts, p.yo. *■ That * there 
 ' may be a real, certain, undoubted Belief of 
 ' the Truth of Chrillianity, which may fitisfy 
 
 * a Man's Confcience or Judgment, without the 
 
 * inward immediate Teilimony of the Spirit,* 
 and then tells of feveral outward Teftimoniesand 
 Atteftations, fufficient, as he thinks, for that Pur- 
 pofe, viz. 
 
 ' I. The external vifible Defcentof the Spirit 
 
 * upon our Saviour at his Baptifm, Mat. iii. 1 6, 1 7. 
 Which Defcent that Text does not mention that 
 any Body faw, but our Saviour himfelf. John the 
 Baptifl did alfo fee it, as appears, John i. 32. 
 But he places the Ground of his Belief, not 
 barely on that outward Atteftation, but on 
 the Teflimony of the Spirit of God inward- 
 ly aflliring him of its Certainty ; for he fays, 
 
 F 4 1;. 33: 
 
72 Of the Imvard Immediate SclI. V. 
 
 1^.33. He that fent me to baptize ivith IFater the 
 fame /aid unto me •, Upon ivho??i thou Jhalt fee the Spi- 
 rit defc en ding and remaining on him^ the fame is be 
 which baptizeth ifith the Holy Ghoji. 
 
 2. ' The Voice then heard from Heaven, as 
 
 * alio at his Transfiguration.' Mat. xvii. 5. 
 Which Text does not prove, that the three Dif- 
 ciples,v,lio iieard it, had not a real undoubted Be- 
 lief of the Truth o'i Chrillianity before. 
 
 3. ' The Spirit's Defcent upon the Apoitles 
 ' at the Day of Pentecofl, and the many wonder- 
 ' ful Works they were enabled to work by the 
 
 * Spirit,andmany other external rational Proofs, as 
 < the punctual fulfilluig of all the Prophecies of 
 ^' the Old Teflament, concerning the McfTiah in 
 ' the Perion of Chriil, and of his own Prcdicti- 
 ' ons in the New Teilament, concerning his 
 ' Death, and Refurre(5l:ion,andAfcenfion,and fend- 
 ' ing thb Holy Ghoft, and the Dirltrudion of J<f- 
 ' rufaleni^ and the wonderful Succcfs of his Gol- 
 
 * pel. And then adds, 
 
 ' If we could not have a certain undoubted 
 Belief of the l>uth of Chriftianity, without 
 the inward immediate Teflimony of the Spirit, 
 we lliould make the unbelieving Jcil-s., who 
 would not believe in Chrifl, upon the external 
 rational F-vidence he gave them of his being 
 the Mcfikih, the Son of God, more excufable, 
 than our Lord told them they would be, John 
 XV. 22. ' Which Text mentions none of 
 thole outward Tcilimonie; and AttelLuions he 
 has been fpeaking of-, but Chrifl's perlbnal 
 Prefence with and fpeaking to thtm. If I had not 
 come and fpokcn to them ihe-^ bad not had Sin, but 
 
 7101Q, 
 
Sea. V. Tfiimoyjy of the Spirn, H 
 
 now have they no Cloak for their Sin. This Text 
 therefore is nothing to our Adverlaries Purpofe, 
 unlefs he can fhew that the inward immedi- 
 ate Teflimony of the Spirit did not accompany 
 Chrift's outward Prefcnce and Speaking : • A 
 thing, we fuppofe, he will never attempt. 
 
 He then gives us Inftances of thofe wicked 
 Men who hold the Truth in Unrighteoufnefs, 
 of Simon Magus^ of thofe who in the Parable are 
 likened to ftony Ground, and of the chief Ru- 
 lers who believed in Jefus but did not confefs him. 
 Thel'e, he fays, * believed or aflented to the 
 ' Truth with their Underftanding, though it 
 » brought forth no Fruit in their Lives.' What 
 an Advocate is here for the Chriftian Faith, who 
 ranks wickedMen, a Sorcerer, the Hard-hearted, 
 and Hypocrites, among Believers, and would in- 
 fer that fuch Men had a real certain undoubted 
 Belief of the Truth of Chriftianity. Suppofe a 
 Church made up of fuch Believers, wherein would 
 it differ from a Synagogue of Satan ? But to ima- 
 gine them a Church of Chrijl^would imply a Com- 
 munion between Light and Darknefs, and a Con- 
 cord of Chrijl with Beiiai. And indeed to enroll 
 wicked Men, for their meer hypocritical AfTent to 
 the Truth of an Hiftory, into the Number of the 
 Chriflian Church, and to exclude out of the fame, 
 pious fober and virtuous Perfons, for not believ- 
 ing an Hiftory they never heard, is a Method 
 very unlike to profelyte a reafonable Man to 
 Chriftianity. But the holy Scriptures give ano- 
 ther Defcription of true Faith, which they make 
 produdtive of good Works, by which 'tis to be 
 known, as a tree by its Fruits, for which reafon 
 we muft ftill leave thofe People our Adverfary 
 has given Inftances of, among the Clafs of Unbe- 
 lievers, who have no real certain and undoubted 
 
 Belief 
 
^4 Of the Imvard Immeiiiate Se6l. V. 
 
 belief of the Truth of Chriftianity ; but at mod, 
 an Hypocritical, Uncertain and IVaveriiig one ; 
 fuch as fliall never entitle a Man to receive aay 
 Thing of the Lord. James i. 7. 
 
 Wicked Livers, notwithllanding all theirNoife 
 :ind Talk about Orthodoxy in Religion, are of 
 ■a\\ Men the moft Heterodox, (x) ' He that would 
 
 * know faith Archbilliop Tillotfon., what a Man 
 
 * believes, let him attend rather to what he does, 
 
 * than what he talks. He that leads a wicked 
 
 * Life, makes a more credible and Effcflual pro- 
 feflion of Infidelity, than he who in Words on- 
 Jy denies the Gofpel. 
 
 (y) * He may have Orthodox Opinions in 
 
 * Religion, but when all is done, there is no 
 
 * fuch Error and Herefie, nothing fo funda- 
 
 * mentally oppofite to Religion, as a wicked 
 ' Life. 
 
 ' If any Man profefs himfelf a Chriftian, and 
 
 * do not live better than others, he is a meer Pre- 
 ' tender, and Mountebank in Religion. 
 
 ' The Devils., faith the (2) Homily., know and 
 ■^ believe, that Chrifi was horn of a Virgin; that 
 
 * he fajled forty Days and forty Nights, without 
 
 * Meat and Drink; that he wrought all kind of 
 
 * Miracles, deelarijig himfelf very God. They be- 
 
 * lieve alio thin Cbrijl for our fakes fuffered a mojl 
 *■ painful Death, to redeem us from everlaJlingDeath ; 
 
 * and that he rofc again from Death the third 
 
 * Day ; 
 
 (x) Sermns on feveral Occafions. £iir. #1671. p^ 257 
 (jt) Ibid. p. 261. 
 
 i^) Jbiri Part of the Semon of Sulvation, 
 
Sedt. V, Tejlimony of the Spirit, 75 
 
 * Day i they believe that he afcended into HeaveKy 
 
 * and that hefitteth on the Right Hand of the Father ^ 
 
 * and at the laft End of this World Jball come a- 
 '• gain and judge both the ^ick and the Dead. Thefe 
 
 < Articles of our Faith the Devils believe, and 
 « fo they believe all things that be written in 
 
 * the New and Old Tejlament, to be true : and yet 
 V for all this Faith, they be but Devils^ remain- 
 
 * ing ftill in their damnable Efiate^ lacking the 
 ' very True Chriftian Faith. For the Right and 
 ' true Chrijlian Faith, is not only to Believe that 
 
 * Holy Scripture, and all the afore/aid Articles of 
 
 < our Faith are true ; But alfo to have a fure Truft 
 « and Confidence in God's merciful Promifes, 
 
 < to be faved from everlafting Damnation by 
 
 * Chrill ; whereof doth follow a Loving Heart 
 
 * to obey his Commandfnefits. And this True Chri- 
 ' Jlian Faith, neither any Devil hath, nor yet a- 
 
 * ny Man which in the outward Profejfwn of 
 
 * his Mouth, and in his outward receiving of the 
 
 * Sacraments, in coming to the Church, and in all 
 
 * other outward Appearances, feemeth to be a Chri- 
 
 * jtlan Man, and yet in his Living and Deeds 
 ' fheweth the contrary. For how can a Man have 
 
 < this True Faith, fure Trujl, and Confidence inGcd, 
 
 < that by the Merits of Chrifi his Sins be for- 
 ' given, and he reconciled to the Favour of God, 
 
 * and to be partaker of the Kingdom of Heaven by 
 
 * Chrijl, when he livetb ungodlily,and denieth Chriji 
 
 * in his Deeds? furely, no fuch ungodly Man 
 
 * can have this Faith and Trufi in God. 
 
 Page 71. He aflerts, that * We may have 
 
 * a real certain Belief of the Authority of Scrip- 
 
 * ture, which may fatisfy our Confciences, with- 
 ' out the inward immediate Tellimony of the 
 ; Spirit , And 
 
 Page 
 
-76 Of the Irvard Immediate Se£l. V. 
 
 Page 73. That ' The inward immediate Tefti- 
 
 * mony of the Spirit is not necelTary to a fav-.- 
 
 * ing Chriftian Faith. 
 
 Altho* he allows p. 73. ' That the inward 
 
 * gracious Afliftance of the Spirit, in concur- 
 
 * rence with outward Means, is abfolutely nc- 
 
 * ccflfary to a faving Chriftian Faith, to remove 
 ' the ImpedimentsofourPrejudices and Paffions, 
 
 * and to give us fuch a ciear difcerning of the 
 ' Chriftian Truths, and ot the Evidence there- 
 
 * of, and to difpofc us to fuch a Teachablcnefs 
 
 * and Attention thereto, as may nor only gairr 
 
 * a rational Convi6lion and affent to them with 
 
 * our Underftandings, but may alfo move and 
 « incline our Wills and AfFed:ions to yeild that 
 ' Obedience thereto, that makes the Faith there- 
 
 * of faving. And therefore the Faith thro' which 
 ' we are laved is faid in Scripture to he the Gift 
 
 * of Gody and is mentioned among the Fruits of 
 
 * Z/.;^ Spirit, Eph. ii. 8. GaL v, 22. 
 
 We muft here again urge our Opponent to 
 fhew, wherein this ' Inward gracious alTiftance 
 
 * of the Spirit, to give us a clear difcerning of the 
 
 * Chriftian Truths and of the Evidence thereof, 
 differs from ' The inward immediate Teftimo- 
 « ny of the Spirit.* And after what Manner 
 the Spirit moves and inclines our IVills and Affecfi- 
 ons to Obedience^ if not by an inward immediate 
 'Tejlimony to the Truth of thofe Precepts^ it 
 moves and inclines us to Obferve .<* 
 
 However, fmcc our Opponent has pofitively 
 afferted, as before, ' That wc; may have a real 
 
 * certain belief of the Authority of Scripture, 
 
 * which may fatisfy our Confcienccs, without 
 
 ' the 
 
Sc£t. V. Tefimony of the Spirt U 77 
 
 ' the inward and immediate Teftimony of the 
 ' Spirit,* And 
 
 That ' The inward immediate Teftimony 
 ' of the Spirit is not neceftary to a faving Chri- 
 
 * flian Faith.' We fliall produce, in Oppofiti- 
 on to his Aflertion, the Teftimonies of fome fa- 
 mous Proteftant Writers. 
 
 CALVIN, that noted profefTor of Divinity at 
 Geneva, fays, {a) * Profane Men, becaufe they 
 
 * think Religion doth ftand only in Opinion, 
 ' to the End they may not either fondly or light- 
 
 * ly believe, do covet and defire to have pro- 
 ' vcd to them by reafon, that Mofes and the Pro - 
 
 * phets fpake from God. And to fuch I An- 
 ' fwer, that the Teftimony of the Spirit far 
 ' exceeds all Reafon, for as God alone is a fu- 
 ' ficient Witnefs of himfelf in his Word, fo will 
 
 * it not find credit in the Hearts of Men, until 
 
 * it is fealed by the inward Teftimony of the Spi» 
 
 * rit, 'Tis therefore neceftary that the fame Spi- 
 ' rit which fpake by the Prophets, enter into 
 ' our Hearts to perfuade us, that they faithfully 
 
 * declared what was commanded them of God.' 
 
 ZANCHIUS 
 
 (a) Quia opinione tantum ftare videtur religio profa- 
 nis hominibus, nequid ftuke aut leviter credant, ratione 
 probari fibi cupiunt ac poftulant, Mofen & propheta? 
 divinitus loquutos effe. Atque teftimoniiim Spirit^s omni 
 ratione praeftantius effe refpondeo : Nam ficuci Deus foius 
 de fe idontas eft teftis in fuo fermonej ita etiam non an- 
 te fidera reperiet Serrao in hominum cordibus, quam in- 
 tei iore Spiritus teftimonio obfignetur. Idem ergo Spiritus 
 qui per os prophetarum loquutus eft, in corda noftra pe- 
 necret neceffe eft, ut pertodeat eos tideliter protuliffe, 
 quod divinittjs erat mandatum. Calvin Infiitm. lib. X. 
 C» 7. Se^. 4. 
 
7^ Of the hrvard Immediatel SeQ. V, 
 
 ZANCHIUS, ProfefTor of Divinity at Heidel" 
 berg, in his Treaiife of the Holy Scriptures^ Tom. 
 8. of his Works, in Anfwcr to thofe that fay, 
 
 * The Scripture needs no other Teflimony, but 
 ' is fufJicient of it felf, to prove it was given 
 
 * by Infpiration of God,* lays dov.'n the fol- 
 lowing rropofitions. 
 
 Prop. i. (h) ' 'Tis notin the pov/er of any 
 ' Man nor of the univerfai Church, but of God 
 
 * alone, to make a Man certainly know that this 
 
 * very Scripture whereof we are fpeaking, was 
 
 * given by Infpiration of God, and others were 
 ' not. 
 
 Prop. 2. {c) ' Nor can the Holy Scripture 
 
 * effeft this of itfelf alone, but the Holy Spirit 
 « is necelTary for the fo enlightning of the Mind 
 
 * of Man, in his hearing or reading of the Scrip- 
 
 * tures, that he may fee and perceive God, and 
 
 * not Man to be the fpeaker.' 
 
 Prop. 3. {d) * No Reafons drawn either from' 
 
 * the Antiquity, or Harmony of the Scriptures, 
 
 * or thofe Miracles wherewith th6 Holy Scrip- 
 
 * ture 
 
 (^) Non eft cujus piam hominis, neque totius Ecclcfaf, 
 fed folius Dei etficere ut qiiis certo cognofcat, banc de 
 qua loquimur fcripturam effe QioTViVTof, alias vero minime, 
 
 (c) Non eft etiam Scripturae fandlae perfe folius hoc ef- 
 ficere ; fed opus eft Spiritu Sando, mentem hominis le- 
 gentis autaudiencis Scripturam ita illuftrinte, ut videat 
 ac fentiac Deum loqui in Scripturis, non hominem. 
 
 (d) Nullis etiam rationibus, five ab antiquitate, five a. 
 confonantia Scripturarum. five Miraculisquibus fuitScrip- 
 rura S. confirmata, five complemento vaticiniorum cju-s 
 five ab alio quovis loco, dedudis, pefuaderi ulli homi- 
 num, poteft, hos Ubros effe QiorvivrrtSf alios nequt- 
 ^uam, fine Sjjiritu intus hoc denonltrance. 
 
SqB:, V* Tejlimofiy of the Sprit, 79 
 
 ture was confirmed, or the fulfilling of its 
 Prophecies, or any other Topicks, canperfuade 
 a Man, that theie Books were given by Infpi- 
 ration of God, and others were not, without 
 the inward Demonft ration of the Spirit. 
 
 Prop. 4. {€) ' The holy Spirit therefore which 
 can open the Mind, and enlighten the Eyes 
 of it, is not only necefTary to make a Man 
 know of a truth, that the Canonical Books were 
 given by Infpiration of God •, but he alone is 
 alfo a Teacher, able and fufficient to do this, 
 without any Teftimony of the Church, or an/ 
 Reafonsof Man. 
 
 PISCATOR ProfelTor of Divinity at Her- 
 horn, fays, (/) ' Though the Scripture defer- 
 .* veth to be believed of all Men, as being given 
 < by divine Infpiration, and felf-credible, 
 
 * yet it muft be confirmed by the Spirits Tefti- 
 • ' mony in our Hearts, that we may be certain 
 
 * of its Authority, and fo give full credit there- 
 
 * unto. 
 
 BUCANUS, ProfefTor of Divinity at Laufanna^ 
 having propofed this Queftion, {g ) ' How is it 
 
 certain 
 
 (ff) Ergo Spiritus Sanftus qui mentem mentifq; oculos 
 aperiat, atque illuminet, non (bluni neceflarius eft ad hoc, 
 utquisverc agnofcat canonicos libros elfe SsoTyei/rK?, led 
 etiain ad hanc rem ille unus,riiie ui"lo teftimonio Ecclelis 
 fineqj ullis rationibus, idoneus eft atq; futficjens Dortor. 
 ► (f) Etli autem hsc Scwptura fidem apud omnes meretur 
 tanquam Qgi'rviv^-oi )y oivri Ti^oi, tamea teftimoiiioSpirirus 
 Santti fanciri earn in cordibus noftris oportct, ut nobis 
 certa ejus conftet Authoritas, ac proinde ut plenam ei 
 tidem habeamus. Pifator in j^phorifmis Loc 7. Aphori. 
 (g) Undeconftat a Deo di£fata efTe Scripta Prophetica 
 et Apoftolica ? Partim Teftunoniis quidsm, partim Ar- 
 
 gumcntis 
 
Of the Inward immediate Se6l* V, 
 
 * that the Writings of the Prophets and Apoftles 
 
 * were diftated of God ? Anfwers^ Partly by 
 ' TeiVimonies , and partly by Argiimenrs: 
 *■ The Teftimonies are either internal or cxter- 
 
 * nal: The internal Teftimony is but one, name- 
 » ly of the holy Spirit, inwardly fpeaking'to our 
 
 * Heart, and diftating, that thofe Writings were 
 *■ given by divine Infpiration, and Sealing them 
 ' therein. 
 
 ' And this Teftimony is peculiarly appointed 
 <■ for the ftrengthening of us, and alone fatisiies 
 
 * us.* 
 
 RAVANELLUS fays, (h) « We are certain 
 
 * of the divine Authority of the Scripture, by 
 
 * the Teftimony which the holy Spirit gives in- 
 '■ wardly in our Hearts. 
 
 * The Teftimony of the holy Spirit is far more 
 
 * Effedtual and Excellent than all other Tefti- 
 ' monies, and particularly, the Teftimony of 
 
 ' the 
 
 •umentis. Teftimoniis quidcm partim intcrnis, partim 
 extcrnis. Internum Teftimonium unicum eft,ncnipe, Spi- 
 ritus Sanfti inrus alloquentis cor noftium, 6< diitantis 
 kiipta ilia effe ^o-Trviv^a. & ca cordibus noftris ob(ignantis. 
 Eftque hoc Teftimonium proprie ad noftrnm iplbrum 
 confiimationem, foUimque nobis fatisfacit. Bhcah'i Ivfiix, 
 Thcolog. loc. 4. Quttjt. 12. 
 
 (h) De divinitate Scriptura; nobis conftat, ex Teftimo- 
 nio, quod Spiritus San£1us intus in cordibus noftris per- 
 hibet. Spirit&s Sanfti Teftimonium large eft cfficacius 
 & prjeftantius omnibus aliis Teftimoniis, & nominatim 
 Eccleliae Teftimonio : nam neque Teftimonium, quod 
 vel ipfa Scriptura iibi aut reddir, vel ex natura ejus, feu 
 ex iisqu2t lil>i infica fuiit, defumitur, quidquam valet ad 
 perfuadendam, niliaccedat internum Spiritus Sanfti Tefti- 
 monium. ]{avii?ii}li hibliothecA Sacr^ in verbo (Scriptuia^J 
 Mum. 2. Dift. I. 
 
SeQ:. V . Of the Imvard Immediate 8 1 
 
 ' the Church •, for neither the Teftimohy of the 
 
 ' Church, nor the Teftimony, which either the 
 
 ' Scripture gives to itlblt, or is taken from its 
 
 ' Nature, or from the inherent Matter, avails 
 
 * any thing to perfuade us to believe its divine 
 
 * Authority, v/ithout the internal Teftimony of 
 ' the holy Spirit.' 
 
 Dr. IVillet^ ' Not the Judgment of the Church, 
 '■ but the Witnefs of the Spirit, doth certify and 
 ' afilire us of the Truth and Authority of Scrip- 
 *• ture.* S-^nopfis Papif?ni. p. 37. 
 
 Archbishop USHER. ' It is required that we 
 ' have the Spirit of God, as well to open our 
 
 * Eyes to fee the Light, as to feal up fully into 
 ' our Hearts that Truth which we fee with our 
 ' Eyes •, for the fame Holy Spirit that infpired 
 
 * the Scripture, (i Cor. ii. 10, and 14,37. ^P^-^' 
 ' i. 13-j inclineth the Hearts of God's Children 
 ' to believe what is revealed in them, and in- 
 
 * wardly affureth them above all Reafons and 
 ' Arguments, that thefe are the Scriptures of 
 ' God. Su?n and Subflance of the Chriftian Re- 
 ' ligion^ p. II, 12. Edit. 6. 
 
 < This Teftimony of God's Spirit in the 
 « Hearts of his Faithful, is greater than any 
 
 * human perfuafions grounded upon Reafons or 
 
 * Witnefies of Men. Ibid. p. 12. 
 
 Bishop Stillingfleety ' The whole work of the 
 ' Spirit of God in its peculiar Energy, and way 
 
 * of Operation upon the Soul is left entire to it 
 ' felf : But then when the Spirit works, as to the 
 
 * planting of a truly divine Faith •, I do not think 
 ' it only perfuades the Soul of the Truth of a di-- 
 
 * vineTeftimony,but withal reprefents theTruths 
 
 G revealed 
 
82 Of the Inrvarci Immediate Se£l. V. 
 
 ' revealed by that Teftimony with all that excel- 
 ' lency and fuitablenefs that there is in them, 
 < that by the moft agreeable, yet efFe6tual, in- 
 ' fluence of the Spirit upon the Soul, it cheerful- 
 ' ly embraceth that Truth, which is revealed, 
 ' and cordially yeilds up itielf in Obedience to it.' 
 Origines facfce^ Book 2. C. 8. concerning the ^'ruth 
 of the Doctrine ofChriJiy Seel. 11. 
 
 The Judgment of thefe Protejlant Writers 
 concurring to prove that the Spirit's inivard vn- 
 7nediate Tejfimony is neceflary to fatisfy our Confcien- 
 ces of the Authority of Scripture, and t© beget a fav- 
 ing Chrijiian Faith, will far outweigh our Ad- 
 verfary's fingle Affertion to the contrary . But 
 if our Reader be defirous to perufe a Colle6lion 
 of Telli monies as well of thofe call'd Fathers, 
 as of Writers of the Romifh Communion, and ot 
 Proteftants, confirming this Pofition, ^hat the 
 Holy Spirit is the Chief and only certain and infal- 
 lible Interpreter of Scripture, we refer him to 
 a Pojlhumous Treatife, written by R. ClaridgCy 
 intituled TraElatus Hierographicus, whence we 
 tranfcribed thofe foregoing. 
 
 But our Adverfary will perhaps, as he does 
 p. 75. call all this the Ordinary AJfftances of the 
 Spirit, and fo do we ; but then the Ordinary 
 AJfiftances of the Spirit are by an inward i?n- 
 niediate Tejlimony, which is the very Point we 
 contend for. Now the inzvard ifn??iediate Tejiimony 
 of the Spirit confirms to Mens Minds the plain 
 Precepts of Holy Scripture,-And explains the Doubt- 
 ful or 0^/t7//-(? PalTages that may be therein ; So 
 that our Opponent's Difcourfe on thofe Points 
 p. y^, y6, yy. is to little Purpofe -, not at all 
 proving the Conclulion he draws p. 78. thztthe 
 Scripture itfelf is its own beft Interpreter, 
 
 He 
 
Se£l. V, Tejlimony of the Spirit, 8 5 
 
 He concludes this Se<5lion with telling us, what 
 are the Infpirations of the Holy Spirit that the Church 
 <?/" England prays for : To which we fliall only 
 lajr, that if the Church of England pray in Faith, 
 when they ufe thefe Colkfts, ' God, who at 
 
 * this time didfl teach the Hearts of thy Faithful 
 ' People, by the fending to them the light of thy 
 ' Holy Spirit ; grant us by x)\t fame Spirit to have 
 
 * a right Judgment in all Things ■■ .-■ Coll. for 
 ' JVhitJunday. 
 
 * Grant to us. Lord, we befceech thee, 
 
 * the Spirit to think and do always fuch 
 
 * Things as be rightful, that v/e who cannot 
 ' do any Thing that is good without thee, may 
 
 * by thee be enabled Coll. for ninth Sun- 
 day ajter 'Trinity. They muft htXitvt Perfeulion 
 and Infallibility attainable, in the fame fenfe the 
 fakers do. 
 
 SECT. VI. 
 
 Of the Mimjlru 
 
 Page 79. He begins with this, 
 
 ^efi. ' Are not all true Miniflers of Chrifl 
 * now as infallible in what they teach, as the 
 « Prophets and Apoftles were-, orelfe the Mi- 
 t niftry of Chrift, or of the Spirit, would not be 
 < infallible ? 
 
 This Queftion is not in xht^iakfrs Terms,nor 
 warrantable from the Places he cites, viz: G. F's, 
 great Myilery p. 12. 72. who in neither of 
 them fpeaks one Word of infallibility. 
 
 G 2 The 
 
^4 Of the Mwijlrj. Sed. VI- 
 
 The Infallibility they plead for, is that of 
 the Spirit, and no otherwife theirs, than as they 
 follow its Guidance: And fo, our Opponent 
 owns, 'tis Jlated by [ome of them y which, fays he,^ 
 makes them no more infallible than other Men, for 
 every Man isfofar infallihle'. Nor did the Quakers 
 ever pretend to be more infallible than other 
 Men, following the fame Guidance. Our Oppo- 
 nent therefore is unfair, when he infmuatcs, that 
 they pretend to be abfoliUely infallihle, or beyond 
 the foffibility of Erring from the Ride they are to 
 foUazv •, and confequently all his Inferences (p. 
 80, 8 1 .) drawn either from their fuppofed or ac- 
 knowledged Errors, are of no validity, having 
 no Foundation but his own Chimerical Conceit 
 of a Perfonal Infallibility ^ a Thing they never 
 laid claim to. 
 
 He tells us, Pag. 82. that *It cannot but be 
 
 * needful now, that there fhould be a Form of 
 ' found Words, comprehending the chief Articles 
 ' of the Chriilian Faith, to be oivned by all 
 ' Minifters and profefTed Members of Chrifl's 
 ' Church •, fhe Want whereof among the ^ta- 
 ' kers, has been the Occafion of their teaching fo 
 ' many falfe Doftrines, contrary to the Scrip- 
 
 * tures, and the Ancient Creeds and Summaries 
 ' of the Chriflian Faith.* 
 
 How inconfiflent with himfelf is this Writer? 
 Has he not before alTerted, and taken much 
 Pains to prove, that the Scriptui-eis a filed Canon 
 or Rule^ andour fole and entire Rule of Faith and 
 Manners in all that is necejfary to our Salvation ? 
 And does he now prefs the NecefTity of another 
 Form of found M'^ordu and aiTert the want thereof 
 to have been the Occafion of teaching ?nanyfilfe Doi^- 
 rinej} Will he, after al] hisExaltations QiScripturt\ 
 
 deprcfa 
 
Sed. VI. Of the Mimjlry. 
 
 deprefs it in favour of a Creed or Summar-^ ? He 
 certainly does fo, when he makes x.]\t former an 
 infufficienc Rule againft the preaching faHe 
 Dodrines, without the latter. 
 
 Nor is he content with a fingle Form of found 
 Wordi bchdes the Scripture, butfpeaks of coin- 
 faring all we teach^ with the ancient Creeds and 
 Forms of found Words iiniverfally received in Cbrifl^s^ 
 Church, conformable to Scriptire. 
 
 The ancient Creeds were very numerous; 
 Perkins in his Expofition of the Creed tells us. 
 He had feen threefcore Creeds of the mofl ancient 
 Councils, infeveral Authors. Muil we compare 
 our Do6lrine with all of them ? If not, 'ivith 
 wj?ich of them ? We are told, with thofe univer- 
 fally received in Chrijl's Church. But which are 
 they ? That which feems molt confonant to the 
 Scriptures, and leaft liable to Objection, is that 
 couimonly ca.\Wd the yipojiles Creed, about one 
 Article of which (viz. Of Chrijl's defccni into Hell) 
 there has been fo much Debate and Altercation 
 among the Learned, as is a juft Exception to 
 its having been univerfally received. 
 
 That we be not loft in'fuch a. Labyrinth, let 
 us keep clofe to the Bible, the Creed of the 
 Early Reformers from Popery, of which (i) 
 Cbillingivorth thus fpeaks, ' By the Religion of 
 ' Proteftants, I do not underftand, the Dodrine 
 
 * of Luther, or Calvin, or Melancihon, nor the 
 
 * Confeflion of Augufia or Geneva^ nor the Ca- 
 
 * ttc\\\{m of Heidelberg, nor the Articles of the 
 
 Church 
 
 ^ (i) The Religion of Prct^ftants a fafe Way to Salva- 
 tio. Chap, 6. y. $6. 
 
26 
 
 Of the Minijlry, 
 
 Sea. VI. 
 
 Church of England •, no, nor the Harmony 
 of Proteftant ConfefTions •, hut that 'uoherein they 
 all agree ^ and which they all fuhfcrihe with a 
 greater Harmony, as a perfeft Rule of their 
 Faith and Adlions, that is, the Bible: TheBible, 
 I fay, the Bible only is the Religion of Pro- 
 teftants ! Whatfoever elfe they believe, be- 
 fides it, and the Plain, Irrefragable, Indubi- 
 table Confequences of it, well may they hold 
 it as a Matter of Opinion, but as a Matter 
 of Faith and Religion, neither can they with 
 Coherence to their own Grounds, believe it 
 themfelves, nor require the Belief of it of o- 
 thers, without moft high and mod Schifmati- 
 cal Prefumption. — -I fee plainly, and with 
 mine own Eyes, that there are Popes againft 
 Popes, Councils againft Councils, fome Fathers 
 againft others, the lame Fathers againft them- 
 felves -, a Confent of Fathers of one Age a- 
 gainft a Confent of Fathers of another Age •, the 
 Church of one Age againft the Church of 
 another Age. — No Tradition, but Only of 
 Scripture, can derive it felf trom the Fountain. 
 
 His ^ejlion -p. 82. ' Is not every true Mi- 
 ' nifter furniflied with what to preach, as the 
 ' Prophets and Apoftles were, by the immediate 
 ' Infpiration of the Spirit, without any necef- 
 ' fary ufe of the Scriptures, or of any outward 
 ' Helps and Means ?' is, as we fuppofe,not truly 
 deduced from any Quakers Words, which per- 
 haps he is feiifible of, fince he has not cited 
 any of them. Nor docs this Queftion at all 
 affedl them ; for they deny not the necejjary life 
 of the Scriptures, nor of any outward Helps and 
 Means to thofe that have them, of which their 
 frequent Qiioting the Scriptures both in their 
 I'rcachings and Writings is an undeniable Proof. 
 
 Pace 
 
Sea. VI. Of the Mmfiry. ?7. 
 
 Page 83. He forms this ^u eft ion y ' Is he 
 
 * not a falfe Prophet and Deceiver, who takes 
 ' the Prophets Words, Chrift's and the A- 
 
 * poftlcs Words, to talk upon, but have not 
 ' received the Word from the Mouth of the 
 
 * Lord? And their Prophecy and Teaching 
 
 * would foon beat an End, if they had not the 
 
 * Scripture, which is other Men's Words, and 
 « that which was fpoken by others, to fpeak their 
 ' Imaginations from ? 
 
 For this ht Quotes Edward Burroughs., p. 126. 
 To do Juftice to E. B. and to let the Reader 
 fee what a Number of Choice Queries our Op- 
 ponent has willingly overlook'd, we fhali tran- 
 fcribe the whole Paffage, 
 
 * Whereas we are accufed by the Teachers 
 ' and People of this Generation, That we are 
 ' falfe Prophets and Deceivers, and that we deny 
 
 * the Chrift which died ^/ Jerufalem, and that we 
 *■ preach another Gofpel than the Apoftles preach' d^ 
 
 * and that we deny the Scriptures and the Ordi- 
 *■ nances of Jefus Chrift ; and that we hold Free- 
 ' will, and eftablifh felf Righteoufnefs, and teach 
 ' People to ah in their own Strength to obtain Life ; 
 J and that we deny Churches, Minifters, and Ma- 
 
 * gift racy. 
 
 * To all thefe falfe Accufations I anfwer; It is 
 
 * no new thing, nor no flrange thing to the Chil- 
 
 * dren of Light, who are feparated from the 
 ' World and worldly Worfhips, and from the 
 ' Works of Darknefs, to be accufed falfly, and 
 ' and to be flandered, by being called Deceivers 
 
 * and Seducers, by the Generation of chief Priefts 
 ' and Pharifees, in which Generation are the 
 
 ' Teachers 
 
88 Of the Mimflry. Sea. VL 
 
 ' Teachers and Profeflbrs of (k) this Age, who 
 
 * have a Form of Godlinefs, buc deny the Pow- 
 
 * er. Chrifb was called a Deceiver, and a Blaf- 
 ' phemer, and the Apoftleswere called Movers 
 
 * of Sedition, Hereticks, and Turners of the 
 ' World upfide down, by them who profefled 
 
 * in Word what Chrift v/as in Subftance, and 
 ' what the Apoftles witnefled, and fo it is now. 
 
 * We who are fcornfully called ^takers do live 
 
 * in, and declare forth, no other thing, but the 
 
 * Subftance of what the Priefts have preached 
 ' upon, and the Profeflbrs have talked upon in 
 ^ their carnal Minds by their Imaginations. He 
 
 * is a falfe Prophet and a 'Deceiver^ which hat h not 
 ' the Word fr 07)1 the Mouth of the Lord^ but takes 
 
 * that v/hich the Lord fpoke to another, and 
 
 * calls it his, and ufeth his Tongue and faith, 
 ' The Lord faith it, when the Lord never fpake to 
 *• him. And here are the Teachers of the World 
 
 * themfelves guilty of that whereof they falfly 
 ' accufe us -, tor they take the Prophets Words, 
 
 * Chrift's and the Apoftles Words to talk upon, 
 ' but have not received the Word from the 
 ' Mouth of the Lord , and their Prophefie and 
 
 * Preaching would foon be ended, if they had 
 
 * not the Scj-ipture, which is other Mens Words, 
 < and that which is fpoken to others, to fpeak 
 ' their Imaginations from. And thefe are the 
 
 * falfe Prophets and Deceivers, which run, and 
 ' are not \Q\\t^ which fpcak to others, pretending 
 "^ they be lent of God, but walking contrary to 
 ' all tliat ever God fent to declare his Name in 
 ' former Generations, and fo are known to us by 
 ' their Fruits, having no Example from thePro- 
 ' phets, Chrift nor his Apoftles, for their Pracl- 
 
 * ice 
 
 (i") This was written iu tlie Year, 1656. 
 
Se8:. VI. Of the Mimfiry: 
 
 ice, but do walk in the Example of the fiilfe 
 Prophets of Ifraely of the Scribes and Pbarifees, 
 and of the falfe Brethren. O foolifh People, 
 which have Eyes and fee not, which have 
 Hearts and do not underfland. Is the Lord 
 changed from what he was ? Were they falfe 
 Prophets and Deceivers in Jfaiah^sTime, which 
 he was fcnt to cry out againft, which fought 
 for their Gain from their Quarter ? And are 
 not your Teachers falfe Prophets now, which 
 aft the fame Things? Were they falfe 
 Prophets and Deceivers in Ezekiel^s time, which 
 he was fent to cry againft, that fed themfelvts 
 with the Fat, and cloathed themfelves with the 
 Wool, and made a Prey upon the People ? 
 And are not your Teachers falfe Prophets and 
 Deceivers now, which aft the fime thing r 
 Were they falfe Prophets in Mkah\ time, 
 which he was fent to cry out againft, which 
 preached for Hire, and divined for Money, 
 and cried Peace to them that put into thcir 
 Mouths, but prepared War againft them that 
 did not ? And are not your Priefts falfe Priefts 
 and Prophets which a6l the {;^me things ? Were: 
 they Deceivers of the People in Chrift's time, 
 which he cried Wo againft, which were called 
 of Men Mafters, and which had the chief 
 Places in the AfTemblies, and which ftood pray - 
 ing in the Synagogues, and went in long RobeSv 
 and which loved Greetings in the Markets? 
 And are not your Teachers Deceivers of the 
 People now, which are found afting the fame 
 things ? Were they falfe Teachers and fille 
 Brethren in the Apoftles time, which tliey de- 
 clared againft, which through Covetoufnefs 
 with feigned Words made Merchandife of the 
 People, and went in the way of Balamn for 
 Gifts and Rewards, and preached for filthy 
 
 Lucre, 
 
90 
 
 Of the Mimjlry, 
 
 Sed. VL 
 
 Lucre, and which P<^z// faw come and coming in 
 his Days, which were proud Men, covetous Men, 
 felfwillcd and fierce Men, heady highminded 
 Men, having a Form ofGodlinefs but denying 
 the Power, which always taught People, but 
 none were able to come to the Knowledge of the 
 Truth under their Teaching? And are notyour 
 Teachers falfe Teachers now, who walk in the 
 fame Steps ? To the Light in all C onfcicnces I 
 do fpeak, which will witnefs the Truth. A 
 fottifh and ignorant People, which cannot dif- 
 cern who the falfe Prophets and Deceivers and 
 falfe Teachers are ; the Lord is the fame that 
 ever he was, and his Spirit is no whit changed : 
 Was it once anAbomination to the Lord in the 
 falfe Prieffcs and Prophets of Ifrael^ to fdek for 
 their Gain from their Quarter, and to feed them- 
 felves with the Fat, and to cloath themfelves 
 with the Wool, and make a Prey upon the 
 People, and to preach for Hire, and to di- 
 vine for Money ? And arc not thefe things, 
 and they that uphold them. Abomination to 
 him now ? Did the Spirit of the Lord in his 
 Servants declare againft thefe things then •, and 
 againft them that upheld them then ; and 
 muft not the fame Spirit, where it is made ma- 
 nifeil declare againft thefe things, and againft 
 them that uphold them now ? Was it once an 
 Abomination in the Sight of Chriil in them, 
 to be called of Men Mafter, and to have the 
 chief Places in the Aflemblies, and to ftand 
 praying in the Synagogues, i^c. and are not 
 thefe things an Abomination to him now in 
 whom they are upheld ? Did Chrift cry JVo 
 againft fuch things, and againft them that up- 
 held them then ; and muft not the Spirit of 
 Chrift, where it is made manifeft, cry JVo a- 
 gainft fuch things, and againft them that up- 
 hold 
 
Sect. VI; Of the Minipy. f\ 
 
 hold them now ? Were thefe Marks of falfe 
 Teachers then, to make merchandife of the 
 People, and to go in the Way of Balaam, for 
 Gifts and Rewards, and for filthy Lucre, and 
 to be proud, covetous, heady, highminded, 
 felfwilled, and fierce Men ? And arc not they 
 falfe Teachers now which bear thefe Marks ? 
 Did the Apoftle give warning to beware of 
 fuch, and to turn away from fuch ? And muft 
 not the fame Spirit, where it is made manifeft, 
 give warning to beware of fuch, and to turn 
 away from fuch now ? We witnefs to have re- 
 ceived, according to Meafurc, the Spirit of the 
 Prophets from which they fpoke, and the Spi- 
 rit of the Apoftles by which they fpoke, which 
 is Chrift made manifeft in us, and happy are all 
 they that receive our Teftimony. For by the 
 fame Spirit of Chrift we do declare againft 
 thefe Abominations now, as the holy Men of 
 God did then, for God and his Spirit is the 
 fame as ever was, and what he once hated, he 
 hates for ever/ 
 
 To have anfwered all thefe ^eries propofed 
 by E. Burroughs had been becoming a fair Ad- 
 verfary ; but to pafs them all by,and fubftitute one 
 of his own from Words in the fame Page ill put 
 together, as our Opponent does, may be of ufe 
 to fhew, that he thinks himfelf the beft Judge of 
 what he can anfwer. 
 
 Page%^. Having propofed this ^ery, < Is 
 ' not the Miniftry that Chrift has appointed al- 
 ' ways to continue in his Church, the Miniftry 
 ' of fuch are immediately called, and fent forth 
 ' by Chrift and his Spirit, unto the Work of the 
 ' Miniftry, as were the Holy Apoftles and Pro 
 * phets?' 
 
 He 
 
8§ Of the Minijlry. Seft. VI 
 
 He anfwers, ' No, the Miniftry that Chrift 
 ' has appointed alway to continue in his Church 
 
 * is not the Miniftry of fuch as are immediately 
 
 * and extraordinarily called.' Adding in his An- 
 fiver the Term extraordinarily^ which was not in 
 the ^eftion^ and from that unjuft Addition of his 
 own, afferts, p. 85. ' Thar the ^/^^c-rj pretend 
 ' to the fame invifible and indifcernible Gifts of 
 
 * prophetical and immediate Infpiration which the 
 
 * Prophets and Apoftles had.' Which we have 
 already fhewn is not true ; his Inference therefore 
 of the NecefTity of their working Miracles has 
 no Foundation. 
 
 He fays, p. 87. ' Though fpiritiiil Cures 
 
 * that reach to the Soul, are greater Works, as 
 
 * they are more beneficial, than bodily Cures i 
 
 * yet they are not properly greater Miracles, as 
 
 * not being v/rougbt by an A61; of Ommnipotcnt 
 
 * irrefiftible Power, equivalent to that of Crea- 
 
 * tion,asthe bodilyCures were, that were wrought 
 « by our Saviour and his Apoftles, that were in- 
 < curable by any natural Power or Art.' To 
 this we fliall oppofe Dr. Ha^nojids Paraphrafe on 
 Eph. i. 19, 20, 
 
 * The Infinitenefs of his Power hath been en- 
 ' gaged in this Work toward us Believers, in fub- 
 •• duing our Enemies, Sin, and Death the Punifh- 
 
 * ment of Sin, and raifing us Sinners, firft to a 
 
 * new, and then to an eternal Life, which was a 
 
 * Work of the fiime Omnipotence with that, 
 ' which he firft evidenced in that miraculous 
 « Raifing of Chrift from the Grave, and exalt- 
 
 * ing of him to the higheft Degree of Glory, 
 
 * next to himfelf in Pleaven.' 
 
 OVR 
 
Sea. VI. Of the Mimftry, 93 
 
 Our Opponent's harfh and uncharitable Cen- 
 fures he fo liberally beftows upon us in p. 88. and 
 his Encomiums on the good People of the Church 
 of England^ we pafs by : Though would we imi- 
 tate him, in faying the harfheft Things we could 
 of theic'(?r/? of his Com?numon, and applauding 
 t\\t beji o{ OMV own, we could make the former 
 appear far more vile than the worft of ^lakersy 
 and the latter as found in Chrijlian Kno-wledge, 
 and as fubftantially good, humble and charitable, 
 as the good Peoj)le of the Church of England. But 
 \vife Men would not take fuch Difcourfe from us 
 for Argument ; neither can we fuppofe judicious 
 Readers will from him. 
 
 As to his Inftance p. 89. of hard JVords us'd 
 by E. Burrough's to his Adverfary, our Oppo- 
 nent talks unguardedly in afierting, that 'twas 
 without any Provocation but his propofingfome Se- 
 ries te him, which we conceive impoflible for 
 him to know, at the Diftance of yj Years pall, 
 fince thofe Words were written. ^Tis pofTible 
 that Adverfary, with whofe Charadler and Con- 
 veriation E. B. was, for ought we know, per- 
 feftly acquainted, might deferve them. If fo, 
 they were true, and E. B. for ufing them is not 
 to be blamed, as our prefcnt Oppofer juftly is, 
 for faying p. 90. that the fakers ufe fuch Expre- 
 flions indifferently to all who are Adverfaries to their 
 Religion, and oppofe their erroneous Tenets, though 
 never fo good Men, which is untrue. 
 
 But that the Vicar may fee what Expreflions 
 fome of his own Fraternity have us-d towards the 
 ^lakers in general, we fhall tranfcribe fome of 
 them. 
 
 I, Ben- 
 
Of the Minijlry. Seft. VI. 
 
 1. Benjamin Loveling^ in his Book call'd the 
 Spirit of ^akerifm rehiikedy has thefe Exprefllons, 
 
 * Poifonous Tenets, p. 7. Heretical Leaven, 
 
 * p. 10. The Magickof a Conjurer, p. ii.Sym- 
 
 * bolizing with the Lupcrci among the Romans^ 
 
 * p. 12. Of a bafe Breed, p. 13. Abominably un- 
 ' jLift, p. 14. Their Doftrines aperfed Compli- 
 
 * cationof all the Herefies in the fcveral Centu- 
 ' ries ofChriJiianity^ p. 17. They are the word 
 ' Subjects in the World, being bound by their 
 
 * very Principle to be bad Subjefts — The Jt'- 
 ' fuils are fuppos'd to have hatched them—Fatal 
 
 * it may be to give them too much Liberty to 
 ' propagate their Kind. For every Profelyte 
 •^ they make, aSubjedl is loft. — And as they do 
 « not deferve the Name of Subjefts, fo neither 
 ' ought they to be numbred among Proteft ants. 
 
 * p. 20. Blafphemers and Hereticks, p. 25. 
 « They allow of no Chriji without, p. 28. Blaf- 
 ' phemers and fcandalous Hereticks. p. 36.* 
 With abundance more of the fame Kind. 
 
 2. Edward Cockfon, in a Book call'd the ^a- 
 kers Pedigree, fays, ' That a ^.aker, as fuch, 
 
 * is neither true Proteftant, nor the true Friend 
 
 * of a Proteftant, p. 7. That they fervenot the 
 ' Lord JefusChrift, but are contrary to him, 
 
 * his Divinity, Mediatorihip, and plenary Satis- 
 
 * fadion to Divine Juft ice, p. 33. That the Poi- 
 
 * fon of Afps is under their Lips, p. 34. That they 
 
 * are a Sedt of Seducers, who are the laft born 
 « of Hereticks : fBOttjcemUJJ 2Df aftoli COtiatUJJ, 
 
 * f ^rCUlf emetlientUtn •, the lajl Vomit of the 
 ' great Red Dragon with f even Heads and ten HornSy 
 ' The ver'j Excrement of the prefent Age, p. 27. 
 « The very Fly-blows of the Papifts, p. 51. 
 
 * Their Do6lrines a Pill of deadly Poifon, p. 17. 
 
 Their 
 
Seft. VI. Of the Minipy. 95 
 
 * Their Religion anHodge-podge of all Herefies, 
 ' p. 7. And that if ail the old Herefies of for- 
 ' mer Ages had been loft, in this one Seft they 
 ' may be found again. Epift. DedicaL* With 
 this Sort of Language that Book is ftor'd, and 
 if either the Ficar, or our Reader, incline to tafte 
 more of thefe bitter Waters, we refer them to 
 Le/Iyy Keitby Beckha??!^ Meriton^ Topcliff^ and 
 others of the Clergy, whofe Books againft the 
 fakers have publifli'd to the World what Spi- 
 rit they were of, v'lx. that which lujleth to Envy^ 
 and calleth for Fire, not from above, to purify 
 and refine their Adverfiries, but from below, to 
 confume and devour them. 
 
 We delight not in fuch Retortions, but they 
 are, as it were, forc'd from us by our Opponent's 
 Harangue againft the ^akers^ upon a Topick fo 
 ■very applicable to thofe of his own Fraternity ; 
 nor is himfelf wholly clear, witnefs his Title-page. 
 He would probably have forborn his Objections 
 on this Head, had he confider'd the Advice of 
 our Saviour, Mat. vii. 5. Firft cafi out the Beam- 
 cut of thine own Eye^ and thenjhall thou fee clearly 
 to cafi the Mote out of thy Brother* s Eye. 
 
 Our Adverfary's DKcourfe from p. 91. to 
 96. concerning the Call and Salifications of a 
 Gofpel-Minifter, and his denying the Neceffity of 
 Grace., or Inward Holinefs., to the being of a Gof- 
 pel-MiniJler, we think, is fully anfwered, in the 
 following Tranfcript. 
 
 ' (I) The not fpeaking from the Mouth of 
 *• the Lord was of Old a certain Mark of a falfe 
 
 Prophet 
 
 (0 J^ChrUgti Life and i'ofthumousWork5,p. 509. 
 
 \ 
 
96 Of the Mtmftry. Sed. VL 
 
 * Prophet, Thus faith the Lord of Hofts^ hearken 
 
 * not unto the Words of the Prophets that prophefy 
 
 * unto you ; they make you vain, that fpeak a Vifi- 
 ' on of their own Heart, and not out of the Mouth 
 *■ of the Lord. Jer. xxiii. 1 6. The Lordfaid unto 
 ' jne, the Prophets prophefy hies in my Nanie, I 
 *- fent them not, neither have I commanded them, 
 
 * neither f pake to them : They prophefy unto you a 
 
 * falfe Vifion and Divination, and a Thing of nought ^ 
 
 * and the Deceit of their Heart. Jer. xiv. 14. As 
 ' the fpeaking from the Mouth of the Lord was 
 
 * of a true one. See iChron. xxxvi. 12. A true 
 ' Prophet was Interpres ^ Internuncius divines 
 
 * Voluntatis, an Interpreter or Revealer of the 
 *• Will of God. For Prophefy in the primary 
 
 < Notion, doth not import the Foretelling of 
 *• Things to come, that is rather a fecondary Sig- 
 
 * nification, but in declaring the Mind of God, 
 
 * received by immediate Revelation. So that, 
 ' {m) as one well obferves. The receiving what he 
 
 < makes known by immediate Revelation for- 
 
 * mally conflitutes a Prophet, i. e. a true one. 
 
 « from hence it is in Scripture, that the 
 
 ■^ Patriarchs, as Abraham and others are called 
 ' Prophets, not becaufe of any Predidlions uttcr- 
 
 * red by them, but becaufe of the Frequency of 
 
 < Divine Revelations among them. And hence 
 
 * likewife thofe in the New Teftament who ex- 
 
 * pounded the Scriptures by immediate Infpira- 
 
 * ration, are called Prophets. And the ufual 
 
 * Forms of Speech which the Prophets ufcd, 
 ' were. The Word of the Lord came to me, or to 
 « fuch an one, or Thus faith the Lord, and the like. 
 
 * So the Apoflles and Minifhers ofChrift receiv- 
 
 * ed of the Lord, and (jpake as they were moved 
 
 * by 
 
 (»»; Bilhop Stiltirgfiiet in Orig. SacitUii. c. Y. §. iv. 
 
Sed. VI, Of the Minipy, 97 
 
 « by the Holy Ghoft. So Chrifl faid unto his 
 *■ Difciples, It is not y that fpeak^ but the Spirit of 
 ' your Father which fpeaketh in you. Mat. x. 20. 
 ' Or, as another Evangelift hath it, // is not ye 
 ^ that [peak., hut the Holy Ghojl. Mark xiii. 11. 
 ' As my Father hathfent 7ne^ even fo fend I you : 
 ' And when he had faid this he breathed on them^ 
 ' and faith unto the?n. Receive ye the Holy Ghoft. 
 
 • John XX, 21, 22. An Imitation whereof is 
 ' kept up at this Day, both by the Church of 
 
 • Rome Tjsd England., in the Ordination of Priefts, 
 
 • and Confecration of Bilhops. (;zj 
 
 * And fo by retaining the Form, they give a 
 Sort of Teftimony to the Power •, for the 
 Words, Receive the Holy Ghoft., do imply, 
 that the Holy Ghoft is the only Qualifier for 
 the Gofpel Miniftry and Difpenfation, and 
 that none can be Minifters of Chrift without it. 
 Either the Words imply this, or they are ufed 
 as an empty Ceremony •, and fuch an Ufe, 
 what is it lefs than a Prophanation of that fa- 
 cred A61 of our Saviour ? But becaufe they 
 that ufe the Form, are fenfible of the Abfence 
 of the Power, therefore they appropriate the 
 Gift to the Office, even while the Perfon that 
 minifters is without if, for by the 26th Arti- 
 cle, the Holy Ghoft is not abfolutely neceflary 
 to a Minifter, but that he may be a true Mi- 
 nifter notwithftanding ; and all his Minifterial 
 A(5ls facred, while he himfelf is evil : That is 
 to lay, the vileft of Men in Epifcopal Orders, 
 may be Embafiadors of Chrift. For thus fiys 
 the Article, 
 
 H ■■ ' Altho* 
 
 (n) See the Rom.m Pontifical, and the Book cf Confe- 
 crationof Archbilhopsand Qithops, and ordering of Priefcs 
 and Deacons. 
 
98 Of the M'tnifiry. Sed. VI. 
 
 ' jilthough in the vifihle Churchy the Evil he 
 
 * ever jningled with the Goody and fometime the 
 *■ Evil have chief Authority in the Minijlration of 
 ' the Word and Sacraments ; Tet foraffnuchy as 
 
 * they do not the fame in their own Name, but 
 
 * in Chrift's, anddo minifter by his CommifTion 
 
 * and Authority, ive may nfe their Miniftry both 
 
 * in hearing the fVord^ and injhe receiving the Sa- 
 ' craments : Neither is the Effe8 of Chrijl* s Ordi- 
 
 * dinance taken away by their Wickednefs. 
 
 ' So all depends upon the Office or Fundlion 
 ' abftradted from the Perfon ; thus they fay, 
 
 * The Pope may be a Wolf^ an Heretick^ a Si- 
 
 * monijly iiNecrofnancer, and yet infallible : All 
 
 * his Papal Afts and Decretals in Chrift's Name, 
 
 * and by his Commiflion and Authority, and 
 
 * yet himfelf be no Chriftian. For Inflillibility, 
 ' it feems, is annexed to Peter^s Chair, not to 
 ' the Perfon ot his pretended SuccefTor. If this 
 
 * Article be true, what then can be falfe ? Nay, 
 ' doth it not juftify all the falfe Prophets, A- 
 ' poftles and Minifters, that have ever been ;n 
 
 * the World ? Might not the falfe Prophets fay, 
 < They prophefied by God's CommifTion, when 
 
 * he exprefly fays, / have notfent thefe Prophets^ 
 
 * yet they ran : I have notfpoken to thcm^ yet they 
 
 * prophefied? Jer. xxiii. 21. And will not theirs 
 
 * be a good Plea, that fliall fay of Chrift, Lord, 
 ' Lordy have we not prophefied in thy Name? And 
 
 * in thy Name have cafl out Devils ? And in thy 
 
 * Name done many wojidcrful Works ? Mat. vii. 
 ' 22. For here they plead his Name and Au- 
 ' thority. Who yet declares, he will profefs 
 ' unto them, I never knew you \ Depart from me, 
 
 * ye that work Iniqiiity. Vcr. 23. / never knew 
 
Sed:. VL Of the Mimpyi 99 
 
 * you, that is, {0) Ine'ver own^dyou, or, (p) I 
 ' do not now, ntithtr ever did approve and accept 
 
 * you for mine ozvn. How then could they ad; in 
 ' Chrifl's Name, . and minifter by his Commifli- 
 ' on and Authority ? * 
 
 But, in Anfwer to this, it is plaufibly, but 
 
 < ft range! y pretended, (q) ' That, we muft ftill 
 
 * diftinguifh between the Things that the Mini- 
 ' iters of the Church do, as they are publick 
 ' Officers, and what rhey do as they are private 
 
 * ChrilTiians. Their Prayers and every Thing 
 
 * elfc that they do as private Chriftians, having 
 ' their Eilecfl only according to the State and 
 ' Temper that they are in, when they ofier them 
 ' up to God ; but their publick Funftions are 
 ' the Appointments of Chrift in which they offi- 
 
 * ciate ; they can neither make them the better 
 ' nor the worfe, by any Thing that they join to 
 ' them. 
 
 Unto this I reply, 
 
 < I. That though publick Prayers do not 
 
 * depend upon the Minifter's Holinefs, as the 
 « meritorious Caufe of their Acceptance with 
 
 < God, for Chrift is the Prieft that prepares the 
 ' Sacrifice, the Altar that fmdifies the Gift, 
 ' and the Interceflfor that prefents the Prayers of 
 
 * the Saints acceptably to God •, it is for his Sake 
 ' alone thit the Lord fmells a fweet Savour in 
 » them : Yet Holinefs is fo necelTary a Quali- 
 
 * fication in him that prays, be it in publick or 
 
 * in private, that without Holinefs the Prayer 
 
 H 2 « will 
 
 (0) BiKter's Paraphrafeonthe Place. (p) heights An- 
 notations, ibid^ 
 (q) Bifliop 5«rw«V Expofit. of Arc. 26. p. 295. Ed. 2. 
 
Of the Mini [try. Sed. VI. 
 
 will not be heard and accepted of the Lord. 
 If I regard^ (.\\t\\ David, Imquily in fny Heart, 
 the Lord will not hear me, Plal. Ixvi. i8. "The 
 Sacrifice of the IVicked, faith Solomon, is an Abo- 
 mination to the Lord. Prov. xv. 8. tVhen ye 
 fpread forth your Hands, faith the Lord, / ivill 
 hide mine Eyes from you : Tea, when you make 
 many Prayers, I will not hear, your Hands are 
 full of Blood. Ifa. iv. 15. And though the firft 
 Places may be underflood of private Prayers, 
 yet this laft refpefts Publick, as the Verfes go- 
 ing before make evident, from the Sacrifices, 
 Nezo Moons, Sabbaths, Calling of AJfemblies, 
 Solemn Meeting, and appointed Feafls, mention- 
 ed Ver. II, 13, 14. which were celebrated in 
 a pubHck Manner. Both Priefts and People 
 had corrupted their Ways, and their publick 
 Service was become abominable. But the Eyes 
 
 ■ of the Lord are over the Righteous, and his Ears 
 
 ■ are open to their Cry. Pfal. xxxiv. 15. The 
 Prayer oftheUpright is his Delight. Prov. xv. 9. 
 
 • So faith Chrift unto the Church, Let me fee thy 
 '■ Countenance, let me hear thy Voice, for fiveet is 
 
 • thy Voice, and thy Countenance is comely. Song. 
 
 • ii. 14. And fo the Apoltle 7«w<?j-, The effe^u- 
 ' al fervent Prayer of a righteous Man availeth 
 ' much. James v. 1 6, As Sin renders Prayer 
 ' unacceptable to God •, fo in Righteoufnefs, for 
 ' Chrill's Sake, it is as Incenfc before him. 
 
 * 2. This D'.ftindlion of Pcrfons and Funfti- 
 ' ons into a twofold Capacity, is calculated in- 
 ' 'differently for any Meridian, and fcrves at 
 
 • Rome as well as in England. Dr. Harding 
 '■ made Ufe of it long ago, to defend the Papal 
 
 • Infallibility, (r) The Pope, faith he, although 
 
 ' he 
 
 (OBilhop^ewf/V Defence of the Apology, p. 783. 
 
Sea. VL Of the Mimftry. lO' 
 
 * he 7nay err by perfonal Error ^ in his own private 
 
 * Judgment^ as a Man^ and as a particular Doctor y 
 
 * in his own Opinion^ yet^ as he is Pope, the Suc- 
 ' ceffhr of Peter, the Vicar of Chrijt on Earthy the 
 
 * Shepherd of the Univerfal Churchy in puhlick 
 ' Judgment^ in Deliberation and defnilive Sen- 
 ' tencej he never erreth^ nor never erred. So here 
 
 * with our Adverfary, the fame Man may be a 
 ' wicked Perfon, as to his private Station, but 
 « itfeems, a good Minifter as to his publick 
 ' Fundion. 
 
 * 3. This Diftin6lion contradideih the exprefs 
 Words of Scripture, / wilU faith the Lord, 
 be fanuiified in them that come nigh me., and be- 
 fore all the People I will be glorified. Levit. x. 
 3. Her Priejis have violated my haw., and 
 profaned my Holy 'Things. Ezek. xxii. 26, Her 
 PrieJls have polluted the San^uary., they have 
 done Violence to the Law. Zeph. iii. 4. Te 
 (Priefts) offer polluted Bread upon my Altar. 
 Mai. i. 7. I have 710 Pleafure in you^ faith the 
 LordofHofts. 7ieither will I accept an Offering 
 at your Hand., Ver. 10. Their pubJick Funfti- 
 ons were no Cover for their V«/ickedne£^, but 
 their perfonal Defilements polluted the Sandu- 
 ary, and profaned the Holy Things. For 
 every Work of their Hands., and that which they 
 offered was unclean. Hag. ii. 14. Their Wick- 
 ednefs made their Sole77in Feafts to be as Dung. 
 Mai. ii. 3. Such an univerfal Stain iffued from 
 their perfonal P'ilth, even to their publick Ad- 
 miniftrations, that. He that killed an Ox, was 
 as if he flew a Man: He that facrificed a Lamb, 
 as if he cut off aDo^ s Neck: He that offered an 
 Oblation^ as if he offered Swine's Blood : And he 
 that burned Incenfe^ as if he bleffed an Idol. Ifai, 
 Ixvi. 3. 
 
 FI 3 '4. This 
 
102 Of the Mtmflr). Sect. Vi 
 
 ' 4. T"ts DiRinction makes Grace to be no 
 « eflential Qualification of a Minifter of Chrift ; 
 
 * exprefly contrary to that of the Apoftle, ^ 
 
 * Bijhop mujl he blamelcfs, vigilant^ fiber ^ of good 
 ' Behaviour^ &c. i Tim. iii. 2, 3, 4, 5, 6, 7. 
 ' A Bijhop 7nu/l be hlamelefs as the Steward of 
 < God^ }wt felf willed, not foon angr^, not given to 
 ' Wine, no Striker, not given to filthy Lucre. But 
 
 * a Lover of Hofpitality, a Lover of good Men, 
 
 * Sober, Jufi, Holy, temperate. Tit. i. 7. 8. An 
 « Example of thi' Believers, in Word, in Conver- 
 ' fation, in Charity, in Spirit, in Faith, in Puri- 
 « ty. I Tim. iv^ 12. Giving no Offence in any 
 « Thing, that the Afinifiry be not blamed. 2 Cor. vi. 
 
 * 3. An ungodly Man, continuing in Ungod- 
 ' linefs, cannot be a Minifter of Chrift-. What- 
 « ever he may pretend, he is not commiffionated, 
 
 * nor authorized by Chrift, to minifter m his 
 ' Name, [{ not flmdified by his Spirit. Unto 
 ' the Wicked, God faith, what hajl thou to do to 
 *■ declare my Statutes, or that thou foouldji take ?ny 
 
 * Covenant in thy Alouth ? Seeing thou hateji In- 
 ' fii-u^ion and cajlefi my Words behind thee. Pfal. 
 •• 1. 16, 17. / kyiow you not whence you are, de- 
 « part from me, all ye Workers of Iniquity. Luke 
 ' xiii. 27. A wicked Man may read or fay a 
 ' Form ot Prayer, either of his own or fomc o- 
 •> thers Compolure, and the like he may do with 
 
 * Kelpert to formal Preaching. But to pray 
 ' and preach, as a Minifler of Chrift, 'tis utter- 
 ' ly impofTible for him ; becaufc neither can any 
 ' Man fo do, as fucb, without the Spirit of Chrift 
 
 * dwelling in him^ and alTifting of him, which a 
 
 * wicked Minifter hath not. And 
 
 ' I. As to Prayer, a Man cannot pray ac- 
 
 * ceptably to God, without the Spirit of Chrift. 
 
 * 'I'herefore it is d c ib'd thus by the Apoftle 
 
 * Paul 
 
Se£l:. VL Of the Minijlry, 103 
 
 Paul, Praying always wish all Prayer and Sup- 
 
 * pliaation in the Spirit. Eph. vi. 18. And by 
 ' the Apoftle Jude, Prayi?2g in the Holy Spirit. 
 
 * ver 18. The Neceflity of the Spirit's Help 
 
 * and AlTiftance in Prayer appears from hence, 
 
 * in that we being w^ak and unable to pray of 
 
 * ©urfelves, in a Way acceptable to the Lord, 
 
 * therefore the Spirit helpeth our I?tfr/nities *, and 
 
 * becaufe we are ignorant, and knoiv ?wt what "we 
 ' Jhould pray for as we ought, therefore the Spirit 
 ' itjelf maketh Intercept on for us. Rom. viii. 26. 
 ' The Lord in his Mercy having provided, for 
 
 * our Weaknefs and Ignorance, the Help and 
 
 * Interceflion of his Holy Spirit. 
 
 * 2. As to Preaching, namely. Evangelical 
 ' Preaching, it is fo peculiarly owing to theSpi- 
 
 * fit of Chrift, that no Man can preach as his 
 
 * Minifter without it. Therefore when Chrift 
 ' fent forth his Difciples to the Loft Sheep of the 
 ' Houfe of i/r^d"/, he gave them an Aftlirance of 
 ' the Spirits Help in their Miniftry, It is not ye 
 ' that fpeaky but the Spirit of your Father which 
 
 * fpeaketh in you. Mat. x. 20. And upon the 
 ' Enlargement of their CommilTion, he promifed 
 ' them his continual Prefence for the qualifying 
 
 * and enabling of them to the Miniftry whereun- 
 
 * to he appointed them, Go ye therefore and teach 
 
 * all Nations, baptizing them (s) into the Name 
 ' of the Father, and of the Son, and of the Holy 
 ' Ghoji : Teaching them to obferve all Things, what- 
 
 * foever I have eommandedyou : Andlo, I am with 
 ' youalway, even unto the End of the World. Mat. 
 ' xxviii. 19, 20. And as they preached as they 
 ' were moved and directed by the Holy Ghoft ; 
 
 H 4 * So 
 
 (0 eif Tc cFoftet. 
 
104 
 
 Of the Mimjlry, 
 
 Sea. vr. 
 
 So do all the Miniflers of Chrift by the fame 
 Spirit i The ManifefioAion whereof being gwen 
 to every Man to profit withal, i Cor. xii. 7. is 
 doubtlefs given to them, for the Difcharge of 
 their Miniilry. And becaufe there were fome 
 in the Apoftles Times, as alfo in after Ages, 
 that preach'd by Human Invention, and not of 
 Divine Infpiration, this ncceffary Caution giv- 
 en by the Apoftle Peter, might filence all fuch 
 bold Intruders, If any Man /peak, let hitnfpeak 
 as the Oracles of God : If any Man tninifer, let 
 him do it as of the Ability ivhich God giveth, that 
 God in all Things may be glorified through Jefus 
 Chrifi: : to whom be Vraife and 'Do7ninion for ever 
 and ever. Amen, i Pet. iv. 11. In which 
 Words the Apoftle flieweth, who are to be ac- 
 counted and own'dfor the Minilliersof Chrifl:, 
 not they who preach according to it) the Wit 
 of Men, [u) at fecund Hand, according to their 
 hefi Skill ', but they who fpeak immediately 
 from the Divine Oracle, and minifter as of the 
 Ability which God giveth. Their Speech and 
 Preaching being not with the enticing Words of 
 Man*s Wifdom : But in Demonfiration of the Spi- 
 rit and of Power. That our Faith fhould not 
 ft and in the Wifdom of Men, but in the Power of 
 God. I Cor. ii. 4. 5. 
 
 ' But againft this, in Behalf of wicked Mi- 
 nifters, it may be, as it hath been urged, that 
 their fublick Funotions are the Appointments of 
 Chrift in which they officiate ; they can neither 
 
 VI 
 
 akr. 
 
 (t) Touching our Sermons, that which giveth them thi? ir 
 very Being, IJith Uooker, n the Wit of Man. Ecsl. Polity ^ 
 1. V. §. xxii. p. 165, {uj We have a Power to prejch the 
 Gol'p.:!, laith Bifhop c'ow/jfow, butat fecond HanJ,— — 
 according to our heft Skill. :)ev£ntb Utter cf the Covjerena 
 Tvnh his Clergy, ;>. i^.. 
 
Sect. VI; Of the Minijlry. 150 
 
 « make tbem the belter, nor the worfe, h^ ari'j I'hing 
 « that they join to them* 
 
 * The Argument is grounded upon a miflaken 
 ' Suppofition. It fuppofeth, that wicked Mini- 
 ' flers do officiate in their publick FuncTtions, as 
 ' the Appointments of Chrift. But this is a Sup- 
 
 < pofition of an Impoflibility. For a wicked 
 
 * Minifler, as I have fhewn before, cannot be a 
 ' Minifler of Chrift. For, if any Man have 7iot 
 
 * the Spirit of Chrift, [that is, dwelling in hinf\ 
 ' he is none of his. Rom. viii. 9. He is no Chri- 
 
 * ftian, nor Chriftian Minifter. And if neither, 
 
 * then how is it poilible for him to officiate in 
 ' the Appointments of Chrift. For Chrift's 
 ' Appointments are of a fpiritual Nature, and 
 ' fpiritually to be performed ; and how can a. 
 ' Man that is not fpiritual, do A6ls of Spiritual 
 ' Worfhip, as Prayer and Preaching, the right 
 ' and acceptable Performance whereof depends 
 
 * entirely upon the immediate Motion and Affi- 
 
 < ftance of the Holy Spirit ? But we are told, 
 ' We may ufe their [Evil Men's] Miniftry both in 
 *■ bearing the Word, and in the receiving the Sacra- 
 *■ ments : Neither is the Effe£I of Chides Ordinance 
 « taken away by their Wickednefs.* Anfw. As for 
 ' the Sacraments, fo called, without any Scrip- 
 ' ture Authority, 'tis not denied, but evil Men 
 ' may read the appointed Offices in the Liturgy, 
 ' apply outward Water, diftribute outward 
 ' Bread and Wine, and ufe all the accuftomed 
 ' Ceremonies proper to each Adminiftration, as 
 
 * is prefcrib'd in the Kubricks. But that either 
 
 * the Sacraments, fo called, or the Offices ap- 
 *■ pointed in the Liturgy for the Adminiftration 
 ' of them, or any other Form whatfoever, are 
 ' Chrift's Ordinances, neceffarily obliging, fo 
 '= that the total voluntary Omiffion is finful under 
 
 ' the 
 
io6 Of the Mmiftyy. Stfk. VI. 
 
 ' the Gofpel Difpenfation, is denied, and will be, 
 
 * unrii better Proof be produced, than ever yet 
 
 * hath been by any, that have pleaded for them. 
 
 * Therefore whatever the Effeft may be, which 
 
 * they afTign to a pretended Inftitution and Pro- 
 
 * mife, as the conjunct Caufe thereof, they are 
 ' in the Dark about it, and the utmoft they 
 
 * bring it to, is tiie Opus operatum^ or Work 
 
 * done, as the Papifis hold. For if the faid Sa- 
 
 * craments be adminiftred, though by wicked 
 
 * Minifters, 'tis faid, the Effecl is not taken awa-j 
 •■■ h'^ their fFickednefs. And therefore they con- 
 ' elude their Miniftry may be ufcd. See ^rt. 26. 
 
 * And as to the hearing of the Word, if they 
 mean hearing it preached, though according 
 to their Principles, wicked Men may be heard, 
 yet Chrift harh cautioned agiinft it. Beware, 
 faith he, of falfe Prophets^ which came to you in 
 Sheep* 5 Cloathing, hut inwardly they are ravelling 
 IVolves. Mat. vii. 15. and told us how we 
 fhall know them, namely, by their Fruits, viz. 
 Their evil Fruits, comparing flilfe Prophets, 
 or wicked Minifters, to Thorns and Thijlles, 
 whereof Men gather not Grapesor Figs ver. 16. 
 As evil Fruit is a certain Sign of corrupt Trees, 
 fo is Wickednefs offalfe Prophets or evil Mi- 
 niflers, and therefore not to be heard. Go not 
 after them, nor follow them, faith Chrifl, Luke 
 xvii. 23; So the Apoflle Paul, Beware of 
 Dogs, faith he. Beware of evil Workers, beware 
 of the Concifion. Phil. iii. 2. Evil Workers, 
 Men of wicked Lives, Enefnies of the Crofs of 
 Chrijl, ver. 18. Mark the?n, and, avoid them. 
 Rom. xvi. 17. And there is a twofold Reafon 
 for not hearing of them : Firft, Becaufe the 
 Lord never fent them. Jer. xxiii. 21. And 
 Secondly, Becaufe their Miniftry is unprofita- 
 ble 
 
Sed. VI. Of the Mimfiry, loy 
 
 < ble to the People, ver. 32. No Blefling doth 
 ' accompany their Miniltry, whom the Lord 
 ' doth not commiflion and authorize in his Work. 
 
 Let us now confider the Texts, which, wc 
 think, our Opponent mifapplies on this Head, 
 
 Pag. 91. As my Father fent me, fo fend I you, 
 John XX. 2 1 . A»d lo, I am with you aiway, even 
 to the End of the World. Mat. xxviii. 20» 
 
 That thefe Texts relate not to a ftanding Sue- 
 ceflion of Minifters outwardly called, and or- 
 dained by Men, will appear, if it be confidered, 
 
 I. That, Chrift fays. As my Father fent me ; 
 fofend I you : But how did his Father fend him ? 
 By putting his Spirit upon him. Mat: xii. 18. I will 
 put my Spirit upon him, and he jhalljhe'wjudgjnent 
 to the Gentiles. And accordingly he fent his Dif- 
 ciples. By putting his Spirit upon them, John xx.. 
 22. He breathed on them, and faith unto them., Re- 
 ceive ye the Holy Gbojl. 
 
 2: That Text, Matt, xxviii. 20. And lo, I 
 
 am with you alway even unto the End of the World, 
 might have been tranflated (x) to the End of your 
 Age or Life. But admitting the ufual Rendring,. 
 and that it has Relation to all future Miniftry, 
 Chrift himfelf had throughly explicated the man- 
 ner of his Prefence with them to the End of the 
 World, in thefe Words, Johnxiv. 16. And Twill 
 pray the Father, and hejhall give you another Com- 
 forter, that he may abide with you for 'ever ; even 
 the Spirit of Truth. Which plainly Ihews, that all 
 
 true 
 
 (x) E« T«C C\im%hHA'9 T« rt/ftifOf. 
 
io8 Of the Mtnijlry. Sed. VL 
 
 true evangelical Minifters are fent by Chrift 
 as his Father fent him, namely, 5j -putting his 
 Spirit upon him. But neither of thefe Texts car- 
 ry the leaft Intimation of an outward Ordination 
 by Men. 
 
 3. And hi: gave fame Apojlles^andfome Prophets^ 
 andfome Pajlors and Teachers^ Eph. iv. 11. Our 
 Opponent's Diilin(5lion,that hy Apojlles and Evan- 
 gelifis are here meant fuch as were imrnediately cal- 
 led^ and by P afters and Teachers^ fuch as were 
 mediately and outzvardly called^ is purely his own, 
 which the Text gives him no Colour for, but 
 contrariwife, in the next Verfe, affigns to all 
 of them one and the fime End, Work and Ser- 
 vice, viz. For the perfc£ling of the Saints., for the 
 Work of the Miniftry^ for the Edifying of the Body 
 of Chrift. And that their Call or Qualification 
 was after one and the fame Manner is evident 
 from V. 7. Unto every one of us is given Grace ac- 
 cording to the Meafure of the Gift of Chrift. 
 
 4. The Rules which Paul gave in his Epiflles 
 to Timothy and Titus., how Bifhops or Elders and 
 Deacons fbould he qualified., which our Opponent 
 fays, ' Were to be flanding Rules for all fuc- 
 * ceeding Ages,' evidently relate to inward and 
 fpiritual Qualifications, without which they could 
 be neither Bifbops., Elders or Deacons ; They 
 were neceffary Qualifications, i Tiw. iii. 2. A 
 Bifiop muft be Uamelefs as the Steward of God, 
 and^'. 8. fober^ juft., holy., temperate. Now_there 
 is nothing, in either of thefe Epiflles, to fhew 
 that thofe inward and fpiritdal Qualifications were 
 not fufHcient to conflitute a Biftoop^ Elder or Dea- 
 con., without an outward call from Man : Much 
 lefs is there any thing to fhew, that luch an out- 
 ward 
 
Seft. VI. Of the Minijiry, 109 
 
 ward Call could be of any Force or Validity 
 without them. 
 
 5. Heb. V. 4. No Man taketh this Honour unto 
 hmfelf^ hut he that is called of God as was Aaron. 
 And he, this Author fays, ' was outwardly cal- 
 ' led, and confecrated to his Office by Mofesy 
 ' by the exprefs Command of God.' But can 
 he produce an exprefs Command of God for the 
 outward Ordination of any Perfon now .? If not, 
 where is his Inference ? The Context plainly 
 fhews that that Place of Scripture relates to no- 
 thing lefs than the total abolition of the outward 
 Office of the Jezvifi High Prieft, by Chrift him- 
 it\^, who is faid to be v. 6. A Priefifor ever after 
 the Order of Meichifedec, a.wl -,vho, becaiife he 
 continueth ever bath an unchangeable Friejihood, Ch, 
 vii. V. 24. 
 
 6. A5ls i. 26. And they gave forth their Lots^ 
 and the L.6t fell upon Matthias, and he was nu?nbred 
 with the eleven Apojlles. Let the Context be con- 
 lidered, and it will plainly appear, that the 
 Apoftles did not affume any Power of Ordination 
 to themfelves, but left the whole thereof to the 
 Lord ; V. 24. And they prayed and faid, Thou 
 Lord, which knoweft the Hearts of all Men, fhew 
 whether of thefe two thou haft chofen. Which plain- 
 ly denotes, that the giving forth their Lots, was 
 not a chufing or ordaining, but a mere Sign or 
 Token of the Perfons being before chofen or or- 
 dained by the Lord. 
 
 7. AUs xxvi. 16, He fays, ' Paul had an 
 ' outward Call to the Miniftry of an Apoflle by 
 ' Chrill's vifibly appearing to him from Heaven 
 ' for this Purpofe.' But was that an outward 
 
 Call 
 
no Of the Minifiry, Stdi, VI- 
 
 Call from Man ? Elfe it is nothing to liis Purpofe 
 of the NecefTity of human Ordination. 
 
 8. Aols xiii. I, 2, 3 — «- 14, 27. He afTerts, 
 « When Barnabas and Paul were fent to preach 
 
 * to the Gentiles^ they were folemnly feparated 
 
 * and fet apart with Fading, and Praying, and lay- 
 
 * ing on of Hands, by the exprefs Command of 
 « the Holy Ghoft,for the Work of the Miniftry.' 
 Butif he will fuppofe this to be the time of their 
 Ordination, 'tis certain they were both able 
 GofpelMinifters, had travelled much and preach- 
 ed frequently before, which Ihews them then fuf- 
 ficiently qualified for the Work of the Miniftry. 
 But what the Ordination or fetting ap^rt menti- 
 oned in the Text was, is plain from Chap. xiv. 26. 
 which fays, ^he^ had been recommended to the 
 Grace of God for the Work which the^fulfilled. So of 
 thofe Elders which were ordained, v. 20. It is 
 faid, They comnended thetn to the Lord, on whom 
 they believed. 
 
 9. Tit. i. 5. Which our Adverfary gives us 
 thus, * and St. Paul fays he, left Titus in Crete, 
 * that he might ordain Elders in every City.* 
 But the Text is. For this Caufe left I thee in Crete, 
 that thou Jhouldfi fet in order the Things that are 
 wanting^ and ordain Elders in every City., as I 
 had appointed thee. Which laft Words, as I had 
 appointed thee, feem defignedly left out by our 
 Opponent, becaufe the four next Verfcs have re- 
 lation thereto, and would marr his Caufe, by 
 ihewing that Grace or real Holinefs was indif- 
 penfibly neeeflary to the Being of fuch an El- 
 der or Bifhop as the Apoftle had appointed. 
 
 10. 2 Tifn. i. 16. Wherefore I put thee in Remem- 
 brance^ that thou ftir up the Gift of God, which is 
 
 in 
 
Sea. Vr. Of the Mimftry. in 
 
 in thee, by the putting on of my Hands. Hence our 
 Adverfary fays, the Apoftle ordained Timothy^ 
 though the Text mentions nothing of Ordination, 
 but of Jlirring up the Gift of God which was in 
 him. 
 
 I 57/«. V. 2 2. Lay Hands fuddenly on no Man., 
 neither be Partaker of other Mens Sins. Who but; 
 our Opponent, would have called this a Power 
 or Commiflion given Timothy to ordain othei« ? 
 
 Fage 96. He cites R B*s Apol: p: 273, as his 
 Warrant for this 
 
 ^ejl. May there not be true Members of 
 ' Chrift's Catholick Church, even among Jews, 
 ' Turks and HeathenSyWho make no outward Pro- 
 
 * fefllon, nor have no outward Knowledge of 
 
 * Chrift, nor of the Scriptures, if they are obe- 
 ' dient to the Light within ? 
 
 That the Reader may the bettter take R. B\ 
 Senfe, we fhall tranfcribe his Words at large. 
 
 * The Church, fay's he, according to the 
 « Grammatical Signification of the Word, as it 
 
 * is ufed in the Holy Scripture, fignifies an Jf 
 
 * fembly or gathering of many into one Place, for 
 
 * the Subffantive \ri.%KM\o. comes from the Word 
 ' £;t;4«A.eft» I call out of, and originally from x«tA«4? 
 ' / call, and indeed as this is the Grammatical 
 ' Senfe of the Word, fo alfo it is the real and 
 
 * proper Signification of the Thing •, the Church 
 
 * being no other thing, but the Society, Gather- 
 ' ing or Company of fuch as God hath called out of 
 ' theWorld, and worldlySpirit,to walk in hisl^iGHT, 
 ' and LiF'E. The Church then fo defined is to be 
 ' confidered as it comprehends all that are thus 
 
 called 
 
112 Of the Mtmftry. Sed. VI. 
 
 ' called 3.nd gathered truly by God, both fuch as 
 ' are yet in this inferious World, and fuch as 
 ' having already laid down this earthly Taberna- 
 ' cle, are pafTed into their heavenly Manfions •, 
 
 * which together do make up the one Catholick 
 ' Church, ^concerning which there is i'o much 
 *■ Controverfy.) Out cf which .Church, we f ree- 
 
 * ly acknowledge, there can be no Salvation ; be- 
 
 * caufe under this ChurchanditsDenomination,are 
 
 * comprehended all and as many, of whatfoever 
 ' Nation^ KindredTongue or People thty he, ftho' 
 ' outwardly Strangers and remote from thofe 
 ' who profefs Chrifi and Chrijiiamty in Words 
 
 * and have the Benefit of the Scriptures) as be- 
 ' come Obedient to the Holy Light and ^eftimony 
 
 * of God in their Hearts, fo as to become fandli- 
 ' fied by it, and cleanfed from the Evil of their 
 *■ Ways. For this is the iiniverfal or Catholick 
 
 * Spirit, by which many are called from all the 
 ' four Corners of the Earth andfballfit down with 
 ' Abraham, Ifaac, and Jacob. By this the fe- 
 ' cret Virtue and Life of Jefus is conveyed into 
 ' many that are afar off; even as by the Blood 
 ' that runs into the Veins and Arteries of the 
 *■ natural Body, the Life is conveyed from the 
 
 * Head and Heart unto the extremeft Parts. 
 
 * There may be Members therefore of this Ca- 
 *■ tholick Church both among Heathens^ Turks, 
 ' and Jews, and all the feveral Sorts of Chrifi- 
 ' ans. Men and Women of Integrity and Simpli- 
 ' city of Heart, who though blinded in fome 
 < thing in their Underftanding, and perhaps bur- 
 ' thencdwith the Superilitions and Formality of 
 
 * the feveral Sefts in which they are ingrofled ; 
 ' yet being upright in their Hearts before the 
 ' Lord, chiefly aiming and labouring to be de- 
 ' livered from Iniquity, and loving to follow 
 
 * Rightcoulhel'sj ure by the fecret Touches of 
 
 ' this 
 
Se£l. VI, Of the Mimftr), iij 
 
 ^ this Holy Light in their Souls, enlivened and 
 ' quickened, thereby fecretly united to God, 
 
 * and therethrough become true ivlembers of 
 ' this Cdtholick Church. Now the Church in this 
 ' Refped:, hath been in being in all Generations, 
 
 * for God never wanted fomc fuch Witnefies for 
 ' him, though many timc3 flighted and not much 
 ' obferved by this World. 
 
 Thus does R. B. define the Catholick Church 
 in the mod Catholick or univerfal Senfe, as com- 
 prehending all thofe who have been, are or fliall 
 be faved : A Senfe moft confonant to Scripture, 
 jitfs IV. 12. Neither is there Salvation in any other ; 
 for there is none other Name under Heaven given a- 
 mong Men^ whereby we 7niijl be faved. Whereas 
 our Adverfarie's narrow Definition of the Catho- 
 lick, or Univerfal Church, which, according to 
 him, is fnade up of thofe only, who make ProfeJJion 
 of the Chrifiian Faith., as outwardly revealed by 
 the Holy Scriptures, is neceffarily attended with 
 one of thefe Confequences, either that all thofe, 
 however juft and holy, who have not the Holy 
 Scriptures, nor the Knowledge of Chrill, as he 
 outwardly came in the Flefh, are in an inevitable 
 State of Perdition : Or elfe, tliat there is Salvation 
 out of the Catholick or univerfal Church of Chrij}. 
 Either of which, when he fliall openly declare 
 himfelf, we doubt not to make appear contra- 
 dictory tp the Scriptures. 'Tis alfo attended with 
 another very ill Confequence, as R. B. well ob 
 fer^'es, ()•) ' The Devil fays he, that worketh, 
 '• and hath wrought in the Myfl:ery of Iniquity, 
 ' hath taught his Followers to affirnii, Th/it no 
 '• iM^an however holy., is a Member of the Church 
 
 I ' of 
 
 <Jj Apol.p,^?^. 
 
3 14 Gj the Mmiftry. Sed. VI. 
 
 * of Chrijl^ ivithout the outward Ceremonies. And 
 ' again, that Men who have this outward Profef- 
 
 * fion^ though inwardly unholy., may he Members 
 
 * of the true Church of Chriji, yea and ought to he 
 
 * fo ejfee?ncd. This is plainly to put Light for 
 
 * Diirknefs, and Darknefs for Light i as if God 
 
 * had a greater Regard to Words than A6tions, 
 ' and were more plcafed with vain ProfelTions 
 ' than with real Hoiinefs,. Upon this falfe 
 
 * and rotten Foundation Antichrifi hath builded 
 ' his Bahylonijh Structure, and the AntichrijUan 
 
 * Church in the Apoilacy hath hereby reared up 
 
 * herfelf to that Height and Grandeur fhe hath 
 ' attained ; fo as to exalt herfelf above all that is 
 ' is called God, and fit in the Temple of God, as 
 ' God: 
 
 Our Opponent, />. 97. propofes this Queftion 
 from W. Stnith's Primmer. ' Are they not falfe 
 ' Minifters that preach Chrift without, and bid 
 ' them believe in him as he is in Heaven above •, 
 
 * but they that are true Minifters, they preach 
 ' Chrift within, and dired: People to feel him in 
 ' themfelvcs? The Meaning of which, he owns 
 « ^. 98 to be explained in the Szvitch, that the 
 « true Minifters preach Chrift" not without only, 
 « but alfo within i but falfe Minifters preach him 
 
 * only without.' Which Meaning he will not 
 admit of, for, he fays, ' There were no fuch 
 « Minifters, that were for preaching Chrift wirh- 
 ' out only, and not alfo Vv'ithin.' This he af- 
 ferts as pofitively as if he were acquainted with 
 •the, Thoughts and Pradices of all the Minifters 
 at that Time living. But he is certainly mifta- 
 ken, for there were Men called Minifters at that 
 time, fo far from preaching Chrift within, that 
 they treated the ^iakers, for fo doirg, with the 
 utmoft Scorn and Derifion. 
 
 Page 
 
Se^. VL Of the Mmifiry; xi5 
 
 PagegS^ gg. Our Adverfary makes two Que- 
 ries out of one of Ed\vardBurrough''Sy and perverts 
 his Senfe, which being read as it is, will not yield 
 ih€i Inference he makes, viz- ' that E. B. meant 
 ' the Flefh of the Saints. The Words are, 
 
 ' ^/. 6. Whether it ispoflible thataiiy can 
 ' be faved without Chrift manifell within •, if ho, 
 * then whether it is not the Do6lrine of Salvati- 
 c on which is only necelTary to preach Chrift 
 c within -, and it is not the whole Myftery of 
 t Salvation God manifeff in the Flelb ? 
 
 Now that E. B. by thefe Words God manifeji 
 in the Fle/b, did mean Chrift in his outward bo- 
 dily Appearance^ is moft evident by his next 
 Words. 
 
 ' ^. 7. Whether, is it not pofTible that ma- 
 '"^ ny may profefs as much of Chrift, as thou haft 
 ''■ faid of him and yet be damned -, and if this be 
 ' the Faith, to profefs him born, dead, rifen, 
 ' and afcended without, then is there any Unbe- 
 ' liever in Efigland Jct'mg all in the outward found 
 ' believe, and profefs as much as thou haft faid, 
 ' yea or nay ? 
 
 Fr'om thefe Words of jE. 5's which the Vicar 
 hath not truly cited, Piz. that it is not the whole 
 Myftery of Salvation Chrift manifeft in the Flefli, 
 he liiys E. B' intends by Flelh the Flefh of the 
 Saints. And, I fay, if he fo intends, what Fault can 
 be found in that Ailertion that the whole Myftery 
 of Salvation is not God manifeft in the Flefh of 
 the Saints ? 
 
 He afferts, p. 99. that * It is not Pride In ' 
 < Minifters to ufe the Title of Clergy, though 
 I 2 * he 
 
Ii6 Of the Mini pry. Sed. VI. 
 
 he acknowledges, * The Title of Clergy, or of 
 ' God*s Portion, or Heritage, is given in Scrip- 
 « ture to all Chriftians, as they are feparated 
 ' from the unbelieving World, to be an holy 
 * People unto the Lord.' Nor does he produce 
 one Inftance, where that Title is given otherwile : 
 The whole of his Argument for the Piftindlion 
 of Clergy and Laity is founded on the being of 
 a peculiar Order of Priejls among the J^-u'j, but 
 is far from proving the Continuance of fuch aa 
 Order among Chriftians. The Quakers therefore 
 do well in being againjl the Bijlinofion of Clergy 
 and Laity, as not found in the New Teftament ; 
 But he is miftakcn, when he afTerts, p. lOO, 
 ' That they would take away all Diftinftion of 
 « Offices and Officers, fuperior and inferior, in 
 ' the Church:' For they do admit of Teachers, 
 fuch as find themfelves immediately moved and 
 concerned by the Spirit of Chrift puolickly to 
 teach and inftrudl others. They admit alfo of 
 Elders, fuch as are qualified by the fame Spirit 
 witu Counfel, Wifdom and Experience to exhort 
 and admonifh the Younger to a prudent and or- 
 derly Converfation becoming their ProfefTion. 
 They admit alfo of Deacons, (and as the Primi- 
 tive Church did Deaconeffes) fuch as may diftri- 
 bute the charitable Contributions of the Church 
 to the Poor and Needy. They alfo admit of in- 
 ferior Officers, to look after their Meeting Houfes 
 and burial Places, and to keep them clean and 'de- 
 cent. But though they jUow of this Diftinftion 
 of Offices, yet they exclude no Man from the 
 Office of a Gofpel Minijler, whom the Spirit of 
 God fliall move thereto, by whole Guidance only 
 they are to officiate. Their Reafons for oppofing 
 the Diftinftion betweenClergy and Laity, as given 
 by R. Barclay in the very Pages our Author 
 cites, we IhalJ tranfcribe. 
 
 That 
 
Se8:. VI. Of the Minifiry, 1 17 
 
 (z) ' THATfliyshe, which we oppofe, is, the 
 ' Diftindion of Laity and Clergy fwhich in the 
 ' Scripture is not to be found) whereby none are 
 ' admitted unto the Work of the Miniftry but 
 
 * fuch as are educated at Schools on purpofe, and 
 
 * intruded in Logick and Philofophy^ &c. and \o 
 ' are at their Apprenticefhip to learn the Art 
 ' and Trade of Preaching, even as a Man learns 
 ' any other Art ; whereby all other mechanick 
 ' Men, who have not got this Academical Art, 
 ' are excluded from having this Privilege. And 
 
 * {o he that is a Scholar, thus bred up, muftnot 
 ' have any honed Trade, whereby to get him a 
 
 * Livelihood, if he once intend for the Miniftry, 
 ' but he muft: fee to get him a Place, and then 
 ' he hath his Hire for a Livelihood to him. He 
 ' muft alfo be diftinguifhed from the reft, by 
 ' the Colour of his Clothes -, for he muft only 
 « wear black, and muft be a Mafler of Arts. 
 
 (a) ' From this Diftin6lion of Laity and Cler- 
 *■ gy, this Abufe alfo follows, that good, honeft, 
 ' mechanick Men, and others, who have not 
 ' learned the Art and Trade of -preachings and fo 
 ' are not licentiated according to thole Rules 
 ' they prefcribe unto themfelves, fuch I fay, 
 ^ being poiTsfTed with a falfe Opinion, that it is 
 ' not lawful for them to meddle with the Mini- 
 ' ftry, nor that they arc any ways fit for it, bc- 
 ' caufe of the Defe6t of that Literature, do 
 ' thereby negle6l the Gift in themfelves,and quench 
 ' many times the pure Breathings of the Spirit of 
 ' God in their Hearts ; which, if given way to, 
 ' might prove much more for the Edification of 
 
 * the Church than many of the conned Sermons 
 
 I 3 of 
 
 {jd Apol. p. 325- («; Ibid. p. 327, 
 
iiS Of the Mimfiry, Seft. VL 
 
 * of the Learned. And fo by this Means, the 
 ' Apoftle's Command and Advice is flighted, 
 ' who exhorteth, i 'Thef. v. 19, 20. Not to queneh 
 ' the Spirit^ nor defpife prophecying. And all this 
 ' is done by Men pretending to be C.hriltians, 
 ' who glory, that the firft Preachers and Pro- 
 ' pagators of their Religion were llich kind ot 
 
 * plain mechanick Men, and illiterate. Anli e- 
 *■ ven Proteftants, do no lefs than Papifts, ex- 
 ' elude fuch kind of Men trom being Minifbers 
 
 * among them ; and thus limit the Spirit and 
 ' Gift of God, though their Fathers in Oppo 
 
 ' fition to the Papijh aflerted the contrary, 
 ' and alfo their own Hiftories declare, how that 
 •^ kind of illiterate Men did, without Learning, 
 '• by the Spirit of God, greatly contribute in 
 «^ divers Places to the Reformation. 
 
 As then we approve not the Word Clergy as 
 given to a peculiar Order of Men under the Go- 
 fpel, fo neither the Name Pricft as fo appropria- 
 ted ; wherein alfo we have fome noted Protfjlant 
 Writers on our Side. 
 
 Dr. Whitaker^ Regius Profjffor at Cambridge^ in 
 his Anfwer to Campian zht Jcfdt lays, ' Thatf/?) 
 ' this Name [Priejl] is no where in the New Te~ 
 *■ {lament properly accommodated totheMini- 
 - fters of the Gofpel,* And that (c) ChrifLleft a 
 " Miniilry, not a new Pricllhood, to them.' 
 
 And 
 
 (,b) Hoc nomcn nufquam in Novo Teftamenro ad Evan- 
 gelii Miniftros proprie accommodatur. I{eJpotif. ad K-^t. 9. 
 p. 210. 
 
 (c) Minifterium Chriftusfuis, noa Novum Sarerdotiin! 
 reliquic. JbU . 
 
Sea. VI. Of the lli.'iflrp 1 1 9 
 
 Ane in his Reply to Durcsus the Jefuit, he af- 
 ierts that, {d) * Seeing the Gofpel gives the Name 
 
 * of Prieft to none but Chrift in its proper Signi- 
 
 * fication, but by a common Ufe of that Nam.e, 
 
 * calls all Chriftians Priefts i the Papifts do ab- 
 
 * furdiy and very wickedly in claiming that 
 ' pc-culiarly to themfelves, which is etjuaily grant- 
 
 * ed to all Chriftians. 
 
 Dr. Fiilke fpeaking of the Word [Prz(?/?] faith, 
 {e) ' It is commonly taken to fignify a Sacrifi- 
 
 * cer, fuch as 'iz^lvi is in Greeks and Sacerdos in La- 
 ' tin, by which Names the Minifters of the Gofpel 
 ' are never called by the Holy Ghoft. After 
 
 * this com.mon Acceptation and Ufe of the 
 
 * Word \_PrieJl'] we call the Sacrificers of the old 
 
 * Teftamcnt and of the Gentiles alfo, becaufe 
 « Scripture calleth them by one Name, Cohanim 
 ' or 'ififsTf, we thought it necelTary to obferve 
 
 * that Diffincftion whieh we fee the Holy Ghoft 
 
 * fo precifely hath obferved. Therefore where the 
 
 * Scripture calleth them -Tr^io-CvTl^vi we call them, 
 
 * according to the Etymology Eiders, and not 
 
 * Priejis. Which Word is taken up by com- 
 ' mon Ufurpation, to fignify Sacrifcers, oi^Jews, 
 
 * Gentiles or Papifls ; or clfe, all Chriftians in re- 
 « fpeft of fpiritual Sacrifices. And althougli 
 
 * ^z^^z//i/? and others of the ancient Fathers, call 
 
 * the Minifters of the New Teftament by the 
 
 I 4 ' Name 
 
 (i) Cum nomen Sacerdotis Evangelium -nnlli prster- 
 quam Chriflo in fua piopria fignificacione tribuat, com. 
 muni autem ejufdein norainis ulurpatione Chrittianos om- 
 nes appellee Sacerdotes, abfurde atque iniquiffime facere 
 pontiticios, qui quod omnibus Chriftianis zquali jure con- 
 ceflum eft, fibi Iblis fingulari ratione vendicent. Deienf. 
 i(e/pow/. p. 808. ^ ' 
 
 (e) Defence of the Englilh Tranflations of the Bible in 
 anfwer to Gregory Martin. C. 6. p. i^o. 
 
1 20 Of the Mtnijlry. Sed. VI. 
 
 * Name of Sacerdotos, or 'U^in which fignify the 
 
 * Minillers of the Old Teftament. Yet the Au- 
 
 * thority of the Holy Ghoft making a perfed 
 ' Diftinclion between thofe two Appellations and 
 
 * Funilions, ought to be of more Eflimation 
 
 * with us. 
 
 (/) * Christ himfelf remains a Priefl for ever, 
 
 * and that we may not derogate from him, we 
 
 < sive the Nam'^ of Pried to none of our Mini- 
 
 * Hers, faith the riE'Lvi.TiQK Confession. 
 
 Oup. Opponent fays, p. 100. * The ^lakers 
 
 < ■will notfo much as own that the Apoftles were 
 ' diftmct Officers from other Teachers, which is 
 
 * contrary to the Scriptures :' But whether it be 
 fo or not the Reader will bed know by examining 
 the Texts he quotes. Aclsxlv. 23. Tit. i. 5. 2 Ti7n. 
 i. 6. I Cor.yi\\. 5, 28, 29. We think they have 
 nothing againft us. And if he will be pleafcd to 
 perufe R. B'sApol. from/. 30410 329, on that 
 Subje6t,we doubt not but he will receive abundant 
 Satisfadion. 
 
 In the fame Page lie has this 
 
 ^(eji. * May not Women as well as Men, be 
 ' allowed to preach in the /VlTemblies ot God's 
 ' People il the Spirit move them to it ?' 
 
 To which he anlwers, ' No, becaufe it is not 
 to be fu})pofed that the Spirit Ihould move them 
 to it,' and then cites thefe Texts ot the Apo- 
 
 Itle 
 
 « 
 
 (/) Manet ipfe folus Sa«crdos in aeternum, cui ne quid 
 derogcmiis, ncmiiii inter MiniftrosSacerdotis Vocabulum 
 comiiiunicamus. Corpus Cojijvf* 
 
Sedt. VI: Of the Mmjiry, 121 
 
 ' file Paul, Let the IVoman learn hi Silence "juith 
 ' all Subje8ion, But Ifuffer 7wt a IVoman to teach^ 
 
 * nor to ufurp Authority over the Man, but to he 
 
 * in Silence, i Tim. ii. 11. 12. Let your JVo- 
 ' jnen keep Silence in the Churches, for it is not per ^ 
 
 * 77iittedunto thein tofpeak, 1 Cor. xiv. 34.' Nei- 
 ther of which Texts, we fay, imply a general 
 Prohibition of Women's Preaching-, the former 
 is evidently applied to fuch ?narried JVo7?ien, as 
 did not behave themfelves with due Subjedlion to 
 their Husbands, but were for ufurping an Autho- 
 rity over the Man ; the Converfation of fuch was 
 a juft Exception to their Miniftry. The latter 
 only relates to certain talkative Women in the 
 Church of Corinth, as is manifeft by the Pro- 
 noun your, which our Adverfary difingenu- 
 oufly leaves out in tranfcribin^ that Text. Nor 
 can thofe Texts be otherwife taken without Con- 
 tradiftion to the Prophecy of Joel, the then 
 known Pra6lice of the Church, and the Direfti- 
 ons given by the fime Apoltle, how Women 
 lliould behave themfelves, Vf\vti\prayi7ig and pro- 
 phefying. Ail which our Opponent endeavours 
 to drain to a Compliance with his MifconftrudioHj 
 
 1. That of Joel, he fays, ' had its Ac- 
 « complifliment in the Times of the Apoftles, 
 ' to which it did refer. 
 
 2. As to the then Praftice of the Church, he 
 fays, ' That which we read of the four Daughters 
 c of Philip who prophefied, muft be underftood 
 c of their exercifmg their extraordinary propheti- 
 < cal Gifts only in a private Way, or of their 
 
 foreknowing or foretelling Things to come. 
 
 3. As to the Apoftle's Dire6lions, he afferts, 
 ' What he fays of every Man's praying or pro- 
 
 ' phefying 
 
122 OftheM'mifiry. Sed. Vl. 
 
 * phefying with his Head uncovered, in the pre- 
 *■ ceding Verfe, is to be underftood of every Man 
 ' of the Affembly of the Hearers as well as 
 ' the Preachers. 
 
 To the/r/ of thefe, we have already fhewn, 
 that the Prophecy ot Joel had Relation to all fu- 
 ture Times from the Words of Peter^ A6h ii. 
 39. For the Projjiife is unto ')0U and to your Chil- 
 dren, and to all that are afar off, even as many as 
 the Lord our Godjhall call. 
 
 To the Second, John Lock in his Paraphrafe on 
 the Place, fays, ' A,?> to Prophefying, the A- 
 ' poftle inexprefs Words tells us, Ch.xiv. 3. 
 « 12. that it was /peaking in the Affemhly. The 
 '■ fame is evident as to Praying, that the Apoftle 
 " metmshyk praying puhlickly, with an audible 
 ' Voice in the Congregation/ 
 
 To the Third, the fame John Lock lays, ' It 
 
 * will pofTibly be objected, if Women were to 
 « be vailed in the Affemblies, let thofe Aflions 
 ' be what they will, the Women joining in them, 
 
 * were ftill to. be vailed.' 
 
 ' Anfw. This would be plainly fo, if their In- 
 *■ terpretation were to be followed, who are of 
 ' Opinion, that by Praying and Pi-ophefying here, 
 
 * was meant to be prefent in the AlTembly, and 
 ' joining with the Congregation in the Prayers 
 
 * that were made, or Plymns that were fung, or 
 
 * in hearing the Reading and Expofition ot the 
 ' Ploly Scriptures there. But againft this, that 
 ^ the hearing of Preaching or Prophefying, was 
 •• never call'd Preaching or Prophefying, is fo un- 
 
 * anfwerable an Objedionj that I think there can 
 
 * be no Reply to it. 
 
 But 
 
ScQ:. VI. Of the Mirtiftrj, 125 
 
 But our Adverfary wQuld illuftrate his wrong 
 Meaning with as flrange a Simile, ' As Solomovy 
 ' fays he, and all the People are faid to have fa- 
 ' crificed, when it was Solofjwn only that offer - 
 •• red the Sacrifice, and the People were only 
 
 * prefent and joined therein, i Kings vu'i. 62. 2. 
 ' Chron. vii. 4.' One would think from thole 
 Texts, that Solomon himfelf did not alone facrifice 
 'Two and Twenty Thoufajtd Oxen, and an Hundred 
 a?id Twenty Thoufand Sheep. And that all the 
 People were not meer unaclive SpeSiators on that 
 Occafion. 
 
 His calling immediate Infpiration an extraordi- 
 nary miraculous Gift, and afferting it to be now 
 ceafed, and neither bellowed on Men nor JVomen^ 
 Is gratis diBinn, without the leaft Proof from 
 Scripture. 
 
 His pretended long Quotation p. 102. out of 
 JV. Dewjberry, is fuch an unfair Bufinefs, as 
 makes it necefTary for us to tranfcribe IV. Z)'s 
 whole Difcourfe on that Head, wherein by put- 
 ting in an Italick Charad:er, all that the Vicar 
 has quoted, the Reader will become capable of 
 judging, whether he has not expos'd to Ridicule 
 what he cannot anfwer. 
 
 Concerning Womens fpeaking in the Church, 
 /F! Dewjberry writes, 
 
 ' PPhat Woman is it that is not permitted to Jpeak 
 ' in the Church ? Is it Jhe that is come to have 
 ' Chrift Head in her ? Or is it fhe that is not 
 ' come that Length, but is learning, and fo is 
 ' to learn in Silence ? Or, may not Chrilt fpeak 
 
 * through the Woman, when he is Head over 
 '- all ? If not, then why did Paul (that faid, I 
 
 " fuffer 
 
124 Of the Mimfirf. Seft. VL 
 
 - fuffcr not a Woman to fpeak in the Churchj al- 
 
 * low of Women as his Fellow Labourers and 
 
 * Helpers in the Gofpel ? It appears fhe was on 
 ' her Travel, and he commended her to the 
 
 * Church. What did they travel about, or help 
 ' him in r What was that Labour and Help ? 
 
 * Rom.xvi. I, 2, 3. Why did P^^zJ fufFer Phi- 
 *■ lip*s Daugliters to prophefie ? Were not they 
 ' Propheteifes ? And had not they the Spirit of 
 ' Prophefie ? And wherefore is the Spirit of Pro- 
 
 * phene given, but to edifie the Church ? It is 
 ' commended by Paul above many other Gifts, 
 ' See I Cor. xiv. i. Follow after Charity, and 
 ' defire Spiritual Gifts, but rather that ye may 
 ' prophefie : And fee the 3d Verfe. But he that 
 ' prophcfiethfpeaketh unto Men, to Edification, 
 
 * to Exhortation and Comfort. Now feeing he 
 ' that prophefieth hath the Spirit of Prophecy, 
 
 * and feeing *tis through the Spirit of Prophecy 
 ' that he fpeaketh to Men to Edificaiion, to Ex- 
 ' hortadon and Comfort ; fVhy may not the fame 
 *■ Spirit of Prophecy^ being Head in the fVofnan, as 
 ' in Philip's Daughters, leeing Women are made 
 
 * Propheteflfes thereby ; I fay, why may not 
 
 * the fame Spirit of Prophecy put forth the Fe- 
 
 * male tofpcak to Men to Edification, Exhorta- 
 
 * tion and Comfort ? Or elfe were not theGift re- 
 
 * ceived in vain, if it were not to be ufed ? And 
 
 * if it be to be ufed, then muft it not be for the 
 
 * Service of the Church for Edification, Exhor- 
 
 * ration and Comfort ? Is not the Widow without 
 
 * an Hufband ? Was not H'rael that went from 
 •^ her Spiritual Hufband called an Harlot, or a 
 
 * whorifli Woman ? And were there not many 
 
 * Males and Females to make up this Woman 
 
 * that had forfaken her Hufband ? L not Chrijt 
 ' thu Hufband. Is not his Church the Spoufe of 
 « Chrill I Is not he as well the Hufiand of the 
 
 * Maks 
 
Sea. VI. Of the Mmpj. 1 25 
 
 * Alales as of the Females, and of the Females as 
 
 * of the Males i* And are not the Priefs and Bi- 
 ' Jhops of the whorifh Woman, that is gone from 
 
 * the Hufband Chrift, ivho are to be filejit? And 
 ' alfo the Woman that is in the Church, which 
 ' may be laid to be in the Church, and yet but 
 ' in Learniug, and is not learned ; ilie is not fit 
 ' to teach, but to be filent, and learn in Silence 
 ' until fhe be learned •, and then Chrif the Huf- 
 ' band, in the Male and Female, the Head in 
 ' the Male and Female, is one, and it is he the One 
 ' in all, both in the Male and Female that fpeaks i 
 ' and the Male as well as the Female, is that Wo- 
 
 * man that is not to fpeak, who hath not learned 
 ' Chrijly and is not mad.e fubjeci to him ; hut fuch 
 
 * as have learned him, whether Male or Fernale, 
 ' he may fpeak in them ', and then it is not the JVc- 
 ' man, but Chrifi the Man, that fpeaketh in theMale 
 
 * and in the Femaie. And whofq denies this, 
 ' difprove it if hecan. 
 
 ' And what will ye do with that in Joel ii. 28 ? 
 ' If you will not fufler Chrift to fpeak in the Fe- 
 ' males, then you will contraditft Joel's Prophe- 
 ' cy, and fo will judge him a lying Prophet, who 
 
 * fpake in the Name of the Lord, faying, I 
 « will pour out my Spirit upon all Flefh : Yea, 
 
 * it is faid, that Daughters Ihall prophefie as well 
 « as Sons, no Diitincftion made : Upon theHand- 
 
 * maids in thofe Days will I pour out my Spirit. 
 
 * And when was it fulfilled if it was not amongil 
 ' the Apoftles /* If Paul had ftopt Womea and 
 ' Maids that had learned Chrift, would not tliat 
 ' have been againft Joel's Prophecy ? But Paul 
 ' did not fo -, for he cites the Law and faith, as 
 ' alfo faith the Law. But the Priefts are blind, 
 *■ and cannot fee what the H'o?nan is that was ?wt 
 ' permitted under the Law, nor under the Gofpci 
 
 *to 
 
126 Of the Mimjiry, StQ:, Vl. 
 
 ' tofpeak. For the Law did not forbid Miriam, 
 
 * and thofe Women that prophefied and were 
 
 * Prophetelies, Judges iv. 3, 4, 5, 6. Lukeii. 36. 
 
 W. 'De'u^Jberr'^ adds, ' And was it not a Wo- 
 ' man that was fent by Chrifl:, thai firft did 
 ' preach his Reiurredion to his Difciples ? They 
 ' that would flop Chrid from fending Women 
 ' now, who are Witneffes of his Refurrcclion, 
 < they be ot another Spirit •, and alfo they are of 
 •- another Spirit than Mofes was of, who faid, he 
 ^ would that all the Lord's People were Pro- 
 ' phets. And were all the Lord's People Men 
 ' and no Women amongft them ? It appears that 
 
 * Mofes would not ftop any, either Male or Fe- 
 '• male among the Lord's People; But the 
 
 * Priells and many more are of another Mind : 
 
 * But that Mind is not the Mind of Chrift, and 
 *■ therefore we matter it not what it either leads 
 
 * to fay or affirm, feeing they will be willful. 
 
 * And feeing it is written in the firft Language of 
 ■• Greek (out of which the Englifli was tranflated) 
 *■ Yj. H fltV9p4>Tof, which Word fignifies both Man 
 
 * and Woman ; and in Latin, hie i^ hcsc homo, 
 ' which doth fignify both Man and Woman, 
 
 * and in John i. 1:9 where it is faid. The Word 
 
 * which was with God, was the true Light which 
 
 * lighteth every Man that cometh into the World, 
 
 * which Word Man fignifieth both Man and 
 « Woman, and as it maketh no Difference in 
 
 * the enlightning, neither doth it in their Speak- 
 
 * ing. But that the Simple may not be deceived 
 ' by them, many Things have been and are 
 ' written for their Sakes, more than for the Sakes 
 ' of fuch Oppofers, who go after their own de- 
 « ceived Heart, and will not be warned, and fo 
 « the Lord lets many of them alone, to whofe 
 ' righteous Judgments I leave them, who will 
 
 * plead 
 
Se6l. VI. Of. Minifters Maintenance. 12^ 
 
 * plead with them for what they have done a- 
 ' gainft him, who by their Sophiftry and fubtle 
 ' Infinuations, have turned alide the Simple out 
 
 * ofthe Way ot Truth.' 
 
 By this the Reader will fee with how much 
 Eafe the Ficar's way of quoting can make a Man 
 fay what he pleafcs ; but in the mean Time, how 
 muft that Reader be impos'd osn, who fliall take 
 his broken Quotation ior ^.Dewsherry' sDifcouvk. 
 
 His pretended Quotation in p. 103, from G> 
 F. G. M. p. 86. is not there; we are therefore 
 uncertain whether it be as jufliy kid down as the 
 former, if taken at all from his Writings. 
 
 SECT. VII. 
 
 Of Minifters Maintenance, 
 
 His firft Queftion is, * Can it be lawful now^ 
 « or fuitable to a Gofpel-miniftry, to appoint any 
 ' fetled Maintenance for Minifters, which they 
 ' may demand as their due, and the People are 
 ' bound to pay •, feeing Chrift bid his Apofties 
 * when he fent them out to preach, Freely to give 
 ' as they had freely received. Mat.x. 8. 
 
 We acknowledge, that thofe to whom God 
 fends, or among whom he raifes up a Minifter, 
 are under an Obligation in Point of Duty, in 
 cafe he be in want, to minifler to his NeccfTities j 
 and that it is lawful for him to receive, from fuch 
 as freely give it, what is neceffary and conveni- 
 ent. This Kind of Maintenance, we think, very 
 
 confiftent 
 
Of Minifters Maintenance* SeQ;. VII. 
 
 confiftent with the Text, Freely ye have received, 
 freely give. But all conftrained Maintenance we 
 take to be direftly contrary to that Precept, be- 
 caufe we do not conceive that a Man can in any 
 Senfe be laid to give freely that which he will com- 
 pel another to pay for. 
 
 So that we agree with our Opponent p. 104: 
 that it is our hordes exp-efs IVill, that Minijlers 
 Jhould have a Maiyitcnance : But by Minijlers^ we 
 underftand thofe whom Chrift by his Spirit com- 
 miflionates and fends •, and by Maintenance^ we 
 intend fuch as is freely given by thofe who receive 
 their Miniftry. Confcience of Duty is i\\'xt mutual 
 Obligation^ which induces luch Minijlers to preach 
 freely, and fuch Hearers freely to fupply their 
 Neceflities. And 'tis only fuch a Minijlry^ and 
 fuch a Maintenance, that the feveral Texts he 
 cites p. 104. have Relation to ; they do not in the 
 leaft countenance what he pleads for, p. 105. viz. 
 ' A certain fix'd Maintenance, which Minijlers 
 
 * may demand as their Due, and the People are 
 ' bound to pay, and, he fays^htik. anfwers the De- 
 
 * fign of fetting tnem free from Worldly Cares, & 
 
 * temptationsof conniving at their Peoples Faults.' 
 We have already prov'd fuch a Maintenance to 
 be contrary to the Precept of Chrift, and there- 
 fore what Dcfigns it may anfvver is nothing to us .• 
 But certain it is, that/xt"*:/ Plenty and EaJ} are as 
 much adapted to ferve Men's ill Dtfigns, as their 
 good ones. They are enticing Baits for Cove- 
 toufnefs in fome, and ftrong Excitements to 
 Luxury. Pride andldlenefs, in others. This 
 Obfervation the Converfation and Behaviour ot 
 too many of the Clergy, both PopiJJj and Prote- 
 Jia?ity have been tar from contradi<^ing. 
 
 BVT 
 
Se£l;. VII. Of Mimfters Mdintenafm^ 129 
 
 But our Adverfary adds, ' If it be lawful, 
 
 * as is conteffed, for Minifters to receive what is 
 
 * free! V given them by private Perfons, for the 
 ' Supply of their NeceflTities for the prefent^ 
 
 * what Reafon can there be, why it fhould not 
 
 * be as lawful for them to receive what is freely 
 *■ fetled upon them, whether by private Perfons, 
 ' or Communities, for the Supply of their Necef- 
 
 * fities for the future ? ' To which we anfwer. 
 Their prclent Necefllties are all the Scripture 
 provides for, and the continuance of that Provi- 
 iion depends upon their Continuance in the faith- 
 ful Dilcharge of the Work they are called to. 
 'Tis with them as with other Servants ; If they 
 forfake their Duty, the Obligation to their 
 Maintenance ceafes ; and 'twould be an unreafon- 
 able Temptation to Negligence to pay them their 
 Wages long before they had earn'd it. 
 
 But helliys, * They freely ^ive their Preach- 
 
 * ing to the People, without alking any Thing 
 ' of them, but what has been freely given, and 
 
 * fetled upon them, by private Bcnefaftors, or 
 
 * by the Bounty of our Kings, or by the Legis- 
 " lature* 
 
 Let it be confider'd what 'tis they aflc of 
 the People, and either take, or force from them, 
 by Law •, Is it not the tenth Part of the Increafe 
 and Fruits of their Labour ? (g) ' By what 
 " Right, fays Anthori'j Pear [on, could any King 
 
 * give the tenth Part of the Increafe and Fruits 
 
 * of the Labours of all the People of his Domi- 
 
 * nions, who had no legal Property therein. It 
 
 * was an eafy Matter, when the Pope^s Emiflfa- 
 
 K ' f ies 
 
 ig) Grc|f Cafe of Tithes, ^ a?" 
 
130 Of Mtniflers Miiinte fiance, Sedl.VlI. 
 
 * ricshad taught the People, that Tithes wer^ 
 
 * due to God and them ; and had perfuaded 
 
 * Kings and Nobles, that Heaven might be pur- 
 ' chafed by their Works, to procure from them 
 
 * the Gift of that which was not theirs, the poor 
 
 * Peoples Tithes •, efpecially confidering the Peo- 
 ' pie were of the fame Mind, as zealous of all the 
 t Popijh Superjlitions as ihemfelves.' 
 
 Nc Popifh or Superftitious Donations, from 
 either private Perfons or Kings, of what they had 
 no Right to give, viz. *The 'Tenth of the Increafe 
 aud Labours of ail Pojlenty, can be now binding 
 upon thofe, who are conlcientioufly concerned to 
 teftify againft fuch Superftitious Praflices. 
 
 As to Tithes being fetled by the Legiflatun\ we 
 fhall confider that, when we come to his 107 p. 
 where he reaflumes that Point. He tells us, p. 
 105. That Abraham gave Tithes to Melchifedec 
 the Priejl of God, And p. 106. feems to wave 
 entring into the Difpute^ ivljether Tithes are due by 
 a 'Divine Right ?w:v to the Minifiers of Chrijly ar he 
 was a Prieft after the Order of Melchifedec ? But 
 fmce he infinuates fuch a Right, we think proper 
 to obviate his Infinuation. 
 
 ' (h) Christ, fays/?. Claridge, was a Prieft, 
 ' not of the Order ^ but after or (;)• according to 
 ' the Order of Melchifedec, Heh. vii. 21. that 
 
 * is. After or {k) according to the iiunilitude cf 
 'Melchifedec, vcr. 15. Whixt Melchifedec "waa 
 
 * in the Type, that Chrift was, and is, in the 
 
 * Subftance. 'Tis faid indeed, that Melchifedec 
 
 ' was 
 
 Xh) Life and Pofthumous Works, p. 463. 
 
^>e&. VIK Of Miniflers Maintenance . 131 
 
 * was 'Without Father^ without Mother^ without 
 *■ Defcent^ having neither Beginning of Days, nor 
 ' End ofZAfe. ver. 3. That is, as Dr. Hammond 
 
 * paraphrafes, One of whof leather, or Mother, 
 
 * or Pedigree, there is no Mention in tha Story of 
 
 * Gcnefis.- — as neither of his Birth or Death. In 
 
 * v/hich Senfe, the Apoftle is to be underftood, 
 ^ when he faith, But made like unto the Son of 
 •■ God, ahideth a Prieji conti?iually. ver. 3. that 
 ^ :s, as the Dodor expounds the Words, He 
 
 * ftands in the Story as a kind of Immortal Priejl, 
 
 * without any Succejfor mentioned in his Priefihood, 
 ^ who is in all this an Emblem of Chrifi ; concern - 
 ' ing whom the Apoftle faith. This Man, name- 
 
 * ly Chrift, hecaufe he continueth ever, hath an 
 ^ unchangeable Priejlhood, ver. 24. That is, 
 
 * faith the Doftor, Chrifi being 7iow no longer mor- 
 
 * tal, hath no Succejfor in his Priefihood, his Prieft- 
 
 * hoodpaffes not from him to any other. And in his 
 «■' Annotations upon the Word U?ichangeable, he 
 4 faith, that ATctftiCATof here fignifies that which 
 « doth not pafs fro/n Father to Son, from one Sue- 
 s cefTor to another, is from the Nature of the 
 s Word TAfkCeiiyeip TranJJre, to pafs, and fo they 
 < are the Words of Athanafms concerning Chrifi^ 
 
 ' ci7retfciSAT0i> Kett Aj^idJ^iKTOV \')(U'J Tnv dP^/epft)^l/'y«P', 
 
 * he hath a Pontificate or Priefihood, that paffes 
 ' not away, or doth not go by Succeffion to others. 
 "■ Wherefore if uie Doftrine of the Apoftle is to 
 ' be adhered to, no Tithes are claimable by any 
 ' in our Day, upon the Account of Ch rift's be - 
 ' ing a Prieft after, or according to, the Order of 
 ' Melchifidec, and that for this unanfwerable Rea- 
 
 * fon, Chrifi hath an unchangeable Priefihood, i 
 ' Priefthood that is incommunicable to any other, 
 
 K 2 * that 
 
13^ OfW}ii[lcrs ISlamtenance, Sed. VIL 
 
 * that hath (I) yto SucceJfcrSy nor Vicars, nor {m) 
 
 * Colleagues in it.' 
 
 He adds p. io6. Tba* the paying of them., viz. 
 Tithes, ujichr the Levitical Law, was not a Tyj.'c 
 of any Thing that was to befulflledhy tbf Coming of 
 Cbrijl. But in that he is miHakcn, for Tithes 
 were an Heave-OH^ering under the Law. Sec 
 Numb.yv'm. 24. But the Tithes of the Children of 
 Ilrael, which they offer as an Heave-Offering iDito 
 the Lord, I have given to the Levites to inherit. 
 They were therefore, as all other Heave Offer- 
 ringSy typical of Cijri/?, who is the great Heave 
 Offerirg^ and in wiiom they all had their final 
 Detennination, and Accompliilimenr. They 
 were the Shadows, he the Subjiance ; they the 
 Type, he the Aititype, or Thing figured. 
 
 He fays farther, that ' the paying or receiv- 
 
 * ing them in the Days of the Gofpel, by Virtue 
 ' of the free Gift of the Civil Government under 
 
 * which wc live, cannot be called a Jtwifh Leg;il 
 
 * Ceremony, or any Ceremony at all.' 
 
 Seeing Tithes were of old a Jeiuif/j Legal Ce- 
 remony, and abrogated by the Law of Chrijl, it 
 follows, both from the Nature of the Thing, and 
 the Law of Chrift which abrogated them, that 
 thofc human Laws, which would introduce and 
 enforce them aj^ain under the Gofpel Difpcnlau- 
 on, are noi^grecablc to the Law ot Cliriii. 
 
 But he goes on, p. 107. ' And now, that 
 
 * our Legiflature has madefucha legal fetled 
 
 Provifion 
 
 (}) Nee Succeflores, pcc Vicarios. Gerhard in Syr.ops, 
 Grit, (w; Nullos Colkgas. U'l:iuL(.r in rcfpotjs. ad Cjtnf. 
 p. 21c. 
 
a. VII. OfMimpn Minitsnance, 13} 
 
 * Provifion for Minifters, and thought fit, in 
 ' Imitation ofwhat was directed before the Lav/, 
 ' as well as under the Law, to appropriate the 
 ' Tithes to them for their Ufe •, and that the 
 
 * Miniftry have now as good a Right to their 
 
 * Tithes, as any other Men have to their Eftates-, 
 
 * and they are now become a refervcd Rent, or 
 
 * Charge on Land, which neither the Landlord 
 *■ piirchafs, nor the Tenant hires, bu: have aU 
 
 * ways a proportionable Abatement made them, 
 ' in the Price or Rent : They cannot therefore be 
 ' denied to the Minifters, or detained from them 
 
 * without manifeft Injuftice. 
 
 In all this he miflakes the Point, ior, 
 
 r . M'lnijlers have not now as good a Right to their 
 TitbeSy as any other Men have to their Ejiates, be- 
 caufe there is a great Difference between a rnecr 
 legal Pojfejfion^ and a rightful Property *, Now 
 x\\t Prielb are but the Pojfejfors of Tithes, not 
 the Owners of them. 
 
 2. Tithes are not a referved Rent or Charge 
 on Land, nor are they paid by Reafon of the 
 Land ; but of the Increafe, Charge, Induftry 
 and Labour of the Hulbandman. 
 
 3. All Land is Tithe-free •, the Charge of 
 Tithe being on the Stock or perfonal Eftate : 
 The different Price of Lands therefore arifes not 
 from the Tithe, as a Rent-charge, which it is 
 not, but as an Incumbrance and Oppreflion on 
 the perfonal Eftate of the Poffeffor, who on tliat 
 Account gives an advanced Price, that he may 
 but quietly enjoy what was his own before. 
 
 When an Enemy has PofTelTion of a Man's 
 Right, he muft make the beft Terms he can for 
 
 K3 the 
 
1^4 ^/ Mwffiers Mawtename. SeQ:. VII. 
 
 the prefent : But as foon as he can caft ofT the 
 Yoke, he receives nothing but his own. So the 
 Property of the Tenth of other Men's Increafe 
 and Labour is not the Priefls, though they have 
 Pofleflion thereof at prefent, and though the Law 
 may be on their Side, yet the Owner has a juil 
 Exception to the Equity of that Law, until he 
 Ihall have given his Confent to the transferring 
 his own Property: And for that Reafon is bound 
 in Confcience and Juftice to himfelf and Family, 
 to refufe an adlual Compliance with the Law, left 
 his own A<5t fhould be conftrued as i "Recogniti- 
 on, or Acknowledgment, of his Adverfarics pre- 
 tended Title. 
 
 He proceeds, ' And it can never be lawfu^ 
 ' for the People to make Ufe of that as their 
 ' own, which is none of theirs -, and that they 
 ' are not theirs, is owned by the fakers them- 
 ' felves, when they propoie, that feeing they 
 ' were anciently given by the People, that they 
 
 * return again into the publick Treafure, and 
 « thereby the People may be greatly benefited 
 'by them, for that they may fupply for thofe 
 ' publick Taxations that are put upon them, 
 
 * and may eafethemfelves.* For this he cites R. 
 Barclay,' and adds, * which is really plainly 
 
 * a giving up of the Controverfy, as owning, 
 ' they do not now belong of Right to the Peo- 
 ' pie •, and therefore muft belong of Right to the 
 ' Minifters, ■ till they are otherwife difpofed of 
 
 * by the Legillature, as they propofe, which 'tis 
 ' hoped they never will be.' 
 
 This is an empty Triumph, for R. Bar- 
 clay makes no fuch Conceflion, nor does he ever 
 acknowledge that the Tithes do 7iot }wjj belong of 
 Right to the Peopk : But, becaufe the Law has 
 
 with- 
 
Sed. VIL Of Mifiiprs ivlaintenatice, I j 5 
 
 withheld from them their Right, he propofes an 
 Expedientfor repealing that Law, and applying 
 the Tithes in fuch manner, as may be beneficial 
 to the People whofe Right they are. Law and 
 Equity are not fynonymous Terms ; nor does 
 our Opponent's ufing them promifcuoufly, when 
 for his Intereft, oblige other Men from obferv- - 
 ing a proper Diftindion, The Reader is defired 
 to perufe Robert Barclay on this Subje£l, in his 
 j^j;ology, from pag. 336. to 3^0. 
 
 He yet goes on p. 108. * And their not ap- 
 
 * proving the Ufe tor which the Tithes are now 
 
 * given, will no more jullify their not paying 
 
 * them, than, their not approving the Ufe of 
 
 * Taxes, which are given for carrying on a vigo- 
 
 * rous War, would jiiftify their not paying them, 
 
 * which yet they do not refufe to pay. And for 
 
 * the^/^/^(?« to condemn and annull, as to them- 
 
 * felves, the Laws that ena6ted Tithes to be 
 
 * paid to the Minifters, as Antichriftian, and a 
 
 * grievous Oppreflion, is a moil unreafonable 
 ' and fedirious Principle, and highly deftrudive 
 
 * of Government. 
 
 The paying oi our Taxes impos'd by Law, 
 for the Service of the Government, is confiftent 
 with the Precept of Chrifl, Render to Ccefar the: 
 Things that are C^fars^ to which we yield a ready 
 Obedience ; nor does it concern us, what Pur- 
 pofes C (efar (hzll apply them to. But the Cafe 
 of paying Tithes if quite different, where the 
 Law, as we think, enjoyns us to do what Chrift 
 hath prohibited. We therefore chufe therein, 
 to obey God rather than Man. This is a Princi- 
 ple neither unreafonable nor feditious, unlefs the 
 preferring Chrift's Precepts to Men's Injun^ions 
 can merit thofe Epithets. 
 
 K 4 He 
 
l}<f Of Minijiers Maintenancs. Seft. VU 
 
 He allows p. 1 08. that thofe of whom 'twas 
 faid of old, that the Priejls did teach for Hire^ and 
 the Prophets divine for Mone-jy were reckoned /(?//? 
 Prophets and bad Priefis : But he tells us, their 
 Fault was not in taking Money ^ hut in teaching 
 falfe and corrupt Do^rine^ to ^ti Money by. As 
 if preaching true Do(flrine with a coveious View 
 of getting Money were no Fault at all. 
 
 Page 109. He f:iys, ' If by Minifters preach - 
 
 * ing for Hire, you mean all that take Money 
 
 * for preaching, for the fupport ot themfelves 
 
 * and their Families, and you make all thefe the 
 
 * Hirelings our Saviour fpeaks agaiuft, you 
 
 * direcflly reproach our Saviour, who ufeth the 
 ' very fan s Words himfelf, in reference to 
 ' Preacheri, that//^^ Labourer is worthy of his 
 
 * Hire,* Luke x. 7. But if the Word //?>(• in that 
 Place means nothing of taking Money, his con- 
 fequence is of no Fotce : And that it has no fuch 
 meaning, will appear without doubt to him thai 
 fhall read the whole Verfe with the next •, -viz. 
 And in the fameHoufe remain^eating and drinkingfucl 
 Things as they give : For the Labourer is worthy of 
 his Hire. And into whaifoever City ye enter, and 
 thi'y receive yen, cat fuch Things as are fet before 
 you. When our Opponent fhall have convinced 
 us, that the Hire himfelf and hisBrethren receive, 
 is no other than this Text makes mention of, we 
 will forbear calling them Hirelings from that 
 Time forward •, but fo long as they continue to 
 make precontra<5ls for fetlcd maintenance, with- 
 out which tliey will not preach we muft think that 
 Appellation not ' improper. His Inftance of the 
 Apoille Pai'ly who tho' he had a Po-jjer of re- 
 ceiving a free Maintenance, refufed in feveral 
 f>laces to ?nake ufe of it, but laboured with his own 
 flands that be fnight not be chargeable, is fiir from 
 
 proving 
 
beO:. VII. Of Mmjlers Maintenance. 
 
 proving the La wfu I nefs ofaftinted andforced one, 
 And tho* it were lawful to receive a free Main- 
 tenance, viz. to eat and to drink fuch Things as 
 were fet before them : Yet the Apoilie Paul pro- 
 pofes as Matter of good Example,the not accept- 
 ing even of that-, and teflifieth for himfelf, Silva- 
 7iuSy and Timotheus, th^t they laboured IVi^ht and* 
 Day, thai they might not be chargeable to any of the 
 ThefTalonians, Not, faith he, becaufe we have not 
 ■power, but to make our f elves an Enfample unto you to 
 follow us. 2 Their, iii. 8,9. A Pattern for others 
 to Work as they had done, for their Living. So 
 when P^z//, having fent toEphefus for the Elders of 
 the Church, who met him at Miletus, there 
 preach*d to them, he clofcs a Sermon with a 
 Difcourfe concerning Gofpel Maintenance, firft 
 aflerting his own Pradlice, and then recommend- 
 ing it to their Imitation, / have coveted no Mam 
 Silver, or Gold, or Apparel, yea, you yourfelves know 
 that thefe Hands have minijlred to my NeceJfitieSs, 
 and to them that were with me. I have fhewed you all 
 things., how thatfo lahouring ye ought tofuppcrt the 
 tVeak, and to remember the tVords of our Lord Je- 
 Jus, how hefaid, it is more blejfed to give, than tt 
 receive. Afts xx. 33> 34» 45. 
 
 Upon which Pafllige of the Apoftle, Dr. 
 Hammond thus Paraphrafeth, /;; locum, « I have 
 
 * not endeavoured to make any worldly Advan- 
 
 * tage by my preaching, but you can witnefs for 
 
 * me that I have, by working at my own Trade 
 
 * of making Tents, maintained my felf and thofe 
 
 * that are with me. I have, as by Words, lo 
 < by Adions alfo demonftraEed to you, how 
 
 * that fuch as ye, that is, Bijhops and Governors 
 
 * of the Church, are to take Care of the Sick 
 " and Poor {fee i Cor. xii.) and rather endeavour, 
 
 * by pains taking, to enable your felves to relieve 
 
 others, 
 
1^8 OfMiniJlers Maintendme, Se£l. VfT, 
 
 « others, than to be chargeable and burdenfom 
 
 < to others, according to that faying of Chrifl, 
 
 * (not recorded in the GofpelsJ That 'tis a bleilcd 
 
 * and heroical Thing to give to others out of a 
 
 * Man's own Earnings, and this infinitely more 
 ** bleffed, and better becomiuga Chriftian, thao. 
 
 * to be relieved by others. 
 
 Our Adverfary clofes this Seflion with a Piece 
 of Raillery againft the ^mkers^ ' They have, 
 
 * fays hcy little Reafon to rail at others for their 
 
 * taking Money for preaching, when they them- 
 
 * felves that are the Preachers among them grow 
 
 * generally fo rich by it, and there are fo few 
 ' of them who work with their own Hands, 
 
 * and none of them that are not chargeable to 
 
 * others, and fome of them efpecially of their 
 
 * Travelling Preachers, well maintained out of 
 
 * their publick Stock, which they keep for the 
 " Service of Truth, as they arepleafed to call the 
 "■ propagating of tiieir Religion tliro' the Nation 
 '■ and to other foreign Parts.* 
 
 All this he either invents, or takes upon trufl, 
 for it has not any Foundation of Truth ; fince 
 *tis well known, that however it may have plea- 
 fed God to blefs the honefl Labour, Trade, 
 and Induilry of fome of them, yet they have 
 not generally grown rich-, and of thole who 
 have, we defy him to produce one Inftance of 
 any one of them that became fo by preach- 
 ing. They do generally Labour with their own 
 Hands, and are many of them fo far from be- 
 ing chargeable to others, that they are liberal 
 Contributors to the relief of the Poor andNeedy, 
 clleeming it with the Apoflle, more blejjed to 
 give than to receive. As to the Alaintenance of 
 their travelling Preachers out of xht publick Stocky 
 
 he 
 
Se8:. VII; Of Minijlers Maintenance, 139 
 
 he talks at Random of what he underftands not; 
 they are not maintained out of the pubHck 
 Stock, tho* it they were, it would be all of 
 free Gift, not Compulfion, and for the real 
 Service of Truths as the Propagation of their Re- 
 ligion:, which is the fame with pure and primi- 
 tive Chriftianity, is by them moll properly 
 called. 
 
 But that our Opponent may clearly fee, how 
 Different the Principles and Preaching of their 
 Travelling Preachers are from thofe of himfelf 
 and his Brethren, we Ihall tranfcribe the fol- 
 lowing Words of one of them ; * They are 
 " fays he, none of Chrilt*s Workmen who feck 
 
 * for their wages from the World, for his he 
 
 * fends freely into the World, who never ask'd 
 
 * any Thing of the World ; but firll planted 
 
 * a Vineyard, then eat the Fruit of it •, firft 
 
 * fowed in hope, and then were Partakers 
 
 * of their hope -, and where they had lown Spi- 
 
 * rituals, and the Seed came up, there they 
 
 * reaped Carnals, and fo liv*d of the Gofpel 
 
 * and not of the World. 
 
 » And I demand of any one, who owns the 
 
 * Scriptures,toprove a forced Maintenance either 
 ' under the Law or Gofpel, but they were freely 
 '' to bring it. But who art thou that fay ft 
 *. ,the Times are not fo now ? Thee I deny, 
 
 * and thy Miniftry, which follows the Times, 
 
 * and not Chrift, nor the Saints Pra6lice in 
 *,,Scripture ? Stop thy Mouth for ever being 
 *..;€ounted a Minifter of Chrift, who art not 
 
 * content with his Allowance, as his have always 
 ^ been, for God is not changed, nor his Wor- 
 "^ fhip, nor Worlhippers. But if you fay, this 
 ' will foon bring the Minifiers to be poor, I 
 ^ fay, you know not God, nor his care for his, 
 
 who 
 
HO Of the Trimtj. Seft. VIIL 
 
 ' who fo argue ; for never was the Righteous nor 
 
 * that Seed begging Bread. Againfl that de- 
 
 * fponding mind do I bear witnefs, who was fent 
 
 * without Bag or Scrip, into the moft brutifli 
 
 * parts of the Nation, were none knew me, yet 
 
 * wanted I nothing •, In Prifons, in Beatings, 
 
 * in Stonings, in Mockings, my Joy I would not 
 
 * change for all the Parfonages in the World, 
 
 * nor fhall any Hireling partake of it. 
 
 SECT. Vlll. 
 
 Of the Trinitj. 
 He begins thus, 
 
 ^lejl. ' Are People bound to believe 
 
 * what their Minifters preach to them, who 
 < do not pretend to be immediately infpired and 
 
 * infallibly guided by the Spirit in all they 
 
 * Teach? 
 
 Anfiv. * Tho* People are to have a great 
 « Regard for their Lawful Teachers, whom 
 
 * God has fet over them -, yet they are not bound 
 
 * to believe what ever they preach to them, 
 ■^ fhould they pretend ever fo much to immecli- 
 
 * ate Infpiration, and Infallibilih^ in all they 
 
 * Teach, without firft trying it by the Infallible 
 
 * Rule of the Scripture, which we are fure was 
 
 * given by immediate Infpiration.^ We agree 
 with him, that tht ineer Pretenfwns o{ d.r\y '^^^n 
 are nofufficient ground for another Man'sFaith j 
 and are therefore willing that all our Doflrines 
 and Practices be tried by the Scriptures : For 
 we admit, as well as our Opponent, that no- 
 
 * thing 
 
Sua. VIII. Of the Trwhy. 141 
 
 ' thing is to be received as an Article of Faiths 
 
 * that is not exprefl^ contained there ; or may not 
 
 * by good Confequence be proved thereby. But 
 then, who fhall draw thofe Confequences, and » 
 judge of their Goodnefs ? Himfelf or \\\t,^ia- 
 
 kers ? They will not admit his Confequences to be 
 good^ nor he theirs. The like will happen be- 
 tween all contending Parties. It follows then, that 
 good Confequences will never determine a Contro- 
 verfy, while their Goodnefs is the very Sub- 
 je6l of Debate. We mull therefore in Articles 
 of Faith., urged as Nccejfary to be believed in or- 
 der to eternal Salvationy keep to plain Exprefs 
 Scripture Terms ; for nothing Ihort of that is 
 fufficient. Nov/ if, as 
 
 Dr. T'i^ycr faith, All the Articles of Faith art 
 clearly and plainly fet down in Scripture. 
 
 And, as Chillingworth fays, All neceffary Truth 
 is plainly fet down in Scripture. 
 
 Then either the Article of Three Perfons., or a 
 Irinity of Perfons., is plainly fet down in Scrip- 
 ture, or it is no Article of Faith, nor neceffary 
 Truth. 
 
 But our Opponent himfelf acknowledges p. 
 III. That It is no where exprefy /aid in Scrip- ' 
 ture^ that they are Three Perfons. He therefore has 
 rccourfe to what he calls good Confequence, by 
 which he pretends, p. 112. to fhew, from rhcPcr, 
 fonal Chara^ers and Perfonal Afls and Properties 
 o{ Father, Son, and Holy Chef , the Propriety of 
 thcl'erm, Three Perfons, and then quotes feveral 
 Texts of Scripture, in none of which the Word 
 Pcrfon is. But adds, * And feeing the Father 
 ' is in Scripture exprefly termed a Perfon 
 
»42 Of the Trinity. Seft. VIIL 
 
 * in Diflinftion from the Sort, who is*the e:^- 
 
 * prefs Image of the Father* s Perfon^ and there- 
 
 * fore another Perfon from the Father, and by 
 
 * confequence the Holy Ghoft another Perfon 
 
 * from both the Father and the Son ; we know 
 
 * no Word more agreeable to the Scripture to 
 
 * exprefs their Diftindion by, than by calling 
 "* them three Perfens^ Heh. i. 3. 
 
 In Anfwer to this, let us hear Richard Clarldge, 
 
 (u) We do not, (fays he) approve of the 
 
 * Word Perfon in Exprefllng the Dodtrine of 
 
 * the (o)Holy Three^htaxufc we find it nbtfo ufed 
 
 * or applied in the holy Scriptures : not but that 
 
 * the Word frequently occurs the re, but never 
 
 * in the Senfe our Adverfarics ufe it; as when they 
 
 * fay, (p) 'There be 'Three Perfon 5 of one Suhjlance 
 
 * Power and Eternity ; the Father^ the Son, and 
 
 * the Holy Ghofl. Augufline, who wrote feven- 
 ' teen Books of the Trinity, firft maketh this 
 
 * Ingenuous Confeflion, (q) We do not find that the 
 
 * Scripture any where makes mention of Three 
 ' Perfons. And then maketh this poor excufe 
 for ufing that unfcriptural Phrafe, (rj We may 
 
 * call them, faith he, Three Perfons, through necejftty 
 
 * of Speech andDifputation, notbecaufe the Scrip- 
 
 ture 
 
 (w) Melius Ivquirerrdum, p. 17. 18 
 
 (c>) Blejfed Thme, as Bp. Burnet in his Difcourfe of the 
 Divinity and Death of Ckrifl. p. 96, See his four Dif-^ 
 courfes printed 1694.. 
 
 (p) An. I. of Fsith in the Holy Trinity- 
 
 (q] Nee tres perfonas alicubi Scripturam commemorarc 
 irrvcnimus. Ve I'rinitMe. 1- 7. c- 4. 
 
 (r; Licuic loquendi Sc difputandi neceflitate, tres pcr- 
 fonas dicere, non quia Scriptura dicit, fed quia Scriptura 
 non contradjcit. Ibii<> 
 
Sea. VIII. Of the Trimtj. 145 
 
 * ture faith fo, but becuufe it doth not con- 
 
 * tradicl it. 
 
 (/) ' Man's Language fuffereth great Straits^ 
 *■ yet, faith he, %ve call them Three Perfons not 
 
 * hecaufe that ought to be /aid, but becaufe we 
 
 * fnujt not be altogether Silent. At laft he fumrns 
 ' up all in thele Words, {t) Eternal, IVife., and 
 ' Blejfed, ihcfe Three are the Trinity ^ which is 
 
 * called, God. ' 
 
 ' Calvin calls the Terms (u) Trinity of three 
 
 * Perfons, {x) invented Names. And (y) wijheth 
 
 * they ijvere buried indeed, provided this Faith 
 
 * were iiniverfally agreed to, that the Father and 
 
 * Son and Spirit is one God .° And yet that the Son 
 '*■ is not the Father, nor that the Sprit is the Son, 
 
 * but dijiin5l by certain Property . How is 
 
 * tiiEROM perplexed about the ff^ord Hyposta- 
 
 * sisP For he fufpe^eth Poifon I urketh under this 
 
 ' Exprejfwn 
 
 if) Magna prorfus inopla humanutn iaborat Eloquium .* 
 Didum eft tamen Tres Perlbnas ; non ut illud diceretur, 
 fed ne taceretur ommino. /. 5. 
 
 (t) itternus, fapiens & beatus : H«c tria fuat Trinitas 
 9u« appeilatur Deus. /. 15. c. 6. 
 
 (u) Perfonarum Trinitatem. Injtitut.h i-c 73. SiSi,^^, 
 
 (x) Inventa nomina. Ibid. Sed. 5. 
 
 (y) Utinam quidem fepulta effenr,conftaret modo hac in- 
 ter omnes fides, P.itrem, et Fill urn et Spiricum elTc unum 
 Deura: Ncc tamen aut Filium effe Patrem,aut Spiritiun Fi- 
 liuiTijled propriecatequadameffe diftinftos. — -In vocabuio 
 autem Hypoftafis quam perplexus eft Hieronymus / Ve- 
 nenum enim fubeffe fulpicatur, quum nominatar, Tres 
 
 in Dio Hypoftafes. Hilarius niultis adhuctxcufat, 
 
 quod audet proterrenova Nomina, nam ubi poCuit natura 
 NomtiUjPatrem, Filium,&Spir-itum,tubBeftit, extra ligni- 
 ficantiam Scrmonis efle, extra fenlus intentionem, extra 
 intelligeutia2conceptionsm,quicquid ultriquacritur. Cj/v. 
 Jnjihm, i. I f. X4 Jeff. 5. 
 
144 Of the Trmit), Std.. VIIJ. 
 
 ' Exp-e£ior^ Three Hypoftafes in God Vi\- 
 
 *■ lary excufeth himfelf with man'j Words J hat he 
 
 * frefumeth to bring forth new or uncouth hiames. 
 
 * For wbien he hath iifed the natural Names^ Fa- 
 
 * ther. Son and Spiric, he adds, that whatjoever 
 
 * is fought farther^ is beyo?td the Compafs of Speech^ 
 ' beyond the reach of Senfe^ and beyond the Capacity 
 
 * of Under Jlanding. 
 
 , As to Heb. i. 3, where Chrift is faid to be 
 
 * the Exprefs Image of his [f. <?. GoJ'j] Perfon •, 
 ' a place much infifted upon by the Defenders of 
 ' ^hree Perfons in the divine Nature -, 'tis manifeft 
 ' that our Tranflators have mifrendcr'd it. 
 
 * For Wafctj/f, which they have tranflated Per- 
 
 * fon, hath no fuch Signi6cation in any ancient 
 
 * Authors, that ever I have read, till fome ot 
 " the Greek Fathers perverted it in their Ex- 
 ' planations of the Trinity. 
 
 ' The rendering that ofWo<Ar/f, by Perfon 
 ' in this Place, is an Error •, for tho' it is other- 
 
 * wife a word of multifarious Signification, yet 
 *■ here it properly fignifies Subjlance, and fo 'tis 
 ■^ rendred by Hiero?n, the vulgar Latin, Erafmus, 
 
 * Caftalio, Calvin, and Montanus. The Syriack 
 ' Verfion by Treme^lius hath EJfence, and Dr. 
 
 * Hammond in his Marginal Notes Subfijlence. 
 
 * Secondly. We do not approve of the Word 
 
 * Perfon in exprefTing the Dodrine of the Holy 
 
 * Three, becaufe they that ufe the Word are 
 
 * not agreed among thcmfelvcs what a Perloa 
 
 * is, but one gives one Definition, and another 
 
 * gives another, of it, according as they Fancv 
 
 Fo.: 
 
S^^a, VIII; Of the Trimtj. 145 
 
 "^ for forne define Perfo?i to h&:i Sub fiance^ 2L^{n) Bo- 
 ■ entts, [b) Aquinas y[c) Zanchiiis^ (di) Bijhop Stilling-- 
 *: fleet : Others a ^aliiy, as (e) Latirentius Val- 
 ^la^a Confideration^ Refpe^^ or Mode, as (/) Dr. 
 
 * JVallis. And (g) Dr. Sherlock iays, IVe muft al~ 
 *: low the divine Perfons to be realfiibjlantial Beings, 
 •^ and {h) That the three Divine Perfons, Father^Son^ 
 ' and Holy Ghofl, are three infinite Minds, really 
 
 * difiin^ from each other. 
 
 * By which different Accounts we may eafily 
 
 * perceive what Confufion they are in about the 
 
 * Word Perfon. And in this Confufion, they 
 ? have attempted, every one according to his 
 ' Conceit and Imagination, to produce ah orderly 
 
 * Explanation of a Trinity of Perfons ; but the 
 
 * Event hath not anfwered the Undertaking; For 
 '' while they have been labouring to difpell one 
 '• Cloud, they have raifed another with their mi- 
 ' fty Notions and Diftindions. 
 
 ' And therefore we judge it moft advifeable, 
 
 * not only wholly to quit thofeunfcripturai Terms 
 
 * ot Three Perfons, or Trinity of Perfons, but al- 
 
 * fo all metaphyfical Niceties, and curious Dif- 
 
 * quifitions about this Great Myflery, whereby 
 
 * fome have rather darkened than cleared it •, and 
 "■ confine our felycs to fuch "Words, wherein it 
 ■ is delivered to us in exprefs Scripture. 
 
 L And 
 
 U) Lib. deTrlnitate. . (i) Sum. par. i.q. 29. Art. f. 
 
 ic) Tom. i.cle tribus Elohim.l. I.e. 2. 
 
 H) Vindic. of the Dodtrine of the Trinity, p. 261. 
 
 (e) Elegantiarum. 1. 6. c. 34. 
 
 {O-Let. 4. Concerning the Trinity, p. 33,34. 
 
 (g) Vindic. of the Doctrine of the Irihicy, p. 47- 
 
 Ih) Ibid. p~ 5c. 
 
146 Of the Trimtj, Seft. VIII. 
 
 * A>7D as to the manner how t'liis One is 'Three, 
 ' and how thefe three are one 1 anfwer — in 
 
 * the Words of Bifhop Burnet, {i) It is a vain At- 
 
 * tempt to go about to prove this by Reafon. 
 
 * And that {k) it is an inexpHcable Thing, and 
 
 * we cannot have any clear Idea how it truly is. 
 
 Our Opponent acknowledges p. 112. that, 
 ' Some of the ^lakers have owned the Father ^ 
 
 * Son, and holy Ghoft, to be not only nominally, 
 
 * but really,diftin(5l, in refpeft to their Properties 
 
 * of Relation, as Father, Son and Holy Ghoji. 
 Whence it appears, that the fakers are willing to 
 diftinguifh,as faras they can perceive the Scripture 
 does i but that they therefore contradi<5l either 
 themfelves or other of their Authors, when they 
 oppofe fuch Diftinflions as are not fcriptural, 
 does by no means follow, of which Sort is his 
 Term Incofntnimicable Property j it would there- 
 fore be unreafonable to cenfure or Condemn any 
 for refufing to ufe it. Nor is there any good 
 Confequence in his faying, ' If they will own 
 
 * them now to be really diftincl in refpeft to their 
 ' Properties of Relation, they muft own them al- 
 ' fo to be three dillinft Perfons to be the Subjedl 
 
 * of thefe three Relations, for no Properties can be 
 ' without their proper Subjedls.' becaufe though 
 no Property is without a Subject, yet a Variety 
 of Properties may be in one and the fame Subjeft. 
 'Tis therefore nothing to his Purpofe that fome 
 have ufed the Word Perfon, fmce 'tis not true that 
 any of them have ufed the ExprefTion, he would 
 deceive his Reader with, of the Per/on of the Fa- 
 ther, 
 
 CO Eipofit.oF 39 Articles, ^^ Art. 1. p. 36. 
 (k) Ibid. p. 37. 
 
Sea. VIIL Of the Trmty. 14 
 
 'I 
 
 ther^ and of the Ferfon of the Son^ and the Perjhn 
 of the Holy Ghoji : An Expreffion of his own 
 making, patched up from three different Authors, 
 who have ufed the Word Perfon on different Oc- 
 cafions. And whereas in ^. 113, he cites Francis 
 Ho-ivgil, p. 184, as calling it Damnahle Douirine 
 to fay^ that Chrijf 7?iufi he dijlinci from the Fa- 
 ther and the Holy Ghojl^ we have examined that 
 Page in the Colledlion of Francis Howgil's 
 Works, but can find no fuch Expreffion there, 
 nor any thing like it, nor do we know of any 
 fuch Saying of his at all. 
 
 His following Diftin6lion, p. 113. viz. ' We 
 ' do not lay, they are three feparate Perfons, as 
 
 * three Angels, or three Men are, having three 
 
 * feparate Exiftences ; but only three diitinct: 
 
 * Perfons, of the fmie undivided Nature or Ei- 
 ' fence, infeparably coexifting in and with each 
 ' other,* feems to us as unintelligible:, as a 'Trinity of 
 Perfons in the Godhead is inexplicable. 
 
 Let it therefore fuffice that we believe, accor- 
 ding to the Text, i John v. 7. That there are three 
 that bear Record in Heaven, the Father y the l\ 'ora^ 
 and the Holy Ghoji,, and thefe three are one. 'I'ho* 
 the Manner of it be incomprehenfible. This, to 
 ufe out Opponent's own Words, * We muft un- 
 
 * doubtedly believe, when it is revealed to us in 
 
 * the Holy Scripture by God himfelf, though we 
 "• cannot understand or fully comprehend the 
 ' Manner how it is •, unlefs we vv'ill pretend with 
 ' our finite Reafon to comprehend the infinite 
 ' Nature of God, and know all the particular Di- 
 
 * flindlions that may be in the Godhead confiftent 
 *■ with the Unity thereof, than which nothing 
 
 * can be more vain.' In this he fays well, but 
 againll himfelf, who hath vainly attempted to 
 
 L 2 impoie 
 
4S Of the Trimty. Sea. VIIT. 
 
 impofe on us his Diftinftion of three Perfons, not 
 revealed to us in wholly Scripture, nor proved 
 by him to be confiftent with the Unit-j of the God- 
 head. 
 
 He fays, p. 114. that * The Church might 
 ' well determine the Manner of their Unity, fo 
 * far as to their being one in Subftance — and 
 ' the Manner of their Diflinftion, fo far as to 
 •• their being three in Perfons or Subfiftences.* 
 
 A Diftinftion, which W. P. might well call 
 impertinent, but that he fays, 'tis abfurd Blaf- 
 phemy, we find not. 
 
 Our Adverfary, p. 115. admits it, * to be 
 generally fafeft to confine our felves to the Ufe 
 of the Scripture Terms only, in exprefllng Ar- 
 ticles of Faith i hut adds. It may be necefiary 
 fometimes, in exprefllng Articles of Faith, t6 
 ufe other Words than the Scripture ufes, to give 
 the true Senfe of the Scripture Words, or elfe 
 there can be no interpreting of Scripture, which 
 cannot be done but in other Words.* But hotv 
 does that agree, with his Aflertion, p. 78. of 
 the Scripture itfelf being its own bell Interpre- 
 ter.' He then attempts to fhevv the Neceflity 
 the Church was under of departing from Scrip- 
 ture Terms, in exprefTing the Do^nne of the Trini- 
 ty y inOppofition to t\\Q:Arrians 3.nd Sabellia??s. But 
 had the Church kept to the Plainiiefs of Scriprure 
 ExprefTion, (he had efcaped that miferable Rent 
 and Divifion, which the introducing unfcriptural 
 Terms occafioned. (/) * For the firil three 
 * hundred Years from the Birth of C.hriil, fays 
 
 *■ R. Claridge 
 
 (m) s^ Cs Life and pofthuinoHs Works, p. 394, 395. 
 
Sea. IV. Of the Trinity. 149 
 
 ' R. Claridgey till the Arr'ian Controverfy was 
 ftarced, this Dodrine of the Hol'j Three was 
 generally received and treated of, as it is plain- 
 ly laid down in the Scriptures, and in the Creed 
 called the Apoftles. But in the Beginning of 
 the fourth Century, when the Difpute arofe a- 
 bout the Trinity, between Alexander Bifliop of 
 Alexaridria^2xAArrius2L^xt^yx.ftx of that Place, 
 ^hen new Words and unfcriptural Terms began 
 to be invented, to defend one another's feveral 
 Opinions, And from this Controverfy, being 
 managed with a blind and furious Zeal on both 
 Sides, grew contentious Tumults, railing and 
 reviling each other ; fo that the People, fome 
 taking Part with Alexander^ and fome with 
 Arrius^ were divided into Factions, and a mi- 
 ferable Rent was made in the Church, about a 
 Difpute of Words, and a Dodlrine inexplicable, 
 as {m) Conjl.antine the Emperor calls it, in his 
 Epifhle to Alexander and Arrius, wherein he 
 alfo terms it a certain vain Piece of a Queftion, 
 ill begun, and more unadvifedly publifhed ; 
 A Qtiertion which no Law or Ecclefiaftical 
 Canon defineth, a fruitlefs Contention, the 
 Produd: of idle Brains, a matter fo, nice, fo 
 obfcure, and fo intricate, that it was neither to 
 be explicated by the Priefts, nor underftood 
 by the People, but mod dangerous when taught 
 left it introduce Difcord and Blafphemy ; for it 
 concerned not the Subft,ance of Faith, pr the 
 Worlhip of God, nor any chief Command- 
 ment of Scripture -, but was vain, and a Toy, 
 in refpeft of Peace and Charity. And there- 
 fore he advifes them to ceafe contending , 
 and keep their Opinions to themfelves, ask one 
 L 3 * another 
 
 (i) Eufcbias in vita Conftantini. 1. 2. c. d;, 70, 71, 
 
Of theTrimty. Sea.VIIL 
 
 ' another Forgivencrs,iind exercife mutual Tole- 
 
 * ration. 
 
 This is the Subftance of Conjiar.tine's Letter, 
 by which '.ve may lee what his Judgment was of 
 this new Itarted Controverfy, he looked upon it 
 to be a Queftion, not of Faith, but of Nicety of 
 Difpute, as (;;) Dr. T'^nvVweil obferves i and {o) 
 Socrates gives this Charatfler of the Letter, viz. 
 'That it contained ad?nirable and p'udent Advice. 
 
 Our Opponent adds, p. 116. ' And it were 
 
 * cafy to fliew what a Number not only of un- 
 
 * fcript Lire Words, but contrary to t])e Scripture, 
 
 * the ^takers ufe, to exprefs their Faith in the 
 
 * main Articles of Religion.* And then, under 
 pretence of producing Inftances, packs together 
 certain F-xprefTions-, fome of them perhaps taken 
 out of their Writings, others probably of his 
 own forming, as the Caution he rakes to conceal 
 himk'lf gives juft Caufe to fufped: •, fince he 
 has not mentioned one Author for any of them. 
 And that thofe ExprelTions are main Arti- 
 cles of their Religion, is a mere groundlefs Af- 
 iertion, feeing they never called any of them ib •, 
 and fome of them, till he produce better Au- 
 thority, wc fhall continue to think they never 
 ufed. 
 
 Page 117. He puts this 
 
 ^lejl. * Is not the Dodlrine of a Diilinftion of 
 
 * Perfons in ihc Godhead, a fpeculative Subjecft, 
 
 ' the 
 
 (>«i I -.">. of Prophecvmg, Seft. 2. N. 16. 
 (0 La-Uci' Hift. 1. \l c. 8. 
 
Sea. Vlir, Of the Trmity. 1 5 1 
 
 ' the too curious Enquiry into which, tends lit- , 
 ' tie to Godlinefs, and lefs to Peace ? 
 
 For this he quotes, U^. P's Key, p. 15. who 
 in anfwer to this Charge, The Quakers dejiy the 
 Xrinifj^ lays, « Nothing lefs : They believe in the 
 
 * Holy Three or Trinity of Father^ Word^ and 
 ' Spirit^ according to Scripture. And that thefe 
 ' Three are truly and properly one: Of one 
 
 * Nature as well as WilL But they are very ten- 
 
 * der of quitting Scripture Terms and Phrafes 
 ' for Schoolmen's, liich as diflinft and feparate 
 
 * Perfons and Subfiftencies, £s?r. are ; froRt 
 
 * whence People are apt to entertain grofs Ideas 
 
 * and Notions of the Father Son and Holy Ghoft. 
 f And they judge, that a curious Inquiry into 
 
 * thofe high and divine Relations, and other Spe- 
 
 * culative Subje<^s, though never fo great Truths 
 
 * in themfelves, tend little to Godlinefs, and lefs 
 
 * to Peace, which Ihould be the chief Aim of 
 
 * true Chriftians. And therefore they cannot 
 ' gratify that Curiofity in themfelves or others : 
 
 * Speculative Truths being in their Judgment to 
 
 * be fparingly and tenderly declared, and never 
 
 * to be made the Meafure and Condition of Chri- 
 ' ftian Communion. For befides that Chrifl Je- 
 ' fus hath taught them other things, the fad Con- 
 
 * fequence in all times, of fuperfining upon Scrip- 
 
 * ture Texts, do fufficiently caution and forbid 
 
 * them. Men are too apt to let their Heads out- 
 
 * run their Hearts, and their Notion exceed their 
 ' Obedience, and their PafTion fupport their 
 ' Conceits •, inftead of a daily Crofs, a conftant 
 
 * Watch, and an holy Pradice. The defpifed 
 *> fakers defire this may be their Care, and the 
 
 * Text their Creed in this, as in all other Points, 
 
 * preferring Self-denial to Opinion, and Charity 
 
 L 4 * to 
 
152 Of the 7rtmtj. SeO:. VII1\ 
 
 « to Knowledge, according to that great Chri 
 * ftian Doctrine, i Cor. xiii. 
 
 By which it appears, that FK. P. was of the 
 flime Opinion witti the Emperor Conjlantvie be- 
 forementionfcd, 'That a fruitlefs Contention' about 
 nice\ oh/cure and intricate Matters is dangerous ; and 
 hut vain.) and a Toy., in rejpebi of Peace and Chari- 
 ty. Bat this our Author is contradidory not on- 
 ly to them, but to the Experience of the Chri- 
 ftian World, when he reprefents, The DocJrine of 
 a Dijlincfion of Ferfons in the Godhead, as the 
 p-eat Foundation of Godlinefs and Peace. ' Did not 
 the different Apprehenfions of the Words, Na- 
 ture, Siihftance., Hjpflafis and Perfon., caufe great 
 Feu;is and long Contention between the Eaftern 
 and Weitcrn Chriftians ? And have not the fame 
 continued even to our own Times to be the Sub- 
 je6t of Altercation and Debate? All which the 
 keeping dole to Scripture Terms might have 
 prevented. We may therefore with the greateft 
 Safety iayafide allunfcriptural Terms and Phra- 
 fes of the Schoolmen, for ^% much as the holy 
 Scriptures without the ufe of them, do evident- 
 ly declare xh^zGod ivas 7nanifeft in the Flejhy and 
 cio inftrud us in the right Kno'wledge of all the other 
 chief Points of our Religion, aud the -whole Gofpei 
 Difpenfation., and My fiery of our Redevrpticn, and 
 of the Nature and Spirituality ot that Baptifm ot 
 Chrift by the which all are baptized into one Bo- 
 dy ; of the unfpeakable Mercy of God in fend- 
 ing hi5 Son to die for us Sinners -, of the meritori- 
 ous Obedience of Ghrilt in giving himielf a Sacri- 
 fice and Propitiation tor the Sins of the whole 
 World, and o'f the gracious Aflif^ances of the 
 Holy Spirit, enabling us toperform the Terms re- 
 quired of us for our partaking of this Salvation pur- 
 chafed for If s. And tbui^ t)jrough Jesus Christ, 
 
 his 
 
sea. VIII. Of the Trmty: 3f 5 5 
 
 his Merits and Mediation^ by one Spirit, renewing 
 and fanSlifying us, ive have accefs with Confidence 
 unto the Father y Ephef. ii. 18. 
 
 So that we have, without this Doftrine of a Di- 
 ftindron of Perfons in the Godhead, a mofl plain 
 Revelation both of the Love of God to us, 
 and the great Evil of Sin, for which fuch an A- 
 tonementwas made, and of the abfolute NecefTi- 
 ty of Holinefs to our Happinefs, and of the Af~ 
 fiftance of the Holy Spirit to make lis holy. And 
 ^coRfequently we have the greatefl and moft pow- 
 erful Motives and Engagements to the Love of 
 God and Hatred of Sin, and to the Study of Ho- 
 linefs and Goodnefs, and never to refifl and grieve 
 the holy Spirit, but ever to obey its holy Moti- 
 ons ; and then we may mofl furely and fafely re- 
 ly on the Merits and Mediation of Jefus Chrift 
 for our Salvation, though we never fubfcribe to 
 Articles of Faith invented by Men in other Terms 
 than the Spirit of God infpired the Penmen of the 
 holy Scriptures to cxprefs j without which we may 
 fufficiently apprehend the Death and Sufferings of 
 our Lord in the Flefli, and the exceeding Value 
 and Merit thereof, and all the necelTary Doc- 
 trines of the Gofpel. 
 
 We fhall clofe this Seftion with an excellent 
 PafTageof Dr. Taylor. 
 
 (p) * He that goes about to fpeak of the myfle- 
 » rious Trinity, and does it by Words and Names 
 
 * of Man's Invention, and by the Diflinftions of 
 < the Schools, if he only talk of Ej[fe}ices2ind Ex- 
 
 * ijiencies, Hypfiafes and Perfonalities, Difiin^ions 
 
 ' without 
 
 ( f ;) Sermon on ^ohi;t vii. 1-0 
 
i$4 , Of theBodjof Chrijl, Seft. IX- 
 
 "' without "Difference^ Priority in Coequalities, and 
 
 * Unity in Pluralities^ he may amufe himfelf, and 
 
 * build Tabernacles in his Head, and talk fome- 
 
 * thing, but he knows not what ; But the good 
 
 * Man that feels the Power of the Feather, and 
 '• he to whom the Son is become "Wifdom, Righ- 
 ' teoufnefs, Snnflification and Redemption ; He 
 
 * in whofe Heart the Love of the Spirit of God 
 " is fpread ; this Man, though he underftands 
 '• nothing of what is unintelligible, yet he alone 
 ' underftands the Myfterioufnefs of the Holy 
 ' Trinity* 
 
 SECT. IX. 
 
 Of the Body of Chrlft. 
 
 Our Opponent's firft Query in this Sedlion is> 
 
 * Is not he only properly Chrill, that was ma- 
 
 * nifeft in the Body of Flefh, and was before 
 
 * the Body was, and was never feen with any 
 ' carnal Eye ■, for we can never call the bodily 
 < Garment Chrift, but that which appeared and 
 
 * dwelt in that Body ? 
 
 The Author's he cites for this are IF. Penn 
 and Ifaac Penington^ who thus anfwer for them- 
 felves. 
 
 The former, in his Preface to Dr. Philips*^ 
 VtndiciiC Veritatis., firft reciting what he had faid, 
 viz, ' That the Body or outward Perfon that di- 
 
 * ed could not properly be faid to be the Son of 
 
 * Godjbut rather the Body or outward Perfon of 
 
 * the 
 
Sea. IX, ef the Body of Chrift, i ^ ^ 
 
 * the Son of God ; taking and making the Terms 
 
 * Body and outward Perlon to be Synommons or 
 
 * the fame Thing,* adds, * which Diftinftion I was 
 
 * only led to make, becaufe 'T. Jenner againft 
 
 * whom I writ had laid down his Propofition too 
 
 * near the Dodrinc of L. Mii^kton, who aflerts 
 ^ God himfelf to have died as well as his Body, 
 
 * which the Scripture tells us God had prepared 
 ^ of the Seed of Ahraharn for his beloved Son tea 
 
 * to do his Will in •, as the Scope of the Place 
 
 * and Context, and particularly the Confefllori 
 
 * made to me by Jefus Chrifl as the Son of God, 
 
 * Page 149. of the Aplog'j, doth exprefs, a'j 
 
 * well as import. 
 
 The Latter, in one of the Places cited, (viz^ 
 Queflions to Profeflbrs, p. 33.) fays, « Now 
 
 * the Scriptures do exprefly diftinguifh between 
 ' Chrifl and the Garment which he wore, be- 
 ' tween him that came and the Body in which he 
 
 * came, between the Subftanee which was vailed, 
 « and the Vail which vailed it i Lo I co?ne a Body„ 
 
 * haft thou -prepared me. There is plainly he, and 
 ' the Body in which he came. There was the 
 « outward VefTel and the inward Life. This we 
 ' certainly know, and can never call the Bodily 
 « Garment Chrift, but that which appeared and 
 ' dwelt in the Body. Now if ye indeed know the 
 ' Chrift of God, tell us plainly what that is which 
 
 * appeared in the Body ? Whether that was not 
 ' the Chrift before it took up the Body, after it 
 ^ took tip the Body and for ever ? 
 
 * An d then their confining Chrift to that Bo- 
 
 * dy, plainly manifefteth that they want the 
 ' Knowledge of him in Spirit. For Chrift is the 
 
 * Son of the Father, he is the infinite eternal 
 
 * Being, one with the Father, and with the Spirit, 
 
 • and 
 
156 Of ths BodjofChrift, Sed. IX. 
 
 * and cannot be divided from either, cannot 
 ' be any where where they are not, nor can be 
 ' excluded where they are. He may take up 
 ' a Body, and appear in it, but cannot be con- 
 
 - fined to be no where elfe but there, no not 
 ' at the very time while he is there. Chrill 
 ' while he was here on Earth, yet was not ex- 
 ' eluded from being in Heaven, with the Fa- 
 ' ther, at the very lame time as he himfclf faid 
 ' concerning himfelf. The Son of Man -'jubich is 
 "• m Heaven^ John iii. 13. Nor was the Father 
 
 * excluded from being with him in the Body, but ■ 
 
 * the Father was in him, and he in the Father, 
 '• whereupon he faid to Philips He that bath feen 
 *• me^ hath [cm the Father. What, did every one 
 
 * that faw the Body fee the Father alfo ? nay, 
 '= not fo, but he that faw Chrift the Son of the 
 
 - Living God, whom Flefhand Blood revealed. 
 •^ not, but the Father only (M^Axvi. i6, 17.} he- 
 "^ faw the Father alfo. 
 
 Ijaac Penlngton^^ foregoing Query, viz. WJk- 
 ther that which appeared in the Body^ ivas not the' 
 Chrijl before it took tip the Body, after it took up the.- 
 Body, afid for ever? fcems to be anfvvered in. 
 
 iche Affirmative, fee Prov. viii. 22. 31. 
 
 Alfo Heb. i. 10, 11, 12. And, thou Lord, 
 in the Beginning haft laid the Foundation of the* 
 Earth, and the Heavens are the Work of thine. 
 Hands. Tbeyfhallperijh, hut Thou remainefl ; and 
 they allJJjaU wax old as doth a Garment ; and as a 
 Veflure fhalt thou fold them up^ and theyfhall he 
 changed: but thou art the fame, and thy Tears Jh all 
 not fail. This is fpoken to Chrift, the Son, the 
 anointed Saviour, who, our Advcrfary fays, yet 
 was not properly the entire Chrifl until he took our 
 Flefh ; and, that it was not zvith Refpeol to his 
 Godhead but bis Manhood on^y, that he was an- 
 
 ointed 
 
Sea. IX. Of the Body .0/ CVrift, 15' 
 
 muted '■Juith the Holy Ghofi^ and is therefcre [aid t<:, 
 he anointed above his Felio'ws^ or all other Men^ 
 Heb. i. 9. Though the Verfe immediately fore- 
 going might have iniorm'd him better, which is^ 
 But unto the Son^ he faith, 'Thy Throne^ O Gody 
 is for ever and ever, a Scepter of Righteoufnefs is the 
 Scepter of thy Kingdojn' And then Ver. 9. Thou 
 hajt loved Righteoufnefs and hated Iniquity , there- 
 fore God, even thy God, hath anointed thee with the 
 Oyl of Gladnefs above thy Fellows. This Text 
 therefore, wherein Chrift is exprefly fpoken to, 
 under the Appellation of God, is not pertinent 
 to prove that it related to his Manhood only. Nor 
 doth that other Text of A£fs iv. 27. fpeak of the 
 holy Child Jefus exclufive of his Godhead. He 
 adds, and therefore Chrifi as he "was manifefl in the 
 Body of Flefh, was truly feen by carnal or bodily 
 Eyes j though 'tis plain from Scripture, that ma- 
 ny with their carnal or bodily Eyes did fee Chrift 's 
 Outward Body of Flefh, who yet did not truly fee 
 Chrifi as he was manifejlcd in that Body, but thro" 
 Ignorance perfecuted and put him to Death, 
 
 The Vicar'' s next Queftion is, 
 
 * Had not Chrift, as God alway, and ftill has. 
 
 * an heavenly Manhood, of an heavenly uncreated 
 
 * Soul and Body, Flefh, Blood and Bones, dif- 
 ' ferent from the outward Manhood he took of 
 ' the Virgin Mary, which was only as a cloath- 
 
 * ing to his heavenly Manhood, and but a Type 
 ' and Figure of it, which is the Myftery and 
 
 * Subftance, whereby the Work of our Redemp- 
 ' tion is wrought now in our Hearts witTiin us ? 
 
 To form this Query, he has cull'd Wcrdr. ! 
 
 from three feveral Writers, and with the Addi - 
 tion of feveral Terms of his own, wre fted them 
 
 to 
 
Of the Body of Chrifi: Sed. IXo 
 
 to a Senfe that was none of theirs, for Inft-ance, 
 jT. Ellwoodhys, ' And if he was truly Man, 
 
 * before he appeared in that outward Body, 
 
 * which was nailed to the Crofs, to be fure he is 
 
 * not lefs truly Man now, fince that outward 
 
 * Manhood became (as I may fay) a cloathing to 
 
 * that divine and heavenly Manhood which he 
 
 * had before, and is glorified with it/ But is fo 
 far from exprefTing himfelf, as our Adverfary 
 puts it, which was only ^ Cloathing to his heavenly 
 JUanhoody that he ufes great Caution^ (as I may 
 fay) and his Words, Divine and Heavenly Man- 
 hood, are grounded on the foregoing Suppofition 
 of his CC/^n7?'ij being truly Af^«, before he ap- 
 peared in that outward Body. 
 
 R. Barclay alfo doth affert, that Chrift had a. 
 fpiritual Body and Flelh. 
 
 Ifaac Pemngton alfo diftinguiflies between 
 the Flejh and Blood of our Nature, -which Chrift ho- 
 noured in taking upon him, and the FlefJj and Blood 
 of his own Nature which he had before. 
 
 But they do not either feparately, or collec- 
 tively, exprefs themfelves in the manner our Op- 
 ponent would repreicnt them. 
 
 Now that Chrift had an Heavenly Manhood, 
 a Spiritual Body and Flefb, Flefh and Blood of his 
 own Nature, before he was born of the Virgin. 
 they thought warrantable by Scripture, For, 
 
 I . Chrift himfelf faith, John vi. 5 1 . / a7n that 
 living Bread which came dowyi from Heaven, if any 
 Man eat of this Bread, he Jhall live for ever, and 
 the Bread that I will give is my Flefh. ' This 
 ' h'lxh Robert Barclay y was not the Fie/h he took 
 
 * from 
 
Sea. IX, Of the Body of Chri/t. 1 59 
 
 « from the Virgin Mary^ for that came not 
 
 *■ down from Heaven, but he had a Spiritual 
 
 « Body, in which his Soul exifted long before he 
 
 « took Flefh of the Virgin.' 
 
 2. The Apoftle Paul fays, that the Fathers 
 [viz. the People of Ifrael] did ail eat the fame fpi- 
 ritual Meat, and did all drink the jame fpiritual 
 Drink : For they drank of that fpiritual Rock that 
 followed them, and that Rock was Cbrifi, i Cor. 
 X. 3. 4. Now this Spiritual Meat and Spiritual 
 Drink they took to be the fame which Chrifl 
 fpeaksof, Johnvl. c^^. My Flefh is Meat indeed^ 
 and my Blood is Drink indeed, of which he had ■ 
 
 fliid ver. 33. Except ye eat the Flefh of the Son cf 
 Man, and drink his Blood, ye have no Life in you. 
 ' And certainly, faith (q)G.K. if the Saints before 
 " Chrift came outwardly in the Flefh, had not 
 
 * eat of the Flefh of Chrift, and drunk of his 
 ' Blood, they could not have had Life by him, 
 
 * but they hadLife by him, and therefore they did 
 ' eat his Flefh and drink his Blood. And there- 
 
 * fore Chrift had Flefli and Blood, to wit, Hea- 
 ' venly and Spiritual, even from the Beginning, 
 ^ on which the Saints in all Ages did feed, even 
 
 * from the Beginning, fuch as Jda?n and Eve, 
 
 * ^bel, Enoch, Noah, Abrahayn, &c. And 
 ^ feeing Chrift had Flefh and Blood from the 
 ' Beginning, he was Man from the Beginning ; 
 
 * for as God fimply he cannot have Flefh and 
 
 * Blood, for God is a Spirit •, therefore it is the 
 
 * Flefh and Blood of Chrift as he is Man, or 
 
 * the Son of Man, as Chrift faid, unlefs ye eat 
 
 * the Flefh of the Son of Man, &c.* Many more 
 'Texts might be produc'd, v/hich plainly favour 
 
 the 
 
 (5) The VVaycaft up, p. 95, 
 
i^o Of the Body of Chrill. Sed. IX. 
 
 the Diftindlions thofe Authors mahe, but 'tis 
 needlefss to an Adverfary, who neither truly ftates 
 what they hold, nor takes the Icaft Notice of one 
 of cheir Arguments to fupport it. 
 
 Pag. 120, he puts this Query, 
 
 ^ Did Chrillthe Word, or Son of God, take 
 
 * our human Nature, Soul and Body, into a 
 
 * perfonal Union with himfelf, fo as to be both 
 « God and Man in one Perfon ? for which he 
 quotes G. /^'s 6'o;2 of Perdition revealed, P- n- 
 
 But G. W. in that Place has no fuch Words^ 
 For having firft quoted his Adverfary (Jofeph 
 Wright) faying of Chrijl^ < It is he that hath 
 
 * two diftincl Natures in one entire Perfon, no 
 ' Perfon elfe hath the like in him, in him only 
 
 * dwelleth the Fulnefs of the Godhead bodily^ 
 « in no Man befides him dwelleth the Godhead 
 
 * in any meafure bodily.' Replies^ ' Yes the 
 
 * Saints were made Partakers of the divine Na- 
 *■ ture alfo, and fuch received of the Fulnefs of 
 
 * God in Chrift, Grace for Grace, and God 
 ' hath promifed to dwell and walk in his People, 
 
 * John i. 1 6. I Cor. iii. 1 6. 2 Cor. vi. 1 6. and 
 
 * can that State be attained by any, and nothing 
 
 * of the Divine Nature be in them ? Is God in 
 
 * his People, and his Nature divided ?' Thefe 
 are G. IV's Words ; let the Reader judge, with 
 what Juftice our Adverfary could form his Que- 
 ry from them : But he alfo quotes Sword of ;/'.? 
 Lord drawn ^ p. 5. a PalTage we have already 
 fpoke to in pag. 68. foregoing. 
 
 Pag, 121. Is this Queflion, ' Did Chrift the 
 
 * Word, though he had a Body of Flefh, tak^' 
 » it into his Perfon as a Part of him whereof h^^ 
 
 * confiiled ^' 
 
Sea. IX. Of the Boij of Chri/?, i6i 
 
 * confilleci ?' To which is cited G. li 's Chnjlian 
 i-uahr^ p. 139, 140. 
 
 In- ilating this Queftion, our Opponent has 
 alrer'd the Terms ot the Aflertion which George 
 JVbuchead there oppofed, which was, 'That J e- 
 fus Cbrijl is a Man-, confjling of a Body of Flejb 
 and Bone., to which G. W . aniwers p. 130. 'Now 
 ' for Jefus Q\\n'^tohavcFlejh andBonc, and for 
 ' him to confilt of FlejJo and Bone in his Senfe, are 
 
 * cv/o differing Things -, for to have Flejh and 
 
 * Bones ^ implies a Dillin6lion between him the 
 
 * Son of God, (as to his beingj and the Flefli and 
 
 * Bones which he had : but to confijl of Flejh and 
 
 * Bones^ implies he could not have a being with- 
 
 * out them, but that he is made up merely of 
 ' human Flefh and Bones. And p. 140. IfChriil 
 
 * confifteth, or is made up of human Flefn and 
 ' Bones, and be the Chrift only as fo confidered, 
 ' then how is he the Son of God by Eternal Ge- 
 
 * neration, even before (as well as fince) he took 
 
 * upon him that Body which was prepared for 
 
 * him, or partook of that which theChildren had, 
 
 * to wity Flcfh and Blood ? If the Son of God be- 
 
 * fore, was be not then Chrift before ? Or was 
 
 * he the Son of God when he was not Chrift r' 
 
 B'JT our Opponent goes on querying, * Or 
 
 * did not he only take a Body of Flefli, as a 
 
 * Veil or Garment, which he was to wear for a 
 
 * while, and afterwards to lay afide, and fo only 
 
 * dwelt in the Body of Jefus for a Time, and in- 
 
 * fpired him as he doth other good Men, tho* 
 ' in a higher Degree?* Here he cites J', Pening- 
 rr>«'s Queft. to ProfeJTors pag. 3, 20, 27. After 
 Examination of the Pages cited, we are yet to 
 I'eciv where J. P. ufes the ExprcfTions in this 
 Qiiery, fuch as to wear for awbi/e, and after - 
 
 M ivards 
 
1 62 Of the Body of ChrijL Stdi. IX. 
 
 wards to lay ajide -, wc find him in one of the Pa- 
 ges quoted ('viz. pag. 20. j propoiing thefe Que- 
 ries. * What was he for whom the Father pre- 
 ' pared a Body, and who took it up to do the 
 
 * Will, and did the Will in it ? Was he not the 
 
 * Arm of God, the Power of God, the Saviour 
 
 * and Salvation of God, the Jefus and Chrijl of 
 'God? 
 
 ' To whom, do the Names and Titles, Jefia^ 
 
 * and Chrijl^ r/j/<?/?)\and in the firll Place, belong? 
 ' Do they belong to the Body which was took by 
 ' him, or to him who took the Body ? The Bo- 
 ' dy hath its Nature and Properties, and the 
 ' Eternal Word or Son of God, (the pure fpot- 
 
 * lefs Lamb, the Fountain of Innocency) its Na- 
 
 * ture and Properties. Now the Query is, which 
 ' was the appointed Saviour of the Father, which 
 
 * was the anointed of the Father, chiefly and in 
 
 * the firil Place ? Whether the Body prepared, 
 • * or he for whom the Body was prepared to do 
 
 ' the Will, and offer up an acceptable Sacrifice 
 
 * in?' 
 
 These are pertinent Queftions, and proper 
 for our Adveriary to give a direft Anfwerto ; 
 but 'tis obfervable, that though he fcveralTimes, 
 in this Sedion, pretends to quote J. Pemngton^s 
 Queftions to Projcjfors, yet he never attempts to 
 anfwer any of them, till he has firfl adapted 'em 
 to his own Purpofe, either by omitting or chang- 
 ing the Author's Terms, or adding his own. 
 
 HisQiieflion pag. 120, * How could Chriil 
 ' tliC Word take our Nature which is finful and 
 ' corrupt, into his own Perfon, for then he mull 
 ' have been corrupted and defiicd ?' we have 
 
 * fought for in the Places he directs to, liz. G. 
 
Sea, IX. Of the Body of Chrifi. 165J 
 
 rt^'s He Goafs Horn, p. 11, 12. and Edward Bur- 
 rciighs, p. 80. but to no Purpole. When he fliall 
 give us Diredions fufficienr to find it by, we 
 may confider it. 
 
 Pag. 123. He has alfo this Queftion, ' Why 
 
 * did it behove Chrift to have both the Divine 
 
 * s.nd the Human Nature in one Perfon ?' The 
 greateit Part of his Anfwer to this, p. 123, and 
 124. we have little Objedion to. But feeing he 
 concludes it thus, *■ And he is our Mediator 
 ' with God, neither as God only, nor as Man 
 ' only, but as both God and Man in one Perfon.' 
 we think it not amifs to put him in Mind of this 
 Text, There is one God, and one Alediator between 
 God and Men, the ManChriJiJefus. i Tim. ii. 5. 
 
 He acknowledges p. 124. Thai the Quakers 
 have profejfed that they fincerely believe in Jefiis 
 Chrifl, the only begotten Son of the Living God, both 
 as he is true God andperfe^i Man. But that Pro- 
 fcffion he would have not to be tmderjtood of his 
 outward human Manhood, for, he fays, ' They 
 
 * have elfewhere plainly told us, that they never 
 ' owned, nor do own, Chrift's Body now in 
 ' Heaven, or while it was on Earth, to be ter- 
 
 * reftialoroftheEarth.' And c\tt&Tho7n as ElU 
 ivood's Anfwer to G. K's firft Narrative p. 205. 
 Bat to iliew that Thomas Ellwood in that Place 
 doth not plainly tell us any fuch Matter, we 
 fiiall tranfcribe the Paflase. 
 
 't>" 
 
 In Order to clear George Whitehead of Contra- 
 dii5lion, which G. K. had charged him with, T. E. 
 £tys, ' Did G. 11 '. ever call or own Chriil's Bo- 
 
 * dy now in Heaven, or while it ^as on Earth, 
 
 * to be terreitriai or of the Earth ? If he did nor, 
 
 * G. K. is clearly gone with his idle Pretence of 
 
 M 2 * Contradiction 
 
^4 Of theBodyof Chrtft, Seel. IX. 
 
 * Contradidion.* Now I appeal to any rational 
 Man, whether this Query and Suppofition of 
 y. ElkvGod*?,, concerning G. W. doth at all infer, 
 that thc-^ (the Q^iakers) have plaitily told vs, that 
 they never oisjyi'd^ nor do oijjn^ Chri/Fs Body now 
 in Heaven, or whiljl it was on Earthy to he terre- 
 jiuil or of the Earth ? If it do not, our Opponent's 
 Cavil in this Point is altogether groundlcfs, and 
 the Speakers owning Chrift as he is perfetl Man, 
 may be well underftood of his outward human 
 Manhood. 
 
 As to our Opponent's Query p. 125. - * Is 
 
 * not Chrifl inwardly born in Men, which the 
 
 * Scripture calls Chrijl formed in them^ a greater 
 
 * Myilery than a Chrift without, outwardly 
 
 * horn of the Virgin MaryV I find no Foun- 
 dation for it in the Place he cites, viz. JV. P's Pre- 
 face to R. B's Collection p. 20. However, our 
 Adverfary admits the Text Gal. iv. 19. to beun- 
 cierftood of Regeneration, and p. 126. of Men's 
 being renewed after the Image of God and Chrijl, 
 and denies not that to be a Myftery •, yet he 
 fays,.it is in no wife to he compared, andfarlefs to he 
 preferred to it (viz. Chrijl^ s outward Birth of the 
 Virgin Maryj for which he gives this Reafon, 
 hecaufe it is what they who had no external Revela- 
 tion, could havefome Apprehenfions of, when they 
 placed Religion mainly in the hnitation of God, in 
 Holinefs and Goodnefs. 
 
 The Word Wji?72 in this Place is remarkable, 
 and feems to infer, that Men only then placed 
 Religion jnainly in the Imitation of God, in Holinefs 
 and Goodnefs, when they had no external Revelati- 
 on. As if external Revelation had alter'd the Na- 
 ture of Religion, and it were not now to be 
 placed w^/'/r/v in the Imitation of God, in Holinefs 
 
 and 
 
Seft. IX. Of the Body of Chrifl, 165 
 
 and Goodnefs. This is a great MiiVake, for the 
 Imitation of God in Holiutfs and Goodnefs^ is the 
 Sum 2ind Subjl^nce of true Religion \ which 'twas 
 the very End and main Purpole of Chrill's Com- 
 ing to bring Men to, and without which all Spe- 
 culative Knowledge, fuperiicial Ceremonies, and 
 outfide Performances, will avail nothing. To 
 tlie Truth of this, the Writings of the New Tc- 
 ftament do moft abundantly teftifie. 
 
 Our Adverfary next propofes this ^.ejlivn^ 
 
 * Docs not the Apoftle to the ColoJJians fay. The 
 ' Alyfiery that has been hid from Ages and Genera- 
 *■ tionSy but now is made manifejl, is Chrijl in you 
 
 * the Hope of Glory ; that is, Chrift born and 
 ' formed in them, and working his Works in 
 
 * them, whereby as they are fanctified, fo are 
 ' they juftified, (and fo to fpeak) formally julli- 
 
 * fied in the Sight of God.* Here he quotes R, 
 B's Jpology p. 196, 215. whofe Words are, 
 
 Pag. 196, Prop. vii. concerning jujlifcation, 
 
 * As many as refill not this Light, but receive 
 ' the fame, it becomes in them a holy, pure and 
 
 * fpiritual Birth, bringing forth Holinefs, Righ- 
 
 * teoufnefs. Purity, and all thofe other bleffed 
 
 * Fruits, which are acceptable to God ; by 
 
 * which holy Birth, to wit, Jefus Chriji for?ned 
 « within usy and working his Works in us, as we 
 ' are fanftified, fo are we juftified in the Sight of 
 
 * God, according to the Apoftle's Words, But 
 ' -y^ are zvafhed^ but ye are fan^ified^ but ye are 
 ' juftified in the Name of the Lord Jefus^ and by the 
 
 * Sprit of our God. i Cor. vi. 11. Therefore it 
 
 * is not by our Works wrought in our Will, nor 
 
 * yet by good Works, confidered as of them- 
 
 * felves ; but by Chrift, who is both the Gift 
 « and the Giver, and the Caufe producing the 
 
 M 3 * Effedls 
 
i66 Of the "Ecdj cj Chrijl. Scc^. IX. 
 
 ' EFefts in us ; who as he hath reconciled us, 
 ' while we were Enemies, doth alfo in his Wif- 
 ' dom lave us, and juftify us after this manner, as 
 ' faith the fame Apofcle elfewhere •, According to 
 ' his Mercy he faved tis, by the ''Joafhin7 of Regene- 
 ' ratioriy and the renewing of the Holy Ghojl. Tir, 
 
 And p. 215. 'I come then to the fecond 
 
 * Thing propofed by me, which is, That it is by 
 ^ this inward Birih, or Chrijl formed isjithi)?., that 
 ^ we are {{otofpeiik.) for?/ially juf if ed in the Sight 
 ' of God. I fuppofe I have faid enough already 
 ' to demonftrate, how much we afcribe to the 
 ' Death and Sufferings of Chrift, as that, where- 
 ' by Satisfadiion is made to the Juftice of God, 
 
 * RemifTion of Sins obtained, and this Grace and 
 
 * Seed purchafed -, by and from which this Birth 
 
 * proceeds. The Thing nov/ to be proved is, 
 
 * That by Chrijl Jefiis formed in us, we arejujlif.edy 
 ' or made juft. Let it be marked, I ufe Jtifif- 
 
 * cation in this Senfe upon this Occafion.' which 
 Senf^ he explains a few Lines lower, to be a be- 
 ing really 7nadejuft^ and not a being merely impu- 
 ted fuch. Had our Opponent mark'd this Senfe 
 of the Word Jitjlification., fo exprelly infilled up- 
 on by R. B. he might have fav'd moll of his Re- 
 marks on this ^lefion. Since 'tis plain, R. B. 
 afcribes fiif if cation, viz, the Rcmiffion of Sins 
 that are pajl, only to the Death and Sufferings of 
 Chrijl, and that he acknowledges the Grace by 
 which SanClification is wrought to be the Pur- 
 chafe of the fiime. Which is as much as our Ad- 
 verfary himfelf in other Words fays, p. 127. 
 
 * All the bleflTed Influences and Operations of his 
 ' Spirit within us, working his Works in us, 
 
 * are the fole Fruit and Purchafe of his outward 
 f Birth, and Death and Sufferings without us.' 
 
Sea. IX.- Of the Body of Chrifl. 
 
 Pag. 12S. The Ficar puts this ^lefiwi, * Is 
 ' not the Knowledge and Faith of Chriit after the 
 
 * Flefh, or of his outward Birth and Coming in 
 ' the Flefh, and his outward Death and Suffer- 
 
 * ings on the Crofs, but as it were the Rudi- 
 ' mcncs young Children learn, which after they 
 ' become better Scholars, are of lefs Ufe to them, 
 
 * becaufe they have and poflefs the very Subftance 
 ' of thofe iirft Precepts in their Minds. And fo 
 
 * fuch as come to know the new Birth, to be in 
 ' Chriit indeed, to be a new Creature, to have 
 
 * old Things pals away, and all Things become 
 
 * new, may fafely fay with the Apollle, Though 
 ' "cve have known Chrifi after the Fle/h^ yet now 
 ' htnctiovth knozvwe bitn no more. 2 Cor. v. 16.* 
 This, he fays, ' is a moft unchriftian AfTertion, 
 
 * and fhews us the very Heart of §>uakertfm? 
 And for his Authority cites K. B's Apol. p. 175, 
 176. 
 
 Our Opponent in this Place ufes a moji un- 
 chriftian Praclice, and ihews us the very Heart 
 of Prieftcrafc, 
 
 1. By putting into the Queftion fome Terms 
 not us'd by R. B. 
 
 2. By clipping and mangling his Words, and 
 omitting feveral Lines explanatory of R. B's 
 Senfe. 
 
 This will evidently appear, by producing 
 at large, the Paflage referr'd to. 
 
 R- B. in his Apol. pag. 174, lays down this Po- 
 fition. ' That thofe that have the Gojpel, and 
 
 * Chrijl outwardly preached unto the7n, are not fav- 
 [ ed, but by the working of the Grace and Light in 
 
 M 4 ' their 
 
i68 
 
 Of the Body of Chrifi. 
 
 Sea. IX. 
 
 thir Hearts.* Of which he lays, pag; 175. 
 I fhtill prove ic in few Words, and firil from 
 the Words of Chrift to Nicodemus., John iii. ^. 
 Verily, Verily, I fay unto thee, except a Man he 
 horn again, he cannot fee the KingJom of God. 
 Now this Birth cometh notby outward Preach- 
 ing of the Gofpcl, or Knowledge of Chrift, or 
 Hiftorical Faith in him ; feeing many have 
 that, and firmly believe it, who are never thus 
 ronetved. The Apoflle /*r«;//alfo goes fo t\r, 
 while he commends the Neceflity and Excel- 
 lency of this new Creation, as in a certain Re- 
 fpeft, to lay afide the outward Knowledge of 
 Ciiriil, or the Knowledge of him after the 
 Flefh in thefe Words, 2 Cor. v. 16, 17. li here- 
 fore henceforth know ive no Alan after the Flefh, 
 yea though zve have knoivn Chrijl after the Fief:, 
 yet now henceforth knoiv we him no more. There- 
 fore if any Man he in Chrijl, he is a new Crea- 
 ture, old Things are pa [fed aijoay, behold all thingi 
 are hecome new. W"hence it manifeftly appears, 
 that he makes the Knowledge of Chrilt after 
 the Flefh, but, as it were, tlie Rudiments 
 wliich young Children learn, which after they 
 are become better Scholars are of lefs Ufe to 
 them, becaufe they have and poifcfs the very 
 Subll"Ance of thofe lirft Precepts in their Minds. 
 As all Comparifons halt infome Part, fo fhall 
 I not afHrm this to hold in every Refpeft ; yet 
 fo far will this hold, that as thofc that go no 
 farther than the Rudiments, are never to be ac- 
 counted learned •, and as they grow beyond 
 thefe Things, fo they have lefs Ufe of them ; 
 even fo fuch, as go no farther than the outwaid 
 Knowledge of Chrifl, fhall never inherit the 
 Kingdom of Ileaven. But fuch as rome to 
 know this new Birth, to be in Chrift indeed, 
 to be a New Crature, to have eld Things pajl 
 
Sea. IX. Of the Body of Chrijl. 169 
 
 - rt-zf/'^v, and all Thmgs become rieiv^ may fafely 
 
 * lay wirh the Apoille, 'Tbcugh we have known 
 
 * Chrijl after the Flejh^ yet jww henceforth knowjue 
 
 * h'wi no more. Now this new Creature proceeds 
 
 * from the Work of this Light and Grace in 
 
 * the Heart. 
 
 By this, 'tis plain, that what our Opponent 
 calls, a mod unchriftian Aflfertion, is only R. 
 j^'s Deduction from the Words ot the Apoflle ; 
 and the Comparifon he makes, he does not infift 
 on as holding in every Refpefb ; but that Part 
 of his Words wherein he fhews how far it will 
 hold, our Adverfary wholly leaves out ; Let him 
 difprove that Part ofR. B*s Siiniky viz. >even fo 
 fiich, as go no farther than the ontzvard Knowledge 
 of Chrifi ^ fh all never inherit the Kingdom of Heaven ; 
 *tis probable the Confcioulhefs of his Inability 
 to do that, led him to conceal the Pafl'age. 
 The Purport of R. B*s Difcourfe in thefe, 
 and fome following Pages, is to fhew the Ne- 
 ceflity of the new Birth, of becoming new Crea- 
 tures, of putting off the old Man with his Deeds, 
 and putting on the new Man which is created af- 
 ter the Image of Chrifl in Rjghteoufnefs and true 
 Holinefs : And that unlefs this inward and ipi- 
 tual Work of Regeneration be wrought in the 
 Hearts of Men, all outward Knowledge and hi- 
 ftorical Faith will be infufficient for their Salva- 
 tion. This is Chriilian and Scriptural Dodrinc, 
 and is not the lefs fo, for being, as he calls it, 
 the very Heart of Quaker iCfn. Nor do they in the 
 leaft undervalue the Death and Sufferings of 
 Chrift in the Flcfh thereby, fince 'tis by them 
 they acknowledge the Grace to be purchafed, by 
 and from which this new Birth proceeds, and 
 the Work of Regeneration is accomplilhed. 
 
 But 
 
« « 
 
 70 Of the Blood ofChrifi, Sed. X. 
 
 But our Opponent's Interpretation of the Text 
 . 2 Cor. V. 1 6. viz. that ' however it was with the 
 
 * Apoflle before his Converfion to Chriftianity, 
 ■' he had then a more fpiritual Knowledge of 
 
 * Chrifl, and of the Reafon and End of his out- 
 
 * ward Coming and Sufferings in the Flefli, * p. 
 130. feems very foreign, fince we do not per- 
 ceive that he had any real Knowledge of Clirift 
 before his Converfion, but was a blind and vio- 
 lent Pcrfecutor of him, and verily thought ivith 
 himfelf^ that he ought to do man-j 'Things contrary to 
 the Name of J ejus of Nazareth, Acls, xxvi. 9. 
 
 SECT. X. 
 
 Of ths Blood of Chrilly and of KerAtffion of 
 Siins therehy. 
 
 Our Adverfary begins his lothSedlion with 
 
 this 
 
 ^lefl, « Was it Jelus Chrifl's owZ-ix^^r^ Blood, 
 
 * fhed outwardly on the Crofs that was fo highly 
 ' meritorious in the Sight of God, as to be the 
 
 * Atonement for our Sins, and to cleanfe us 
 
 * from all Sin? i John i. 7. Rom. v. 11.* 
 
 To this he anfwers, Yes: Nor does he cite 
 any ^laker oppofing him i for they readily ac- 
 knov/ledge, as himfelf exprefles it, * That it 
 
 * was only by his [Chriji^s] meritorious Sacrifice 
 " of himfelf upon the Crofs, of which all theSa- 
 
 * crifices under the Law were Types, that the 
 *■ Faithful before, as well as fince, were juftified,' 
 or received RemifTion of Sins that are paft, upon 
 Repentance, and an holy Conformity to the 
 
 Guidance 
 
Sed. X. Jftd Kemiffion of Smstherehf, 171 
 
 Guidance of his Light and Spirit, according to 
 that of the Apoftle, Ifive walk hi the Light as he 
 is in the Light, ive Tpave Fellow/hip one "J^ith another, 
 and (he Blood of Jcfus Chr'ifi his Son deafifeth us 
 from all Sin. 1 John i, 7. 
 
 His next Queftion pag. 131. ' How could 
 ■' one outward Thing be properly the Figure 
 
 * and Reprefentation of another outward Thing ? 
 ^ Or the material Blood of the legal Sacrifices be 
 
 * the Type of the material Blood of Chrift's Sa* 
 
 * crifice •, for this is to give the Subftance no 
 ^ Preeminence above the Type, or 10 make one 
 
 * Type, the Type of another, is a meer Mifre- 
 prefentation of a Paffage in G. ff^'s Light and 
 Life, p. 59, 60. The true State of v/hich is. 
 
 An Opponent of G. W^s had, as he there 
 quotes him, argued, that becaufe all Things un- 
 der the Law in the Type were purged zvith Blood, 
 and that Blood was 7naterial, therefore, that Blood 
 that Chriji JJjed in Order to effeoiing the Sahatio/i of 
 Men niufi needs he z-ifible and inaterial Blood. To 
 Ihew the Abfurdity of fuch reafoning G. W. an- 
 iwers, ' Do but mark here what a fad Confe- 
 
 * quence he has drawn, as if one fhould reafon, 
 *■ that becaufe the Type was material, vifible, and 
 ' not myftical, therefore the Antitype or Sub- 
 
 * fiance muft needs be material and not myftical, 
 " by this all Myfteries or divine Things are ex- 
 
 * eluded from being either Spiritual, Antitype, 
 
 * or Subftance. 
 
 Thus does G. IV. rationally demonftrate the 
 Weaknefs of his Oppofer's Argument ; but to 
 infer from thence, that he makes * Chrift*s out- 
 
 * ward material Blood of his Sacrifice of himfelf 
 
 * upon the Crofs nor to be the Subftance or An- 
 
 * titypc. 
 
172 Of the Blood of Chrift, Se^. X. 
 
 * tirype, whereof tlie legal Sacrifices were a 
 
 * Type, but that it fclf is a Type, that is, ot the 
 ' imaginary myllical Blood of his Godhead, or 
 
 * heavenly Manhood flied inwardly v/ithin them, 
 
 * and that his outward material Blood of his 
 ' Humanity without them, had no Pre-eminence 
 
 * above that of Bullocks or Goats,* is an In- 
 juflice would have furprized us, had not our 
 Adveriary's frequent Pradice made Inftances of 
 this kind familiar. 
 
 Fag. i;^ 2. he queries, * Was the Blood of Clirift 
 
 * any more than the Blood of another Saint.* 
 And cites Solomon Eccles Letter to John Porkr. 
 
 Here he would charge upon the ^(.'zkers an 
 Expreflion, which, if he has ever read wliat he 
 next quotes, viz. 'Thomas EUwood's Anfwer to 
 G. TTs Narrative, pag. 1 17. he cannot but know 
 they have expreOy dilowned, for T, E. having 
 recited that Paflage, adds, ' Which I know no 
 < ,^^.'Z;^tT did ever approve, much lefs undertook 
 ' to juftify or defend: I am fure I did not, nor 
 
 * G. Wbikheadnziihtr in his Anfwer to Bio-r.ct^ 
 
 * for he therein both difclaimed thefe Words by 
 
 * faying, I do not make S. Eccles ExprefBons 
 
 * therein an Article of our Faith, and alfo for 
 ' himfelf declared, that he did own the Blood 
 
 * filed, to be more than the Blood of another 
 
 * Saint. Light and Life, p. 59- And I called 
 ' thofe Words of S. Eccles an unjuflifiable Ex- 
 
 * prefTion. 
 
 An ingenuous Adverfary, upon reading this, 
 ■would have made no farther mention of S. £'$ 
 Saying, much lefs, would he have infinuated ^as 
 in the next Qucftion) that T. E. had attempted 
 to juflify it, by a Dillindion which is none of 
 his, but 5. Eccles own, and which T. E. only 
 
 produces 
 
Se^:. X, And Kemifflonof Sinsthsrehj, 17I 
 
 produces to /hew that G. K. had not done can- 
 didly in taking no Nodce of it •, but our Oppo- 
 nent is yet lefs candid, who only takes Notice of 
 it to fix it on another Man. 
 
 Png. 133. He propofes this Queflion, 'Was 
 *th e outward Blood of Chriil that wasoutward- 
 
 * ]y flied, the Blood of Go d^ hy which he -purcha- 
 
 * fedhis Church. A<5tsxx. 28. For the Blood 
 
 * of God, or that Blood that relates to God, 
 
 * mufl needs be fpiritual, he being a Spirit j and 
 
 * the Covenant of God is inward and fpiritual, 
 
 * and fo is the Blood of it ?* For which he cites 
 G. JV\ Light and Lijey p. 36. 
 
 To this he anfwers, ' Now this fhews the 
 
 * true State of the Queftion between us and the 
 
 * ^akersy that it is about the Virtue and Effi- 
 
 * cacy of Chrift's outward Blood Hied, whether 
 
 * before or after his Death ', feeing they plainly 
 
 * exclude the outward Blood of Chrifl from be- 
 ' ing the Blood of the new Covenant, and make 
 
 * the Blood of the new Covenant to be only in- 
 ' ward and fpiritual Blood, whatever they mean 
 
 * by it ; wnereas our Saviour fays of the C///?, 
 ' that is, of the Wine therein, that they in^re to 
 
 * dnnk in his Supper, that it was the Blood of the 
 ' Ne--jj 'Tejlament or Covenant, that is, the Sign 
 
 * and Memorial of that Blood that he was to 
 
 * ilied outwardly on the Crofs, for eftablilhing 
 ' and confirming the new Covenant between God 
 
 * and us, Luke {I fuppofe itJJjoiddbe Matthew) 
 ' xxvi. 28. And the true Blood of God, wac 
 
 * that outward Blood of his Humanity, fhed 
 
 * outv/ardly on the Crofs ; which is not there- 
 ' fore called the Blood of his Godhead, but the 
 
 * Blood of God, becaufe he whofe Blood it was, 
 
 * was 
 
174 Of the Blood of Chrifi^ ^e8:. X. 
 
 * wa,s God as well as Man, and both God and 
 « Man in one Perfon. 
 
 Our Opponent liiys, ' The true State of the 
 
 * Queftion between us and the ^takers^ Is about 
 < th"e Virtue and Efficacy of Chrift's outward 
 « Bloodfhed.' But if we regard G fV's Words 
 by hinn referr'd to •, the true Sate of the Quefti- 
 on is, PVhether the Co'venant of God (viz. the Go- 
 fpel Covenant^ he inward and fpiritual ? For 
 thence G. PF. concludes, that the Blood of it is fo. 
 That the Covenant of God, or Gofpel-Covenant, 
 is inward and fpiritual, is mofl evident from that 
 Text of the Prophet 7<?r<';«}', repeated in the E- 
 piftle to the Hebrews., For this is the Cove- 
 nant that I will make with the Houfe of Ifrael 
 after thofe Days faith the Lord, I will put my 
 Laws into their Mind, and write them in their 
 Hearts., Heb. viii. lo. I will pour mit my Spirit 
 upon ail Flefb. Joel ii. 28. And that the Blood 
 of this Covenant is inward and fpiritual, let it 
 be confider'd i that it is necefifary for the nour- 
 ifhing of the Soul, and is by the Apoflle expref- 
 ly call'd Spiritual Brinks i Cor. x. 3, 4. where 
 he favs, that the Fathers did all drink thefune fpi- 
 ritu at Drink. That our Saviour hinnfelf fays, 
 Johnv'x. CfC,. My Blood is drink indeed., and ver 
 53. tha.t except ye drink his Bloody ye have no Lij:- 
 in you. I luppofe, that all will grant, that th' 
 Life here fpoken of, is zhe- fpiritual Life, or Lf 
 of the Souh and that the Blood or Drink mention- 
 ed, muft be alfo fpiritual, appears, in that tJ}( 
 Fathers drank thereof long before Chrid took 
 Flep of the Virgin •, nor are outward Flejh and 
 Blood fpiritual Nourifhment for the Soul; anc 
 when Cnrift*s Difciples, as well as the Jews, in 
 their carnal Conception of Things, apprehended 
 rhat he had fpoken of his outward Body ana 
 
 Blood , 
 
Seel. X. And Remifflon of Sins thereby: 175 
 
 Blood ; he tells them otherwife in exprefs Word.s^ 
 vcr. 6-^. It is the Spirit that qiiichicth, the Flejh 
 profiteth nothing ; the Words that I [peak unto you^ 
 they are Spirit and they are Life. 
 
 The Vicar^s Quer^, p. 134. ' Where does 
 ' the Scripture fliy, that Chrill's Blood was fhed 
 ' at Jerufakm for Juftification ? v/e find no 
 Authority for from the Place he cites, {viz, 
 G. W's Light and Life p. 30.) nor do we know of 
 any Text of Scripture containing thofe exprefs 
 and individual Words. 
 
 His next Queftion is, ' Is not the Blood of 
 ' Chrift that fprinkles and cleanfes the Hearts 
 ' and Confciences of the Faithful, and that cleanf- 
 
 * eth us from all Sin, inward and within ? 
 
 He anfwers, ' No : It is not inward and 
 
 * within them ; but the Virtue and Efficacy of 
 
 * his outward Blood fhed outwardly v/ithout 
 
 * them, is inwardly applied to them, in an in- 
 
 * ward and fpiritual Manner, by the lively Faith 
 « thereof wrought in them by the Operation of 
 
 * his Spirit within them : And this is the true 
 
 * Chriftian Faith, that is placed in the meritori- 
 
 * ous Blood of the Man Jefus fhed outwardly on 
 
 * the Crofs, without us, both for cleanfing us 
 ' from the Guilt, and for procuring the holy 
 
 * Spirit to cleanfe us from the Filth of Sin. 
 
 Here is aplain ConcefTion, that*tis the hol< 
 Spirit which cleanfes tis frc?n the Filth ofSin^ and 
 that the Virtue thereof which cleanfes us, is in- 
 ^\ardly applied in an inward and fpiritual Manner. 
 ^^ow as this cleanfing Virtue is attributed to the 
 Spirit^ fo it is alio to the Water, and to the Rlood, 
 for Inftance, 
 
 *Tii 
 
^-jS Of the 'Blood of Chrijf, Se^. X. 
 
 'Tis attributed to the Spirit, 2 Toejf. ii. 13. 
 God hath pom the beginning chofen you to Salvation, 
 fhrough San5liJication of the Sprit. 
 
 'Tis alfo afcrib'd to the Blood, 1 Job: i. 7. 
 Ihe Blood of Jefus Cbrijl his Son cleanfeth us from 
 all Sift. 
 
 And to the TVatcr. Ephef. v. 26. I'hat he 
 might fan5fijie and cleanfe it, thro the ''jcajhing of 
 Water b-j the JVord. 
 
 Thus the Spirit, the Water, and the Blood. 
 are fynonymous Terms when applied to Sanfti- 
 fication, or inward Cleanfing ot t!ie Soul from 
 the filth of Sin. Their Onenefs is excellently 
 exprefs'd by the Apoftle John •, There are Three 
 that bear Witnefs in Earth, tbe Spirit, the Water, 
 and the Blood, and thefe Three agree in One. The 
 Original is, 01 Tf«r «V 'fo h hffii>, which Beza renders, 
 Ht tres uniimfunt, Thefe three are one Thing. If our 
 Opponent will yet affcrt, that cutzi'ard material 
 Water, and outward material Blood, are the fame 
 with the Spirit, lee him produce plain Scripture 
 Proof to fupport luch AfTcrtion. 
 
 As then we believe the Aleritorious Bloody 
 and Sufferings of the Man Jefus outwardly on the 
 Crofs without us, do cleanfe from the guilt and 
 obtahi Remiffion of Sins that are paji, fo alio that 
 the fame ?neritorious Blood, Death and Suffering;, 
 were Inftrumental to procure the Gitc of the Ho- 
 ly Spirit, which clean fes us from the f.lih of Sin 
 And this our Adverfary hunfelf acknowledges to 
 be the True Christian Faith. 
 
 Pace 134. Ele afferts, * It was Chrift's out- 
 * ward Blood <?/ which he faith, except a Man 
 
 * drink 
 
Sedl. X. and Kemijjlon of Sins thereby. 177 
 
 ' drink he hath not Life in him. John vi. r^i,. For 
 ' y^)'j /'c", the P'igure is in the Word Drink^ not 
 ' that we were literally to drink the very mate- 
 ' terial Blood ot Chriit, but to feed upon it in 
 
 * OLir Hearts.' 
 
 That the Word drink in this place is not to 
 be taken literally our Opponent grants ; and 
 that the Blood here fpoken of, is not out\vard 
 human Bloody we have a far greater Authority, 
 that of Chrift himfelf, who when his Difciples, 
 as well as the Jews^ fuppofed he had fpoken of 
 his outward Flefh and Blood, to remove their 
 Mifipprehenfion, plainly tells them, ver. 7. It 
 is the Sj)irit that quickeneth, the Flejh profteth no- 
 thing i the Words which Ifpeak unto \ou^ the^ are 
 Spirit:, and they are Life. This Interpretation, well 
 confidered, may convince our Opponent of 
 Rafbnefs., in calling it an unchriftian Notion, to put 
 the Figure on the Blood, as if that ivcre only Fi- 
 gurative, and 7iot the true material Blood li^hich 
 Chrift outissardly Jhed for us on the Crojs, fince in 
 is founded both on Scripture and the highell - 
 Reafon. Nor does the aflerting of the Spiritua- 
 lity of that heavenly TVff^/ and Brink, by vv^hich 
 the6'o///j ofthe Faithful are nouriflied and fup- 
 ported, and which "johofo eateth and drinketh of 
 Ihall live for ever, in the leaft Degree tend to o- 
 verthrow the Foundation of the Chriftian Faith 
 concerning the meritorious Virtue and Efficacy of 
 ChrijVs outward Blood JJjed outwardly for us on 
 the Crofs, but rather to confirm and eftablifh it. 
 
 The Vicar's next Queftion is, 'Do not the 
 ' ^fhiakers tell us, that by Chrift'.s inward flied- 
 '■ ding his inward fpiritual Blood of his God 
 
 * head within us, they mean only his inward 
 " fhedding abroad in our Souls the holy puri- 
 
 N * fying 
 
78 Of the Blood of Chrift, S^d. X- 
 
 ' fying Life and Virtue, which is in him as the 
 * Word God, and as which he is the Lite ot 
 ' the World ?' He Anfwers, Tes, and cites 
 IV. P's Cbrijlian ^(aker p. §y, loi. But that 
 If"^. Penn there tells him any fuch Thing, we 
 iind not •, nor indeed do we remember to have 
 found in any ^laker Writer the exprefs Terms he 
 has here ufcd •, he too often catches up a miftaken 
 Scnfe of their Words, and then reports in his own 
 that they told him fo. However, that there is an 
 holy pirifying Ltfe and Virtue in Chrijl tis he is ihg 
 Word Go di and as he is the Life of the Worlds is a 
 Truth our Opponent dare not deny -, but feems 
 to admit, that the inward Spiritual Life of Chrifty 
 is that by iJi'hich we are renewed and fanclified^ and 
 have an Interefi in the Merit of his outward Blood 
 (bed outwardly for ns -, which is the very Scnfe of 
 the ^akcrsy who acknowledge, as well as him- 
 felf, Chriji^s outward Blood Jhed outwardly for ui^ 
 to be the Blood of Atonement^ and whereby alone 
 we have the Remijfon of our Sins. 
 
 He then puts together the fe Queries, p. 136, 
 « What do you think of the faying that Chriil 
 ' in us offers up himfclf a living Sacrifice to 
 
 * God for us, by which the Wrath of God is 
 
 * appeafed to us ? And that Chrift offers him- 
 
 * felfin hisChildren, in the Nature of a- mediating 
 *• Sacrifice ? And that Chriil*s Oftering is of 
 
 * fartlier Extent than that of the Outward, as 
 ' he fulfills the Law inwardly, and appcafeth 
 « the Wrath and Condemnation of it ? 
 
 For the firft of thefe Queries, he cites William 
 Smith's Cat. p. 12. For the Second IF. P'.- 
 Rejoinder p. 85, and for the Third G. fP-^ 
 Li^ht and Life^ p. 44. 
 
 To 
 
Sc6l. X. J^jd Remijjion of Shs thereby, 179 
 
 To the .two firfl, let us hear W. Penn, who 
 in anfwer to Faldo quoting IViUiam Smith's 
 Words, and faying, ' If this can be the Blood of 
 Chrijl Jhed at Jerufalem, on the Crofs of IFood^ 
 it is a ?nojl i?icredible Myften^ replies, 
 
 r2;)THERE is no Difficulty, Friendly Reader, in 
 
 * unfolding his pretended Myilery, it the Query 
 
 * unto which the Anfwer was made be confider- 
 ' ed, which was this, IFhat is your Faith con- 
 
 * cerning Chrifi in you^ as a Mediator F Which 
 
 * relates not to the Blood of Chrift fhed up- 
 
 * on the Crofs of Wood : Wherefore to make 
 ' the Anfwer deny RemifTion of Sins to be de- 
 
 * clared by Chri{l*s facrificing of his Body on 
 ' the Crofs, (which was no part of the Queftion 
 ' to be anfwei*ed) is hke all the reft of his in- 
 ' jullice tov/ards us : If the Anfwer had rejected 
 ' t lat facriiice, we fhduld have condemned it, as 
 ' much as he hath abufed it i but unlefs he denies 
 ' that Chrift offers himfelf in his Children in 
 ' the nature of a mediating Sacrifice, IF. Smith's 
 « Words are fo far from denying the Blood of 
 ' Chrift fhed upon the Crofs of Wood, that 
 ' he muft allow them to be found in themielvesi 
 ' for Chrijl is a Mediator, and an Atoner in the 
 
 * Confcicnces of his Peopki at what Time they 
 
 * Ihali fall under any Mifcarriage, if they un- 
 
 * feignedly repent, according to ijohnu.i, 2. 
 
 To the "Third ; G' H^s Words are, ' This 
 
 * Offering is of farther extent than that of the 
 ' Outward, for he makes his Soul an Offering. 
 
 * for Sin, and he is the Propitiation, not for our 
 
 * Sins only, but for the Sins of the ivhole IVorld. 
 
 * Markjhe is the Propitiation in the prefentTime,. 
 
 N 2 ^ and 
 
 <.z) Works, Vol. 1" p. 410, 41 1. 
 
Of the Blood of Chrijl, Scft. X. 
 
 * ' and feeing there remaineth no more a facri- 
 ' fice for them that wilfully finned, therefore 
 
 * there does remain a Sacrifice tor them that do 
 ' not wilfully Sin, the true Knowledge, and liv- 
 
 * ingSenfe ot which Chrift does fulfill, (as the Law 
 ' inwardly^ appeafeth the Wrath and Condem- 
 
 * nation of it, and raifes Life in that Soul that has 
 » Jain under the Sentence of Death within it felf * 
 
 So that the plain import of IV. Smitlfs^ W. 
 P<?;?;?j*s, and G. JVhitehead'' s Expreflions are no 
 more than this, that Chrift, as he continues a 
 Prieft for ever, fo he was, is, and remains to 
 be, the one Ofiering, Sacrifice, and Atonement 
 for Sin, and that, as our Opponent fays, p. 
 137. There Jh all be 710 more need of an'j other Ex- 
 patory Sacrifice or Offering ivhatfoever. But it 
 doth not follow, that he 77111JI offer himfelf Mil- 
 lio7n of Ti/fies, as our Adverfary p. 136. ex- 
 travagantly exprcffes himfelf. 
 
 Page 138. He tells us, thsit the Scripture's 
 fpeakiTig of Men's crucifying to theTnfelves the Son of 
 God afrejhy Heb. vi. 6. is quite another Thing 
 than Chrijl's Offering up hi}7ifelf as crucified within 
 the77i^ for appeafing the IVrath of God agaitifi thein. 
 In which he manifeftly perverts W. S77iith*s 
 "Words aforegoing, by adding the Term crucified, 
 and abufes the ^takers by infinuating that 
 they urge that Text to prove what his Per- 
 verfion would make them aflert. 
 
 He then propofes this ^eflion^ ' JVhcn does 
 
 < the Scripture ever fpeak oi Chrift's making 
 ' Satisfaifion to the Jultice of God lor our Sins ? 
 
 * And in Anfwer thereto, would infer, that tho* 
 
 * the Scripture does mt v.fe that JVord^ yet 
 
 < fincc it exprefles the fame Thing in Effect, 
 
 < it 
 
Sed. X; And Refnijjion of Shjs thereby, i8i 
 
 ' it may be proper enough to ufe that FIVJ, mi- 
 
 * lefs Men will needlefl-j ivr angle about f Fords.' 
 But from the flime Premifes he might much 
 better have argued for omitting that Term i for 
 fince the Scripture does not ufe it, but fully 
 exprefles the Dodrine of RemifTion in other 
 Terms, the hnpofuigth-xt Word is a prcfamptuous 
 Addition to the Text, and altogether unnecef- 
 lary, unlefs Men are minded to exalt them- 
 felves, by preferring their own Mode of Expref- 
 fio'i to fuch as the Holy Ghoft has thought fit 
 to ufe. 
 
 If our Opponent*s next three Queries, p. 
 ^3^? J^39- be not well grounded, he has nota- 
 bly fecured himfelf from Detection. By the 
 Marginal Letters W. P. it may be fuppofed 
 he intends William Penn^ but he neither refers 
 to Page nor Book. To avoid therefore the un- 
 reafonable Labour of reading all that Au- 
 thor's Works, feveral hundred Sheets in Falio^ 
 in fearch of what perhaps may not be there, 
 we muft be content to leave our Adverfary 
 Sleeping in his Intrenchments, 
 
 He feems to acknowledge, p, 140. * Some 
 
 « of the ^lakers owning, that the Obedience, 
 
 ' Death and Sufferings ofChrifl in theFlefh, is 
 
 ■< that whereby Remiffion of Sins that are part 
 
 * is obtained.* And adds, / wijh they would all 
 do fo. In which we think he has his Defire, nor 
 do we find in their Writings any Thing contradi^ory 
 thereto. But that our Reader may clearly fee 
 that they have a true Seripture Notion ofjujti- 
 fication-, we tranfcribc the following Declaration, 
 
 N 3 (h) ^ I 
 
 \ 
 
Of the Blood of Chriji, Scft. X, 
 
 (a) *■ \ MUST ag.iin declare, that v/n are led by 
 the Light and Spirit ofChrift, with holy Re- 
 verence to confels unto the Blood of Cbrijl JJjcd 
 at Tcrufiilcm, as that by which a Propiitation 
 was held forth to the Remijj'wn of Sins that were 
 Vaft through the Fori ear art ce of God unto all 
 that believed : And we do embrace it as fuch : 
 and do firmly believe, that thereby God de- 
 clared his great Love to the World, for by 
 it is the Confcioufnefs of Sin declared to be 
 taken away, or RemilTion fealed to all that 
 have known true Repentance and Faith in his 
 Appearance. But becaufe of the Conditions, 
 I mean Faith and Repentance, therefore do we 
 exhort all to turn their Minds to the Light 
 and Spirit of Chrijl within, that by feeing their 
 Conditions, and being by the/af?ie brought botb in- 
 to true Contrition and holy Confidence in God's 
 Mercy, they ma^ come to receive the Benefit there- 
 of, for without that nect-fT-iry Condition, it 
 will be impoflible to obtain "RemilHon of Sin^., 
 though ir be fo generally promulgated there- 
 by. ■ To conclude ; As in my Anfwer at 
 
 large, fo here in fliort, I fay, Juftification may 
 be ijtaken in a two fold Scnfe ; Compleatly 
 and Incompleately ; or rather thus, Compleat 
 Juftification hath two Parts : the firfl is not 
 imputing pajl Sins, or accounting a true P enitent, 
 as Righteous, {or clear from the Guilt of pa ft 
 Sin) as if he had never finned, through the Remi/- 
 fion which God declared and fealed up to all fuch 
 in the Blood of his Son; and thus far Righte- 
 oufnefs as imputed goes, and is the firll Part, 
 or Juftification begun. The compleat, or iaft 
 
 * Par- 
 
 (jj 'i\ p'i. Wcrksyjol. 2. p. 411. 
 
 i 
 
Seel. X. And RemiJJionof Swstherebf* 18^ 
 
 * Part of Juftification is, the cUanfing of the 
 
 * Confc'uyicc^ and rege?ierating the Mind from the 
 
 * Nature, Poiver^ a?id In-dwellmg ofSin^ by the 
 
 * effeffual 'Working of the Heavenly Poivcr of 
 
 * Chri/t, end bringing into the Heart, and efiah- 
 
 * UPnng his everlajHng Righteoufnefs in the Room 
 
 * theresf 
 
 This laft Fart of Juftification is the Perfe(5li- 
 on the Quakers plead for, which our Author calls 
 the proud Doclrine of a Sinlefs Perfe^ion in thts 
 Life, but indeed is no otherthan Exprefs Scripture 
 Docl7'ifTc •, How earneftly does the Apoftle Paid 
 exhort the 'Thejfaloniayis thereto? 1 Thejf, v. 22. 
 Ahfiain from every Appearance of " Evil. How 
 fervently does he pray for their perfei^ 
 Sandtification, and compleat Freedom from Sm ? 
 Ver. 23, 24. And the very God of Peace fanb'li- 
 fy you wholly ; and, I pray God, your -whole Spirit, 
 and Soul, and Body^ he preserved blamelefs unto the 
 comingof our Lord Jefus Chrijl. And grounds 
 his Prd.yer upon the faithfulnefs of God. Verfe 
 2 5 . Faithful is he that calleth you, 'who alfo will do 
 it. Our Opponent we hope will not charge the 
 Apoftle with praying for what was not attain- 
 able ; nor with publilhing proud Dodrine when 
 he fays, even as Cbriji himfelf loved the Church, 
 and gave hi?nfelf for it, That he might fanBifie 
 and cleanje it, with the wafhing of Water by the 
 Word. T'hat he might prefent it to himfelf a glo- 
 rious Church, not having Spot or Wrinkle or any 
 fuch 'thing . but that it fhould he holy and with- 
 out ble?nifh. Ephef. v. 25, 26, 27. 
 
 N 4 SECT. 
 
'^4 OftheGlprificd'EodjofChrifi, Seft. XI. 
 
 SECT XI. 
 
 Of the Glorified Body of Chrijl, and of 
 PerfecHorJ^ 
 
 To our Opponents firil Query, 
 
 ' Did Jelus Chrift after his Refurreclioo, bo- 
 ' dily afcend into Heaven in the lame Body he 
 
 * had here on Earth.* 
 
 We anfwerjin the Words of Robert Barclay^ (b) 
 
 * We beheve that that Body, which Chrift took . 
 ' of the Virgin^ which was of the Seed oi Ahrahain 
 
 ' and David, in which Chrift walked upon the 
 ' Earth, and was crucified, did arile the third Day, 
 ' was glorified, and remaineth in Heaven, Tbh 
 
 * Body zvas afid is zvitbout us. 
 
 To the next Query, ' Has Jefus Chrift, now 
 ' in Heaven, the fame human Body he had here 
 
 * on Earth ?' We alfo reply in the fame Author's 
 Words, ' As we believe, he, Chrift, was a real 
 
 * Man ', fo we alfo believe that he continues fo 
 ^ to be, glorified in the Heavens in Soul' and 
 ^ Body.' 
 
 This is our Belief, according to the Scripture, 
 nor doth G. JV. in any wife contradict it, in his 
 Nature ot Chriftianity, p, 41. when he alketh, 
 iVhat Scripture Proof is there for thefe Words, and 
 
 that 
 
 O) Works, p. S^ci. 
 
Sea. XI. Md of Verfemoffi 18 J 
 
 that he exijieth outzvnrdly bodily zvithout us at God*s 
 right Hand ? Can our Opponent produce thofe 
 exprefs Words in Scripture ? 'twas that G. JV. re- 
 quired, in opporing an Adverfary, whofe Ho- 
 fanna and "pretended Adoration^ he fays, appeared to 
 be only to hi?n as the Son of Mary, as now exijiing 
 oiiiivardly bodily 'without us. And on that Account 
 G. W. queries thus, ' Is Chrifl the Saviour as an 
 
 * outward Bodily Exiftent or Perfon without us, 
 ' diflincl from God, and on that Confideration to 
 ' be worfliipped as God, yea or nay ?' If our pre- 
 fent Adverfary will maintain what G. IV. in thae 
 
 * Place oppoies, let him undertake that Pro- 
 
 * vince : If not, 'tis trifling to pick a few Words 
 ' out of a Paragraph, without regard to the 
 " reft, and flrain them to a Senfe foreign to the 
 
 * plain Meaning and Import of the Subjed treat- 
 ' ed on. 
 
 Page 143. The Vicar has this Query, ' Has 
 ' Chrifl now a Body of Flefh and Bones, cir- 
 ' cumfcript and limited in that Heaven which is 
 ' above, and out of every Man on Earth ? And 
 ' are they not in Error who would Jimit it 
 ' to a particular Place, and out of every Man on 
 ' Earth, for the Spirit and Body of Chrifl is not 
 « divided, but wherefoever the Spirit and Life of 
 ' Chrifl is, it is in the Body of Chrifl ? And 
 ' Chrifl is not abfent from his People as touching 
 ' his Flefh.' To which he anfwers, ' Yes ; Chrifl 
 
 * has now the fame Body for Subftance he had 
 ' here on Earth, now a fpiritual and heavenly, but 
 
 * flill a true human Body, circumfcript, and li- 
 ' mited in that Heaven which is above, and out of 
 
 * every Man on Earth.' 
 
 Thus he evades the Terms of the Queftion, 
 Has Chrijl now a Body of Flefh and Bones^ and 
 
 lubflit'ire? 
 
|S6 Of the Glohfed Bodj of drift, Sed. XL 
 
 fabftitutes others in his Anfwer, viz. Chrift has 
 now the fame Body for Subjla)2ce he had here onEarth^ 
 flow afpiriiual and heavenly y but fiill airuehtwian 
 
 Body. 
 
 That Chrift continues to he a real Man^ glori- 
 fied in the Heavens in Soul and Bodyy the ^(akersy 
 as we have before iliewn, do aflerc; That he has 
 now a Spiritual and Heavenly Body they acknow- 
 ledge ; but that Chrift has now a Body of FJefh 
 and Bones, our Adverfary himfelf declines the 
 Probation of. ¥LisTzvm% Circumfcript^ Limited 
 and Loealy he borrows not from the Svjriptarc, 
 and has boldly afferted, without any Proof, that 
 Cirmmfcription^ Limitation^ and Locality^ are inle- 
 parable from an human Body, however now fpi- 
 ritualized and glorified in Heaven. The Nature 
 and Properties of fuch a Body are, no doubt, very 
 different from rhofe of fuch an earthly or carnal 
 human Body, as Men on Earth generally have. 
 But how far and wherein they differ, our Adver- 
 fary, we fuppofe, will not undertake to demon- 
 ftrate •, nor how they are the fame in Suhjlance: 
 Does not the Text i John xxii. 19. fay concern- 
 ' mg the Body of Chrift after his Refurrcdtion, 
 thit "when the Doors were Jhuty ivbere the Difciples 
 i!)ere ajfemhled for fear of the Je'ws^ came Jefus and 
 flood in the midji'^ Can a Body the flime for Suh- 
 Jiance with Inch a Body of Flefh and Blood as Men 
 Oil Earthh-xve^ enter into a Room the Doors being 
 jhut^ Is it not contrary to the Nature and Pro- 
 perties of fuch a Body lb to do ? His Body there- 
 tore after the Refurre(5fion, was notfo limited ?.s 
 our human Bodies are. This we mention to fliew 
 our Adverfary, that 'tis more eafy to affcrt than 
 prove, that (Thrift's Body was the fwie for Sub- 
 J}ance without any Change or Alteration after his 
 Rcfurreftion as before. 
 
 As 
 
Sea. XL Jm of Terfe^ion. \%'j 
 
 As to John WhiteheaS., 
 
 Out of three Pages of whofe Book, called, 7he 
 Ridkers Refuge, the Vicar p. 143, picks out three 
 diilant Parts of Sentences to form Queries from, 
 and to make the Author feem Heterodox ; who, 
 writing in anfwer to an Adverfary, that had very 
 carnal Notions of the glorified Body of Chrift, 
 and had faid, It was fitch an one as his, confijiing of 
 Flefj and Bojies, and in yonder Hcai-en, pointing 
 toward the Clouds, did declare himfelf negative 
 to the Limitation and Circumfcription of Chrill's 
 B ody in that Senfe. But that John Whitehead 
 owned the Manhood of Chrift is evident in the 
 Place referred to, where he fays, p. 29- * -^^d 
 
 * the Manhood which through Mercy to us was taken 
 ' i?ito Union with his Effence, Power and Godhead, 
 ' fhoiild not he divided from, nor cried up in Opfo- 
 
 * fition to the Eternal tVord or Son of God, as they 
 
 * who only know Chrift after the FlefJj arefubje5i to 
 ' do. He alfo acknowledges, p. 40. 'J'hat Chrijl 
 
 * is glorified with that Glory which he had with the 
 ' Father before the PForldbegan,in a Body fuitable to 
 ' his Spirit, 
 
 P. 144. The Vicar adds, ' And when they fay 
 ' Chrift is not abfent from his People as touching 
 
 * his Flefh i they cannot mean it of his human 
 *■ created Body of Flelli, which none ever 
 
 * thought to be in any Man, but of an heavenly 
 •• uncreated Body of Flefh, which they fay he 
 ' had from Eternity, and which they think they 
 
 * have within them •, which is only xwildenthufi 
 
 ■ aftick Notion, that the fakers took from other 
 ' Enthufiajls that were before them.' 
 
 Who 
 
M Of. ths Glorified Blood ofChrtft, Sed. XI 
 
 Who thofe other Enthufiafts were the Vicar 
 does not inform his Reader •, that fome of thole 
 called Fathers held what he here calls, a wilden- 
 thufiajlkk Notion, their Writings Ihew, 
 
 (c) ' The Fledi and Blood of Chrifl, faith 
 ' Hierom^ is underftood two Ways \ either it is 
 ' that fpintual and divine Flefli and Blood, where 
 *• of he faid, iVfy Flejh is Meat indeed, and my 
 
 * Blood is Drink indeed, and unlefs ye eat my Flejh, 
 
 * and drink my Bloody yejhall not have eternal Life ; 
 ^ or it is that Flefli which was crucified, and that 
 
 * Blood which was fhed by the Soldiers Spear. 
 
 (d) ' T DESIRE to drink the Blood of Chrift, 
 
 * faith Ignatius, which is Love incorruptible,, and 
 
 * and an over-flowing Life. 
 
 Clemens Alexandrinus faith, {e) ' The Blood 
 
 * of our Lord is twofold, the one is Carnal, by 
 
 * which we are redeemed from Corruption, and 
 
 * the other Spiritual^ wherewith we are anointed. 
 ' To drink the Blood of Jcfus is to partake of 
 
 -* his Incorruption. The Spirit is the Virtue of 
 
 ' thC' 
 
 (f) Dapliciter vero Sanguis Chrifti & Caro intelligitur ; 
 vel IpiritHalis ilia, atque divina, de qua ipfe dicit, Caro 
 mea vere elt cibus, & fanguls meus vere eft potus; 6: nift 
 manducaveritis Carnem meam, & fanguineni meum bibe- 
 ritis, non habebitis vitam zternam ; vel caro & fanguis 
 quae crucifiia eft, 8t qui militis effulUs eft laneca. Bisr. 
 Common Ephcf.c, i. v. 7. 
 
 (t/) Ket/ 'TTofxA fliAfi; TO ect(J.et, etUTB Wlva.yd'Tni ti(f^a,fr$ft 
 Kect etifvotoi (^cctu Jgriat. Epilt. ad Romanes. 
 
 (tf "I AlTTCI/ J^i To «///(* T» ;iUpi«,TO (jLiVyclf) WiV aKTK (TAfKl- 
 . _- r, ^.. ■?" '. 
 
 Ckm. AL'xi,idr. r^i.iigog. 1, -2. c.2. 
 
Sed:, XL Md of FerfeBior3: 
 
 ' the Aoy©- or divine Word, as the Body is of 
 ' the Fklli. 
 
 Ibid. Our Opponent thus queries, ' If Ch rift; 
 ' be in Heaven at a Diftancc from thee, how can 
 ' he be a Saviour that is at a Diflance from thee ? 
 
 * Jefus at a Diflance will not fave thee. And are 
 ' they not falfe Minifters that preach fuch Doc- 
 
 * trine ? 
 
 He has not produced any of the ^takers Writ- 
 ings to authorize this Quotation ; nor yet does 
 he himfelf diredly anfwer it ? But his own Words 
 _p. 145. ' And lie alfo by his fpiritual Prefence 
 ' with us here, by his Spirit within us, renews 
 *■ and fanclifies us, which is a true Part of his Sal- 
 
 * vation— — and neceffary to make us fit for his 
 ' compleat Salvation hereafter in Heaven,' do 
 plainly admit the NecelHty of Chriff, not only at 
 a Diflance, but alio prefent within us, in order to 
 our compleat Salvation, ' which is the true Chn- 
 ' llianDodlrine concerning our Salvation through 
 « Jefus Chrill,* which the :^akers teach, and that 
 himfclf fays, ' every true Minifler is to preach. 
 
 But what does he mean by thefe Words, tho" 
 imperfedl here ; does he think the W^orks of 
 Chrift's Spirit to have any Defefl or Imperfedionr' 
 If not he fhould have better explained himfeif. 
 
 ' As to the BlefTmgs and Benefits of Chrifl'.s 
 
 * IntercefTion, and of fuch a true and lively Per- 
 ' fuafion of Jefus Chrifl his being the Son of God 
 
 * and Saviour of the World, and the Virtue and 
 ■ * Merit of his Sacrifice and Atonement, as to give 
 
 * our lelves entirely to be his faithful Servants, 
 ' and to rely upon him alone, and his Merits and 
 ' Mediation for our Salvation, upon our faithful- 
 
i^o Of the Glorified Body of Chri[i, SeO-. XL 
 
 ' ly performing the Terms and Conditions of the 
 
 * Gofpei required of us, through the gracious 
 
 * Afliflances and fanftifying Operations of hi- 
 
 * Holy Spirit within us/ which our Opponenc 
 mentions ^. 145, 146. we perfedly agree with 
 him, and wifli he did as conftantly adhere to 
 the Truth, as he does at times aflert it. 
 
 He queries, p. 146. * Is there not now, the 
 
 * fame Gift of difcerning Spirits in the Church, 
 
 * that was in the Apoftle's Days, whereby we 
 
 * can difcern who are faithful true Chriftians, 
 
 * and who are not ?* 
 
 To which he anfwers, No^ but then as doubting 
 the Force of his fingle Negation to the Queftion 
 itfelf, he falls to changing the Terms of it, adding, 
 
 * For we can no more pretend now, to the fame 
 
 * difcerning of Spirits the Apoftles had, in fome 
 
 * extraordinary Cafes, as in difcerning who 
 
 < were fit to be called to the Office of the Mini- 
 
 * ftry, or fuch as St. Peter's feeing into Simofi's, 
 *■ and St. Paul into Ely mas* s Heart, than to the 
 
 * other extraordinary and miraculous Gifts which 
 
 < they had.' Now the Terms Extraordinary and 
 Miraculous are not in the Queftion ; nor does our 
 Adverfary aflert, that there is no Gift of difcern- 
 ing of Spirits but what is extraordinary and mira- 
 adous : What is that Communion and Fellow- 
 fhip which the Faithful have one with another, if 
 there be no Gift of difcerning among them ? Can 
 the livinf^ Members of the fame living Body be 
 infenfible of the Relation they Hand in between 
 themfeives ? Can the Life of the Body be with- 
 drawn from any Member, and the Body unfenfi- 
 ble of tliat Members Deadnefs and U felefnefs to 
 the Body ? If not, it mull be granted, that there 
 is a Spirit of Difcerning in the true Church, by 
 
 which 
 
Stg£l. XL J-M of Perfeftiofj. 191 
 
 vvhich its living Members may be known from 
 fuch as are not fo, and that the lincere Chriftian 
 is related to that Body ina nearer and more fenfi- 
 ble manner than the Hypocrite. And it does no 
 more follow, that becaufe there may be many 
 tnftances of Men's being grofly deceived, there- 
 fore the Church has no true Gift of Difcerning ; 
 than that becaufe blind Men fee nor, therefore 
 the Sun don't Shine. 
 
 He proceeds, * But we may be more lure 
 * who are not faithful Chriftians than who are ;' 
 whichisnojuft Obfervation, fmce Chrift himfelf 
 has told us, every Tree is known by his own Fruity 
 and that a good Tree bringeth not forth corrupt Fruity 
 neither doth a corrupt Tree br'mg forth good Fruit. 
 See Luke vi. 43, 44. By which diftinguifliing 
 Charafbers we may as well know who are faithfiv 
 Chriftians, as who are not ; for we may befure 
 they are fuch,, who not only profefs the Doctrines 
 of the Chrillian Faith, but vvhofe Converfation 
 is as becometh the Gofpel of Chrift, are clothed 
 with Humility, and are fo far from vain pharifa- 
 ical Pride and Boalling of outfide Wafnings* 
 and ceremonial Performances, that they efteem 
 thofe things but low and empty in Comparifon oi 
 inward Purity and Holinefs, ncr do they contemr. 
 or dcfpife any fober, honefl, jufl, or holy Men 
 as mere Heathens, for not believing what God irt 
 his Providence has withheld from them the Knew - 
 ledge of i but firmly believe, that in every Na- 
 tion, he thatfeareth God and works Rightecufnefs, i: 
 accepted with him : Who have an univerfal Cha- 
 rity, and think ill of none, but thofe, who by 
 their evil Fruits evidently demonftra-te their own 
 Corruption. 
 
192 Of the Glorified Blood of Chrijl^ ScSl, XL 
 
 Page 147. ^e/l. ' May not fome Wicnefs 
 < now the Fulhlling of that Promife, ibat they 
 ' 7!??^// difcern between the Righteous and the Wicked. 
 Mal.iii. 18. 
 
 Anfw. * No, For that promife has a plain Re- 
 ' ference to the Day of Judgment, wherein the 
 ' "Works of all Men, however fecrct, fliall be 
 * made manifell.* 
 
 But we think that Text has a plain Reference 
 to the Gofpel Times, foretold in the Beginning 
 of that Chapter, Behold I "will fend ?ny A'leJJenger, 
 and he Jhall prepare the Way before me^ and the 
 Lord whom yefeekfballfuddenly come to his 'Temple., 
 even the Meffenger of the Covenant whom ye delight 
 in. And the Words of the Text, v. 18. are 
 plainly fpoken to the Sons of Jacob mentioned 
 in V. 6. as the Pronoun Te doth clearly evince by 
 its being frequently repeated, fo that the evident 
 Senfe of the Place is, Then^ in the Days of the 
 Gofpel,72?^//}'if, Sons oi Jacob., return.^ from the E- 
 vil of your Ways, and clearly difcern your Er- 
 rors, diftinguifliing between the Righteous and the 
 fVicked, between him thatferveth God and him that 
 ferveth him not. 
 
 Our Opponent's Definition of Repentance, 
 p. 147. we have no Exception to, viz. ' It is 
 
 * humbly to confefs our Sins to God and to pray 
 
 * for the Pardon of them, with a true Grief and 
 
 * Sorrow for them, and hatred of them, and to 
 
 * for fake them and lead a new Life.* 
 
 He then adds this 
 
 ^ufi. * Shall we have always need as long 
 < as we live in this World to confefs and repent 
 
 * and 
 
Se£t. XL And of Perfmton. 19 j 
 
 ^ and pray for the Pardon of Sin, when we have 
 
 , already prayed for rhe Pardon of our Sins, and 
 
 the Lord who heard our Prayers hath pardon- 
 
 . ed and remitted our Sins.' 
 
 « 
 
 Oltr Opponent in his Anfwer to this Query, 
 doth not truly fbate the Cafe, for we deny not, 
 that ' Forgivenefs of Sins depends upon our con- 
 ' tinned Repentance, viz. Our continuiJig to for- 
 Jake them and to lead a Jie'uj Life. But 'tis alfo cer- 
 tain that upon fuch a continued Repentance our 
 Sins are not onh forgiven., hut ice are clcanfed there- 
 JrofUy as the latter Part of the Text i John i. 8, 9. 
 by him concealed, though he recites the reft. of 
 it, doth exprefly ihew . )/, faith that Apoftle* 
 ivefiy ive have no Sin^ we deceive ourfehes^ and the 
 'Truth is not in us \ hut if we confefs our Sins^ he is 
 faithful and juft to forgive us our Sins, and to cleanfe 
 lis from all Unrighteoufnefs. Theie lafi Words, 
 the Vicar recites not, for they teach finlefs Per- 
 fe^ion which he before, ^. 142, calls a p-oud Doc- 
 trine. 
 
 FIe adds, p. 14S. '■I never heard, that the 
 
 * ^takers in their Meetings ever ufe any Confef- 
 
 * fion of Sin, or fay forgive us our Sins ; or that 
 
 * they have ever pretended they have done it, 
 ' though fo often charged for not doing it. 
 
 Wh a t Sort of Proof is here ? He never heard. 
 Does the Truth of Facts depend on his hearing of 
 them ? Have ail the ConfelTions and Prayers of 
 the fakers in their Meetings come under his 
 Cognizance ? If riot, they may have there ufe.l 
 Confeflion of Sin, without his hearing of it. Thofe 
 who have frequented their Meetings arc better 
 Evidences in this Cafe, than oiir (Opponent, whofe 
 Cohverfe and Manner of Life liave not probablv 
 
 O led 
 
194 Of the Glorified Body of Chrtfl, Sed. XL 
 
 led him to thofe Aflemblies very often. I can te- 
 flify of my o^vn Knowledge (and fo, I believe, can 
 many others of theirs) that I have both heard 
 ConiefTion of Sin made, and Forgivenefs of Sins 
 prayed for in their publick Meetings. And that 
 they have pofitively denied a Charge of like Na- 
 ture with our Adverfary's Infinuation, may be 
 feen in G. U^sfoher Expojiulation^ P- 42. where, in 
 anfwer to Fraticis ^^^aflerting, that the ^akerF 
 did mi make ConfeJJicn of Sin to God in PfWjcr^ r.^r 
 beg Pardon for the fame ^ G. fVJjitehead hys. Here 
 are t--j:o notorious Faljhoods. Which, I think, is 
 more than a pretending they have done it, 
 for it is a pofitive Denial that they have not. 
 This Charge, "Siz. that the Quakers do never make 
 fuhlick Confeffon of their Sins to God, nor ever ask 
 Pardon for the Remijfion of them^ is fully anfwered 
 by Dr. Philips in his l^indtcice Veritatis, p. 85, S6, 
 87, 88. to which, if the Reader fhall think our 
 Opponent's Infinuation not herein fufHciently re- 
 futed, we refer him for farther Satisfaftion. 
 
 The Vicar adds, ' And they upbraid us with 
 
 * cenfelTing our Sins as long as we live, and with 
 < the praying for the Pardon of them, though 
 
 * herein we follow the Example of Holy Men in 
 
 * Scripture, and the univerfal Practice of the 
 ' Chriftian Church in all Ages. 
 
 But who thofe ^lakersa-re that fo upbraid them, 
 and what are the exprefs Terms wherein they do 
 it, he has not informed us •, we find indeed fomc 
 of the ^.akcrs lamenting the Condition of thofe, 
 who walk as it were in a Circle oi formal Confef- 
 fng, and aBual Sinning, without forlaking and 
 amending. (/) One of them who had been for- 
 merly 
 
Seel. XL And of Perfecfhft. 195 
 
 merly a Parijh Prifjl, from his own Experience 
 and Obfervation, does pathetically defcribe the 
 Condition of the Parifh Priells, and their People 
 generally, where he had dwelt, in the foilo"^ing 
 Words. 
 
 (g) ' Sin, fays he, abounded in I'o'wns and Vtl- 
 ' lages^ in Fa??iilies and private Perfons : Muld- 
 ' tudesof all Places j Agis^ Sexes and Orders^ were 
 ' infected more or lefs with the Contagion ; fo 
 ' that that Confeflion which they ufed in their 
 * publick Service, IVe ba've n-red and firayed from 
 ' tbs ff^ays, like lojl Sheep, 'ive hai'e folUfived toj 
 ' much the Dejlres and Devices of our czzn Hearts, 
 ' &c. As it fuited exadtly with their State, and 
 ' was eafy to be faid over, being made ready for 
 ' the Mouths of Szvearers, Drunkards, Adulie- 
 ' rers. Liar:, the Proud and Covetous, &c. fo the 
 ' following Jbfolution as cheap as the ConfefEon, 
 ' did contribute not a little to the emboldening of 
 ' them in their Sins ; for they took Encourage- 
 ' ment from thence, either to repeat their old, 
 ' or to run into new Tranfgreffions ; becaufe 
 « Confejjlon aud Ahjoluticn were fo nigh at Hand, 
 ' and fo eafily to be had, that is, without leaving 
 
 * off their beloved Sins, and parting with their 
 ' darling Lujls ', for mere verbal Confehion was a 
 ' very eafy thing, efpecially in fuch a general 
 ' F'jrm, as any one that could read, or fay after 
 ' the Priefi, might make it ; and that being 
 
 * made, the next Thing ^'i^Ahfohition, thcPriejl 
 *■ pronouncing them abfolved as Penitents, with- 
 ' in a few Breaths after their cuftomary Ccnfef- 
 ' /ton : And thus as often as they confeffed they 
 
 "■•^"•-"i, even without bringing forth the 
 O 2 * Fruits 
 
 ^g) ^' C'sllfe and pofthumoiis Works, p. 6, 7. 
 
19^ Of the Glorified Bodj of Chrift, Sctk. XL 
 
 * Fruits of Repentance^ which are chafing to ro 
 
 * Evil^ andlearnuig to do zvell ; and {q every Ah- 
 
 * folut'wn being thought to difchargc their termer 
 
 * DebtSy thefe miftaken People boldly contract - 
 
 * cd more, upon a vain Prefumprion of this ea- 
 ' fy Way of Payment. Thus Man was wont, 
 ' as he conceived, to make his Compofition 
 
 * with his Af<rjy^^r, contefs his Sins in grofs, orge- 
 
 * neral Terms, from time to time, but the Heart 
 
 * not changed, ihtlVill s.nd JffeHions unrenew- 
 
 * ed ; no Lull mortified, nor Paflion fubdued, 
 
 * but the Man and the Woman ftill the fame, 
 
 * Sinning and Confejfmg, ConfefTing and Sinning, 
 ' without forfaking and amending, as many, *tis 
 ' to be feared, do to their dying Hour.' This, 
 he calls, a deplorable State and Condition. He 
 does not therefore upbraid, but ferioudy lament, 
 the Cafe of thofe who continue therein. *7^is 
 hoped, our Adverfary will not aflert the going 
 on in fuch a Courfe of Sinning and ConfeJJing, 
 Confejfing and Sinning,, without forfaking and a- 
 mending, to be following the Exafnple of Holy 
 Men in Scripture^ and the tinivet'Jal Pra6lice of the 
 Chrijtian Church in all yfgcs. 
 
 The Vicar goes on querying, p. 149. < Mufl 
 
 « we not be free from Sin before we can be Scr- 
 
 ' vants of God and have everlajling Life., Rom. vi. 
 
 * 22? and anfwers. Yes, we mud be free from 
 
 * the Dominion of Sin, but there are ftill fome 
 
 * Remainders of Sin, that God hath thought fit 
 
 * to leave in the bed here, to keep them humble 
 « and watchful, and diligent, in the Exercife of 
 « Faith and Patience, and ftill longing for a State 
 ' of perfc(5t Deliverance.* 
 
 If fome Re?naindefs of Sin keep Men humblc\ 
 ivatchful and dingent, will it not follow that mcr. 
 
 Remainders 
 
Sed. XL And of Perfccfion, 197 
 
 Remainders of Sin would keep them juore humble^ 
 more zvatchfid and rnore diligent ? If fome Re- 
 mainders of Sin be neceflary to Men's being hum- 
 hUj '•jjatchfid and ddigent, would not the total Ex- 
 tirpation of Sin make Wlen proud, carelefs and neg- 
 ligent ? Thefe feem to be natural Confequences of 
 our Adverfary's Aflertion : Let him conftder 
 whether they are defcnfible or not ? 
 
 And whether, his alTerting that God has thought 
 ft to leave in the bejt here, fome Remainders of Sin, 
 doth not border too near on that harjh Expreffion 
 that God is the Author of Sin, which many have 
 thought to be little leis than Blafphemy ? 
 
 He then cites Edward Burroughs p. 32. as his 
 Authority for this Queftion, ' Doth God accept 
 < of any, where there is any Failing or who ^^i 
 ' not fulfill the Law, and anfwer every Demand 
 
 * of Juftice ?* rnd in his Anfwer to it fays, * God 
 
 * doth now accept of our Repentance for our 
 
 * Failings and Impcrfedlions.* But if God did 
 accept us in our Failings, why fhould we repent 
 of them ? He adds, *• and of our future fmcere, 
 
 * though imperfecfl. Obedience, through the 
 ' Merits of Jefus Chrift and his perfeft Righ- 
 ' teoufnefs and Obedience.* So that it is the 
 perfeft Righteoufnefs and Obedience of Chrill, 
 which is the Ground of our Acceptance, agree- 
 able to that of the Apoftle Raul^ For he hath 
 made him to he Sin for us^ that kne-w no Sin, that 
 'iZ-e might he made the Righteoufnefs of God in him. 
 
 Our Opponent's Difcourfe in the reft of this 
 Sedlion hath feveral Inconfiflencies. 
 
 He fays^. 150. < There is Hill in the good 
 
 * Adions of the bed Men, though performed 
 
 O 3 ^ * by 
 
1 98 Of the Glorified Body of Chrijl, Sed. XL 
 
 ' by the A fll (lances ot the Spirit, lome Defect 
 ' and Impcrfe6lion, lb far as they are theirs and 
 ' done by them.' From this Affertion it will fol- 
 low, fays R.B. '^ that the very Miracles and Works 
 ' of the Apoftles wliich Chrift wrought in them, 
 ' and they wrought in and by the Power, Spi- 
 
 * rit and Grace of Chrift, were impure and im- 
 ' perfe6l j fuch as their converting of the Nations 
 ' to the Chriftian Faith, their gathering ot the 
 
 * Churches, their Writing of the Holy Scrip- 
 ' tures -, yea their offering up and facrificing 
 *• their Lives for the Teftimony of Jefus.' Thus 
 the holy Scriptures thcmfelves would be rendered 
 defeftive and imperfedf, becaufe written by Men, 
 notwithftanding the Afliftances of the Spirit. 
 
 The Senfe of the Apoftle PW, Phil. ni. 15- 
 concerning Perfection, is well explained, v. 20- 
 For our Converfation is in Heaven. Whether that 
 denote a Freedom from Sin, or, as the Vicar fays 
 p. 151. only perfcHi in Co77iparifon of others^ we 
 leave to the Readers Confideration. 
 
 He queries, p. 151. 'Is not an unfinning State 
 neceflary in this Life, feeing no unclean ihing can 
 inter into Heaven, Eph; v. 5. Rev. xxi. 27 ? 
 
 He anfwers, the Meaning of thefe Scriptures 
 only is, that no unrcgenerate and unfandified 
 Pcrlbns fliall enter into Heaven. 
 
 And next proceeds to tell us, what Sins are 
 coniillent with a regenerate and landificd cVtate. 
 He might as well undertake to fhew what Con- 
 cord Chriil has with Belial, which the Scripture 
 afiures us is none at all. 2 Co;-, vi. 14, 15. And 
 the beloved Difciple exprcfly fays, Whojoever is 
 born of Godfinnelb not. i John v. 18. Whence 'tis 
 
 plain 
 
Se(S. XI. And. of FerfeHion^ 199 
 
 plain, that if any thing he has niention*d be con- 
 fident with a fandified State, it cannot properly 
 be called Sin. 
 
 Our Adverfary fays, f. 152. « A good Man 
 
 * may alfo, while he continues fuch, fall fome- 
 
 * times into an Aft of fome great Sin.' That a 
 good Man may fall from his Goodnefs we deny 
 not, but to fay, that when he fo falls, he conti- 
 nues good, is a direft Contradiction -, and indeed 
 our Opponent himfelf, a Line or two after, fays, 
 ' it puts him out of God's Favour, till it is re- 
 
 * pented of,' which evidently fhews that he did 
 not continue good, for then he had remained in 
 God's Favour, Whenfoever therefore a Man, 
 who was good, fmneth, he falleth from that State 
 of Grace and Favour with God wherein he be- 
 fore flood, untill he be recovered and reflored 
 again by Repentance. The Queflion therefore is 
 not, whether good Men are not liable to commit 
 Sin, which we do not deny, but, whether good 
 Men have not been freed from Sin ? i^'or though 
 good Men may have fallen into fm, and fo be- 
 come bad Men, till renewed by Repentance * yet 
 it doth not follow by any nece^ary Confequence 
 that they were never free from fin, during the 
 whole Courfe of their LivfS. 
 
 The Diflinftion he ^vould make ^. 153. be- 
 tween the Sins of good Men, and the Sins of 
 wicked Men, is n^c warrantable by Scripture ; 
 nor is there any Ground for it from the Texts he 
 quotes, viz. 
 
 Deut. xx^ii. 5. ^^J^y have corrupted themfelves^ 
 
 iheir Spot '^^ot the Spot of his Cbiidre», they are a 
 
 perverfe .md crooked Generation. Which Text be- 
 
 ngre^d without the Tranflator*s fupplemental 
 
 O c; Words 
 
200 Of the Glorified Bodj of Chrifiy Sed. X!. 
 
 Words, diftinguifhed in our common Bibles by 
 an Italick Letter, is thus. They have corrupted 
 them/elves^ their Spot not of his Children : A per- 
 verfe and crooked Qeneration, So that the Word 
 Spot is applied only to thofe v/ho the Text lays had 
 corrupted themfelves^ and not to his Children. Jti- 
 nius and Tremellius render it thus, Corrupit fe^ vi- 
 tiiini ipfius non ejl filionnn ejus. And the Septua- 
 gir.t Verlion has it, ^HyxLira^iefj^iK Avrariyjit ij.um7i' 
 They have finned \ He hath not polluted Children . 
 Pial. xix. 12, 13. Who can under]} and his Errors'^ 
 Cleanfe thou me from fecret Faults ■, keep hack thy 
 Servant alfo fromprefutnptuous Sins., (orAsJuniusand 
 Tranellius render it, Cc7itumaciis, Stubhorr\tfks) let 
 them not have Dominion over jnc^ then Jh all I be up- 
 right., and I JJjallhe innocent from the great Tranf- 
 grejfion ? This Text no more anfwers our Adver- 
 fajy's Purpole than the former, for 'tis evident 
 the Pfalmift fpeaks here only of fuch Faults and 
 S:nsy as Jie at the fame time prays to be cicanfed 
 and kept /rom, and confequently did not think 
 himfe^f under a NecefTity of continuing in. Tho* 
 indeed, the W prds. Faults and Sins^ appear in 
 this Place by th^ Different Chara£fer 10 hz the 
 Tranfator's S^pplem^nt. Thus a Man who will 
 be making" unfcriptur.1l DiJlin5iions, puts himfelf 
 i.uider the hard Necefiiv"/ oi perverting Texts to de- 
 fend them. 
 
 The Vicar's laft QueftiOi: '" this Seftion is-» 
 *■ Can mere Errors or Defeol^iu the good Work-^ 
 « of good and holy Men be prop, "rly called Sin?* 
 If by Errors and Defects in the "Vs 'orks of good 
 and holy Men, he mean as be hath bv "f'^re cxprel- 
 fed himfelf, p. 1^0. that there is in //•^^.^^^^^'''^^^''■> 
 ofthshejl Men, tho' performedhy t}>€ Afffiu^^ce of the 
 Spirit, fvme DrfeH and hnperfeciiony we ha v^" alrea- 
 dy nianifeiUdthe afcfurd Confcqucnces ot fi'ch an 
 
 AiTer.tion, 
 
Sefl:. XI. J/fd $f Verfeciiov, 20t 
 
 AlTertion. The Saying o^ Solomon with which our 
 Opponent concludes this Sedtion, ^iz. Who cat: 
 fay I have made w;y Heart clean, J am pure from my 
 Sin^ Prov. xx. 9. fhews that the Power of clean/- 
 ing from Sin, being the Power of the Spirit of 
 God, no Man is to attribute it to his own natural 
 Parts or Abilities, as is excellently expreifed in 
 the following Words of R. Barclay^ with which 
 we clofe our Obfervations on this Head -, 
 
 (h) For the more clear ftatingof the Contro- 
 ' verfy, fays he, let it be confidered, 
 
 ' I'irjl, That we place not this Poflibility in 
 ' Mans own Will and Capacity, as he is a Man, 
 
 * the Son of fiiUen Adam, or as he is in his na- 
 ' tural State, however wife or knowing, or how- 
 ' ever much endued with a notional and literal 
 ' Knowledge of Chrift, thereby endeavouring 
 ' a Conformity to the Letter of the Law, as it 
 ' is outward. 
 
 ' Secondly, That wc attribute it wholly to 
 
 * Man, as he is born again, renewed in his Mind, 
 ' raifed by ChrifV, knowing Chrift alive, reign- 
 ' ing and ruling in him, and guiding and leading 
 ' him by his Spirit, and revealing in him the Law 
 ' of the Spirit of Life •, which not only mani- 
 
 * fefts and reproves Sin, but alfo gives Power to 
 
 * come out of it. 
 
 ' Thirdly, That by this we underftand not 
 ' fuch a Perfection as may not daily admit of a 
 ' Growth ; and confequently mean not, as if we 
 ' were to be as pure, holy, and perfeft, as God in 
 
 ' his 
 
 (i)^£'sApol.f. »42,243. 
 
202 Of Sweari^g^War, and Salutations. Sedl.XII, 
 
 * his divine Attributes of Wifdom, Knowledge 
 
 * and Purity •, but only a Perfection proportiona- 
 ' ble and anfwerabh to Man's Meafure ; where- 
 ' by we are kept from taanfgrefling the Law of 
 *■ God, and enabled to aniwer what he requires of 
 
 * us ; even as he that improved his Tivo 'Talents^ 
 
 * fo as to make Four of them, perfected his 
 ' Work, and was fo accepted of his Lord, as to 
 ' be called a good and faithful Servant., nothing 
 •• lefs than he that made his Five Ten \ even as a 
 
 * little Gold is perfed Gold in its Kind, as well 
 ' a great Mafs \ and a Child hat:h a perfect Body 
 ' as well asaMan, though iai;v.]y grow more and 
 ' more. TXwv^Chrifl is laid, Luke'ix. 52. to have 
 ' increafed in IVifdom and Stature, and in Favour with 
 
 * God and Man, though before that time he had 
 ' never iinned, and was (ng, doubt j perfect, in a 
 
 I * true and proper Senfe. 
 
 SECT. XII. 
 
 Of Sivearingy War^ and Salutations^ 
 
 ^lej}. ' Is not all Szvcaring whatfoever now, 
 
 * even judicial Swearing before a Magiftrate, a 
 
 * great and heinous Sin, feeing Chrilt fays ex- 
 •^ prefly, S-zvear not at all. Mat. v. 35. and the 
 ' Apoftle James, above all Things fwear not. 
 ' James 5. 12.* 
 
 This Queflion is not fairly ftated -, for the 
 ir^iaken do not lay, that all Swearing whatfoever 
 is a great and heinous Sin in all Perfons without 
 Diflinftion •, for though, as to themfelves, who 
 arc fully fatistied that the Words of Chrift are an 
 univerfal Prohibition of all Swearing whatfoever, 
 
 judicial 
 
SeQ.XII. Of SwearingyWafyand Salutations, 2c 
 
 judicial Swearing would be a great and heinous 
 Sin, becaufe againft Knowledge ; yet they are 
 not fo uncharitable as to cenfure all Men who 
 pra(5lice it as guilty of a great and heinous Sin ; 
 nor do they pretend to determine,how far the Pre- 
 judices of Education, and the Mifinterpretations 
 of Scripture, which their fuppofed Direftors in 
 Religion may thro' Miftake lead them into, are 
 to be juftly pleaded in Extenuation of their Offence. 
 
 Let us now confider what our Opponent ad- 
 vances to prove that judicial Oaths are not prohi- 
 bited by Chrift. 
 
 ' As to our Saviour's Words, fays he, [wear 
 ^ not at all, they relate only to thofe voluntary 
 
 * needlefs Oaths which Men took upon them- 
 
 * felves, and not to judicial Oaths that were 
 ' bound upon them by the Authority of the 
 ' Magiftrate ; in which the Jews, to whom our 
 
 * Saviour fpoke, were wholly paflive, and fo 
 ' could not help their being put under an Oath. 
 ' And if he had intended to forbid all Oaths, e 
 ' ven judicial Oaths, he muft have forbid Magi 
 ' Urates to put any under Oaths. But in this 
 
 * whole Sermon on the Mount, he only teaches 
 ' the Duty of private Chriflians, and not of 
 « Magiftrates ; and therefore cannot be fuppofed 
 < here to deprive the Magiftrate of the Power 
 ' he had before, of putting Men upon fblemn 
 *■ Occafions, to anfwer upon Oath, nor to ex- 
 
 . * empt the People from obeying them in fuch 
 ' Cafes. 
 
 Wh A T he means by voluntary needlefs Oathsmjhich 
 Men took upon themfelves, he explains p. 1 5 6. faying , 
 ' They thought there was no Sin in Swearing in 
 • their ordinary Communication, if they fwore 
 
 * only 
 
204 Of Swear i?9g^War,af7el Salutations. Sedt. XII* 
 
 ' only to what was true, or what they intended to 
 
 * pcrtorm — — and the Letter ot the Law alfo 
 
 * having exprefly forbid only to takcGod'sNamc 
 
 * in vain, they thought they were not forbid to 
 ' fwear by the Name of a Creature, which they 
 
 * therefore commonly ufed in their ordinary Con- 
 
 * verfation in light and trivial Matters, where 
 
 * they themfelves thought it was not Decent at 
 *■ leall, to fwear immediately by the Name of 
 
 * God.' 
 
 We agree with our Opponent, that our Savi- 
 our did forbid all Swearing in ordinary Converfati- 
 on^ not only by the Name of God, but by any of his 
 Creatures, for even the Law ofMqfes irfelf did not 
 allow or approve ot vain needlefs S-zvearing in ordi- 
 nary Communication, nor yet Swearing by the 
 Creature ; but we diflcnt from him, when he 
 fays, p. 157. ' This was all our Saviour meant 
 
 * to. forbid,* bscaufe we think 'tis evident, that 
 he did forbid even all fuch Swearing as the Moja- 
 ick Law allow'd of, for 
 
 I. *Tis plain by the Context, that in the other 
 Points immediately next before and after this, 
 Chrift did prohibit thofe very things which the 
 Letter of the Law, by realbn of the Hardnefs 
 of People's Hearts, did indulge them in, and 
 gave them both a Difpenfation and Precept 
 tor, as in the Cafe of Divorce, bearing injuries^ 
 mid loving Eneinies \ The Law allowed a Man to 
 pit aivay his Wife on a light Occafton •, in cafe ot 
 Injury to retaliate, £)'£' /or £v^,and Tooth for Toothy 
 To hate Enemies ; as the Egyptians and Amalekites. 
 But Chrift forbids putting away a fVife, except 
 for Fornication ; he prohibits retaliating Injuries^ 
 faying, Refijl not Evil, and exprefly commands to 
 love Enemies. So alfo in this Point of Swear- 
 
Sc£l. XII. Of SrvearingyWaryand Salutations* 20^ 
 
 ing^ the Law had faid. Thou JJjalt fear the Lord ihv 
 Gody and fdrve him, and Jhait fivear by his Najne, 
 Deut. vi. 13. But they were not to foriwear them- 
 felves, ox take his l^ame in vain, Exod. xx. 7. 
 
 Our Saviour therefore having recited the Siib- 
 ftance of what the Law in that Cafe had h\d, viz. 
 Thou Jh alt not for jw ear thy f elf, hut Jh alt perform un- 
 to the Lord thine Oaths, adds. But I fay unto you 
 [wear not at all. Thereby prohibiting not only 
 Forfzvearing, which the Law itfelt had forbidden ; 
 but even the Ufe of fuch Oaths which the Lav*'' 
 enjoined the Performance of. And indeed the 
 Words, ^//^ I fay unto youfwear not at «//,carry fucti 
 Force as to extort from our Adverfary himfelf 
 this ConcefTion, If our Saviour had faid Swc^lv no*: 
 at all, and fi opt there, there ?night have been fome 
 Colour for taking it to he an univerfal Prohibition of 
 all Swearing whaffoever. But he pretends a Re- 
 ftridtion in what immediately follows, and fays, 
 />. 157. ' And that this was all that our Saviour 
 * meant to forbid, to wit, all vain needlefs Swear- 
 
 < ing in ordinary Communication, whether by 
 
 < the Name of God, or any of his Creatures, 
 « appears by confidering the oppofue Parts of his 
 
 < Do<5trine, to wit, the Prohibition, ^Tw^r not 
 ' at all ; and the Precept, hut let your Ccnverfa- 
 ' tion be yea, yea, and nay, nay. 
 
 The Prohibition and Precept of Chrifl in this 
 Cafe, are no oppofite Parts of Dodrine i but do 
 perfedtly concur and agree in recommending the 
 fame Doftrine of abjlaining frotn all Sivearwg, 
 which is as well a Refraining from what the Pro- 
 hibition forbids, as an obferving of v;hat die 
 Precept enjoins. 
 
 Otrp, 
 
i2q6 Of Swear ingyWarya-ad Salutations, Se£t. XII. 
 Our Opponent adds, 
 
 * And by confiderlng alfo the particular 
 
 * Kinds of Oaths he there inflanccs in, as by the 
 
 * Heaven and Earth and the like. 
 
 But let him confider what Chrift fays, Matth. 
 
 xxiii. 2 2. He that fljall /wear hy Heaven, fweareth 
 hy the throne ofGod^andhy him that fitteth thereon. 
 And he may eafily perceive, that Swearing by 
 God himfelf is implicitly, li noi expvedy , forbidden, 
 beingthat on which our Saviour as itwere grounds 
 his Prohibition of thofe Creaturely Oathsy feeing 
 when he forbids Swearing by Heaven, he adds 
 this as a Reafon, for it is God's Throne, then by 
 the Earth, for it his Footflcol ; when by Jeriifaleui 
 for it is the City of the great King ; which Reafons 
 for not fwearing by the Creatures, do virtually 
 imply the Unlawfulnefs of Swearing by God him- 
 
 Hence it appears, that the Words of Chrift:, 
 immediately following the univerfil Prohibition, 
 Swear not at all, are fo far from carrying a Re- 
 ftridion with them, as our Adverfary pretends, 
 that they do really tend to clear up and cofnfirm 
 the Univerfality of that Prohibition. 
 
 But that there might not be left the leaft Ap- 
 pearance of Doubt in this Matter, the Apoftle 
 "James fays. Neither hy any other Gath, than which 
 an Exprefiion more exclufive of all Swearing 
 cannot be ufed. This pinches our Opponent, and 
 puts him upon a moll pitf ul Evafion. ' And be- 
 ' caufe he (St. James) had not named all that our 
 .' Saviour had named, adds, neither by any other 
 » Oath, that is, any other fuch Oath or Oaths 
 * of that Kind." But it his fingle that is fliall 
 
 be 
 
Se£l. XII. Of Swsaring^Waryand Salutations, 207 
 
 be admitted, without evident Reafon produc'd, 
 to reftrift an Expreffion as univerlal and indefinite 
 as Words can utter, it will become a Matter ck- 
 pending on iiis Pleafiire, whether any Form of 
 Speech fliall be intelHgible. 
 
 He goes on, ' But as to judicial Oaths, we 
 find our Saviour, who bed underftood his own 
 Precept, would not contradift it with his own 
 Pra6tice, though at his Trial before the H'lglj 
 Priefi, he had remained filent before, yet an- 
 fwered to the Voice of Swearing, ii-hen he ad- 
 jured him by the living God to tell him^ whether 
 he was the Chrift the Son of God, which was 
 the Form of giving an Oath among the Jeivs, 
 Mat. xxvi. 6^. Markxiv. 6r. 
 
 But why does he mention that Text of Mark^ 
 which is fo far from his Purpofe of the High 
 Priefl's adjuring Chrift ; that it only fay^s. The 
 High Prieft asked hi7?i and faid unto him, art thou 
 the Chrijl, the Son of the BUffed ? And from which 
 we may juftly infer that the Text in Matthew in- 
 tends not Swearing. However if our Adverfliry 
 will infilt on the Greek O^^^a^ Englillied in our 
 Tranflation Jadjure,v^t fhall Jhew^ him from otlicr 
 Places of the New Teftament, that the Word 
 o^Ki^ei is ufed only to fignify a Charge, or Com- 
 mand, not to require an Oath or enjoyn Swearing, 
 for Inftance, Ahsxix. 13. where the vagabond 
 Jews faid unto the evil Spirits, 'Ofx<(Jo//if >-//«;, JVc 
 adjure you by Jefus whom Paul -prcacheth-. Did 
 thofe Exorcifis adminifcer an Oath to the Evil 
 Spirits^ or require them to fwear by 7^/5 .'^ Sure- 
 ty not. They only charged them to depart out 
 of the Man. Attain, the Apo(Ue Paul ufes the 
 f.mie Word 'Of;ci{fi,, i Thef. v. 27. I charge (ov ^.d- 
 ^{irc'ixouby the Lord that this Efijlk be read unto 
 
 all 
 
2oS Of Swearing, War, and Salutations, Secl.XIIa 
 
 all the Holy Brethren ■ Would it not be very a b- 
 furd to fuppofe, that the Apoftle commanded 
 them to five ar by the Lord that they would read his 
 EpijlU? Such an Abl'urdity plainly follows from 
 our Opponent's Senfe of the Word "'E^oi/.'i'^u Jad- 
 jurey when he calls it the Form of prjhig ^« Oath. 
 But fuppofing, that the Word, E(^3fx/^«y. J adjure 
 Mat. xxvi. 6^. had fignified according to the V^i- 
 car's Senfe of it, to require an Anfiver upon Oath » 
 yet that Text would not prove that Chrifl did 
 fwear, in that he is not there recorded as making 
 a diretft or pofitive Anfwer ; but only ufing the. 
 Words, thou fayejl^ which are not a plain Reply, 
 but rather a waving of a Reply. But in the o- 
 ther Evangelifb's Accounts, ilf^r^ xiv. 6i. where 
 the High Priefl is faid barely to have asked him, 
 he is recorded to have given a dire<5l and pofuive 
 Anfwer, / ajn. As he did not to what our Op- 
 ponent calls the Voice of Sivearing. 
 
 But he fubjoins, ' And St. Paul fpeaks of an 
 
 * Oath, as very neceffary and ufeful for the final 
 
 * Determining Controverfies, and maintaining 
 
 * Peace and Juftice among Men, when he fays, 
 
 * An Oath for Confrmation unto Men^ or for the 
 
 * greater Confirmation or E-Hablifhing the Truth 
 
 * is an End of all Strife, it being the greateft Se- 
 
 * curity we can give of our Truth and Sincerity 
 ' in what we fo teftify and declare.' 
 
 This Text can only prove, what we never de- 
 nied, that there were Men in the ApoltleV 
 Days who pra<5tifed Swearing, and that it was 
 Strife, Contention and Jealoufies that made tliem 
 think Oaths neceffary ; But what was this to true 
 Chriflians, redeemed by the Spirit of Chrifl from 
 Strife, and brought into the Gofpel State of 
 Peace an<;l Love ; was the old legal Remedy, 
 
 Oaths, 
 
Sccl. XII; Of Swearing^H^ar^ aijJ, Salutations. 209 
 
 Oaths againff Strife to be continued amongft 
 them ? By no means : for as they came of Evil^ 
 or of the Evil One^ the Fomenter of Difcord a- 
 mong Men, they muft be altogether ufelefs and 
 fuperfluous in that glorious State of univerfal 
 Peace and Goodwill, which it was the Purpofe 
 of our Lord and Saviour to blefs Men with. 
 Thofe then do give far greater Security, or Proof, 
 of theirTruth and Sincerity, who in confcientious 
 Obedience to the Precepts of Chrifl, do abftain 
 both from Oaths and the Caufe of them, than 
 can pofTibly be given by continuing an antiquated 
 Ceremony, grounded on the Vices of Men, Strife, 
 Diftrufts and Jealoufies of each other, which 
 Chrift came to remove and take out of the way. 
 They glorific God by yielding Obedience to our 
 Saviour's Precept, and from a Senfe of his Om- 
 nifcience, are prelerv'd in that conftant Regard 
 to Truth and Juftice, which is beyond the Ufe of 
 Oaths, and mofl conformable to the Holy Will 
 of God, and his Divine Attributes aqd Perfedi- 
 ons. 
 
 Our Opponent proceeds pag. 158. * And 
 « that our Saviour did not intend to make all 
 ' faying more than Tea^ Tea, or Nay, nay, in 
 
 * any Cafe whatfoever unlawful, appears from 
 ' St. Paul*s ufing more, on great and important 
 ' Occafions, when it was for the Glory of God, 
 ' and the confirmation of the Truths of the Gof- 
 
 * pel ; whereof we have fevcral Inftances in his 
 '-^piftles, (nch 2LS God is my fPltnefiy and as God 
 ' is true ; and before God I lie not > which were 
 ' really Oaths, or at leaft fuch folemn Atteftati- 
 
 * ons, as were more than yea, yea, nay, nay, 
 « Rom. i. 9. Gal. i. 20. Rom. ix. i. 2 Cor. i. 18. 
 
 P If 
 
210 Of Swear hgy War^andSalutattons, Se£l. ^11, 
 
 If thefe ExprcfTions of Paul were reall-j Oaths y 
 3i5 the Picar f;iys, wiJl it not follow, that that 
 Apoflle, in his common ordinary frequent Con- 
 verfation with the Saints, and in his Letters to 
 them, without being requir'd thereunto, by any 
 Magiftrate , did fwear ? Will our Adverfary 
 maintain fuch Swearing to be now lav/ful ? 
 
 But, as doubting that Afiertion would nor 
 hold, he qualifies it thus, or at leajl juch.folemn 
 Attejlations as ivere more than ya^ "jea, or nay^ 
 na'j. But in that too he is miftaken, for they are 
 but different Forms of Expreflions, varying only 
 in found of Words, but not in Subflance, from 
 *jea^ ya^ yia-j^ nay i for every folemn Declarati- 
 on of the Truth, whether in more or fewer 
 Words, is equally fubflantial, and implies an 
 equal Regard to the Divine Prefence of God, 
 who knows and fees all our Thoughts and Acti- 
 ons. And therefore the fakers in the Ufe of 
 ferious Atteflations, have not refufed on fome 
 Occafions, to exprefs that Senfe of the Divine 
 Prefence and Omnifcience, which they hold as 
 a conftant Bond and Obligation upon them, to 
 ^keep clofe lo Truth m ail their Words, and to 
 refrain from all Swearing, which they believe 
 Chrift has exprefly prohibited. *Twas ail 
 Swearing which Chriit forbad, not difi^erent 
 Forms ot Truth-fpeaking, which the Variety 
 of Languages and Dialeds among Mankind 
 has made unavoidable: 
 
 Bui a good Man*s Word is as good as his 
 Oath ; A}idj fays our Opponent, luby may not, 
 by the fame Argument^ a, good Man*s M^ord be as 
 good as hisfoleynn Attejiotion^ which yet they alloto 
 ^the iije of in matters ofConfequeme^ We anfwer. 
 It is fo. The Coniciencc ot the Divine Prefence is 
 
 a 
 
Sed. XII. OfSrvearwgf War, and, Salutations^ 2 1 1 
 
 a good Man's Prefervativc from falfe Speaking, 
 and is equally fo, whether expreft in Words or 
 not. Nor has it the more or lefs weight, as to 
 himfelf, becaufc he exprefles it. Such Exprefli- 
 on being for the Sake of others, who may not 
 fo well know his Integrity. The true Chrijiian 
 ^aker therefore, as to himfelf, needs not fuch 
 Expreffions to bind him *, but hath fomctimes 
 been free to ufe them, to fatisfy others of his Sin- 
 cerity by fuch Words, as to them, not himfelf, 
 might appear more weighty *, and which being 
 no Oaths, were not forbidden by Chrift*s Pre- 
 cept. 
 
 Our Adverfary ends his Difcourfe aboutSvVear- 
 ing, thus, * It were, fays he, to be wifhed in- 
 deed, that there were in no Cafe any need of 
 Oaths, and that every Man's Word were as 
 good as his Oath ; which would be, if all were 
 as good as they Ihould be : But feeing this never 
 yet was, nor is ever likely to be, among Men 
 of any Profefllon in this World, there will be 
 ftill need of Oaths, tofecure as much as Man 
 can do, the exa<5l Proceedings of Juflice, and 
 the Safety and Peace of Societies. And neither 
 our Saviour, nor his Apoftles, have forbidden 
 us the Ufe of them.* 
 
 From his own Conceflion, that if all were as 
 good as they fhould he, there were in no Cafe any 
 Need of Oaths, it will follow, that if any Num- 
 ber of Men be as good as they fhould be, there 
 is in no cafe any need of Oaths among them : 
 Our Adverfary doubtlefs will grant, that 'tis 
 every Man's Duty to be as good as he fhould be ; 
 if fo, then 'tis every Man's Duty to live as he 
 fhould do if every Man were good. But if every 
 Man were good, there would be in no cafe any 
 
 P 2 need 
 
2 1 2 Of Svosaring^ WaYy atrd Salutattons. Se£t. XII. 
 
 need of Oaths, and confcquently all Swearing 
 would be refrained from. ThisSfate^ our Oppo- 
 nent himfelf allows, 'Were to bcujijbedfor ; furely 
 then, thofe who in Profefiion and Pradice endea- 
 vour to introduce it, are fo far commendable, 
 as contributing, what in them lies, to ufher in 
 that defirable State of univerfal Truth and Righ- 
 teoufnefs, which 'twas the Purpofe of Chrifl: to 
 eftablifh ; in which State, Oaths would be al- 
 together ufclefs, and are therefore by our Savi- 
 our and his Apoftles expreOy prohibited. 
 
 Having thus confider'd our Adverfary's Ar 
 guments for Swearing under the Gofpely we come 
 next to his Obfervations on JVar and Fightings 
 which he introduces with this, 
 
 ^ejl. * Does not Chrift make all War, or 
 
 * repelling Force by Force, and fighting with 
 
 * carnal Weapons, unlawful, when he fays, Re- 
 *■ fift not Evil ? Mat. V. 39. 
 
 And anfwen^ * No ; lor our Saviour's faying 
 
 * there, Reftjl notevily or the evil and injurious 
 
 * Man, is not dire(5led to Af^^//?n7/<f J, who as the 
 
 * Apoille tells us, bear not the Sword in vain, but 
 
 * aretheAIinijierso/Gody and Avengers to execute 
 
 * JVrath upon them that do Evil. Rom. xiii. 4. 
 
 But if the Precept of Chrift, Refijl not Evil, 
 be of an univerfal Nature, a Magifirate is not 
 exempt from his Obligation of Obedience thereto. 
 And certainly, its not being peculiarly direiled to 
 Magiftratcs, is no Argument againll its univerfal 
 Obligation. 
 
 The Defign and Purpofe of our Lord and Sa- 
 viour, who is the Prince of Peace, was to cllablilli 
 
 his 
 
Sect. XII. Of Srvearhig, Wary and Salutations^ 2 \ i 
 
 his Kbigdofii of Righreoufnefs and Peace among 
 Men ; his Precepts are fuch as have a natural 
 Tendency to make Men, whether Magijlrates ot 
 others, proper Subje6ls of fuch a Kingdom. If 
 all Men were obedient to his Commands, his 
 Kingdom of Peace would be at once univerfally 
 eftabliHied, and Wars and Fighting entirely 
 ceafe. The Queftion therefore is not, whether 
 Magijlrates, either through their own, or other 
 Men's Difobedience to Chrift's Precepts, may 
 find themfclves under a NecefTity of ufing military 
 Force ; but whether fuch Force be of the Nature 
 of Chrift's Kingdom ; and whether that Part of 
 Mankind, be their Number more or Jefs, who 
 are become Subjedis of his Kingdom, ought not 
 to live in that State of Righteoufnefs and Peace, 
 wherein all Wars and Strife will be at an End ? 
 If the Magiftrate will fight, and hire others to 
 fight for him, who are not yei come to this peace- 
 able State, yet thofc who are, can be none of 
 his Soldiers, but muft patiently fuffer the Abu- 
 fes of Men, rather than break the Precept of 
 Chrift. 
 
 ' When the Soldiers, adds our Opponent, came 
 ' to John the Baptijl, to afk him what they ihould 
 ' do, he did not bid them give over their Calling 
 
 * as unlawful, but to do Violence, or wrong, to 
 
 * no Man, nor falfly accufe any, to wit, to force 
 
 * Money from them, bwi to be content with their 
 *■ Wages, Luke iii. 4. And our Saviour com- 
 
 * mends the Centurion*s Faith, whb was then x 
 Soldier. Afat. vW'i. 10. And St. Paul accepted 
 
 * ofa Bandof5(?/rf'/>riagalnft thg Treachery of 
 *■ the Jews, Afts yxiii. 23. An d St. Peter bap- 
 < j-jZed Cor;?<?/iz/5 without, bidding him gWc over 
 ' p-is military Employment.' 
 
 P 3 • To 
 
5 E 4 ^/ Swear ingy War^ and Salutations, Scft . XII. 
 
 To this Inftance of John the Baptiji, the Cen- 
 turion y and Cornelius, 'tis replied, 
 
 (i) ' I. That John the Bnptiji was fo far 
 
 * from teaching the Soldiers their Duty in thac 
 ' Calling, that he taught them the quite contra- 
 ' ry J for he commanded them faying. Do via- 
 ' lence to no Man, neither accufe any fcdfly, and he 
 ' content with your Wages. Luke iii. 14. which 
 < Precept is fo inconfiftent with War and Fi^t- 
 ' ting, where Violence, Deceit and lujuftice are 
 
 * ufed, that it was tantamount to an Injundion 
 
 * ot laying down their military "Weapons. But 
 ' however it ought to be obferved, that the Dif- 
 
 * penfation of John and of Chrifi, being two dif- 
 ' ferent Difpenfations, John's to decreafe, and 
 
 * Chriji*s to increafe, upon Suppofition, but not 
 ' granting, that John did then allow War and 
 
 * Fighting, yet that doth not make them lawful 
 ' now under the Difpenfation of Chriji. For we 
 
 * are now to hear Chrift, who hath taught us to 
 « love our Enemies, not to hate them and feek their 
 
 * Dejlru^ion. 
 
 *2. Tho* the Centurion is commended by Chrift 
 ' for his Faith, Mat. viii. 10. and not reproved 
 
 * for his military Employment ; yet that Silence 
 ' is no Approbation thereof: efpecially, if we 
 « confider, not only the meek Example of Chrift, 
 
 * which he hath propounded to us for our Imita- 
 
 * tion, but alfo his Precepts of Love, Hiwiility^ 
 
 * Self-denial, Patience, forgiving of Injuries, not 
 
 * rejijiingof Evil, and doing good even to thofe 
 / « that hate us, which canaot confift with War 
 
 * and Fighting. And therefore if the Centurion 
 ' continued in the Faith and Dodlrine of Chrift, 
 
 * who 
 
 , ii) ^. curidgi's Melius iflfjuirendum, p. 87, 88. 
 
Sc£l. XII: Of Swearing, War, and Salutations. 
 
 * who laid, My Kingdotn is not of this IForld \ if 
 ' ?ny Kingdom were of this Worlds then would my 
 
 * ServarJs fights &c. hut now is my Kingdom not 
 
 * fyo?n hence. John xviii. 36. It is more reafonable 
 
 * to conclude, that the Centurion quitted his mi- 
 ' iitary Employment, rather than continued it, 
 
 * becaufe inconfiilent with the Gofpel of Chrift. 
 
 3. The Injlance of Cornelius ' makes no 
 
 * more for his remaining a Soldier after he became 
 " a Chriftian, than for Matthew's remaining a. 
 
 * Publican, or Paul's a Pharifee, after their Con- 
 ' verfion and Call to the Apofllefhip. Chrift 
 
 * came to call Sinners to Repentance. Neither 
 
 * their Employments, nor Sedts they were of, 
 ' no, nor their Sins, upon their Repentance, hin- 
 ' drcd them from being Chriftians. But what 
 
 * then P Doth it follow, that when Men were 
 ' converted to the Chriflian Faith, they continu- 
 ' ed in thofe Things that are contrary thereunto? 
 
 * 'Tis true, we do not read, ih?iX Cornelius Iz'xd 
 
 * down his Centurionjhip, ror do we read he con- 
 ' tinued it. But *tis moft probable he laid it 
 
 * down, that being moft fuitable to the meek and 
 
 * Self-denying Example and Dodrine of Chrift. 
 « But where doth the Scripture fay, that Peter 
 ' baptized Cornelius, It fays indeed, Then anfivered 
 ^ Peter, can any Man forbid Water, that thefe 
 
 * fhoiild not he baptized, which have received the 
 '■ Holy Ghoji, as well as we ? And he commanded 
 ' them to be baptized in the Name of the Lord. Acts 
 ' X. 46, 47,48. But it doth not. fay, that Pe- 
 
 * ter baptized Cornelius, or any of them that 
 
 * were with him, viz. his Kinfmen and?iear Friends, 
 
 * ver. 24. Nay it doth not fay, that either he or 
 
 * any ot them were baptized with Water at all ; 
 
 * and yet our Opponent fays, St. Peter baptized 
 ' him ; and this of his own Head without either 
 
 P 4 * exprefs 
 
OfStveari/jg^ War^ and Salutations. Se6l:. XII, 
 
 * exprefs Scripture, or neceflaryConfequence from 
 ' Scripture. 
 
 But upon Suppofition that Peter did baptiz^ 
 ' Cornelius., which refleth to be pro\'ed, yet his 
 ' baptizing of him, was no Juftification of his 
 
 * military Employment, but rather a condemnati- 
 
 * on of it, fo repugnant to the Defign and Tenor 
 
 * of the GofpeL* 
 
 As to his Inftance of St. Paul's accepting a 
 Band of Soldiers, *tis meerly trifling •, for the 
 Text gives us no ground to fuppofe that the A^ 
 poflle had any Knowledge of the Mcafares that 
 the chief Captain would take in that cafe. The 
 Guard that was appointed him, was as well to fe- 
 cure his fafe Imprifonment, as hisProtecflion from 
 Violence, of whom he no otherwife accepted, than 
 other Perfons do ofthofe who are order'd to con- 
 du6l them to the Aflize or Seflions, where they 
 are to take their Trial. 
 
 The /^'zV^r proceeds, ' And where the ^^^z- 
 
 * kers have had the Government in their own 
 *^ Hands in Penfilvania, they have not thought it 
 
 * unlawful to ufc external Force to refcue and 
 < preferve their Goods from Py rates and Rob- 
 ' bers.' 
 
 The Government of Penfilvamawis never fo 
 in the Hands of the ^takers, as to exclude Per- 
 fons of other Perfwafions from being Magijlratei ; 
 « (k) 'Tis notorioufly falfe, that our Friends who 
 ' were Magiflnues, gave out CommifTions to 
 ' Fight i there was a care in fome Magillrates 
 
 '• and 
 
 Q) !{. C's Melius inquirendum, f. \i 6. 
 
SeQ:. XIL Of Swearings War, and Salutations^ 
 
 '■ and others, to bring the Privateers, viz. Bahitt ■ 
 
 * and his Crew, to condign Punifhment, but no 
 ' CommilTion was given to fight, neither was 
 
 * any Force of Arms ufed in that A6lion.. 
 
 But he goes on, ' And t\\t\Y ^Mker Go- 
 ' vernour engaged to the Government here, to 
 ' fecure and defend that Country, and to fend 
 ' Eighty Soldiers to j^lhanyy a neighbouring 
 ' Colony, when called for, or find Money to 
 ' pay them : And the ^takers never difowned 
 
 * him for fo doing, which they fhould have 
 ' done, or renounced their Principle againft the 
 ' Ufe of carnal Weapons.' 
 
 This Tale has no more weight than the for' 
 mer. Was not the Government there always 
 fubje6l to the Government here, from whence 
 they receiv'd their Authority ? And were they 
 not as Subjects oblig'd in Duty to fupply the Go- 
 vernment here with fuch Sums of Money as fhould 
 be equally laid upon them, tor the common 
 Good and Security of the Plantations there : In 
 finding Mojiey therefore for the Service of the Go- 
 vernment, they perform'd but that which all 
 fakers hold to be their Duty, viz. Rendring to 
 CcEfar the Things that are Ccpjar'% \ they muft then 
 have been very inconfiflent with themfelves, to 
 have difowned a Man for ailing agreeably to their 
 Principle. 
 
 But that the ^iaker-Governour did not engage 
 to lend Soldiers, needs no better Evidence than 
 our Adverfary's own Dijlinnion, viz. Or find 
 Money to pay tb^fn. which we think, a very diffe- 
 rent Cafe. 
 
 Wz 
 
2iS Of Swear i?Jgy Wary and SalutattoHS, Seft. XIL 
 
 We are now to confider our Adverfaries In- 
 terpretation of the Words Reftjl not Evil. 
 
 Our Saviour's Saying, Refijl nol Evily is 
 ' fpoke, fays he, with refped to that Part of the 
 ' Judicial Law among the Jews, that permitted 
 
 * Perfons to demand of the Magiftrate a Retah- 
 
 * a tion of Injuries, or, in the cafe of any Bodily 
 
 * Hurt or Maim, to have an Eye for an Eye, or 
 
 * a Tooth for a Tooth, and to have it fo done to 
 ' the evil and injurious Perfon, as he had done 
 « to them.* i^c. 
 
 But certainly our Saviour carries the Matter 
 farther, than mecrly prohibiting fuch a Retaliati- 
 on, when he gives thefe pofitive Precepts, Love 
 your Enemies, do good to them that hate you, a?id 
 -pray for them which dejpitefully ufe you and perfe- 
 cute you. ver. 44. and adds this cogent Reafon for 
 his Commands, That ye might be the Children of 
 your Father which is in Heaven, for he maketh bis 
 Sun to rife on the Evil and on the Good, and fendetb 
 his Rain on the Jufi and on the unjufi. ver. 45. 
 
 But fo obfervable is our Opponent's Defcrip- 
 tion oC Chrijiian Patience p. 162, 16^. that, wc 
 think proper to recite his whole Paragraph, 
 
 * For the great Defign, fays he, of our Savi- 
 *^ our's Saying, is to forbid his Followers to be of 
 < a revengeful Spirit, fo as to wifh or feek the 
 
 * Hurt of thofe who have injured them, when it 
 ' is only out of a fpiteful and revengeful Hu- 
 
 * mour, as it plainly is in the cafe of an Eye for 
 ' an Eyi ; which will not help them to theirs a- 
 ' gain: But to {u^cr patiently fas the Hebrew 
 ' Phrafe of turning the Cheek fignifiesj all tolera- 
 
 * ble Injuries, fuch as he inftances in, ^sfmiting en 
 
 * the 
 
Se£l. XIL Of Sxveari?7g, War, and Salutations^ 
 
 * the Cheek, or taking away a Coat by an unjuft 
 
 * Sentence at Law, or compelling them to go a 
 
 * Mile wrongfully ; and rather to run the Ha- 
 
 * zard of luch another Affront, and Injury to 
 
 < their Perfons, or another fuch Encroachment 
 
 < on their Eftates and Liberties, than to refill or 
 
 * perfecute fuch Offenders at Law. For though 
 « de does not reftrain his Followers from all go- 
 « ing to Law, to defend or fecure their Main, 
 
 < or fome confiderable Intereft againft thofe that 
 
 * wrongfully detain or invade it ; nor from af- 
 
 * ferting and vindicating their Liberty and Free- 
 
 * dom againft thofe who feek to enllave them, 
 « and fet no Bounds to their unrcafonable En- 
 
 * croachments ; yet he would have us fo cautious 
 
 * how we enter into Contention, and to be fo 
 « great Lovers of Peace, as not to break it upori 
 
 < the firft Injury, or Matters of fmall moment, 
 *■ and not to be too forward to requite every little 
 
 * Wrong, for fear of fuffering a worfe, nor to 
 ^ go^o Law upon every trifling Occafion, but to 
 
 * have a SpiritofQuietnefs and Forbearance un- 
 « der leffer Provocations, and fmall inconfide- 
 
 * rable Debts and Trefpafles,* 
 
 Thus does he play upon our Saviour's Precept^ 
 with Words of uncertain Signification, fuch as 
 all tolerable Injuries ', who can fettle the Meaning 
 of thofe Terms ? What Injuries are they which 2. 
 a violent and funous Perfon will admit to be to- 
 lerable ; he will hardly think fj?nting on the Cheeky 
 or taking away a Coat to be Jo. Again, what i& 
 meant by thefe Words, to fecure their Main ^ or 
 fome confiderable Intereft : Let our Adverfary in- 
 form us, what Degree of Intereft that is, which 
 will warrant a Man's dilpenfing with the Precept 
 of Chrift ? That may be but an inconfiderable In- 
 tereft to one Man, which to another may be hh 
 
 Main ; 
 
220 Of Sweaywgy War, a^d Salutano/ts, Sccl. XII. 
 
 Main ; fo various are the circumftances of Men- 
 His other Terms therefore. Matters of fmall mo- 
 ment^ inconfiderahlc Dehts andTrefpaJfes^ are all 
 ambiguous, and incapable of being intelligibly 
 fetled. Thus would he render the Precept of 
 Chrift altogether infignificant, by pretending 
 that 'tis defign'd to prohibit only luch Things, 
 as have no limited Senfe or meaniqg, whereby 
 to determine them. But this manner ot Difcourfe 
 is attended with another Abfurdity -, it fuppofes 
 Chriji to enjoyn the lejfcr Degrees of Chriftian 
 Virtue, but not the greater ; for Inftance, Pati- 
 ence is a Chrijlian Virtue •, our Opponent admits, 
 that Chrid's Precept obliges us to fiiffer -patienth} 
 all tolerable Injuries^ — but that, he does not rejlrain 
 his Followers from going to Law to defend fome con- 
 fidcrable Intereft. This is contrary to Reafon, 
 and the Nature of Chrifl's unlimited Precept ; 
 which that Man bed obferves, who practifes in 
 the higheft Degree the Virtue recommended ; 
 if *tis a Virtue to hear a little Affront, 'tis cer- 
 tainly a larger Degree of that Viriiue to bear a 
 greater •, if it fhew a Man a Lover of Peace, not 
 to break it upon the firfl Injury, it fhews him a 
 greater Lover of Peace, not to break it upon the 
 fecond, and fo on. And certainly the greater 
 the Provocations are which we endure, and the 
 more confiderable the Debts and TrefpafTes 
 which we remit, the more evident Teftimonies 
 we give of our being guided by that Spirit of 
 Quietnefs and Forbearance, which our Saviour 
 . recommends. Had the valiant Chrijlian Mar- 
 tyrs been of our Adverfary's Sentiments in this 
 Point, they might have fecured their main or 
 confiderable Tnterefls, from becoming a Prey to 
 the unreafonablc Encroachments cf evil minded 
 Men, and their Perfons trom tl.ofe intolerable 
 
 Injuries 
 
$e(fb. XII. Of Swearings War^ and. Salutations^ 
 
 Injuries inflided on them, to the Lofs not only of 
 Liberty and Freedom, but of Life it felf. 
 
 Let us intreat the Vicar ^ when he fhall recon- 
 fider this Paragraph concerning Forgivenefs, to 
 bear alio in mind that Petition of the Lord's 
 Prayer, Forgive us our Debts ^ as we forgive our 
 Debtors, and he will eafily obferve what a lamen- 
 table Confequcnce mull attend his reftriding the 
 latter part of that Exprefllon to inconfiderable 
 Debts and Trefpajfes. 
 
 To our Opponent's Query, pag. 163. * Does 
 
 * not Chrift fay. His Kingdom is not of this IVorld, 
 ' or elfe his Servants would fight for hirn ? And 
 ' does it not follow therefore, that his Servants 
 5 are not to fight ? John xviii. 36. 
 
 We anfwer, ' That fuch a Conclufion does 
 not plainly follow from the Prcmifes ; and thaf 
 his faying, ' But, he plainly fuppofes, that if 
 
 * his Kingdom had been a Worldly Kingdom, 
 < his Servants would and might have fought for 
 
 * him,' is a weak Evalion, grounded only on hii 
 meer Conceit of an ImpolTibility, viz. thrift's 
 fuppofing the very reverfe of what himfelf de- 
 clares. 
 
 The next Thing our Adverfary undertakes, is 
 reconciling a manifeft Contradidion ; he tells us, 
 p. 163. that, * Fighting and killing Men, as 
 
 * is done in War, is not inconfill^nc with Chrift's 
 ' Precept of loving Enemies.* And then com- 
 pares it with the Magijl rates infli^fing corporal Pirn- 
 ijhments and Death on MalefaElors, Robbers and 
 Murderers. But that is far from a paralell Cafe, 
 fince Malefacflors and Murderers are punilh'd by 
 Laws themfelves deny not the Juftice of j where- 
 as 
 
it 22 Of Swearingy WaTyanA Salutations, Sc£t. XII 
 
 as the cafe of War is vafdy different, wherein the 
 Subjeflson both Sides, fighting, as upon our 
 Adverfaries Principles they ought to do, by the 
 Command of their Princes, are not admitted to be 
 Judges of the Equity of the Caufe they are en- 
 gaged in, and are therefore to be efteemed equal- 
 ly innocent ; for we muft fuppofe that our Op- 
 ponent intends, when he pleads for the Lawful- 
 nefs of War among Chriftians, that it is to be for, 
 not againft, the refpeflive Governments they 
 live under: confequently, though ferving under 
 oppofite Heads, they are to efteem the Caufe 
 they are refpe<5lively engag'd in to be juft, and to 
 pray as well as fight for its Succefs : Does not 
 this oblige Chrifiians * (/) living in divers King- 
 
 * doms, at War together, to rmplore God for 
 
 * contrary and contradidlory Things, and con- 
 ' fequently impolTible ? For it is impofTible that 
 ' two Parties fighting together, Ihould both ob- 
 
 * tain the Vidlory.* Such Confufion in W^orfliip 
 cannot be acceptable to God : And yet is the 
 plain confequence of Men*s afling agreeably ta 
 what our Opponent imagines to be their Duty. 
 
 To the following Queftion propos'd, p. 1 64. 
 
 * Was it not foretold, that in the Time of the 
 •^ Af^^//s Kingdom, theyj Jhall not hurt nor de- 
 
 * Jlroy in all his holy Mountain^ and that Men 
 •^ Jhall heat their Swords into Plough-JhareSy and 
 
 * their Spears into pruning Hooks, and that Nation 
 
 * Jhall not lift up Sword againjl Nation, 7ieiiher 
 
 * Jhall they learn War any more, Ifa. ii. 4 — 11, 9 ?* 
 lie anfwers, * Tes : This is foretold, but it is 
 
 * not faid, it Ihall be from the Beginning to the 
 «* End of the MeJ/!ah*s Kingdom. For there was 
 
 a 
 
 (0 K: BarcU/s Apol. f, 56$, 566. 
 
Sed. XIL OfSwearwgyWar^ ami Salutations^ 
 
 ' a righteous ufeof the Sword foretold hy Joet^ 
 
 * iii. 9, 10. And our Lord told his Difciples, 
 ' that he came not to fend Peace but a Sword-, that 
 
 * is, that though all his Exhortations and Infti- 
 
 * tutions tended to promote the Peace of the 
 
 * World ; yet the Event of it, through Men^s 
 
 * Ignorance and PFickednefs, and not complying 
 
 * therewith, would be great Variance and Dif- 
 ' cord, and the Occafion of Bloody Wars in the 
 
 * World, and that Nation jbould rife up againjl 
 *■ Nation, and Kingdom againjl Kingdom, Mat: x, 
 ' 34. — xxiv. 7. Now both thefc Predidlions, 
 
 * that of Ifaiah, and that of our Saviour, were to 
 
 * be accomplilhed, but at different Times and 
 
 * Seafons j and therefore the Prophecy in Ifaiah^ 
 ' of the peaceable State of the World in the 
 
 * Days of the Gofpel, is what is yet to be fulfil 
 
 * led.' 
 
 That Prediflion of our Saviour concerning 
 Wars and Difcord, the Event of Men's Ignorance 
 and Wickednefs, and not complying with his 
 Exhortations and Inflitutions, tending to pro- 
 mote the Peace of the World, had Relation to 
 that State of Things, wherein the Subjedls of his 
 Kingdom would be perfecuted, and fuffer all 
 manner of Evil for his Name's Sake, and their O- 
 bedience to his Precepts. But that peaceable 
 Kingdom of the Mefftah, which Ifaiah prophelied 
 of, was that Gofpel-State of perfedt ILove, where- 
 in the true Subjefts aud Followers of Chrift were 
 to live in an holy Conformity to his Precepts, 
 which exprefly forbid alj Swearing and Fighting, 
 between which, as {m) Robert Barclay well ob- 
 fervcs, there is fo great ' a Connexion, that as 
 
 - they 
 
 (m)jlpot, f. 559, 
 
224 OfSiveari»g^War,a;jdSalutano^js, Se6l. XII, 
 
 ' they were uttered and commanded by him at 
 ' one and the fame Time, fo the fame Way they 
 ' were received by Men of all Ages, not only in 
 
 * the firil Promulgation by the little Number of 
 
 * the Difciples, but alfo the after Chriftians in 
 
 * the firft three hundred Years.' That this was 
 the Judgment of moil, if not all the Ancient Fa- 
 thers, (fo called) of thofe Times, and alfo of 
 many others, and in general of all thofe who 
 have rightly underflood and propagated the Law 
 of Chrift, the fame R. Barclay makes aj^ar, by 
 referring to the Books of numerous Writers, 
 concurring to teftify the fame. Thefe Precepts 
 ofChrift, he calls^ Eternal and unchangeable 
 Lav/s of the Go/pel, properly belonging to the 
 Evangelical State and Perfcolion thtveoi : From 
 which if any withdraw, he fiills fhort of the Per- 
 fedion of a Chrijlian Man. 
 
 Our Adverfary concludes his Remarks on this 
 Point with a generous Conceffion, ' If fays bey 
 a\\ that profefs the Chriftian Faith would 
 aft according to the Nature, Defign and Ten- 
 dency of it, there would be nothing but uni- 
 verfal Right eoufnefs and Peace, and Love and 
 Good Will among them ; which is what all 
 good Men wifh and pray for.' If then, fay we, 
 the Lives and Adtions of all good Men be corre- 
 fpondent to their Wifhes and Prayers, as no doubt 
 they are, they mufl necefTarily live and aft 
 in that Manner as tends to promote that Righte- 
 oufnefs and Peace, and Love' and Good will a- 
 mong Men, the Univerfality whereof they wifli 
 and pray for, and confequently mufl abflain 
 from all Wars and Fighting. 
 
 The Puar having thus candidly given up the 
 former Caufe, calls a frcfh one, p. 165. which 
 he thus introduces. 
 
Sccl. Xll. Of Swear hg^ IVar, and Salutations. 225 
 
 ^fefi. ' Canyon think itlawful' to give the 
 ' ulual Titles and ExprelTions of Rcfped to 
 Men ; feeing, the Apoftle Jaines fliys, If ys 
 
 * have refpe^f to Perfons ye commit Sin, and are 
 *■ convinced of the La-w as Tranfgrejjors. Jam. ii. 9 ? 
 Tov/hieh he anfwers, ' The having Refpeftto 
 ' Perfons, which the Apoftle St. James fliys, 
 
 * is a committing Sin and a Tranfgreflion of the 
 ^ li^aw, is the Refpe6ling the Perfons of Men in 
 
 * Judg'/uent^ or in judicial Caufes, contrary to 
 '*- the Law •, Te Jhall not refpeSi Perfons in Judg- 
 
 * ment^ hut ye jhall hear the fmali as -well as the 
 great ; ye Jhall not be ■ afraid of Man. Deut. 
 i. 17. This is a forc'd and unnatural Conftru- 
 d;?.on' of., the Apollle's Words ; who in the 9th«, 
 verfe, muft mean by Refpeft of Perfons, the 
 fame Thing which he means in the beginning of 
 that Chapter by the fame Words -, My Brethren^ 
 have not the Faith of cur Lord Jefus Chrifi, the 
 Lord of Glor'^ ^ with refpe5J df Perfons j For if there 
 come unto yoiir Afjemhly a Man with a Gold Ring 
 in- goodly Apparel, and there come in alfo a poor 
 Man in vile Raiment ; And ye have refpeui to him 
 that zveareth the gay Cloathing, and fay unto him^ 
 Sit thou here in a good Place, and fay to the poor^ 
 Stand thou there, or fit here under my Footflool : . ' 
 Are ye not then partial in your [elves, and are become 
 Judges of evil 'Thoughts ? Now that the Refpecl 
 'of Perfon:,\itrt forbidden, is not the Refpeding 
 of Perfons in judicial Caufes will plainly ap- 
 pear, if it be confidered, 
 
 I. To whom that Epiflle is written, viz. 
 
 'fo the Twelve Tribes which are (n) fcatteird a - 
 
 Q^ broad 
 
 ihjl^ &% AUi-T^fet, In rk dif^tr^on^ 
 
S26 0} Swearings Wary and Salutations, Se^. XIJ* 
 
 broad, by which we are to underHiand, as {o) 
 Beza Notes, * To all the Faithful Jeivs of what- 
 ' foever Tribe they are, difperfed throughout the 
 ' whole World; Or as {p) Dr. Hammond fays, 
 ' To the Jewijh Chriftians that are difperfed 
 ' among the Nations out of Judea into divers 
 
 * Cities. 
 
 2. The Place mentioned, viz. {q)I'curJJJejnU'^^ 
 by which muft be underfbood the Meeting- Places 
 of thofe difperfed JevAJh Chrijliansy where they 
 aflembled for Worfhip ; nor can it pofllbly de- 
 note any Court of Judicature, which in the Con- 
 dition thofe Chriftians were they could not 
 pofllbly hold, nor had they Power of legally de- 
 termining Controverfics among Men. 
 
 3. That the Apoftle, in the fame Chapter, 
 when he mentions the Judgment SeatSy ver. 6, 
 ufes a quite (r) different Word. 
 
 4. That he makes Faithfulnefs the fole 
 ground of Refpedt, and therefore prefers the 
 poor, whom he defcribes, v. 5, as rich in Faith 
 and Heirs of the Kingdo?n, before the rich, whom 
 he mentions in ver. 6. as oppreffing the Chriftians, 
 and drawing them before the Judgment Seats. 
 
 * But it is both lawful and neceflary, fdys 
 ' our Opponent, for the good Order and Go- 
 ' vernment of the World, to give the ufual 
 
 * Titles, and outward Expreftions of civil Re- 
 ' fpe6t to Men, according to their feveral Ranks 
 ' and Degrees in theWorld,and to keep up thefe 
 
 Diftindions 
 
 (o) Fidelibus omnibus Judxis, cujuscunque Tribus fint, 
 per Orbem Terrarum difperfb. J>r ot, in Locum, ( p ')Parx- 
 
 ?AM/e iu Locum. iq)7i))i awtf-yt^yh viW¥» (r) Kinniixi- 
 
Se6t. XII. Of Swsaringy IVar, an^ Salutotidns, 
 
 "■ Diflin6lions among Men.* In this we (hall not 
 differ with him, if he will but leave out the Word 
 Ufual^ for we are no Levellers, but very free to 
 keep up the Diftinc^lions of Offices and Stations 
 among Men in the World, and to ufe Words 
 proper to denote fuch Diftindions i but there 
 are fome ExprefTions and 'Titles^ which, tho' iifual^ 
 we may have a jufl and reafonable Exception 
 to, fuch as {h) R. Barclay fays, * Lay a Nc- 
 
 * cefHty upon Chrijlians moft frequently to lie, 
 
 * becaufe the Perfons obtaining thern, either by 
 
 * Election, or Hereditarily, may frequently be 
 ' found to have nothing really in Lhem, de- 
 
 * ferving them, or anfwering to them . As fome 
 ' to whom it is faid, 2''our Ejccellency^ having 
 ' nothing o^ Excellency in them \ and who is called 
 ' I'our Grace^ appear to be an Enemy to Grcice j 
 ' and he who is called Tour Honour, is known 
 ' to be Bafe and Ignoble. I wonder what 
 
 * Law of Man, or what Patent ought to ob- 
 ' lige me to make a lie, in calling Good Evil'^ 
 
 * and Evil good? I wonder what Law of Man 
 
 * can fecure me in fo doing, from the juft Judg- 
 
 * mentof God, that will make me count for e- 
 
 * very idleWord ? And to lie is fomething more. 
 ' Surely Chriftians lliould be afhamed that fuch 
 
 * Laws manifellly crofHng the Law of God 
 ' lliould be amongft them.' Nor do the Texts 
 our Adverfary cites, p. x 66. in the leaft tend to 
 Ihew, that fuch Rifles are to be given to Perfons 
 in whom the Virtues thereby denoted are not,- 
 
 But our Adverfary would fupply his lack of 
 Argument with Refledion, ' And tho', fays he^ 
 
 * the ^takers are againfl' giving the ufu.J Ex- 
 
 * preffions of civil Honour and Refped: to 
 ' others i yet they are not againfl receiving them 
 
 * from others, but like well enough to be 
 ' Mafter'd and Miftrefs'd by other People.' 
 
 • 0^2 The 
 
228 Of Swearings Wdr^ and Salutatioffs. Se6t. XII. 
 
 The ^Cikcrs never difliked the Title of Ma- 
 Jlcr or Mi jh'cifs, as given by Servants, to thofe 
 v/ho are really their Majlers^ or MiJlreJJes^ for in 
 that true Senfe they both willingly give and re- 
 ceive thele Titles. 'Tis the abufe of them among 
 Pcribns under no fuch Relation that they find 
 fault with, and from which they would have all 
 Men to refrain. But if others will not, can they 
 help it ? Muft not they receive or hear the Words 
 that others give or fpeak to them ? For though 
 themfelves refrain from fuch abufe, yet they do 
 not defire other Men fhould do fo out of a meer 
 Hypocrilical Compliance to them, before they are 
 convinced in their own Confciences that^tis their 
 Duty. 
 
 He proceeds to tell us, that the Text Matt. 
 xxiii. 10. Be nol ye called Majlers, for one is yonr 
 Majler even Chrijt, is meant of being abfolute Ma- 
 Jlers of the Faith and Confciences of Men* If fo, 
 that Word Majler is mifapplied when 'tis us'd by 
 way of Religious Diftindlion among Men. Whe- 
 ther the Letters M. A. in our Adverfary's Title 
 Pa<^c import fuch a Diftinftion, we leave to him 
 to determine ; not doubting, but that if he per- 
 ceive them prohibited by Chrift, he will leave 
 them out in his next Edition. 
 
 His next Query is, ' Is not taking off the 
 
 * Hat to a Man, and bowing and cringing of 
 
 * ihe Body, vain Cuftoms, which Man has in- 
 
 * vented to feed his Pride, and therefore to be 
 
 * rejefted by fuch as fpar God, as Mordecai re- 
 
 * fufed to how to Hamon. Eft. iii. 2? 
 
 For this he cites R. B*s Apol. p. 512, 513. 
 
 Now R. B*s Word* are thefe, ' Seeing the 
 
 * cJutf End of all Religion is co redeem Men 
 
 from 
 
Sed. XII. Of Swearings War, and Salutations^ 
 
 * from the Spirit and vain ConverfatJon of this 
 
 * World, and to lead into inv/ard Communion 
 ' with God, before whom if we fear al'wajSj we 
 ' are accounted happy •, therefore all the vain 
 ' Cuftoms and Habits thereof, both in Word 
 ' and Deed are to be reje6led and forfaken by 
 
 * thofe, who come to this fear ; fu:h ; s taking 
 ' off the Hat to a Man, the bowing and &ring- 
 ' ing of the Body, and fuch other Salutations of 
 ' that kind, with all the foolifh and fuperftiti- 
 ' qus Formalities attending them, all which 
 ' Man has invented in his degenerate State, to 
 ' feed his Pride in the vain Pomp and Glory ot 
 
 * this World.* If then it be true, which K. ^5. 
 aflerts, and which our Opponent does not attempt 
 to confute, that Man has invented :i\\ thofe Things 
 in his degenerate State^ to feed his Pride in the 
 vain Fomp and Glory of this IVorld •, it muft needs 
 follow, that they are forbidden by the Law of 
 God. The Inflance of Mordecai is not in the 
 place of i^. .5's Apol. referr'd to ; however, it 
 fufficiently fhews, that Mordecai was not of our 
 Adverfarie's Opinion, fince he refufed to bow to 
 a wicked Man, tho plac'd in an outv/ard Chara- 
 cter of great Eminence. 
 
 The Vicar, p. 136, ufes this Retortion, ' And 
 < the Bowing of the Body, as a mark of Refpedl, 
 
 * the' it is a pofture that looks liker Idolatry, and 
 « more abjecl in its Nature than the Hat, is what 
 « the fakers now generally allow of, and prac- 
 
 * tife themfelves, the' contrary to their formerly 
 ' avowed Principles and Pradice.' 
 
 Had his Acquaintance with ^^^{akers been 
 general^ he would never have made fuch a general 
 AJfertion concerning them. Nor would he have 
 afpers'd the generality with the Practices of feme 
 
 Q^ 3 particular 
 
JO Of Swearings Wary anoi Salutations' Se6l. XII. 
 
 particular Perfons among them. Had he faid, 
 Ibme of the ^takers now praftice Bowing of the 
 Body, as a mark of Refped, rho' the generafity 
 difallov/ of it, he had fpoken the Truth, if he 
 knew it to be fo ; tho' even then it had been ve- 
 ry unjufi: to infer, that the Ridkers in general con- 
 tradict their fonne7'iy a'voived Principles and Pra- 
 Elicc, 
 
 He adds, ' And tho' they will not put off their 
 ' Hat to their Superiours, not to the King him- 
 ' felf; yet they will make their own Servants 
 
 * Hand bare before them in their Houfes and 
 ' Shops, and their Childitn to fit bare their 
 ' Schools.' 
 
 The injuflice of this Reflection was long fince 
 expofed by Dr. Philips in the tbl lowing Pafiage, 
 
 * It is none of our method to require a Cerc- 
 « monious taking off the Hat from our Appren- 
 ' tices, I3c. as a token of that Refpcct which 
 
 * we cannot give to others, \tx. our Adver- 
 ' faries flyly infmuate what they can to the 
 ' Contrary. We do not abfolutely prohibit 
 ' the taking off the Hat without a Limitation -, 
 
 * for we approve of a Religious and or an Ad- 
 ' vantngious taking off the Har,' and arc daily 
 ' in the Praclice of it. 'Tis only a Ceremonious 
 ' taking; off the Hat that we confcientioully fcru- 
 ' pie ; we call that a Religious taking off the Plar, 
 ' when it is done in Adoration to God in our 
 ' publick Meetings, or when we vocally delire 
 « his Blcffmg on thofe Creatures, which he is gra- 
 ' cioufiy plcafed to afford us for our Food. 
 
 * We ftile that an advantagious taking off the 
 
 * Hat, when it is done on Account of fomc Be- 
 
 nefit 
 
SeQ:. XII. Of Swean/jgyWar.fa}td Salutations* 
 
 * nefit that probably will enfue to him that doth 
 ' it, either in Refpefl of Health, or for the more 
 ' convenient Learning of fome Trade or Science. 
 ' Beneficial it would be to all Perlons, if they 
 ' would habituate themfelves to go without their 
 ' Hats in their own Houfes ; by fuch a Cuftom 
 ' their Conftitution would be render'd more ca- 
 ' pable of defending it felf againft the injuries ot 
 ' the Air, i^c. and they would not be fo fubjedl 
 
 * on every Alteration of the Weather, to De- 
 ' fluxions, CfT'c. as they now are. I judge it abfo- 
 ' lutely necelTary for Bop to be obliged, on Ac- 
 ' count of their Health, to be uncovered, when 
 « they are within Doors ; and if Girls could be 
 ' perfuaded to go in their Hair, as Boys ge- 
 ' ncrally do, it would be advantagious to their 
 ' Health. Conveniency obliges molt young Peo- 
 
 * pie to be without their Hats, when they are 
 « learning any Art or Science, becaufe it would 
 ' bean impedimenttotheir Tutors. Schoolmafters 
 
 * can inform any how inconvenient it would be to 
 ' them, if their Scholars fliould wear their Hats, 
 
 * when they teach them to read, write, or caft 
 ' Accounts. For thefe and the like Reafons, not 
 
 * for Honour or Rcfped, it is, that our Chil- 
 
 * dren, Scholars, and Apprentices, go with- 
 < out their Hats, when they are at Home. 
 ' And we deny, that it is our Pradice to com- 
 
 * mand our Servants^or Inferiors toftand with 
 
 * Cap in Hand before usy as our Adverfary falfe- 
 
 * ly luggefts .But if any of our Servants or Infc- 
 
 * riors, that think taking off the Hat, ro aJ'/a- 
 
 * ^ofoVi a thing indifferent, will give us that Re- 
 
 * fpeft which they imagine is their Duty to give 
 ' our Equals, we do not require it of them nor 
 ' juftify them therein. We hate Hypocrify, there- 
 ' fore Countenance none in merely intimating 
 
 * our Anions or modes of Speech -, neither is any 
 
 0^4 Man's 
 
32 Of^rvearingy War^anciSalutatiom. Se£l:. XXI. 
 
 ' Man's Perfon the more acceptable to uSjbccaufe 
 
 * he doth, out of a fantallick humour, mimick 
 ' our Language or Kehaviour : We eileem thofts 
 
 *• mofl who appear what really they are. 
 
 The Vicars next Query, p. 167. is, 'Isnotthe 
 
 * command of honouring our Father andMother 
 ' meant onlyofthe inward Honour of the Mind ?' 
 He anlwers, ' No. For then they make all 
 ' the other Commands of God require only the 
 ' inward a(5ls of the Mind as well as this. And 
 ' thus all outward a6ls of Piety and Reverence 
 ' to God, might be laid afide as, well as outward 
 
 * Carks ot honour to our Parents.* 
 
 That Perfon who inwardly fin Mind and 
 Hearr^ honours his Parents, cannot fail ot 
 demonflrating it by outward A6lions of real O- 
 bedience, when needful ; Such outv/ard Adla 
 are tb.e ncceflary produft of inward' honour, 
 and 'tis impoflible they can be lai,d afide where 
 that remains. 
 
 But Bowings, Cringings, Kneelings, and other 
 meer Ceremonial Forms of Addrefs, are fo far 
 from being of the nature of real inward Obedi- 
 ence or Honour, that they are frequently moft of. 
 all us'd where that is leail intended. 
 
 Our Adverfary proceeds, 
 
 ^fcjl. *■ Is not a Chriftian exprcl'ly enjoined, 
 
 * 7ioi to he conformed to the l\ orld or to its Fafliions 
 and Cuftoms. 
 
 Anf. ' Yes. But it is to be undenlood only, 
 
 * of his not being conformed to the World as to 
 
 * it's Fafhions and Cuftoms in any Thing that is 
 
 * evil 
 
b eft. XII. OfStvearhg^Wary andSalatatims^ 233 
 
 *" evil and finful. And fo he is not to give flat- 
 ' tering Titles, nor ufe lying Compliments, nor 
 
 * vain and collly Apparel, unbecoming his Age 
 •• and Sex, or Ability, or his Rank and Condition 
 ' in the World ; nor to give Religious Worlhip 
 
 * to Men. But he is not to be too nice and fcru- 
 ' pulous in conforming himfelf to the Cuftom 
 ' of the Place, in all innocent and indifferent 
 ' Things, as in his Habit or Garb, in his man- 
 ' ner of faluting and way of Addrefs, and in 
 ' his modes of Speech or Gefture, where there 
 ' is nothing in thefe contrary to Decency and 
 ' Gravity.' 
 
 In all this we gainfay him not ; only we 
 claim the reafor^ible and rightful Liberty of judg- 
 ing for ourfelves, zvhat Fajhions are evil andjinfuly 
 what 'T'itles arc Flattering ; IVhat Complments are 
 Ipng ; And what Apparel is unbecoming : What 
 Modes of Saluting, Speech and Gejlure, are innocent 
 and indifferent. A Confcientious ufe of this jufl: 
 and equal Liberty has led us to a Nonconformi- 
 ty to fuch Fafhions, Cuffoms, and Speeches, of the 
 iVorld, as w<? judge Evil ; and which are not the 
 lefs fo to us, for onr Adverfary's calling them 
 innocent and indifferent. 
 
 We affect not Singularity in Habit: Our Garb 
 is like other Men's, only freed from their Super- 
 fluities. Which is more than the Vicar can fay of 
 his. 'Tis himfelf and his Brotherhood, the Cler- 
 gy fo called, who praftice that Singularity, (the* 
 not that PlainnefsJ they would without caufe con- 
 demn in us : Their Singularity of Garb is fo con- 
 trary to the Pra^ice of the pri?nitive Chriiiians, that 
 it has not the leaf: Countenance from c»)' of the Writ- 
 2?igs of the New 'Jejlametit. Their Deftre to walk 
 in long RoheSy Luke xx. 46. favours too much of 
 
 Pride. 
 
^34 Of S wearing, Waryanoi Salutations' 6e£t. XII, 
 
 Pride. And their afTuming a peculiar Habit to 
 diflinguifh them from others is in no wile i'crvicea- 
 ble to Religion itfelf, butfets up wrong Notions 
 of it, by placing it in things where God never plac'd 
 it. Thefc Obfcrvations we were led to make 
 by our Adverfary's objc6ling an Affedationof 
 Singularity to us, which much more properly 
 appertains to himfelf and his Brethren. 
 
 Thus much for Apparel, we come next to 
 Speech ; The Vicar tells us, p. i68. that, ' It 
 ' is proper to fay you to a fingle Perfon, when 
 ' Cuftom, which gives the Signification to 
 « Words, has made Ton in fpeaking to one fingle 
 ' Perfon to fignify the fame with thou and thee ; 
 * whereas the Word Te is only or moftly ufed in 
 < fpeaking to more than one. 
 
 The Cuftom he fpeaks of is what Eraf?nus 
 calls, Co/ifuetudo infill fijjlma^ a moft infip'id or filly 
 Cuftom, and as fuch he expofes it, in his Book 
 De confcrihendis Epiftolis. 
 
 An improper Cuftom of fpeaking (with the 
 Vicar's leave) is no Propriety of Speech. The 
 Wwdiyou, doth ftill retain its proper Significa- 
 tion, which is only plural ; and is therefore, 
 when applied to a fingle Perfon, improperly 
 wrefted from its true Senfe, in compliance with 
 ii Cuftom, whofe Original was Pride and Flattery, 
 AS Johannes Marefius of the French Academy 
 (quoted by {f) Robert Barclay) in the Preface 
 to his Clouls teftifies ; ^ Let none wonder, fays 
 ' he, the Word Thou is ufed in this Work, 
 *• to Princes and Pnncejfes -, for we ufe the fame 
 ^ to God : And of Old the fame was ufed to yL 
 
 lexanders^ 
 
 (f) Jpjl. p. <27. 
 
Se£l:. XIII. Of Chrrfiiaii Obedience^ hc» 255 
 
 ' lexanders, CcBfars^ ^eens and Emprejfes. The 
 ' ufe of the Word Tou when one Perfoa is fpoken 
 
 * to, was only introduced by thele bafe Flatteries 
 
 * of Men of latter Ages, to whom it feemed 
 ' good to ufe the Plural Number to one Perfon, 
 
 * that he may imagine himfelf to be equal to ma- 
 < ny others in Dignity and Worth ; from whence 
 t at laft it came to Perfons of lower Quality.' 
 
 * The fakers difufe then of an evil flattering 
 Cuftom favours as little of Pride or Vanity, as 
 the Clergy's ufual pafling from one to another 
 the Title of Reverend Sir, and accepting it from 
 other Men, as a diflinguilhing Badge of their Or- 
 der, does of Humility. 
 
 SECT XIII. 
 
 Of Chrijlian Obedience^ &C. 
 
 The Vicar's thirteenth Sedion is chiefly a Re- 
 capitulation of fcveral Points already fpoken to ; 
 and mofl of the Queries propofed and an- 
 fwered by him are fuch as he does not pretend an 
 Authority for from any of the fakers Writings ; 
 we fhall therefore be the more brief in our Exa- 
 mination of it. 
 
 His firft Query and Anfwer, p. 168, 169, 
 plainly import, that wh2.t thtLaw of God Jlill re- 
 quires of us as a Duty is not the Meafure of Obedi- 
 ence indifpenfihly required of us under the Gofpel. 
 This will feem fl;rangeto none, but fuch as think 
 themfelves bound to do their Duty. However, 
 fince he does not cite any of us as concerned in 
 
 what 
 
L j<5 Of Chrifiian Obedience, kc, Sed. XIIL 
 
 what he fays, we fhall forbear any fartlier Re- 
 mark. 
 
 His next Query, p. 169. is concerning the 
 Means of Grace ; which he places in feveral out- 
 ward Performances ot our own, which he fays, 
 
 * God has appointed us to ufe for his conveying 
 ' liis Grace to us.' 
 
 This feems direftly tocontradi(fl the thirteenth 
 Article of his own Cliurch, which is in thefe 
 Words. 
 
 * Works done before the Grace of-Girifl:, and 
 
 * the Infpiration of the Spirit, are not pleafant 
 ' to God, forafmuch as they fpring not of Faith 
 
 * in Jefus Chrill, neither do they make Men 
 
 * meet to receive Grace, or (as the School Au- 
 
 * thors fay) deferve Grace of Congruicy : yea 
 ' rather, for that they are not done as God hath 
 
 * willed and commanded them to be done, we 
 ' doubt not but th^y have the Nature of Sin.' 
 
 His third Query is thus, * Is every Man bound 
 
 * to be of the Communion of the Church, that 
 
 < is eftablifhed by the Laws of the Land where 
 
 < he lives?* To which he anfwers, ' No, he is 
 
 * not bound to it, but only when there is nothing 
 
 * required as a Condition of Communion with it, 
 
 < that is unlawful, or contrary to the Commands 
 
 * of God, for we are always to obey God rather than 
 « Man. A<5ls v. 24.* In this he fays well, and if 
 he will but admit, as on Proteftant Principles 
 he ought to do, that every Man is to judge for 
 himfelf, whether the Conditions of Communion 
 required be lawful or not, it will necclTarily fol- 
 low, that no Man, who, after due endeavours to 
 inform himfelf aright, on a Foundation of Judg- 
 ment 
 
Sea. XIII. Of Qhrtpan Obedience, &:c. 
 
 ment, thinks the Conditions of Communion v/ith 
 the national Church unlawful, is obliged to con- 
 tinue therein. Confequently, Separation or Schifm 
 in that Man is fo far from being ^grievous Sm,zhjJit 
 icis really none at all. 
 
 The Vicar's next Point is concerning the 
 Scriptures being the H^ord of God, in which fome 
 of his Pains might have been fpared ; for we de- 
 ny not that the Holy Scriptures may be called the 
 JVord of God in the Senfe he exprefles, p. 170. 
 'Viz. ' A Declaration of the Mind and Will of 
 
 * God to us, and again, ' The written Declara- 
 
 * tion of his Mind and Will to us :^ But we mufl 
 differ from him, when, p. 171. he will have the 
 JVord of God, that we are born again and fan^ified 
 hy, to be the Scripture ; which Opinion, we think 
 is not warranted by the Texts he cites •, 'viz. James 
 i. 21. Of his own Will begat he us by the Word of 
 Truth, which we take to be the fame Word fpoken 
 of in the next Text he quotes, viz. 1 Pet. i. 23.- 
 Being born again not of corruptible Seed, butofincor-- 
 ruptihle, by the Word of God, which liveth and a- 
 bideth for ever. Which cannot be meant of the 
 Scriptures, unlefs they be incorruptible, and live 
 ^nd abide for ever, which we apprehend, no 
 Man will alTert. His third Text, John xvii. 17. 
 Sanclify them through thy Truth, thy Word is Truths 
 is fpoken of Chrift himfelf, as appears ver. 19. 
 where he fays. And for their Sakes Ifan^ify ?nyfelf^ 
 that they alfo might be fariLlified through the Truth. 
 Nor does the attributing the Work of Regenera- 
 tion and Sanftification to the Power of Chrift 
 Qnly,in the leail exclude the Scripture and outward 
 Teaching from their proper Ufe and Service. 
 which is to dired to Chrift, the eternal Word of 
 God, and the Power of his Spirit, for Sanctifica- 
 tion. And that the Power of the Spirit is not the 
 
 ' Scripiure 
 
2^8 Of 'Chrijlian Okdieme^ See, Sefl:. XI IH 
 
 Scripture, or written Word, is evident by that Di- 
 ftindtion of Paul our Opponent mentions, viz. 
 Our Go/pel came not unto wu in IVord onl-j^ but alfo in 
 Power •, plainly intimating,that without the Pow- 
 er of the Spirit accompanying them, his Writings 
 were but mere Words and of no Efficacy. 
 
 Vageiyi. Our Opponent tells us, that, ^ It 
 ' is an Ordinance of God, that the Scripture 
 ' jGhould be publickly read in our folemn AfTem- 
 ' blies lor publick divine Service, and Chriftian 
 « Inftrudibn.' And Inftances in the Law of Mofes 
 being read in the Jewijh Synagogues. As if the 
 Pradtice of the Jews under the Law were fuffici- 
 cient to prove a Thing an Ordinance df God un- 
 der the Gofpel. But, ' there is, fays he, the 
 ' fame Reafon for the publick Reading of the 
 ' Gofpel or Chriftian Law, in Chriftian Aflem- 
 
 * blies, as there was for the Reading of the Law 
 ' of Mofes, and the Prophets in the Jewijh Tem- 
 « pie and Synagogues, and it is accordingly fre- 
 
 * quently commanded to be done. Col. iv. i6. 
 ' iThsff. V. 27.* Let us hear what thofeTexts fay, 
 for 'tis ufual with our Adverfary to cite Texts 
 without tranfcribing them -, as if he had Evidence 
 on his Side, which if examined, are really againft 
 him. 
 
 Col. iv. 1 6. And when this Epijlle is read atnong 
 you, caufe that it he read alfo in the Church of the 
 Laodiceans, and that ye likewife read the Epijlk 
 /re;;* Laodicea, Our Adverfiry's calling this an 
 Ordinance of God is but an efiipty Pretence, feeing 
 himfelf pra6bifes it not. When does he read to 
 the People the Epiftle of Paul to the Laodiceans ? 
 He is fo far from it, that I fuppofe, he eftecms it 
 nopart of Canonical Scripture, though here, he 
 fays, commanded to be read in the Church i yet 
 
 ' fuch 
 
Sea. XIII. Of Chrifiian Obedience, he, 2 J9 
 
 fuch Command being but a particular Precept to 
 a particular Cliurch is no Proof of a Gofpel Or- 
 dinance. 
 
 I l^hejf. V. 27. / charge you by the Lord that this 
 Epijile be read 'ante all the holy Brethren. 
 
 This alfo being a particular Precept concern- 
 ing that Epiille, does not imply a Gofpel Ordi- 
 nance. 'Tis a ^xAt'm Logick. Ex particularibus 
 non eft Syllogizare. Any reafonable Man may fee 
 the Weaknefs of this Conclufion, viz. The Apo- 
 file direBedhis firft Epiftle to //?<? ThelTalonians to 
 he read in the Church there., therefore all the Scrip- 
 tures of the old and new Teftanmit are appointed., by 
 God's Ordinance^to be read in all ChriftianAJfemhlies 
 for publiek Worjhip. 
 
 But what particular Precepts will not prove, 
 he endeavours to infer from general Pra6lice i and 
 therefore boldly aflerts, * That from the Apo- 
 ' files Days, the holy Scriptures, both of the 
 
 * old and new Teftament, have been always read 
 ' in publick Chrifiian AfTemblies for divine Wor- 
 ' fhip and Service, and Chrifiian Inflruftion.' 
 An AfTertion too extenfive for him to prove, and 
 which we certainly know to be untrue, having 
 been prefent in many publick Chrifiian AfTem- 
 blies where they have not been read, though fre- 
 quently cited by way of Confirmation to living 
 Teflimonies given forth agreeable thereto. But 
 the Vicar's faying p. 173. ' That the ^iake?;s ne- 
 
 * ver read them in their Meetings in any Lan- 
 
 * guage at all, nor fuffer a Bible to be feen in them,' 
 is a grofs Calumny, in Confutation of which we 
 are able to prove by many WitnefTes, that the 
 Scriptures have been read in their Meetings, and 
 that, in fome of their Meeting Places, the Bible 
 
 is 
 
240 Of Chripan Okdief/ce, ^c., Se&. XI IT- 
 
 IS always to be feen, tDcing publickly placed there 
 for any Man's Infpedion. 
 
 But he adds, ' And yet juftify tjieir filent 
 
 * Meetings, and often read their Friends Epiftles 
 ' and Writings, dnd call them zhc ^Ford of tHe 
 ' Lord to them, a Title they will not give to the 
 
 * Scrifitures -, and while they call the Scriptures 
 •^ dead Letters, they call their own Books living 
 ^ divine Teftlnionies.* 
 
 That we juftify our filent Meetings is true » 
 but that we prefer our Friends Writings to the 
 Scriptures, is not fo, for we are ready to give the 
 Title of the fVord of the Lord to the Scriptures, ih 
 the fame Senfe any of our Friends have called 
 their Writings fo ; and will freely give ourFriends 
 Epiftles and Writings the Title of Dead Letteriy 
 in the fame Senfe any of theni have fo called the 
 Scriptures ; and we do, as we often have done, 
 declare, that we prefer the Scriptures before any 
 of our Friends Books, or any other Writings 
 whatfoever. 
 
 Pag. 17^. The VieaY cites Jafnes Parnel's 
 Shield of Triahp3.g: 11. to authorize this Query, 
 ' Is not he that faith, the Letter is the Rule and 
 
 * Guide of the People of God, without, feeding 
 
 * upon the Hufks, and ignorant of the true Light 
 
 * wich Was before the Letter V/as ?' 
 
 Now, Jamei Pamelas Wofds are, pag. ic, 
 
 * They who are never fo learned without, and 
 ' can read and underftand all Tongues and Lan- 
 ' guages without, and do not read the Scripture 
 ' within, only feed upon the Hufk. Pag. 1 1. 
 ' But Drunkards and Swearers, and proud, 
 ' and wanton, and covetous, luftful^ envioits 
 
 .' ones. 
 
Se6i'. XIVl Of Prayer. 
 
 * ones, and all manner of unrighteous Per- 
 < Ions, will. take the Letter to talk of, and call 
 
 * it their Rule and Guide, but are out of the Life 
 ' thereof, and fp by it are condemned i and 
 ' thofe are the Swine that are feeding upon the 
 » Hufk without, and have gotten the Form, but 
 ' are out of the Life and Power, and put the 
 
 * Shadow for the Subftance.* 
 
 In thefe Words o( James Pamela there is not 
 the leaft difparaging of the Scripture or Doftrine 
 contained therein ; nor could our Adverfiry have 
 drawn any fach Confequence, had he not falfly 
 cited them -, much lefs could he have inferred 
 that J. P. charges the Obferver% of the Scrip- 
 tures with the Ignorance of Chrill the true Light, 
 when 'tis plain his Words are direiled againit 
 thofe who did not obferve, nor live the Life of 
 them. 
 
 As to preaching from a Text of Scripture ', 
 which he treats of, p. 174, 175. we liave nothing 
 againft it, provided fuch Preaching proceed from 
 the Motions of the Spirit of Chrifl, as all true 
 Preaching does ; and *tis well known, that fome 
 of our Minifters do frequently begin their Tefli- 
 monies with reciting a Text of Scripture, and 
 preach from it. 
 
 ■ The refl of this Se6lfon, concerning immediate 
 Infpiration, is but a Repetition in part of what he 
 has before faid in Seft. iv. andv. and which we 
 have there already anfwered. 
 
 R SECT' 
 
242 Of? r'a y e k: Sed. XIV* 
 
 % _ 
 
 SECT. XIV. 
 
 0/ P R A Y E R. 
 This Section begins with the following 
 
 ^(ej^. ' Is any outward vocal Prayer, in con- 
 « formity to the external Letter of the Law, or 
 « any outward Command or Example in Scrip- 
 ' ture, ever acceptable to God, or fuch as he 
 < requires, but only when we have an inward and 
 « immediate Motion of the Spirit moving us 
 ' thereto?* 
 
 To this Query, the 13 th Article of his own 
 Church,before recited, gives him a direft. Anfwer, 
 tVorks done before the Grace of Chrifi and the Injpi- 
 ration of his Spirit y are not pie af ant to God. 
 
 He queries yet farthei*, « And is not all that is 
 ' done without the immediate Motion of the Spi- 
 
 * rit, done in Man*s own Will, or the Produft 
 
 * of his own natural Will and Abilities?* To 
 which we feply •, All that is done, as an A<fl of 
 Religion, without the immediate Motion of the 
 Spirit of Chrift, is not done according to the 
 Will of God •, but are fuch Works, of which 
 the 13th Article aforefaid exprefly fays, for that 
 they are net done as God hath willed and comvianded^ 
 we doubt not, but they have the Nature of Sin. 
 
 f 
 
 As to what our Opponent fays, pag. 180, d 
 
 * ufing outward vocal Prayer in Obedience to the 
 
 * outward Commands, and Excimples, and Ex- 
 
 ' horrations 
 
Sea. XIV, Of Prayer„ 24 j 
 
 hortations given us by the Spirit of God in hoJy ^ 
 *• Scripture/ 'tis to be confider'd, that there 
 can be no true Obedience to the Commands of 
 God in Scripture, without his Holy Spirit firil 
 inwardly moving and inclining us to obey ; with- 
 out which Motion and Inclination, ameer out- 
 ward Conformity to outward Commands, and 
 a meer external following other Men's Exam- 
 ples in {iiying over certain Words after them, 
 would be meer Will-Worfliip, and far from the 
 Nature of true Prayer, which is the Sacrifice of 
 the Heart, the Offering of a broken and of a coju 
 trite Spirit, the pure Breathings of a Soul in 
 fome meafure quickned by the Spirit of God, and 
 touch'd with a Senfe of his Divine Love, and of 
 its own Infirmities, which are fuch that '-Joe know 
 not ivhat to pray for as we ought, hut as the Spirit 
 itfelfhelpeth our Infirmities, find niaketh Interceffwn 
 for us, not always enabling to the Ufe of outward 
 vocal Prayer, but with Groanings which cannot he 
 uttered. Rom. viii. 26. And faith the Apoftle, 
 be that fearcheth the Hearts, knoweth what is the 
 Mind of the Spirit, hecaufe he maketh Intercejfon 
 for the Saints according to the IFillof God. ver. 27. 
 Now if we know not what topra-^ for as we ought ^ 
 and 'tis the Spirit only which knoweth the Mind of 
 God, and maketh Intercejio?: according to his IVill i 
 what can be more evident, than that all vocal 
 Pretences to Prayer, without the Motions and 
 Infpirations of the Spirit teaching us both what to 
 pray for, and how to do it acceptably, are lifdefs 
 Performan^s, Fruits of Ignorance, and Sacrifices 
 in no wife well pleafing to God. And this our Ad- 
 verfiiry himfell, notwithllandingall his Efforts in 
 Defence of meer /o/-;7iii/ Prayer, fecms not whol- 
 ly infenfible of ; when he tells us, pag. iSi. of 
 the gracious Affifiances of the Spirit to enable us to 
 pray in an acceptable manner, and that a Diffofttion 
 
244 0/ P R A Y E Rr Sea. XIV. 
 
 to Prater is alzvap owing to God^s Holy Spirit. We 
 may in rhis Place reafonably require trom him an 
 infelligible Diftinftion between the Holy Sprit's 
 ivorhng i'n Men a Difpojition to Prayer., and the 
 Spirit's inwiediately moving us to pray., becaufe 
 while he aflerts the one, he would feem to deny 
 the other. Till he fl-ial] therefore demonllrate 
 the Diilerence, between the Spirit's immediate 
 ?no-ving us to Prayer, and difpofing us thereto, we 
 muft think his Difcourfe on this Head to be con- 
 fufed and felf-contradiftory. 
 
 He Hiys, pag. i8i. * And why may not the 
 
 * ferious and earned Prayers, even of an unrege- 
 
 * herate Man, in compliance with the preventing 
 ' Grace of God, that accompanies the external 
 
 * Word, be accepted, for his obtaining the 
 ' Gv:Lce of Regeneration, or that honeft and good 
 
 * Heart that may prepare and difpofe him tor it ; 
 « kc'ing to him that hath, or that maketh Ufe ot 
 
 * that Meafure of Grace he hath already, Jjall 
 ' be given more. Mat. xiii. 12. 
 
 Thai* even an tinrcgeneralc Man may have a 
 meafure of Grace, or of the Spirit of God in him, 
 reproving him, and convincing him of Sin, and 
 at Times raifing in him fome Defires and Prayers 
 for Deliverance, we doubt ncrt : But then fuch 
 Defires and Prayers do really proceed from the 
 Motions of the Grace or Spirit of God in him : 
 Which Graci* or Spirit would alfo, if he conti- 
 nued Obedient to its Motions, perfeft in him the 
 Work of Regeneration. So that when fuch De- 
 fires and Prayers are fo raifed, he is as it were 
 departing from his Wickednefs, and entring into 
 a better State, from which yet he may foon fall 
 away again. So that we admit of praying accord- 
 to the ?neaftire of Grace or Spirit received ; but not 
 
 \?ithouc 
 
Sea. :551V. Of Prayer. 245 
 
 without any Meailire of it. For it feemeth to us, 
 that it a wicked Man, without any Motion ot the 
 Spirit of God preceding, do repeat a cuftomary 
 Form of Words, under Pretence of Prayer, he • 
 
 offers but that 6"^cr;y7fc' which, Solomon fays, is a?i 
 Abomination to the Lord^ Prov. xv, 18. 
 
 FIis Inflances of David and Daniel^ and other 
 pious Perfons, whom he mentions as praying at 
 llated Times, make nothing againft us ; feeing 
 we doubt not but they prayed by the immediate 
 Motion of the 6'pirf/ 5/ Go^, which is the Thing 
 we contend for. We never oppos'd y?(^/t.'J Tijnes 
 for Worlhip, nor praying by the Motions of the 
 Spirit at fijch Times •■, what we gainfay, is Men's 
 refblving beforehand to ufe vocal Prayer at fuch 
 Times, though without any Motion of the Spirit 
 thereto. 
 
 Our Opponent fays, pag. 1S2. ' And conftant 
 
 * daily Family-Prayer, is a Duty exceeding ufe- 
 ' ful andneceflary, to keep up a lively ?-iti\{^ and 
 ' Spirit of Religion in a Family ; that with good 
 ' Jojhua, we and our Houfe may ferve the Lord, 
 ' and with faithful Abraham., command our Klhil- 
 '- dren and Houjhold after us to keep the ff^ay cf the 
 ' Lord; and that his Fury may not be poured" upon 
 
 * «i, as upon the Heathen that know him not^ and 
 
 * the Families that call not upon his I^atne. And is 
 ' not the ^takers waiting for the extraordina- 
 ' ry Motion of the Spirit to a known and ordina- 
 ' ry Duty, (for which the Motion of the Spirit 
 ' in the Scripture is fufHcient) the Reafon that fo 
 ' very few of them ever pray in their Families, 
 ' or give Thanks for their Food ; or but very 
 ' rarely ? And if they are never to do it but 
 < when they have a particular immediate Motion 
 « of the Spirit to it, how come they and the Spi- 
 
 f ' rit 
 
 ^ 
 
247 
 
 Of Prayer. 
 
 Sea. XIV, 
 
 ' rit to be fuch Scrangers, as never, or fo rarely, 
 ' to have any fuch Motion of the Spirit, to iuch 
 ' a nccefiary Duty ?' 
 
 This Pafllige we have largely tranfcribed, be- 
 caiife it carrits with it a popular Objecftion, fre- 
 quently thrown at us by Perfons who have exer- 
 cis'd thenifelues in a curfory Formality of faying 
 Prayers^ till they feem fcarce to know what True 
 Prayer is. But that it has far Icfs weight, than 
 at firfb Appearance fome may think, we fhall 
 endeavour to demonllrate. 
 
 * (/) I. We freely confefs, that Prayer is both 
 very profitable, and a necelfary Duty com- 
 manded, and fit to be pracfifed frequently by 
 all Chrillians. But, it is to be confidered, that 
 Prayer is twofold, inzvardznd oiifjoard: In- 
 ivard Prayer is that fecret turning of the Mind 
 towards God, whereby being fecretly touched 
 and awakened by the Light ofChrifl in the Con- 
 fcience, and fo bowed down under the Senfc of 
 its Iniquities, Unworthinefs and Mifery, it 
 looks up to God, and joining lifue with the fe- 
 cret Shinings of the Seed of God, it breaths to- 
 wards him, and is conlfantly breathing forth 
 fome fecret Defires and Alpirations towards 
 him. It is in this Senfe, that vv-c are fo fre- 
 quently commanded to pray continually, Luke 
 xviii. I. I'TheJf.v. ly. Eph.v'i. i8. Luke xxi. 
 36. Which cannot be underftood of c.v/civ/ri 
 Prater, becaufe it were impofTible, that Men 
 fliould be always upon their Knees, exprelFmg 
 Words of Prayer ; and this woukl hindt-r 
 them from the Excrcife of thofe Duties no lef^ 
 pofitively comrnandcd. 
 
 Thc 
 
 it) See .^ B's, yipoh p. 392, 3?;. 
 
Sea. XVr. Of prayer.' 247 
 
 The like may be faid of Giving Thanks ; 'tis 
 when the Soul touched with a deep Senfe of the 
 Mercies and Favours of God, doth lift up it felt 
 by the AfTiflance of his Spirit, in an holy Admi- 
 ration of his Goodnefs and loving Kindnefs, tho* 
 without the Ufe of Words or vocal ExprefTions. 
 This inward Prayer of the Mind, this internal 
 Tbankfgiving o^ the liQa.rt and Soul, we confefs to 
 be a neceffary Duty at all Times, for the Pra- 
 (5lice of which, every Member of a Family is 
 not without fome Influence of the Spirit of God, 
 fufHcient, if regarded, to keep up a lively Senfe 
 and Spirit of Religion ', without which this' true 
 inward Prayer cannot be performed ; though *tis 
 too evident, that a meer cuflomary formal Repe- 
 tition of Words may be us'd, where the true Spi- 
 rit and Senfe of Religion is abfent ; which there- 
 fore comes under our Saviour's exprefs Prohibi- 
 tion, Mat. vi. 7. But when ye pray, ufe not vain 
 Repetitions, as the Heathen do ; for they think 
 they fb all he heard for their much /peaking. 
 
 2. We find not that Jefus Chrijl, the Author 
 of the Chrijiian Religion, enjoy ns any fet or dated 
 Times for the Exercife of outward ov vocalPrayer, 
 but in Oppofition to the Hypocrify of fuch, as 
 loved to pray ft andingin the Synagogues, and in the 
 Corners of the Streets, that they fnight befeen of Men, 
 enjoyns his Followers a very different Practice. 
 Mat. vi. 6. But thou, when thou prayejl, enter into 
 thy Clofety and fhiit thy Door, and pray to thy Fa- 
 ther which is in fecret, and thy Father which feeth 
 in fecret, fhall reward thee openly. This inward 
 and fecret Prayer and Thankfgiving of the Heart, 
 is, in our Efteem, a known and ordinary Duty ; 
 to be conftantly exercifed, as well in our Fami- 
 lies, as other Places, where our Converfeis, and 
 as well when we receive any of the Mercies of 
 
 R 4 God, 
 
 J 
 
24-8 Of Prayer. Sed. XIV 
 
 God, as fome of them, whether they be fpiritual 
 or temporal. As oiir Reception then of the 
 Mercies of God is continual, lb Should our Re- 
 turns of Thankfgiving be. 'Tisfucha Thankf- 
 giving, not a formal faying of Grace, which the 
 Apollle recommends, i Cor. x. 31. Whether 
 therefore ye eat or drink^ or whatfoever ye do, do ail 
 to the Glory of God. The Term whatfoever ye do, 
 is very cxtenfive ; and if our Opponent will needs 
 have the Place undtrikoo^] of vocal 'Thaiikfgivi??g, 
 he will find himfelf engag'd in an impracticable 
 Series of fuch Performances. Are not r.ll the 
 Mercies of God to be received with Thankfgiving ? 
 Ifxht'Thankfivingmufibe neceffarily always vo- 
 cal, will he not be oblig'd to fay his Grace, in 
 exprefs Words, 'ujben he breaths in the Air, or 
 when he drinks between Meals, or receives any 
 ether Sujlenance, as well as when he takes his 
 P'ood in company with others at certain Seafons ? 
 We are far from fpcaking or thinking any thing 
 againft' outward vocal Prayer and "Thankfgiving 
 rightly performed •, but wc thought it necefTIiry 
 to fliew that the continual Reception of the Mer- 
 cies of God, require i'uch continual Returns of 
 Thankfgiving, as are impradlicable in Words, 
 and muft therefore necerlarily be undcrfbood of 
 that inward Thankfgiving of the Mind, which is 
 io conftant a Duty upon every fenfible Soul, as 
 to be under no Limitation of particular Times or 
 Places. But our Advcrfary, wiio v/ill not ad- 
 mit that Men ever ^ray in their Families, or give 
 Thanks for their Food, but when they do it audibly, 
 and in the Hearing of Men, mull either have too 
 narrow conceptions of x.\\z great, continual, and^f- 
 fieral Duly of Prayer, and of the inward Nature 
 and Sj)iriLuarity thereof, or be extremely uncha- 
 ritable in his Cenfurcs. 
 
 qtONE 
 
 tUNE 
 
s^a. xiy. 0/ p.R A Y E R. 249 
 
 3. One would have expefted, from a Man of 
 our Adverfaries Pretenfions, plain Scripture Proofs 
 for what he calls a necejfary Duty^ whereas the 
 Places he refers to, are fo far from mentioning 
 the Performance of conftant^ daily ^ vocal Family 
 Prayer^ or, a formal verbal Exprejfwn of 'Thanks 
 at Meals, that they mention not a Word of either 
 of them ; nor are they by any neceffary Co.ife- 
 quence deduceable thereirom. His Inftance of 
 Jojhiia, denotes, that be and his Houfe would not 
 he guilty of Idolatry, in worfliipping ftrange 
 Gods, as fome of tiie Jfraelites then did ; bat that 
 thty y/o\i\dfervethe Lordy Jofh. xxiv. 15. towity 
 keep his ^^ommands and obey ][\\s Precepts. The 
 Text gives no Intimation of their repeating fet 
 Prayers, or formal Sayings of Grace, as our Op- 
 ponent would fuggeft. And that it could have 
 no fuch meaning, is mod evident from the In- 
 ftance of Abraham, of whom the Lord himfelf 
 fays, Gen. xviii. 19. For I know him, that he 
 will co?7imand his Children and his Houjhold after 
 him, and they fhall keep the J'Fay of the Lord, to da 
 Judgment and Jufiice. V/hich laft Words, to do 
 Judgment and Jufiice, are explicative, of thofe im- 
 mediately preceeding, viz. keep the Way oftheLord: 
 But for our Adverfary to leave them out, and 
 produce the Text as an Injunction of formal 
 Prayer, is no lefs than an Attempt of impofing on 
 his Reader in a moft material Point ; unlefs him- 
 felf can be fo weak as to imagine, that the Exer- 
 cife of Family-Prayer, is doing Judgment and 
 Juilice. Nor has the Text of Jerem. x. 25. 
 Pour out thy Fury upon the Heathen, that know thee 
 not, and upon the Families that call not on thy Name, 
 the leafl Relation to the Matter of Family 
 Prayer ; the Reafon of that Imprecation immedi- 
 ately follows in thefe Words, for they have eaten 
 
 up 
 
 ^ 
 
-5^ 0/ Prayer, Sed. XIV. 
 
 up Jacob and devoured him^ and confumed him^ and 
 have made his Hahitation defolate. 
 
 The Vicar then hasus'd no rational method 
 of convincing us of what he calls a ;:ecefary Duty, 
 unlefs the Mifapplication of fome Texts of the 
 Old Teflament, and producing none out of the 
 New, can be fuppofed conducive to that Purpofe. 
 
 But the Vicar goes on, p. 183. ' And yet 
 
 * whereas they brought it as an Argument, a- 
 ' gainft all other Profeffions, that they did not 
 ' preach nor pray by the Spi-rit, becaufe they 
 ' had fet and ftated Times for it, as if the Spirit 
 ' were obliged to come at their Appointment ; 
 
 * they have now themfelves their ftated Days and 
 *> Hour of pubJick Worfhip, like other People.' 
 
 We both have now, always have had fmce 
 we were a People, and never found Fault with 
 any for having, ftated Days and Hours of pub- 
 blick Worfhip ; we judge a meeting together 
 for that End to be a tjecejfary Duty. But we never 
 thought that Gofpel -Worfhip fo confifted in 
 Words, as that it could not be perform'd with- 
 out them -, nay we efteem Words exprefs'd ia 
 Men's own Will, without the motion or Influence 
 of the Spirit of God, to be a meer formal Life- 
 lefs Performance, and no real Part of Gofpel- 
 Worjhip. What then we find fault with is, t e ufe 
 of fuch formal Lifelefs Preaching and Prayings 
 at ftated Times and Seafons, without which the 
 true Worfhip might be acceptably performed. 
 
 Our Opponent adds, * And they often fend 
 
 * for fome of their noted Preachers, who live at 
 « a great Diftance, to preach and pray at their 
 
 * Marriages and Burials, and the Spirit moves 
 
 ••them 
 
Sea. XIV. 0/ P R A Y E R, 251 
 
 ' them juft at fuch Times and Hours as they ap- 
 ' point/ 
 
 Our Adverfary feems to talk here of what he 
 don't well underftand •, we fhall therefore give 
 him the plain State of the Cafe. Our conftant 
 Difufeofthe ufual Performances of the National 
 Priejihood at Marriages and Burials, is well 
 known ; Having then laid them afide in thefe Ca- 
 fes, we do not fet up others to officiate in their 
 Room, as if a Marriage could not be folemniz'd, 
 or a Perfon be decently and Chriftianly buried 
 without the Prefence of a Preacher. We do not 
 therefore fend/or our Preachers, from fuch a No- 
 tion of their NecefTity on thofe Occafions : But 
 being fatisfied, that divers of our Friends live un- 
 der a frequent Influence of the Spirit of God, to 
 declare the Teftimony of Truth, and to preach 
 the Gofpel of Chrift to the People, when and 
 where proper Occafions and Opportunities pre- 
 fent •, we do fometimes fend to them, that they 
 may know when fuch Occafions and Opportuni- 
 ties of large AfTemblies may happen. But 'tis 
 their own Concern and Zeal for propagating the 
 *Truth, that prompts them to go -, the Reality 
 and Earncflnefs of which Concern, has been fome- 
 times evident, not only by the Pains they have 
 taken to get thither from diflant Places, but the 
 Power of the Spirit of Chrift accompanying their 
 Preaching, to the Edification of the Hearers.. 
 I have known fome of them, under fuch Influence, 
 travail many Miles to a Funeral, at their own 
 Charges, and preach in an excellent and edifying 
 manner, to the People ^r^//j ; while the Prieli; 
 of theParifh has fct idle at home, but by aMefi!en- 
 ger next Day fent to demand his Pay for pretended 
 Service, neither afk'd ofj nor done by him. 
 
 ^ 
 
 The 
 
2'$2 0/ P R A Y E R, Scft. XIV. 
 
 The Ficar affcns, p. 183. tliat, ' The plead- 
 ' in^ (i general Co7?vnm:d to ^Jfewhlc oar /elves to- 
 ' gethcr, is contrary to what the H^iakers have 
 
 * aflertcd, that every true Minifter is to be or- 
 ' ckred and led in his Labour and Work of the 
 ' GofpeU as to the Place where, the Ptrfons to 
 ' whom, and the Time when he is to minifter.' 
 But where the Contradicftion lies we cannot per- 
 ceive •, bccaufe when we are fo met and aflembled 
 together, we do not efteem it any Man's Duty, 
 either to be exercis'd in Preaching, or vocal 
 Prayer, unlefs particularly influenced and led 
 thereto by the Spirit of Chrift ; otherwife he is at 
 that Time and Place to be altogether filent. 
 
 ' But, our Opponent adds., as we have indeed 
 
 * a general Command, 7iot to forget the ajfemhling 
 ' our felvcs together., fo we have many general 
 
 * Commands in Scripture to pray.' But thcfe 
 general Commands to pray, as we have already 
 Ihewn, relate to inward mental Prayer. 
 
 He adds, ' And there is no more need of a 
 ' particular immediate motion and Impulfe of 
 
 * the Spirit, to ule outward vocal Prayer, when 
 
 * we are aflembled together for Religious Wor- 
 
 * fliip, than there is for a particular immediate 
 
 * motion and Impulfe of the Spirit, to go to a 
 
 * Church or Meeting. 
 
 Does he think the going to a Church or Meet- 
 ing, to be as much a Part of Religious Woriliip, 
 as outward vocal Prayer when there ? Upon his 
 Principles of prayi*fg without the immediate moti- 
 r;3 of the Spirit it may be fo i but upon our Prin- 
 ciples, neither fpcaking nor walking without the 
 particular Influence of the Spirit, can be Afts of 
 Religion •, as then the aflTembling our fclves to- 
 
 etJicr 
 
 ijteLlicr 
 
Sea. XIV. Of Prayer. 255 
 
 gether is a general Command, a. general Obedi- 
 ence muft be yielded thereto : But outward vo- 
 cal Prayer being a particular A^ of one Perjon at a 
 Time in the Congregation^ a particular immediate 
 motion and Impulfe ol the Spirit is necelTary, for 
 any one to know that 'tis his particular Duty at 
 that Time to perform it. 
 
 The i^/V^'r proceeds, ' And why muft not 
 ' every one of the Meeting have alfoa particular 
 ' immediate motion and Impulfe of the Spirit, to 
 
 * join with him that ufes outward vocal Prayer 
 
 * in a Meeting, as well as he that ufes it ; or elfe 
 ' according to rhem, they do not pray in and 
 ' with the Spirit?' 
 
 We anfwer^ Becaufe every one of the Meeting 
 does not vocally pray •, yet there is a perfect A- 
 greement between the particular and general mo- 
 tions of the Spirit •, fo that all who by the general 
 Influences of it, are in a Difpofition for inzvard 
 Prayer, may be fenfible of the Reality of his par- 
 ticular Motion who prays vocally among them : 
 And from that Senfe, have they fometimes de-' 
 teifled thofewho would have impos'd their Preach- 
 ing and Praying without any particular immedi-r 
 ate motion thereto. Our Adverfary therefore 
 talks foreign to the Purpofe, when he fays, 
 ' And how otherwife can they be afTured of this 
 ' particular immediate motion and Impulfe of the 
 
 * Spirit, unlefs they will fiy, that none of them 
 ' ever preaches or prays without it i which con- 
 
 * fidering the Divilions among -them, and the 
 
 * Difcoveries that have been made of the vile Hy- 
 ' pdcrify and Immoralities of fo many of their 
 ' noted Preachers, they will hardly venture to 
 « lay.' This manner of aggravating Men's 
 Frailties, iiivours too much of a bitter and uncha- 
 ritable 
 
 J 
 
5i4 0/ P R A Y E !l: Sea. XI V» 
 
 ritable Spirit. Wc never thought our Preachers 
 exempt from temptations^ nor without the com- 
 mon Frailties and Infirmities of human feature. If 
 any of them have fallen into bmnoralitics through 
 the Wiles of the Ene7ny, and their own Unwatch- 
 fulnefs, a Man of a true Chriftian Spirit would 
 pty not infult their JVeaknefs^ conftdering hitufelf^ 
 lefi he alfo he tetnpted. A Man*s falling into Sin, 
 IS an Indication of his Frailty^ but not of his Hy- 
 pocrify. He might have been very honcil and 
 ^ncere before, notwithftanding his Fall. Our 
 Opponent's Term, therefore, of vile Hypocrifyy 
 only fervesto fhew, that his vile Aim is as much 
 to blacken the Virtues of the ^akers^ while 
 Handing, as it is to expofe their Immoralities 
 when falling: But why, the Immoralities of fo 
 many of theirnoted Preachers ? We can alTure him 
 that no Man is a rioted Preacher with us, while 
 Tioted by us for his hmnoralities. We efteem his 
 known Vices an ahfolute Bar to his mimjlerial Pre- 
 tenfionsy and accordingly reje(5l him. A vicious 
 Preacher may find far more commodious Shelter 
 in that Church, which fays, that (u) fometijnes the 
 Evil have chief Authority in the Miniflration of the 
 Word and Sacraments^ and that, we may ufe their 
 Minifiry both in heari?ig the IVord, and in receivi7ig 
 the Sacraments : Neither is the Effe5l of Chrifi^s 
 Ordinance taken away by their Wickednefs. 
 
 The Vicar^ p. 185. would rcflridl the Words, 
 always and continually, when fpoken of Fi'ayer 
 and Praife, to a Morning and Evening Devotion ; 
 
 * as, fays he, the daily Sacrifices which were of- 
 
 * fered up every Morning and Evening among 
 ' the Jeivs^ were called the continual Sacrifice, 
 
 * becaufe 
 
 (w; Sec the stfth >4ynV;tf of the Church oi EngU 
 
 V 
 
S^a. XIV. 0/ Prayer* 255 
 
 * becaufe continually offered at thofe certain 
 
 * Times.' And indeed, outward vocal Prayer^ 
 offet'd up at let Seafons, without regard to the 
 Motions or Influences of the holy Spirit, may 
 well be compared to the Jewijh Sacrifices^ as be- 
 ing outfide Performances, which could not make 
 him that did the Service -per fe^ as ■pertaining to the 
 Confidence. 
 
 He fays farther, p. 181. « And it muft im- 
 « port alfo, that we fhould keep our felves al- 
 ' ways in a pray ingFrame for all Sorts of Prayer, 
 
 * vocal A?, well as mental^ and publick as well as 
 ' private, at all Iblemn Times, and on all proper 
 ' Occafions, as Providence minifters Occalion 
 ' for it.* All which makes nothing againft us> 
 who fay, that thofe Times and Occafions are on- 
 ly proper for the Exercife of t;or^/Pr<2}'^r, where- 
 in a Perfon finds himfelf atflcd by a particular 
 Influence of the Spirit fo to pray. 
 
 For, Gofipel Prayer is the Devotion of the 
 Heart, an inward and fipiritual Sacrifice^ accepta- 
 ble to God, through Jefius Chrifi, whether ex- 
 prefl in Words or not. Outward Words and 
 Exprefllons may be compos'd in the Form of 
 Prayers and Doxologies ; but the m.eer Repetition, 
 of them is not properly either praying or Th^nkf-. 
 giving, unlefs accompanied with that inward De- 
 votion of the Heart, and that Preparation of 
 Mind, which proceed from the immediate moti- 
 on and Influence of the Spirit. For firft. The 
 Preparations ofi the Heart in Man, and then the. 
 Anfiwer ofi the 'tongue is ofi the Lord., Prov. xvi. i. 
 
 - But where do the ^takers pretend, (as our 
 Opponent aflerts, p. i86j ' to fuch inward and 
 « immediate motions of the Spirit, as difcatc to 
 
256 0/ P R A Y E r; Sea. XtV. 
 
 * them immediately, without all outw.ird means 
 ' and Helps, and without all Premeditation, all 
 *■ that they are to utter and lay in their Preaching, 
 *^ and Praying.' Let him produce, it he can, 
 any Place in their Writings, where they either 
 fay or pretend fo. They fay indeed, that the in- 
 ward and immediate Motions of the Spirit, or, 
 as our Opponent phrafes it, the ordinary Infpira- 
 tions and gracious J [p. fiances of the Spirit ^ are ne- 
 cejfaryfor all acceptable IVorjJjip, but they exclude 
 not the Ufe of outward Means and Helps, tho* 
 they hold the Guidance of the Spirit neccifary for 
 enabling us to ufe them aright. 
 
 The ^zV^r fubjoins, p. 186. < And our Churclr 
 
 * hath- wifely provided us, with a pious Form ot" 
 ' Publick Worfhip, according to the Pra6lice 
 ' ot the Church in the pureft Times, and of all 
 ' foreign Chriilian and Protellant Churches ho\v, 
 ' the common Cafes and NecefTitiesof Chriftians 
 ' being far the main always the fame •, which we 
 *■ are therefore conftantly to ufe, without di- 
 ' ftrufting the AlTiftance of the Spirit in the Ufe 
 ' thereof.' 
 
 If by a pious Form of puUickWorJhip he intends, 
 a prefcribed Perm, of Prayers to be daily repeat- 
 ed^ as a Liturgy •, it lies upon him to prove that 
 ihe Church in the purefi Times were in the Pradice 
 of fuch a Form. Had the Apoftles, than whole 
 times we know of none more pure, been in the 
 Ufe of it, we fhould probably have met with 
 fome Account of fuch Cuftom or Ufage in the 
 New Teilament. But our Adverfary for Want 
 of Texts to Favour his Ailertion, produces fuch 
 as do not. 
 
 k 
 
Sea. XIW Of Prayer. 
 
 He tells us, />. 187. that' Our Saviour him- 
 ' felf who had the Spirit in a greater Mcafure 
 than ever any Man had, yet p-ayed three fever al 
 times^ faying the fam-; Words^ and never prayed 
 rtiore earneftly and fervently than when he did fo. 
 Mat xxvi. 44. Mark xiv. 39. 'Luke xxii. 44. 
 whereas both the Evanp:elifl:s Matthczv and Mark 
 do give an Account of Chrift's praying the firit 
 and fecond Times in a different Form of Words ; 
 fo^that when it is faid, he prayed the third time, 
 fiiying the fame Words, it cannot be underftood 
 of the lame Form of Exprefiion -, befides, the 
 Text in thofe Evangelifts is miftranOated •, the 
 Greek Words in both, are T^v dvrlv x'oyov e^TrJv^ 
 faying the lame Word, (not Words) by which i'? 
 to be underftood uttering the fame Prayer or Ft- 
 tition for Subftance, though not in the fiime Form 
 of Words. As to the EvangeliU: Lukc^ he does not 
 mention thatChrifr prayed three times on thatOc- 
 cafion. 
 
 The Vicar proceeds, * And when his Difciples 
 '■ defired him to teach them topray as 76)/'/z taught 
 
 * his Difciples, he did not direct them to wait 
 ^ for immediate Infpiration of what they were to 
 " offer up to God in Prayer, as certainly he would 
 
 * have done, if no other Prayer were acceptable 10' 
 "^ God, but he gave them a Form and com- 
 
 * manded them to ufe ir, Luke xi. 2.' But that 
 the Evangelifts themfelves did not und?rftand 
 Chrift's Dire6tion given them to relate to a pre- 
 Icribed Form of Words by them to be ufed^ 
 feems evident, by their own not obferving the 
 fame Form of Words in reciting it ; as by Com- 
 paring the Texts, Mat.v'i. 12. with Lttke xi. 4, 
 doth plainly appear. And that our Saviour in- 
 tended not the Enjoyning a prefcribed Form to be 
 repeated, h i1fo plain, in iha: ii? gives at the 
 
 '^ l>.me. 
 
258 0/ Prayee. Sea. XIV, 
 
 fiimc lime a moft flricl InjuncStion ngainft the Cu- 
 ilom of the Heathen, who thought they fhould 
 be heard for faying the fame things over and over, 
 and therefore he exprefly charges his Followers, 
 V. 7. JVhen ye fray ufe not vain Repetitions^ as the 
 Heathen do. And v. 9. ylftcr this Manner there- 
 fore pray }r, he doth not lay. In the fame Form of 
 Words. Nor does it appear by Scripture, that 
 the Difciplcs fo ufed it ; who yet, as the Vicar 
 fays, * It cannot be fuppofed, did no: make ufe 
 
 * of it as he commanded them. 
 
 Our Opponent tells us, /. 188. that, ' The 
 
 * Meaning of that Text of St. Paul., Rom. viii.- 
 
 * 16. Of the Spirit* s helping our Infirmities., for ive 
 
 * know net what we fhould pray for as we ought ; and 
 
 * of the Spirit it felf making Inter ceffion for us with 
 
 * Groanings which cannot be uttered., is, as ap- 
 
 * f cars from the Scope of the Place, that whereas 
 
 * we know not what we fhould pray for as we 
 
 * ought, as to what concerns the Matter of tem- 
 
 < poral AfHidions, and our Deliverance from 
 ' them, whether that will be moft profitable for 
 
 * us *, the Spirit helps this our Infirmity and Ig- 
 4 norance, by inciting us to pray in general for 
 « that which in this Refpetfl God fhaJl fee beft for 
 
 < us.' 
 
 If tlie Reader, upon peruling that Clrapter 
 with Care and Deliberation, can perceive the 
 Scope of the Place to be concerning the Matter 
 of temporal Afflictions and our Deliverances from 
 them. Our Adverfary's Interpretation may have 
 fome Weight with him. But to us, who can fee 
 no fuch Scope, it appears to be a mere Perverfion, 
 to call a Mift before his Readers Eye% left he 
 ihoald difcern the true Import of thit Text. 
 
 To 
 
 k 
 
Sea. XIV. 0/ Prayer. 
 
 To our Opponent's Query,/). 189. viz. *■ Avz 
 ' we not required to watch unto Prayer ? i Pet: 
 
 * iv. 7. And what is this but to wait tor ih.^ lea- 
 ' /bnable Time to pray, when^ the Spirit moves 
 ' thereunto ?' Robert Barclays own Words ia 
 the Place cited are a fufficient Anfwer, (.v; ' Thac^ 
 ' there is a Neceflity 'of this inward Retirement of 
 ' the Mind^ as previous to Prayer., that the Spirit 
 ' may be felt to draw thereunto, appears for 
 ' that, in moft ot thofe Places, where Prayer is 
 ' commanded, JVatchitig is prefixed thereunto as 
 ' neceflary to go before, as Matth. xxiv. 42. 
 
 * Af^rj^ xiii. 33.andxiv. 38. Lukexxi. 36. from 
 
 * which it is evident, that this watching was to go 
 ' before Prayer. Now to what End is this 
 •- Watching, or what is it, but a Waiting to feel 
 ' God's Spirit to draw unto Prayer, that fo it 
 ' may be done acceptably ? For fmce we are to 
 
 * pray always in the Spirit., and cannot pray ot 
 
 * our felves without it acceptably, this Watching 
 
 * muft be for this End recommended to us, as pre- 
 ' ceding Prayer, that we may watch and wait. 
 « for the fcafonable Time to pray, which is when 
 
 * the Spirit moves thereunto. 
 
 The Vicar's next Query is, ' Ought we al- 
 « ways to exprefs our thanktul Acknowledgment 
 
 * of the Bounty and Goodnefs of God to us be- 
 ' fore and after Meat ; and to pray for his Blef- 
 ' fing on what he affords us for the Support of our 
 ' frail Bodies, without a particular Motion and 
 ' Impulfe of the Spirit to it ?' 
 
 He anfwers, ' Yes, becaufe it is our common 
 
 * Duty, p. 190.' 
 
 That it is our common Duty, who are always 
 
 partaking of the Bounty and Goodnefs of God* 
 
 S 2 to 
 
 pol. p. 39151 
 
0/Pr A Y er: Sea. XIV. 
 
 to retain a deep and grateful Senfe thereof upon our 
 Spirits at all times, and to implore with humble 
 Hearts his Blefling upon all the Merits and Fa- 
 vours we receive^ we do moft heartily acknow- 
 ledge. 
 
 But that we muft at fome fet Times and Places 
 exprefs before Men a formal Thank fgiving in 
 Words without any particular Tmpulfe and Mo- 
 tion of the Spirit to ir, our Adverfary has not 
 proved to be our common Duty. The Texts he 
 produces make nothing againll us, who are as 
 much for receiving theCreatures of God ivith Thankf- 
 giving as himfelf-, nor do the Examples of our Sa- 
 viour, and St. Paul, which he produces, in the 
 leaft ftrengthen his Caufe, unlefs he can make 
 appear that they gave Thanks without a particular 
 Impulfc and Motion of the Spirit to it, which we 
 fuppofe he will not undertake. But he adds, 
 
 * And he, St. Paul^ fpeaks of it as a common 
 
 * Praftice among Chriflians, when he fays. Ho 
 « that eatelh^ eateth to the Lord, or to his Glory, 
 ' for he giveth God 'Thanks^ Rom. xiv. 6.' But if 
 the giving God Thanks, in this Place, doth fhew 
 that itwas a common Pra6lice among Chriftians, 
 to fay 2. formal Grace at Meals. It will nccefTari- 
 ly follow that they alio faid a formal Grace, 
 when they did not eat, for the Apollle immedi- 
 ately adds. And he that eateth not, to the Lord he 
 eateth not, and giveth God Thanks. Such Abfurdi- 
 ties our Opponent runs himfelf upon, by apply- 
 ing Texts of Scripture to Matters they have no 
 Relation to. 
 
 Pagei^^. To this Qucftion, * Are we to of- 
 
 * fcr up all our Prayers and Petitions to God in 
 ' the Name of Jefus of Nararetb the Son of 
 
 We 
 
 f VVE 
 
Sea. XIV. Of Prayer. 
 
 We acknov/ledge, as well as cur Adverfary, 
 that the Man Chrijljefiis is the one Mediator be- 
 tween God and Man, i Tif?i. ii. 15. that our 
 Prayers and Praifes to God are to be offered up in 
 his Name, and that through him we have accefs to 
 the Father •, and that our Acceptance wich the 
 Father is through his Mediation and IntercelTion i 
 and whatfoever elfe the Scriptures declare con- 
 cerning him, as that he took Flefh of the Firgin 
 Mary, and was born at Betbiebem in Judea ; that 
 Jofeph, his reputed Father, afterward cafne and 
 direlt in a City called Nazareth ; on Account of 
 whole refiding there, he is frequently called in 
 Scripture, Jefus of Nazareth ; and that the Jews 
 offended at the Meannefs .pT his Parentage, in 
 way of Derifion, or Conteppt, .faid of him,: Is 
 720t this the Son of Mary ^ Mark^vi-g. But-.ti^c 
 the Scripture requires ,«pf^s to ufe that Epitnq)c, 
 the Son of Mary, m all pUr Prayers and Praifes to 
 God, the Vicar will never prove ; certainly he 
 might have found other Appellations given to 
 Chrifl, more properly expreiTive of the divine 
 Honour due to him, than that of the Son of 
 Mary, which the Jews chofe to deride him by, 
 and which we find not any where elfe exprefly 
 ufed in holy Writ. For though the Title of Mo- 
 ther of Jefus be there given in Honour to Mary, 
 yet the Title of Son of Mary is not fo given to 
 Jefus. 
 
 The next Query propofed is, /. 191. ' May 
 
 * we offer up our Prayers direftly, to Jefus the 
 
 * Son of Mary himfelf as a Perfon without us, 
 
 * now bodily exifting in Heaven without us, as 
 
 * well as to the Father in his Name?' For this 
 he cites IV. Bay ley's Deep to Deep, p. 30. Upon 
 examining that Author we do not find the Terms 
 of the Vicar's Qiieftion ufed by him j he fays in- 
 
 S 3 deed, 
 
 ^ 
 
Of Pravt. R. Scdl. XIV. 
 
 deed, that CFirift taught his Difciples to pray, Our 
 Father, &c. not td look at his Per/on, and p?-ay to 
 him as a Per/on ivithout thcniy but bid them pray to 
 their Father ':vhich fecth in [ecret, ivho ''djotdd rezvard 
 them openly. So th:itwhat IV.Bayley fays, Z'iz. 
 That Chrill in teaching his Difciples to pray, did 
 Ttot hid them look at his Per/on, and pray to him ets a 
 Per/on ivithout them, is a moll evident Truth, and 
 fuch as our Adverfary was not able to gainfay, 
 without firft difguifing it by Alteration and Ad- 
 dition of Terms. 
 
 As to our Adverfary's long Anfwer to this 
 unfair Query, p. 191. 192. we can readily Tub- 
 Icribe to all the Texts by him cited, which ought 
 to be fufficient to fatisfy him, unlcfs he mean 
 Ibmewhat more than the plain Import of them -, 
 wherein, we arc by no Means bound to follow 
 him. 'Tis certain, none of thofe Texts do ex- 
 prefly mention that Title, the Son of Mary, nor di- 
 reft us to make ufe of it in our Prayers or Invo- 
 crations, when we call on the Name of Jefus 
 Chriil our Lord. 
 
 Page 193. The Vicar asks, ' What do you 
 ' think then of that Saying of a ^aker. Not to 
 Jefus the Son of Abraham, David, and Ma^y, 
 
 * Saints or Angels, but to God the Father, all 
 ' "Worlliip Glory and Honour is to be given, 
 
 * through Jefus Chrift.' For which he cites 
 JV. Sheiven^s Treatife of 'Thought, p. 37. 
 
 But what will the Reader think of him, if it 
 ihall appear that he difingenuoufly takes Advan- 
 tage from a Imall Typographical Error to mifre- 
 prcfent l\\Q^(aker -, and that he lo does, we Ihall 
 evince, by tranfcribing the whole PafTage of 
 \\',Sbe'u:en as it *ik.:v;\<^'^\vi \i\%'Tr eat fe of Thought s, 
 
 \> ^ '-. 
 
Sea. XIV. 0/ Prayer. 263 
 
 p. 35. viz. * The Life, Riches and Enjoyment 
 
 * of a Chriftian is inward and hidden, his Life is 
 ' hid with Chrift in God, none knoweth it but he 
 ' that hath it ; his Convcrfation is with God in 
 
 * Heaven, and his Treafure is hiid up where he 
 ' walks and dwells, and where he fits, in heavenly 
 
 * Places with his Saviour Chrift Jefus, who is 
 ' made unto him, Wifdoitiy Righteoufnefs^ Sati5fi- 
 ' fication and Redempion, and not only fo, but 
 ' he is come to fee, what is the Fellowlhip of the 
 ' Myftery, which from the Beginning of the 
 
 * World hath been hid in God •, he is come to 
 ' know the Lord one, and his Name one, to the One 
 ' Body, one Spirit, One Hope, One Faith, One 
 ' Baptifjn, One IVay, One Truth, One Life, One 
 
 * God and Father of all, who is above all, through 
 ' all, and in all. This is the blelTed End of all the 
 
 * Appearances,Maniteftations,and Difpenfations, 
 
 * under ail the Variety of Names and various 
 
 < Workings of the one Eternal God toward 
 
 * Mankind, ever fince the Fall, mentioned thro* 
 
 * the holy Scriptures, and witnelTed to by the 
 ' true Chriftian, who really enjoys the End of 
 
 * Paul's bowing his Knees or * 
 
 < PrayeruntotheFatherof his * Not to Jefu? theSon of ^- 
 ' Lord,hisTefus,andhisChrift, I'rahafn, David ^nA Mary, Saints 
 ^ c u ^-u u 1 TT -I or Angels, biic to God theta- 
 ' of whom the whole Family ^^er, all Worlhip Honour and 
 
 < in Heaven and Earth is Glory is to be given, through 
 
 * named, Ephef.m. Jefus Chrift. 
 
 These are fV. Shewen*s Words, tranfcrib*d in 
 the fame manner as they (land in his Book, by 
 which the Reader may plainly fee, that the 
 Words cited by the Vicar, are but an PInference 
 drawn from the Apofile's praying to the Father of 
 our Lord Jefus Chrift, and that they are placed by 
 way of Note thereupon. 
 
 ^^1^^'^ 
 
 84 I riND 
 
Of Prayer. Sed. XIV. 
 
 I FIND alfo in the Book I tranfcribM from, the 
 "Word as inlerted in the Manufcript, after the 
 word Jefus ; and in an Account of the Typographi- 
 cal Errata prefixed, the Place is thus noted, p. 
 35. 1. I. Alargin, after Jefus r. as which Correcli- 
 on being admitted, as in common Juftice it ought, 
 the Paffuge will be read thus, ' Not to Jefus, as 
 
 * the Son of Abraham, David and Mary, Saint 
 ' or Angel \ hut to God the Father all JVorJhip Ho- 
 ' ncur and Glory is to be given thro* Jefus Chrif.' 
 Of which, if any Man doubt, the Queftion na-. 
 turally arifmg will be •, IVhether all \\ orjhip^ Htf- 
 nour and Glory ^ he to he given to }t{w% funply con- 
 fidered, as the Son c/" Abraham, David and Mary ? 
 When our Adverfary fliail give a direct Anlwer 
 to this, wc may probably have fomewhat more 
 to fay to him : In the mean time, we cannot think 
 it fair Ufage, from the Printer's Slip of two Let- 
 ters, to charge an Author as Heterodox. 
 
 The lall Queftion propos'd by our Opponent 
 in this Secftion, is in thefe Words, « Is outward 
 ' Bodily Worfnip, or outward Signs of Reve- 
 
 * rence, as uncovering the Head, and Bowing, 
 ' or Kneeling, any true Part of God's Worfhip 
 
 * now, feeing they now that nwJJjip God, mujl wor- 
 *■ fhip him in Spirit and in Truths Johniv. 2;?.* 
 He anfwers, '^ 2l's : For the prefcnting our ^ly- 
 ' ^/(fj a living Sacrifice to God, is called our /-c"!^- 
 *■ finable Service. Rom. xii. i. And we are to 
 ' glorify God in our Body, and in our Spirit, ivbich 
 
 * are God's ; that is, by Right both of Creation 
 
 * and Redemption, i Cor. vi. 20. And it is faid 
 
 * Everv Tongue Jhall confefs unto him, and every 
 ' Knee jhall how unto him. Rom. xiv. 1 1.' But if 
 poneot thefe three Texts have any Relation to 
 (uch outward Signs of Reverence, as uncovering the 
 Jlead, ar.d Bcwin^, and Kneeling, his producing 
 
 ithcni 
 
 ^- 
 
Sea. XIV. 0/ P R A Y E R. 265 
 
 them in this Place is noi; pertinent •, and that they 
 have no fuch Relation, we fliall Ihew ; 
 
 I. The prefenting our Bodies a living Sacri- 
 fice, holy, acceptable to God, Rom. xii. i. plainly 
 appears by the next Verle to be, our not being 
 conformed to this florid, but transformed by the re 
 newing of our Mind, that we may ■proroe what is 
 that good, and acceptable, and perfe5i Will of God. 
 
 . 2. Tm glorifying God incur Body, mentioned 
 r €or. vi. 20. isnotfpoken, of any outward Ge- 
 Itures, but o{ keeping our Bodies clean from the Sin 
 of Fornication, as the Context does moft plainly 
 
 evince. 
 
 5. The bowing the Knee, fpoken of i?cw. xiv, 
 II. is not intended of external Genuflexion, but 
 of inward Obedience, and living fo as that we 
 may be the Lord's, ver. 8. 
 
 The Vicar feems to take Pleafare in pervert 
 ing Texts of Scripture, or he would not have 
 pradlis'd it in a Point that with refpedl to us^. 
 wanted no Proof ', for, as himfelf fays, p. 194. 
 ' Thefe outward Signs of Reverence, cf uncove- 
 ' ring the Head, and bowing the Knee in pub- 
 * lick Worfhip, are now generally ufed by the 
 ' ^takers themfelves.* And fo fay we; they 
 were always •, and if fome oppos'd that Decency 
 and Order, in fo doing they departed from their 
 former Light and Practice, and were not coun- 
 tenanced by the Society therein. 
 
 It appears then, that as the ^takers do not 
 lay afide all outward vocal Prayers, fo neither do 
 they lay afide outward Signs of Reverence in Prayer, 
 neverthelefs, they make all the Co?n?nands of God to 
 
 Prayer^ 
 
 ^ 
 
266 0/ B A p T I s M. 5ea. XV. 
 
 Praytrr^ to require the inivard AEls of the Mind i 
 and that for this Reafon, becaul'e they judge, that 
 where a real internal Devotion of the Heart and 
 Soul is abfent, all outvjard vocal Forms &f Expre- 
 £ion^ and all outward Signs of Reverence^ are but 
 meer JVill-WorJhip and Hypocrify, in no wife ac- 
 ceptable tQ God, who requireth the Sacrifice of a 
 broken and a contrite Spirit y and is therewith well 
 plea fed. 
 
 SECT. XV. 
 
 Of Baptism, 
 
 Thk Queflion, with which the I'^icar introduces 
 thisSedlion, is very material ; upon the right de- 
 termining whereof, the Controverfy between the 
 ^takers and their Opponents doth much depend, 
 viz. ' Is outward Water-Baptifm an Inftitution 
 ' of Chrift, of perpetual Obligation upon alJ 
 ' Chriflians ?' In Anfwer to which, the ^in- 
 kers do aflert, that Watcr-Baptifm is annulled in 
 foint of Obligation ; in Proof of which, we fhalJ 
 tranfcribefeveral Arguments laid down byalearn- 
 cd Writer of that Perfuafion, to which we know 
 of no direft Reply yetpublifh'd by any of their 
 Oppofers. 
 
 * (3;) Jrg. I. That which is ceafed in Point of 
 
 • Obligation, is alfo annulled in Point of Obliga- 
 
 • • tion i but TVater Baptifni is ceafed in Point of 
 
 ♦ Obligation: Therefore, i£c. 
 
 * The 
 
 (/>) ^ C's Lux Evang. atteft. f. 
 
 ^ 
 
Sea. XV. 0/ B A p T I s M* 267 
 
 ' The major is undeniable; and the Minof 
 
 * I prove thus, 
 
 ' All Types are ccafed in Point of Obligation i 
 ' Water- Baptifjjivf IS a Type •, Therefore, ^c. 
 
 ' The major^ if denied, is proved from the 
 ' Coming of the Antitype, for that puts an End 
 ' to the 'Type, or elfe they would be in Force to- 
 ' gether ; which if allow'd, would be to fet up 
 ' the firft Tabernacle again with its Figures, which 
 
 * were for the Time then prefent -, and to juftilie 
 ' the Jew?, in their Meats and Drinks, and divers 
 
 * fVaJhings or Baptifms, and carnal Ordinances mi- 
 
 * pofed on thetn, until the Time of Reformation., 
 ' See Heb. ix. 8, 9, 10. 
 
 * The minor, v'yl. That TVater Baptifm^is, a 
 « Type, is clear from hence, in that it was a H- 
 
 * giire of that Inward and Spiritual IVafhing, which 
 ' is only etFedled by the Baptifm of Chrift. Now 
 ' that Water Baptifn was fuch a Figure, is plain 
 « from the exprefs Teftimony of John, Chrijl, 
 
 * and Peter^ 
 
 Of John : lindeed baptize you with Water unto 
 
 « Repentance ; hut he that coineth after me, is 
 
 ' mightier than I, whofe Shoes I am not worthy to 
 
 * hear ; he fhall baptize you with the Holy Ghojl , 
 ' and with Fire. Whofe Fan is in his Hand, and 
 ' he will throughly purge his Floor, and gather 
 
 * his Wheat into his Garner ; but he will hum up 
 ' the Chaff with unquenchable Fire, Mat. iii. 
 " II, 12. " . 
 
 < Of Chrifl : John truly baptized with Water, 
 ' but yefball he baptized with the Holy Ghofi, not 
 
 * many Days hence, Adtsi, 5. 
 
 I 'Of 
 
 ^^ 
 
26S Of B A p T I s M. Sea. XV, 
 
 « Of Peter: Then rememhred / theV/ordof ihs 
 ' hord^ how that he faid^ Joiin indeed b/iftized 
 
 * iL'ith Water ^ hut ye Jhall he baptized with the Ho- 
 *■ ly GhoHy Acls xi. 1 6. 
 
 ' John's Baptixin was with ri'rt/rr, and was a. 
 •^ Type or Figure. Cbriffs Baptiim is with the 
 ' Holy Ghoft., and is the Antitype or Tl^i;;^ figured. 
 
 * That can only purify the Flefh, or Body of 
 ' Man ; but this the Heart and Conlcicnce. That 
 ' cannot purge the Floor ; but this can 
 Vthroughly do it, and gather the Wheat, the 
 ' pure Y/eighty Corn, into the Heavenly Garner. 
 
 * Arg. II. That which was only preparatory 
 
 * to Chrift and his Difpeniation, is annulled in 
 
 * Point of Obligation. But Water Baptifm was 
 ' only preparatory to Chrift and his Difpenfa- 
 ' tion : Therelbre, ^c. 
 
 ' The .'W'^yor is unexceptionable, bccauu.' that 
 
 ^ v/hich was only preparatory to Chrift and his 
 
 ' Difpenfation, muft needs be annulled in Point 
 
 ' of Obligation, when Chrift is come, and his 
 
 * Difpenfation hath taken Place. For the prepa- 
 ' ratory Miniftration hath finifhed its Service, 
 
 * when that is come which it was only previous to, 
 
 * The minor is evident from the Teftimony 
 ' 01 Chrift xnd John -y This is he, lairh Chrn'l, 
 ' fpeaking ot John., of whom it is written., behold 
 
 * I fend 7ny Meffenger before thy Face., which jhall 
 ' prepare thy Way before thee., Luke vii. 27. '^his 
 < is he., faith 7^/?//, concerning C/jr/,/?, of %vhom I 
 ' faid., after me cometh a Man which is preferred 
 
 - ' before me, for he was before me, and I knew him 
 ' not -, but that hefloould be made manifefi to Ifrael, 
 
 * therefore am I come baptizing with Water, Joh. i. 
 
 30, 31^ 
 
 ii'^^ 6 
 
Sea. XV . 0/ B A p T I s M, 26'p 
 
 * 30,31. Where the exprefs End of John's Mi- 
 
 * niilry and Water-Bapcirm is punCfually deda- 
 
 * red, v'vz. that it might be only preparatory to 
 
 * Chrift, and to make him manifeft to Ifrael. 
 
 * And therefore Chrift being come and exhibited 
 ' unto Ifrael^ JoWs Minillry and IVater-Ba^- 
 ' t'lfm can be no longer obligatory. 
 
 ' Arg. III. That which is not inllituted by 
 
 * Chrift is annulled in Point of Obligation ; bur. 
 ' PT^/d-r-^^^/f/TTzis not inftituted byClirift, there- 
 
 * fore, i^c. 
 
 ' If our Opponent deny the Major, it will lye 
 
 * upon him to prove, tliat fomething ought to 
 •^ be pradlifed, as an Ordinanee of Chrift, v/hicli 
 
 * is not inftituted by Chrift. 
 
 ' If he deny the minor^ let him, if he can, 
 
 * (for it hath never yet be donej prove, that Wn 
 
 * ter-Baptifm is an Inftitution of Chrift. If htr 
 ' urge Mat. xxviii. 19. that will make againfl 
 
 * him, becaufe there is no Water either mention - 
 
 * ed, or that can by any neceiHiry Confcquence, 
 « be deduced thence ; for the Coinraifiion there 
 ' to baptize, is not «? to y A'p biiothe WattT, but 
 « «< TO ovo/jLct. into the Name or Power (as th-e 
 ' "Word frequently fignifies in Scripture^V ^ the 
 ' Father, and of the Son, and of the Holy GboJi\ 
 ' and this Interpretation is ftrongly fupported by 
 ^- ver. 18. Ail Power, faith Chrift, is given urtto 
 '' 7ne in Heaven and Earth, 'where \t,^s'i(i. Poijer 
 
 * and ovofxA Name, vcr. 19. are of the fame Im- 
 ' port. And likcwife by AlIs i. /;. John truly, 
 ' faid Chrift to his Apoftles, baptized with V/a- 
 ' ter, hut yejhall he haptized ivith the Holy Ghcjr 
 ' not fnany Days he?KC, compared with ver. 8. 
 
 * Tefljall receive Pov/cr, after that the Holy Ghoft 
 
 J 
 
2^6 Of Baptism. Se£l. XV* 
 
 •■ is come upon youy and yc Jhall be Witfiejps unto fne, 
 *■ Z'o/^ m Jerufalem, and in all ]ude:i, and in Sa- 
 ' maria, and unto the uttermofi Part of the Earth. 
 ' And what were they to be Witncfles of ? Why, 
 ' of that Power^ into which they themfelves were 
 
 * baptized, namely, the Baptilm of the Holy 
 
 * Ghoft ; and wherewith, by Virtue of the Com- 
 
 * minion, and the continual Afliftances of the 
 
 * HolySpirit,they injlrumentally baptized others, 
 
 * I fay injlru?nentaliy\ for though the Apojlle 
 
 * Paul 7mmjiyedthe Spirit^ Gal. iii. 5. and by the 
 
 * laying on of the Hands of Peter ^;7(i John, many 
 
 * of the Samaritans that believed, received the 
 *■ Holy Ghojl, Afts viii. 14, 17. Yet, who were 
 ' they, but Mimflers by whom the others be- 
 
 * lieved, even as the Lord gave unto them ? So 
 
 * then Chrift was the principal Author, or fole 
 
 * efficient Caufe, and the Apoftles Inftruments 
 « only, or Minifters in his Name and Authority, 
 
 * of this Baptifm. 
 
 ' Or if he urge the Praftice of fome of the A- 
 
 * poftles, that will do him very little Service, 
 
 * becaufe Praftice without Precept is no Proof 
 
 * ofaGofpel Inftitution. An Example of Chrijly 
 
 * (faith Dr. Featley^ Dipper dipp'd, p. 41.) or his 
 
 * Apofiles without a Precept^ doth not necefParily 
 < bind the Church. And (Dr. T^aylor faith, Du5lor 
 
 * Dub, 1. 2. c. 2. r. 7. n. 3:^, 34, •^p,. p. 292.) Ti > 
 ' have but one great Example ^ Jefu^ Chrift ; who 
 
 * livingin perfect Obedience to his Father^ did alio 
 
 * give us perfedl Inflruofion how we fhould do fo 
 ' in our proportion. ..^--^In whatfoever he gave us a 
 
 * Commandment, in that qx\Vj we are\iO\jiV\d. to 
 ' imitate him. And a little after. We are to look 
 ' upon Chrijh ^s imitable, jujl as his Life was mea- 
 
 * fured hy the Laws he gave us. 
 
 •c 
 
Sfe6l.XV. 0/ Baptism. 5271 
 
 « Besides, many Things were done by the 
 
 * Apoftles, in a way of Condefcenfion to weak 
 
 * Believers, for which they had no Commifiion ; 
 
 * Thus Pf/^r in compliance with the Jews, com- 
 ' pelled the Gentiles to be circumcifed. Gal. ii. 14*' 
 ' and Paul circumcifed Timothy, becaufe of the 
 ' Jews which were in thofe garters \ for they all 
 
 * knew that his Father was a Greek, A6ls xvi. 3* 
 ' And alfo -purifed hiinfelf with fotir Men that had 
 *■ a Vow, according to the Law of the Nazarites. 
 
 * Chap. xxi. 23, 26. which legal Purijfication he 
 ' was advis'd to by the Apoftle James, and the 
 « Elders at Jerufalem ; fee ver. 1 7 — 24. And 
 
 < the only Reafon there given for this, was the 
 
 < great Zeal that many Thoiafands of the Jews., 
 ' that believed, had for the Law, tcho were in- 
 
 * forined of VviXA, that he taught all the Jews which 
 
 * were amongfl the G<tnt\\ts, to forfake Mofes,ydry'- 
 ' ing, ^hat they ought not to circumcife their Chil- 
 ' dren, neither to walk after the Cujloms. ver. 20. 
 '21. And therefore he was advifed to take thofe 
 ^ jour Men, and pirifie himfelf with thejn, that all 
 *■ might know, that thofe Things whereof they werf 
 ' informed concerning him, were nothing ; hut that 
 
 < he hijfifelf walked orderly, and kept the Law, ver, 
 « 23, 24. Where we fee, that both the Advice 
 
 < given him in this matter, and the AcTt of the 
 « Apoftle purfiiant thereunto, were in meer 
 ' Condefcenfion to the Weaknefs of others. From 
 ' whence it will follow, that if Pradice only 
 
 < proves an Injlitution now in Force, and of ne- 
 
 « celliiry Obfcrvation among Chrifti;ins, then • 
 t Clrcumcifion and Purification, may be called 
 
 < Gofpel InjUtutions, becaufe they were praftifed, 
 
 * as well as Water-Baptijm, which would be a 
 « mixing Judaifm with Chriftianity, 
 
 ■^^g^ 
 
 J 
 
272 0/^ B A p T 1 s M, Sed. XV . 
 
 ' ^rg.lV. That which was one of thofe a. 
 ' vers Wafmiigs or Baptifms mention'd Heb. ix. 10. 
 
 * is annulled in Point of Obligation ; but Waier 
 ' Baptifm was one of thofe divers Wajhings or Bap- 
 ' tiffns mentioned /7(?^. ix. 10. therefore, i^c. 
 
 ' The major is clear from the Text it felf •• 
 
 * for thofe divers Wajhings ov Baptifms xhtrt mtw- 
 *■ tioned, were impos'd no longer than to the 
 *■ ^ime of Reformation^ which is the Time of the 
 
 * pure Gofpel Difpenfation. 
 
 ' The wzwor is apparent from hence, in that 
 
 * JVater-Baptif?n was an ancient Ceremony in 
 
 * {z) Ufe among the Jews long before John was 
 ' fent to baptize with it. See Maimonides in Ifitrei 
 
 * Biah. c.xni. Talmud in Jehameth. civ. Pool's 
 ' Synopfis Crit. on Mat. iii. 6. and Hammond' s 
 
 * Annot. on Mat, iii. i. and Pra^. Catechifm. libo 
 ' vi. Se6l. 2. 
 
 « Baptifm {is Ainfworth ohi^vvt^ on Gen. xvii. 
 
 * 12.) w^j nothing Jlrange 7into the Jews, when 
 ' John the Baptift began his Miniflry. Mat. iii. 5, 
 
 * 6. Z/?^); ;«rt J(? ^eflion of the Perfon that did it, but 
 ' not of the Thing it felf. John i. 25. And as John 
 
 * faid of C/^ri/?, He Jhall baptize you with the Holy 
 ' Ghoji and with Fire. Mat. iii. 11. So the He- 
 
 C^) To fpeak exaftly, Baptifm was a concomitant ofCir- 
 cumcifion, if not ancienter ; for it is well known, that Bap- 
 tifm was in Ufe among the 5^ewi, in the initiating of Pro- 
 lelytes for many Years, together with Circumcifion, as 
 may be feen in Selden^ Dt jure naturali ^ Gentium ^]uxtit. 
 DifcifU Heb. 1. 2. c. 2, 3,4. Ainfwortb'i Amiot. on Gen.-S^'n- 
 There is much of tkis in many Authors belides. Lightfoot 
 in his Sermon intituled FAla redivivus, p. 1 1. makes it as 
 ancient as ^acob. See Tomb's Exarain, of Stepb, MarJhuU's 
 Sermon about Infant- Ba^nfm p. %q. 
 
Se£l. XV. Of Baptismc 
 
 ' hreiu Doolors(ciy^ The Holy bleffcd God baptize tb 
 ' with Fire, and the Wife /ball tinderfiand. R. Mc- 
 ' nachem on Lev.Vm, Whereby it appearcth, 
 " that the 7<?'Zf J, fome of them at lead, expedteci,, 
 ' upon the Coming of the Mejjias, the Baptifm 
 ^ of the Hol^ Gholt. 
 
 ' Arg.V. That Baptifm, which was yo/3;7V;j 
 
 * and not Chrijl^s^ is annulled in Point of Obliga- 
 ' tion ; but Water- Baptif?n was Johji's Baptifm, 
 ' and not Chrifi's : therefore, ts?r. 
 
 * The iT^i^^V is undeniable, and the 7l^;;;(?r i^ 
 
 * proved by John*s own Words, / indeed bavt^ 
 
 * baptized you with Water : but he (viz. Chrift) 
 ' /hall baptize you with the Holy Ghojl^ Mark i. &'. 
 ^ plainly fhewing by the Aniith''fis between the 
 
 * two Baptifms, that Water was peculiar to John\ 
 ' Baptifm, whicli was to decreafe -, even as the 
 ." Holy Ghojl was to Chrijl's Baptifm, which was 
 ' to increafe. 
 
 ' Arg. VL That Baptifm, which the Apo- 
 ' ftlcs had no CommifTion to baptize with, is an- 
 
 * nulled in Point of Obligation j but i\ ater Bap- 
 '- tiffn is that Baptifm which the Apoilles had no 
 " CommifTion to baptize with ; therefore, ^c. 
 
 * The iVfi//or Propofi tion, which feems only 
 
 * liable to Exception, is confirmed by the Tefli- 
 '- mony of the Apoflle Paul, Chrijl fent me ?iot 
 
 * to baptize, hut to preach the Go/pel, i Cor. i. ly, 
 
 ' It cannot reafonably be douibted, but his 
 ••■ CommifTion who faid. In jiothing am I behind 
 
 * the very chief e (I Apojlles, 2 Cor. 12, 11. was of 
 
 * the lame Nature, and of as large an Extent as 
 
 * any of them ; Now, if he had no CommifTion 
 
 T ♦ to 
 
 J 
 
 f 
 
Of B 
 
 A P T I S M. 
 
 Sea. XV 
 
 to baptize with XVater^ as he dechreth in cx- 
 piefs Terms he had not ; the Argument is evi- 
 dently conclufive touching the reft of the Apo- 
 ftles alfo -, viz. That none of them had any 
 Commiflion from Chrift to baptize with IFater. 
 
 * Arg. VII. If Water Baptifm is not the One 
 Baptifm mentioned Epb. iv. 5. then it is annul- 
 led in Point of Obligation ; but Water-Baptifm 
 is not the One Baptifm mentioned Eph. iv. 5. 
 therefore, t^c, 
 
 * The Confcc^uencc of the Major is cafily prov- 
 ed -, for therwife there would be two Baptif/m 
 in force at the fame Time •, and this would 
 contradid the Apoftles Aflertion, who fays. 
 One Lordy One Faitb, One Baptifm ; but to 
 zffirm two BaptifmSy one of [Vatei^^ and another 
 of the Spirity to be in force at the fame Time, 
 as it is repugnant to the Words of the Text, fo 
 by the fame Rule, a Man might fay, there arc 
 two Lordsy and two Faithsy which, I fuppofc 
 the Advocates for Vater-Baptifm will not think 
 fit to admit of ; though this Conclufion may 
 naturally follow from their manner of arguing. 
 
 ^ And for the Minor ^ that Water- Baptifm iS 
 not the 0«^5tf/>/f/5« mentioned Eph. iv. c^. what 
 can be plainer ? Seeing the 0/ie Baptifmy the 
 Apoftle there fpeaks of, is the Baptifm of Chrift 
 
 « or of the Holy Ghojly and not the Baptifm of 
 
 « Water. 
 
 * That it is not the Baptifm of Watery I prove, 
 
 ' I. From the Apoftle's own Teflimony be- 
 
 * fore cited, Chriji fent me not to baptizcy but to 
 
 * preach (Jps Gofpi/, i Cor. i. 17. Now, if the 
 
 Apoftle 
 
 \. 
 
sea. XV. 0/ Baptism. 
 
 ' Apoille had no Commifiion to baptize with 
 
 * Water, how is it likely, that ihQ 0)tc Baptif?n 
 
 * mentioned by him Eph. iv. 5. fhould be the Bap- 
 
 ' tijm of Water ? 
 
 * 2. From the EfFe^l that certainly a ccompa- 
 
 * nied the One Baptifm, viz. Regeneration ; tof 
 
 * they that were baptized with it, were renewed 
 
 * in the Spirit of their Mind -, they put; off the 
 
 * Old Man^ and put oh the New. For^ as many 
 
 * of you, faith Paul to the Galatians, as have been 
 ' baptized into Chrifi^ have put on Chrifl, chap. iii. 
 
 * 27. Bur this Elfe6l did not certainly accompa- 
 
 * ny Water Baptiffn, as our Adverlaries them- 
 
 * lelves cannot but acknowledge ; linlefs they 
 
 * will be fo confident as to lay, that, as many as 
 
 * have been baptized with Water, have alfo put 
 
 * on ChriJK which would be very ablurd ; feeing 
 ' there have been fo many Inftances to the con- 
 < trary. 
 
 ' But i remember, when I Have fometimes urg- 
 
 * ed this Place of the jipoftley it has been anfwered 
 ^ with this Didindtion, that as many as have 
 ' been baptized with Water, have/>7// on Chriff 
 
 * by Profejfwn^ though not by Pojfejfwn. But the 
 ' Anfwer is weak and impertinent, and doth not 
 '• at all folve the Matter ; for the Apoftle treats 
 
 * of putting on Chrij} by Poffifiion, andnot by Pro- 
 ' fefTion only. For tiiofe whom, he fays, were 
 *■ baptized into Chrijl^ and h-^dput him on, ver. 27, 
 
 * he calls the Children of God by Faith in Jefu: 
 
 * Chrijly ver. 26. and faith, are in Cbrifl Jefus, 
 '- ver. 28. Now, if any be in Chrift^' they are new 
 
 * Creatures, ke 2 Cor. v. 17. y^nd if ClAldren of 
 ' God, then Heirs, Heirs of God, mid joint Heirs 
 
 * with Chrijl, Rom. vhi. 16, 17, So that ihc^;//- 
 
 * ting ott of Chrif[y is a real putting him on, an 
 
 T 2 * experiencing 
 
0/" B A ? T I s M, Sea. XV 
 
 experiencing the in-xardWork of the Holy Spirit 
 in effedual Regeneration ; which many that 
 partake of lFater-Baptif?n are Strangers to. 
 
 * That Regeneration is the certain Effeft of 
 the One I:apif?n, which is the ^^/ri/;//^/Chrift, 
 or, of the Holy Gbojly the fame Apoille proves 
 Rom. vi. from their being dead to Sin, who 
 were baptized into Jefus Chrijl, ver. 2, 3. from 
 the Crucifixion of the Old Man, and being made 
 alive unto God, ver. 6, 1 1. and from x.\\?ii Free- 
 dom w^hich they witnefTed from Sin •, becoming 
 Servants unto God, and having their Fruit unio 
 Holinefs, and the End everlafting Life, ver. 22. 
 Again, he fhews. Col. ii. that they who were 
 h2i^W.td With. ihe. Baptif?n of Chrijl., were alfo 
 rtfen with him., ver, 12. and qnickned together 
 'ujith him., having forgiven them all TrefpaJfeSy 
 ver. i^. which being the peculiar Ef^edls of 
 Chrill's Baptifm, cannot be afcribed to that of 
 Water, which, as John teftifieth, is not the 
 Baptiftn of Chrift ; for his Baptifm is with the 
 Holy Ghoji. Mat. iii. 1 1 . 
 
 • Likewise, the Apoftle P^^fr is exceeding 
 plain in this Matter, and tells iis pofitively, 
 what the One Baptif7n of Chrift is, Is'ot the put- 
 ting away of the Filth of the Flefb., which \\ ater 
 Baptif?n can do •, but the Anfwer, or, as the 
 
 Word '£Tip&'T>»//tf.fignifies, the ^ieuion or Inquiry 
 of a good Confidence towards God. i Pet. iii. 21. 
 which nothing but the taptifim of Crrifi., or of 
 
 ■ the Holy Ghofi can efte(ft. For this is the Bap- 
 tifi?n zh3.t:fiaves, as Peter tcftifies, and to which 
 Paul rdcYSy ?7/. iii. 5. faying, acsording to his 
 Mercy he fiaved us by the ivafibi7:g of Rciencrationy 
 andrenewmg of the J-ioly Ghoil. And whether 
 *JV'c rake the Word 'i-frtft^jn^ct tor Anfiwer or In- 
 
 * quiry. 
 
 ; 
 
Sea. XV. Of Bap Tis M. 277 
 
 * quir'j^ the matter ftill centers in the Work of 
 c the 5/)inr within, and not in the Water with- 
 *■ out : For, 
 
 ' 1. Water cannot effedl the Anfwer of a 
 
 * good Confcience to-^zids God ■■, for it is the Spi- 
 
 * fit that beareth witnefs. i John v. 6. and by To 
 
 * doing gives this Anfwer. 
 
 *■ 2. Water cannot beget an Liquiry after 
 < God: For thatis raifedin the Soul by the a- 
 
 * lone Operation of the Holy Ghojl : Till the Spi- 
 ' rit of Life hath quickned us, we are as the dry 
 
 * Bojjes fpoken of Exeh xxxvii. but when that 
 ' hath quickned us, then Ihall we feel Defires 
 ' and Inquiries raifed in us after God : as it is in 
 
 * Pfal.lxxx. 18. ^dcken us^ and we 'will call up- 
 
 * on thy Name. And in So?ig i. 4. Draw mc, we 
 ' will run after thee.* 
 
 The foregoing Arguments with their IlluHrati- 
 ons, hitherto unanfwer'd, do prove, 
 
 1. That Water-Baptifm is CGa.kd in Point of 
 Obligation. 
 
 2. That it was only preparatory to Chrifl 
 and his Difpenfation. 
 
 3. That it is not inllituted by Chrift. 
 
 4. That it was one of thofe divers Wajhings 
 or B^/)/?/5;/; mentioned //(?^. ix. 10. and an anci- 
 ent Ceremony among the Jews. 
 
 5. That Water-Baptifn wiiS John^sBupt'ii^m, 
 not Chriji's. 
 
 6. That the Apoftles hadnoCommiflion to 
 baptize with it. 
 
 7. That it is not the One Baptifm mentioned 
 E^ph. iv. 5. 
 
 ^ T 3 We 
 
Of Baft I. M. Sect. XV. 
 
 We are now to Fximinc what our Oppo- 
 nent has advanced in fupport of his Opinion, 
 viz. That oufjuard IP ater-Bapttjm is an Injlitu- 
 tion of Cbrijt^ of perj^etual Obligation upon a!! 
 Cbnjlia?:s. 
 
 He tells us, p. 195. That it is one of the 
 < Doclrines of Chrift, that is join'd ^/7/> jR^fp^-w^- 
 t ancefrojn dead Works, andFaith toivards God, and 
 t the Refurre5tion of the Dead, and Eternal Jud^- 
 
 * ment, and is therefore never tq be laid afide. 
 
 ♦ Heb. vi. I, 2. ^- 
 
 '/"> :' 
 But what is it which in that Text is joined 
 "cuith Repentance from dead IVorh, and Faith to- 
 wards God, and the Rcjurretlion of the Dead^ 
 and Eternal Judgment ? Is it Water -Baptifm ? 
 No ; 'l^is the Doctrine of Baptifms. But what 
 is that Doclrine? If we are to be determined by 
 what our Saviour himfelf taught concerning 
 Baptifms, 'tis this, Johji truly baptized "juith W a~ 
 ier, but i/t" jhall be baptized 'joiih the Holy Ghojl . 
 Acts i. 5. This is the true Do<5tnne oi Baptifms, 
 John's with Water, ChrijVs with the Hoh GhoJl. 
 if then this Doctrine be one of the Principles of 
 the Do^rine pf Chrijl^ 'tis manii^eil that his Bap- 
 iifm is to be retained, and John's lai(^ afide. 
 
 ibid. The Vtcar having mentioned the Com- 
 mand of Chrift to hi.s Apoftles, Matt xxviii. 
 19. Go ye therefore and teach all Nations, baptiz- 
 i?/g them in the Name of the Father and of the Son 
 and of the Holy Ghojl. And v. 20. Lo, J am ivitb 
 you al-doay even unto the End of the U orld , adds, 
 ' And therefore outward JV/iter-Baptifm is to be 
 * continued as long as outward "-J caching ; there 
 ^ being as mucli' Reafon by teaching to under- 
 
 * ftand 
 
Sed. XV. 0/ B A p T I s M, 279 
 
 * {land only inward teaching, as by baptizing to 
 « underftand only inward baptizing.* 
 
 But wc think there is not as much reafon for 
 the one as the other, fince the outward Teaching 
 of the Apoftles was an Inftrumental means in the 
 Hand <>f God, to confer the Baptifm of the Holy 
 Ghoft, as is evident from the Relation Peter gives 
 of the Converfion of Cornelius and his Friends, 
 jind as I began to /peak the Hol^ Ghojl fell on them. 
 Adls xi, 15. And that by this is meant the Bap- 
 tifm of the Holy Ghoft, is clear from the fol- 
 lowing Words. Then rememhred I the fp^ord of 
 the Lordy &c. 
 
 The Vicar yet farther tells us, « That he 
 
 • can bring invincible Proofs, that when Chrift 
 
 • gave his Apoftles Commiflion to Baptize, it 
 
 • was meant to baptize with Water.* If fo, he 
 is very fecure ; however, let us Examine his 
 Proofs, feeing 'tis poflible he may be miftaken 
 in his Opinion of their Invincibility. 
 
 Fi RST then, he fays, * It is to beg the Queftion 
 
 * to lay, it was to baptize with the Holytjhoft, 
 « when there is no Proof can be brought for it, 
 
 * that it was fo meant ; and 'tis therefore an Ad- 
 
 * dition to the Text which is filent of it.*^ 
 
 The Words Holy Ghojl are as plainly to be read 
 in the Text as the Word Baptizing ; How then, 
 that which is in the Text itfelf can be called an 
 Addition to it ; or how the Text can be faid to be 
 filent of what it exprefly mentionj^ we cannot 
 comprehend. 
 
 The Vicar goes on proving, ♦ For fays he^ 
 
 ♦ there was no need to add the Word, with JVa- 
 
 • tcr^ feeing the Apoftles could not undcrftand 
 
 . ' it 
 
28o 0/ Baptism. Seft. XV^ 
 
 * it any otherwife, but of ^i2/>//zr;77 now all Na- 
 ' tion.-, whom they fhould convert by their ceach- 
 
 * ing, with Water Baptifm, as they had by 
 ' his Command baptized the Je^jo'ijb Prolelytes 
 
 * before. 
 
 Here's another of his invincible Proofs, built 
 en a meer Imagination of his own, that Chrijl had 
 before corfunanded his Jpojlles to baptize the Jewifh 
 Profehtes 'with Water ^ of which the Scripture is 
 wholly filent. 
 
 He yet proceeds, * For to baptize in Scrip- 
 ' ture, never fignifies to baptize with the Holy 
 " Ghoft, but when it is exprefly'faid to be with the 
 ' HolyGholt ; or elfe it always iignitiesto baptize 
 
 * with Water.' 
 
 But in this too, he may findhimfelf miftaken ; 
 Did John the Baptift mean Water-Baptij'm when 
 he faid to Jrfus^ I have )urd to be baptized of 
 thee. Matt. iii. 14.'' Or did Chrilt intend H'^/fr- 
 ■Baptifni, when he fays, I have a Baptifm to be bap- 
 tized imth,- and how am J ftraitncd till it be accom 
 plijhed^ Luke xii. 59 ^ If not, the Vicars Obfer- 
 vation fails him, fmce neither oi thofcTexts makes 
 any mention of thei^/^/y Ghojl. 
 
 < And this, [viz. Water -Baptifm f^ he fays, 
 *■ is Baptizing or Wafhing in a proper Senic -, 
 *■ whereas Baptizing with the Holy Ghoil, or 
 
 * Spirit, is Baptizing or Wafliing only in a Figu^ 
 
 * rative Senfe. 
 
 But the proper Gofpel Senfc of Baptifm, is 
 the Wafl'ingor Pur'if'^mg of the Hearty the Purg- 
 ing of the Confeicnce from dead l^'crks •, whereas 
 baptizing with Water was Figurative, and Sha- 
 dowv, bcini'; as other External and 'I'crjpora- 
 
 s J-y 
 
Sea. XV. Of Baptism. 281 
 
 ry Ordinances, but as it were a facile Reprefenta- 
 tion of chat inward and Spiritual cleanfing of the 
 Soul from the fillh and defilement of Sin, which 
 the Power and Spirit of Chirft can only effedl. 
 
 He tells us yet farther, p. 196. that ' The 
 
 * only Baptifm that they [the Apoftles] or any 
 ' other Men could be enjoined to baptize with 
 ' muft be Water-Baptifm ; there being none but 
 
 * Chriit himfelf who could baptize with the Ho- 
 " ly Spirit/ 
 
 But that the Apoftles were Inftruments in the 
 Hand of God to confer the Baptifm of the Holy 
 Ghoft, we have already fhewn by the Inftance 
 ot Peter in the Cafe o^ Cornelius and his Friends ; 
 which alfo is farther Manifeft by the Scripture ; 
 The Holy Ghoft was given. by laying on the Apoftles 
 Hands. A6ts viii. 1 8 . And when Paid had laid his 
 Hands upon thejn, the HO LT GHOST came on the7n: 
 Ad:s xix. 6. 
 
 Again, p. 197. 'The Apoftles could ufe no 
 ' other Baptifm but what Chrift had appointed 
 
 * them.' 
 
 If the Apoftles K6k. be a Proof of Chrift's 
 Appointment, it will follow that Chrift ap- 
 pointed them to Circumcife -, becaufe Paul cir- 
 cumcifed Timothy: But 'tis plain he did that in 
 Condefcenfion tothey^'ze;^; Why might not they 
 alfo Baptize with Water on the fame Confiderati- 
 on, without an exprefs Precept of Chrift ? 
 
 Hence it appears, to our Apprehenfion, 
 that the Vicar's pretended Proofs are fo far from 
 being invincible, that they are really no Proots 
 at all. 
 
2^2 Of Bap L ism: Sed. XV. 
 
 He fays, p. 198. ' And the true meaning of 
 ' Baptizing in the Najne of the Father ^ and of the 
 
 * Son^ and of the Holy Ghoji, was, to fignify, by 
 ' whofc Power and Authority they baptized, 
 
 * and that the party baptized was to dedicate 
 
 * himfelf to the Faith, Worfhip, and Service of 
 
 * one true God, Father, Son, and Holy Ghojly 
 " according to the Rules of the Gofpel.* 
 
 But feeing we find not that the Apoftles in 
 their Baptizing with Water ufed any fuch Form 
 of fignifying their Power and Authority, is it not 
 reafonable to think, that they underilood not the 
 Command of Chrift to concern fFater-Bapttfm at 
 ill. Otherwife how came they in ufing it to be 
 deficient in fo material a Point, as the exprefTing 
 of thofe Words, which the Kubrick fays, are Ef- 
 fential Parts of Baptifm, and upon the Occafion 
 of which, the Miniiter is directed to Chrijlen the 
 Child again. 
 
 Page 199. Chrift's Church as it is an out- 
 
 * ward x'jfible Society mufl have alfo an out- 
 
 * ward and vifible Form of admitting into it. 
 
 * And outward Water-Baptifm, which is a pub- 
 
 * -lick owning of Chriftianity, is the outward Form 
 
 * that Chrill has appointed for that purpofe.* 
 jlifs X. 47. Cor. xii. 13. 
 
 Whereas neither of thofe Texts carry the 
 leaft Intimation of any fuch Appointment of 
 Chrift ; but the diredt contrary, tor, 
 
 * Had Water Baptifm been an Appointment 
 
 * bf Chrift, cann it be fuppofed that Peter would 
 
 * have fubmitted the Adminiftration of it, tothe 
 
 * Opinion of the believing Jews ; and have 
 
 « asked 
 
Sea. XV. O/Baptism* 28 
 
 asked them. Who can forbid Water that thefejhouli 
 f 7wt he hnptized /" 
 
 That of i Cor. xii. 13. isfofarfrorp mentio- 
 ning IFater-Baptifm as an Appointment of Chrift, 
 that it has no Relation to it : but exprefly fpeaks 
 of the Baptifm of the Spirit or Holy Ghofty in thefe 
 Words : For by one Spirit are we all baptized in- 
 to one Bodyy whether we be Jews or Gentiles, Bond 
 or Free. If our Opponent will have fVater Bap- 
 tifm to be here intended, he muft make the Spi- 
 rit the Adminiftrator of it ; which we think would 
 be a very great abfurdity. 
 
 The Vicar acknowledges, p. 199; Thditjohn'^ 
 
 Heater- Baptifm is ceafed, but adds. It does not there' 
 
 fore follow that Chrijl*s IVater- Baptifm is ceafed- 
 
 Whereas it is not yet proved by him, that Chrift 
 
 either pra(5tifed or commanded anylVater- Baptifm 
 
 He proceeds thus, ' For the Difference be- 
 < tween John's Baptijm, and Chrifl's was not in 
 
 * the outward Matter in which they were admi- 
 
 * niflred,for that was the fame in both ; But their 
 
 * Difference were in their different Ends ; that 
 ' by John^^ Baptifm Men were made Difciplcs 
 
 * to John, to prepare them for the Reception of 
 ' Chrift, who was coming after him ; but by 
 « Chrifl*s Baptifm, they were made Difciples to 
 « Chrift himfelf as already come. 
 
 The Difference betwean JohyCs Baptifm and 
 Chrift's, was not, as the Vicar rightly fays, in the 
 outward Matter ; it was a far greater Difference, 
 the one being Material, the other not; The 
 one Outward, the other Inward : The one Pre* 
 paratory to Chrift*s Difpenfation and Figurative 
 of his Baptifm ; the other the Baptifm of Chrift 
 ^bimfelf, the inward Purgation of the Soul from 
 
 Sin, 
 
,.S4 0/" Baptism. Seft. XV. 
 
 Sin, by the cleanfing Virtue of the Holy Spi- 
 ne. 
 
 p. 200. And thofe who were before baptized 
 
 * with Johns's Baptifm, were baptized again in 
 
 * the Name ot the Lord Jefus, before they re- 
 
 * ceived the Holy Ghoft, but the fame Bap- 
 
 * tifm was never repeated again. Aclsxix. 7. 
 
 But that they were not baptized again with 
 Water- Bapifjn^ feems clear from the Text it felf. 
 When they heard this, the'j "Ji^ere baptized in the 
 I^amcof the Lord. J^fus. V. 5. And-Ji^henV^vA 
 had laid his Hands upon thcm^ the Hol-y Ghojl fell 
 on them- V. 6. Which plainly denotes what 
 they were baptized with. 
 
 Ibid. The Vicar propofes this Query, ' Did 
 
 * not the Apoflle Paul who was not interior to 
 
 * any of the Apoftles fliys, he -was not fent to 
 
 * baptize, meaning with Water, but to preach 
 
 * the Gofpel, i Cor. i. 7 ? 
 
 In his Anfwer to which, he tells us, * If that had 
 « been his [Paul's] meaning, that he had no Au- 
 
 * thority nor Commiflionto baptize with Water, 
 
 * then he had finned, in baptizing any at all ; 
 
 * as it mud be confefTed he baptized Crifpus and 
 
 * Gtfzw-S and^the Houfhold of Stephanas. 
 
 Did not Paul C'lr QumcxitfijHothy^. Did he not 
 purify himfelt after the Manner of the Je'-j)s ? 
 By our Adverfaries way of Arguing he either had 
 an Authority and Commiffion from Chriil fo to 
 do, or finned therein. For our Parts, we think 
 neither, but that he might pofTibly fometimes 
 pracHiife an External Rite incondefcenfion to the 
 
 Weaknefs 
 
Sed. XV. of B A p T I s M. 2S5 
 
 Weakncls of others without either a Commifllon 
 tor it, or finmng in it. 
 
 BvT fays our Opponent, p. 202. ' There is 
 ' not the leaft Intimation any where in Scrip- 
 
 * tare, that their praftifing Water-Baptifm was 
 
 * alio in Compliance with the Je-zvs.' 
 
 But in this he is millaken: Of whom did 
 Peter ask that Queftion, ylcfs x. 47. Can anv 
 Man forbid Water that thefe fijotdd not he haptiz'dy 
 'U)hich have received the Holy Ghoft as ivell as we ? 
 Was it not ot thofe of the Ciraimcifion, who were 
 ajlonifhedi becaufe that on the Gentiles alfo was pour- 
 ed out the Gift of the Holy Ghoji. V. 45 ? And 
 why were thofe Gentiles baptized with Water 
 at all, if not in Condefcenfion to the Jezvs ; fmce 
 they had already received the Holy Ghoil ; and 
 Confequently Water-Baptifm, which the Vicar 
 himfclffays, p. 203. was to go before the Gft of 
 the Holy Ghojl, was not needful to be admin iitred 
 to thofe wno had before receiv*d it. 
 
 He fubjoins, p. 202, 203. ' And the A- 
 
 * pollle's Pracflice being the fure Rule to un- 
 ' derfland the meaning of what our Saviour com- 
 
 * manded them to do, it is enough to determine 
 and put an End to this Controverfy. 
 
 That which the ApoRles pra(5lifed in Obedi- 
 ence to Chrift's Command, was that which he 
 commanded, which was, Not Water -Baptifjn, but 
 Preaching the Gofpel. Go, faith our Lord, and 
 teach all Nations, Matt, xxviii. 19. The I?n- 
 pcrative Force of the ExprefTion lies on the Words, 
 Go, teach all Nations ; what follows, viz. baptiz- 
 ing them in the Name of the Father, and of the Son, 
 and of the Holy Ghoft ^ is notexpredy preceptive 
 
 o; 
 
286 Of Baptism. SeasXV. 
 
 or commanding, but confequcntiiilly, as what 
 would follow the ir Preaching. 
 
 ANt3 accordingly, the Evangelift Mark, in his 
 Account of the Tame Pafiage, carries the Pre- 
 cept no farther than thus, Go ye into all the IVorldy 
 and ■preach the Gofpel to every Creature. Mark 
 15. And then relates what would follow, accord- 
 ing to the Faith, or infidelity of the Hearers. 
 
 The Pra<5tice ofthe Apoftles was conformable 
 to what Chrift commanded ; they went forth, 
 and preached the Gofpel both to Jews and 
 Gentiles ; and what was the ConfeqUence ? The 
 fame which Chrift himfelf had foretold, viz. the 
 Baptifm of the Holy Gholl ; IVhile Peter yet 
 fpake the Holy Ghojt fell on all them which had heard 
 the Word. Jois x. 44. They preach'd in Demonjlra- 
 tion of the Spirit and of Pcujer. i Cor. ii. 4. And 
 faith, Paul to the TheJfalonianSy Our Gofpel came 
 not unto you in IVord only, but alfo in Power, 
 and in the Holy Ghojl. i Thejf. \. 5. So that the 
 Apoftles, in Going forth and preaching the Gof- 
 pel to every Creature, did fully obey the Precept of 
 Chrifi, by which they were not enjoined to pra- 
 ctife Water-Baptifm at all ; which therefore, 
 if their Practice in Obedience to our Saviour's 
 Command fhall determine the Controverfy, will 
 be no Duty upon any now to ufe. 
 
 If then Water-Baptifm was not inftituted by 
 Chrift, and if, (as the Vicar fays p. 203) there 
 can be 710 natural Virtue in outward IVater-Baptifmy 
 for producing any Spiritual Benefit to the Soul •, but 
 all its Virtue and Efficacy depends on the Injiituti- 
 on of Chrifi, it muft neceflariiy follow, that the 
 partaking of Water-Baptifm, or the being wafh'd 
 or dipt in Water, can be of no fpiritual Ufe and; 
 Benefit to the Soul Nor do any ofthe Texts he 
 
 pr,oduces- 
 
St^a^XV. O/Baptisw; . aS; 
 
 produces prove that the Apoftles pradifed it by 
 Virtue of Chrifl*s Commiirion, niuch lefs that 
 *tis a Seal of the Co'Ve}ia?it between God and us, and 
 a means of convening to us the Beneft thereof. 
 
 But the Vicar tells us, * When St. P^z// was 
 
 * called to be baptized and waih away his Sins, 
 
 * calling on the Name of the Lord ; no doubt, 
 
 * with that Baptifm, his Sins were wafhed away." 
 In which he fays right ; but miftakes when he 
 fays, ' and that it was meant of Water -Baptifm 
 
 * is as little to be doubted,' becaufe *tis evident: 
 from the Words oi Ananias that it was meant 
 of baptizing with the Holy Ghoft ; Aois ix. 17, 
 And Ananias went his way and entered into the 
 Houfe-y and putting his Hands on him^faid., Brother 
 Saul, the Lord {^evenjefus^ that appeared to thee xn 
 the fVay that thou cameft) hath fent me, that thoic. 
 might*Ji receive thy Sight, and he filled with the Ho- 
 ly Gho/l. This, as the next Verfe tells us, was 
 performed -, He received Sight forthwith, and 
 was Baptized. Which plainly fhews, that the 
 Word baptize has the fame SigniHcaticn, as be- 
 ing filled with the Holy Ghofl, fince i: is ufed in- 
 Itcad thereof, in reciting the fame Thing done. 
 
 As to our Opponent's Difcourfe (p. 204. ) a- 
 bout Sprinkling and the Conveniency, Reafonablenef^ 
 and Charity of that Pradlice, and the Danger oi 
 Dipping in feveral Climates, we fhali not enter 
 into Difpute with him ; though he is as far from 
 anfwering the Dippers Arguments on that Head, 
 as he is the fakers on others. It may be true, 
 as he fays, that ' the Sprinkling of the Blood of 
 
 * Cbrijl fo often ufed in Scripture to fignify the clecn- 
 
 * ftng us from our Sins may be reprefented and ap- 
 
 * plied by fpr inkling fVater, as well as wafhing v:s 
 ' all over with it* But tliat 'tis applied by citlier 
 
 of 
 
2ti 0/ Baptism: Sed. XV, 
 
 of them we admit not. The Texts he cites viz. 
 
 Heb. ix. 19. X. 22, 29. — xii. 24. i Pcf. 
 
 i. 2. if the Reader perufe them, will appear no- 
 thing to the Purpofe they are produc'd Cor. 
 The Prophecy of Ifa. lii. 15. fpeaks nothing 
 of Sprinkling with Water, but with Ajiomjhmcnt. 
 The SeptuagitJt render it, ^av^JLAffcavri scS-wi 'a-o\^d 
 Many Nations /hall beajlonijhed. . And Junius and 
 'TremcUiiis have it. Perfperget Ilupore gentcs Mul- 
 tas. HeJJjallfprinlde inany Nations ivith Amazeinent . 
 That of E-zek. xxxvi. 25. is fpoken, notofowif- 
 ivard Sprinkling with Water, but inward Pur- 
 gation of the Heart. ' T7j^;/, fiith the Prophet, 
 ivill Ifprinkle clean Water upon you, and ye Jhall 
 he clean : from all your Jilthinefs, and from all 
 your Idols will I cleanfe you. A new Heart alfo will 
 I give yoit^ and a new Spirit will I put within xou.^ 
 and I will take away the flony Heart out of your 
 Flefh, and I will give you an Heart of Flefh. And 
 Twill put fny Spirit within you, and caufeyou to walk 
 in my Statutes, and ye fl^ all keep my Judgments and 
 do them. Ezek. xxxvi. 25, 26, 27. 
 
 Page 205. Is this Query, What is the Ufe and 
 Benefit of Water Baptifm ? 
 
 To which the Vicar replies, ' It is an holy Jn- 
 « ftitution of our Lord in the Room of Cir- 
 ' cumcifion, called therefore the Crrcumcif.on of 
 
 * Chrijl, that is. Our Chriflian Circumcifion, 
 ' appointed to be the folemn Rite of our Admif- 
 < fion into Chrill*s Church, and a Sign and Seal 
 « of the Covenant between God and us in Chrift, 
 
 * whereby on God*s part, isfignified and fealed to 
 ' us the walhing and cleanfing our Souls by the 
 
 * Blood and Spirit of Chrift f rom the Guilt and 
 'and Filth of Sin, Col. ii. 11. Matt, xxviii. 
 
 19, 
 
Se£l.XV' Of Baptism: 289 
 
 19. Gen.xvn. II. Aofs vii. 8. Ro?n. iv. ir. 
 .I7i li. 38/ 
 
 But what do thefe Texts prove ? 
 
 Col. ii. II. tells us of piUting off the Body of 
 the Sins of the Flejh by the Circuincifwn ofChrifty 
 or» in the Vicar's own Words laft cited. The 
 ivajhing and cleanftng our Souls by the Blood and 
 Spirit of Chrijl from the guilt and filth of Sin. 
 Agreeable to which is that of the Apoftle PauU 
 Circumcifion is chat of the Heart in the Spirit. Rom. 
 ii. 29. 
 
 In Matt, xxviii. 19. is no mention of Water 
 but of the Holy Ghofl, neither is IVater fpoken of 
 in A5ls'± 38. 
 
 Gsn. xvii. 11. A^s vii. 8. Rom. iv. 11. re- 
 late only to Circumcifion, and have not the lealt 
 tendency to fubftituting another Rite under the 
 Gofpel in its Room. 
 
 And indeed Water- Baptifm is no where either 
 in the Old or New Teflament called a Rite of 
 Admiffwn into Chrijl*s Church, or a Sign and Seal 
 of the Covenant between God and us : , However 
 the Firr^r goes on exalting it, * And we on our 
 Part, fays he, make a folemn profefTion of the 
 
 * Chrillian Faith, and engage our (elves to 
 
 * live a Chriftian Life, which is called cur put- 
 ting on Chrijl. Gal. iii. 27. But we have already 
 liiewn that the Apoftle there treats of a ^«/- 
 tin£ on Chriji by Poffefjion, and not" by Profejfi^ 
 on only •, tor thofc, whom he lays, were bap- 
 tized into Chrijl, and h^d put him on. Ver. 27.* 
 he calls, The Children of God by Faith in Chrift 
 
 'refus . Verfe 26. and faitu are in ChriJi Jejus I 
 
 U Vcrii 
 
290 0} Baptism^ Se6^. XV, 
 
 Verfe 38: Now if any Man he in Chrifi be is a 
 new Creature. 1 Cor. v. 17. So that the pz/Z/zV/jj 
 on of Chrijl is a real pitting him on^ an Experi- 
 encing the inward Work of the Holy Spirit in 
 effedual Regeneration -, which many that partake 
 of Water- Bapifm are Strangers to. 
 
 But the Vicar rifes yet higher, ' We, fays he, 
 
 * are hereby initiated in C hrill's Religion, made 
 
 * his Difciples and Members of his Church, and 
 
 * entitled to the privileges thereof : We are made 
 
 * the Children of God by Adoption and Grace, 
 ' and Heirs of the Kingdom of Heaven.' This 
 fhews that he believes his Church-Catcchifm. 
 But that the Scripture attributes any of thefe glo- 
 rious Privileges to Water-Bapifm we find not ; 
 he indeed filently cites Matt. xx. 19. i Cor. xii. 
 13. John i. 12. Rom. viii. 17. xii. 5. But 
 let ushearthofe Texts fpeak tor themfelves. 
 
 Matt, xxviii. Go ye therefore and teach all Na- 
 tions baptizing them in the Name of the Father^ and 
 of the Son and of the Hol-j Ghojl. 
 
 I Cor xii. 13. For by one Spirit are we all 
 hrptized into one Body, whether we he Jews 
 or Gentiles, whether we be bond or free . and have 
 been all made to drink into one Spirit. 
 
 John). 12. But as many as received him, is 
 them gave he pozver to become the Sons of God^ 
 even to them that believe on his Name. 
 
 Rom. viii. 17. j^nd if Children then Heirs', 
 Heirs of God and joint Heirs with Cbrift : if fo be 
 that weftiffer with him^ that ive may aljo he glorified 
 together, 
 
 Rcrv 
 
Sed. XVo 0/ B A p T I s M, 291 
 
 Ro7n. vii. 5. So ive being many are one Body in 
 Chrijl^ and every one AIe??il?ers one of another. 
 
 How our Adverfary can infer from thefe five 
 Texts, or any of them, the lofty Encomiums he 
 bellows on tVater-Baptifrny we fee not ; 
 
 As to the firil: of them he has hitherto labour- 
 ed in vain to prove that Water Baptif7n is there 
 Intended. 
 
 In the fecorid ''tis plain it is notj fincc that of 
 the Spirit is exprefly mentioned. 
 
 . The third fpeaks of believing on the Name of 
 Chrift. 
 
 The fourth of Suffering with him. 
 
 , The fifth of being Members of one Body^ 
 but neither Text nor Context make the lead men 
 tion of JVater-BaptiJtn^ lb that the Vicar might as 
 fignificantly have produced any Text in the Bi- 
 ble where Members, Children of God, or 
 Heirs, are fpoken of, and have applied it to Wa- 
 ter-Baptifm with equal Juftice. 
 
 He yet goes on, * It Is therefore faid to fave 
 ^ us, or to put us into a State of Salvation j to 
 •^ fan^ify and cleanfe us, and to be for the Remiffioji 
 
 * of Sins y dnd is called the Wafbing of Regenera- 
 
 * tion^ which is joined with the Rene-wing of the 
 '■ Holy Ghoji ; and the being born of Water ^ which 
 
 * is joined with the being born of the Spirit, as 
 the outward baptifmal Regeneration or new 
 
 * Birth, into Chrift's Church, by outward Wa- 
 ' ter-Baptifm, as a Sign and Seal of our inward! 
 
 * fpiritual Regeneration, or new Birth, by th6 
 
 U J * inward 
 
292 Of Baptism; Sea. XV. 
 
 * inward Baptilm cf the Spirit, and a Means 
 ' whereby we are made Partakers thereof, i Pet. 
 
 * lii. 21. Mark xvi. i6. Eph. v. 26. Tit. iii. 5. 
 
 * yf^?j ii. 38— -xxii. 16. Jobn iii. 5', 
 
 The firft of which Texts is direclly againft 
 him i for it exprefly declares that the Baptif?n 
 fpoken of, is not the putting awa-^ the Filth of the 
 Flejh, which Water-Baptifm is, but the Anfwer of 
 a good Confcience toward God, 1 Pet. iii. 21. 
 
 Markxvu 16. fpeaks not of IVater Baptifm, 
 the Words are, He that believethy and is baptized 
 Jhall befaved, but he that believeth not fh all be dam- 
 ned. The Baptifm here mentioned as confequen- 
 tial of Believing, is evidently that of the Holy 
 Ghoft, in that the fame Miraculous Gifts of the 
 Spirit which were communicated upon that re- 
 markable Effufion thereof at the Day of Pente- 
 coft are named in the next Verfes. Andthefe Signs 
 fhall follow them that believe \ in my Name Jhall they 
 caft out Devils, they Jhall fpeak with newTcngues. 
 The-j Jhall take up Serpents, and if they drink any 
 deadly Thing it Jhall not hurt them ; they Jhall lay 
 Hands on the Sick and they Jhall recover. I prefume 
 the Vicar will not fay, that thefe Signs follow up- 
 on being baptized with Water. 
 
 Ephef. V. 26. Relates to inward Cleanfing: Let 
 it be read together with the preceding, and fub- 
 fequent Verfes •, Ver. 25. Huflmnds, love your 
 Wives, even as Chrijl alfo loved the Church, and 
 gave himfelf for it, v. 26. That he might fant^ify and 
 cleanfe it with the Wajhing of Water by the Word, 
 V. 28. That he might prefcnt it to himfelf a glorious 
 Church, not having Spot or Wrinkle, or any fuch 
 Thing, but that it Jhould be Holy and without Ble- 
 mijh. Now the cleanfing here fpoken of, was 
 
 Che 
 
Sea. XV, 0/ B A p T I s M. 
 
 the End and Purpofc for which Chrift gave him- 
 lelf. which is exprefled by the fame Apoftle Paul 
 in thefe Words, Tit. ii. 13, 14, Looki?tg for that 
 hlejfed Hope and glorious Appearing of the great God^ 
 and our Saviour Jefiis Chrijl^ who gave hiinfelf for 
 us, that he might redeem us from all Initimty^ and 
 purify unto himfelf a peculiar People zealous of good 
 fVorks. If our Adverfary yet infill on the Words, 
 IFafhing with fVater, let him confider, that 
 IVafh.ng with Water by the Word is a figurative 
 Expreifio i, denoting the Cleanfing Qaality of 
 the Word, not outward Water; as thefincere Milk 
 of the Word, 1 Pet ii. 2. denotes not outward 
 Milk, but the Comforting and Strenphning ^alitj 
 of the Word. 
 
 The Wafhing of Regeneration \ and the RfneW' 
 ing of the Holy Gbofi, mentioned, Tit iii. 5. fig- 
 nify but one and the fame purifying Virtue of the 
 Spirit i an Expreflion like that, in John iii. 5.' 
 Except a Man be born of Water and of the Spirit, 
 be cannot enter into the Kingdom of God, Which 
 Text Calvin thus interprets. 
 
 (a) * *Tis an Error in thofe who becaufe they 
 
 ' hear the Name of Water, think that Kind of 
 
 U 3 ' Baptifm 
 
 Cj)In eo falluntur,quod Baptifmi mcntionem fieri hocloco 
 putanf, quia aqu* nomen audiunt, poftquam enim nature 
 Corrupcionem Nicodemo expofuit Chriftus, & renafci 
 oportcre docuit, quia ille renafcentiam Corporalem fomni- 
 abat, modumluc iudicat quo regenerat nosDeus, nempe 
 per Aquam &Spiritum, quafi diceret, pet Spiritum, qui 
 purgando & irrigando fidcles Animas vice aquae fungitur. 
 Aquamergo & Spiritum fimpliciter accipio pro Spiritu, 
 quia aqua eft. Neque hxc nova eft locutio ; prorfus enim 
 cum ilia, quae tertio Matthaei capitc habetur, coHvenit. 
 Qui fequitur me, il!c eft qui baptizat Spiritu fando & igne. 
 
 Quemadmodum 
 
294 ^/ Baptism. Sed.XV 
 
 * Bapiifm to be made mention of in this Plac 
 
 « For when Chrift had explained to Nicodemus the 
 
 * Corruption of Nature, and taught him the 
 ' NccefTiry of a new Birth, becaule Nicode?nus 
 
 * dreamed of being Born again bodily, Chrift 
 ' declares in this Place the Manner how God 
 
 * doth regenerate us, to wit by Water and the 
 ' Spirit ; as if he had faid, by the Spirit, which 
 
 * in cleanfing and watering theSouls of the Faith - 
 
 * fuj performs, as it were, the Office of Water. 
 
 * I take therefore Water and the Spirit, fimply 
 
 * for the Spirit, which is as Water. Nor is this 
 ' any new Way of fpeaking, for it is like that 
 
 * which is ufed in the third of Matthezvy He 
 " ihal comcth after me, he it is that baptizeth ivith 
 
 * the Holy Ghojl and Fire. So then as to baptize 
 
 * with the Holy Ghoft and with Fire, is to 
 
 * give the Holy Ghoft, which in Regenera- 
 
 * tion hath the Office and Nature of Fire, fo to 
 
 * be born again ot Water and the Spirit, is no- 
 
 * thing elfe but to receive that Virtue of the 
 
 * Spirit, which effe6leth the famt^ thing in the 
 < Soul as Water does in the Body - I know that 
 
 * fome otherv/ife interpret that Text •, but that 
 
 * this is the genuine Senfe I have no Doubt or 
 
 * Queftion.' 
 
 To thofe Texts J5ti ii. 38* xxii. 16. we 
 
 have fpokeii before^ and need not repeat it, 'tis 
 
 plain 
 
 Oucmiidtnodirn ergo Spiritu fanfto & igni baptizare, eft 
 .Spintuin fanitun contene, qui in Regeneratione ignis Of- 
 5cium naturamquc habei, ita renafci Aqua& Spiricu nihil 
 ■a.iuclcftquam vim illam Spirit&s recipere, qui in Animo 
 ill facitquod aqua in Corpore : Scio alios aliter Interpre- 
 U:iy [cd huncclTe Genuinuin ScDfumnon dttbico. 
 
Sea. XV, 0/ Baptism. 
 
 plain that Remi/fion of Sins is not the EfFedl of 
 Water Hap tifm, but of Repentance. 
 
 Our Opponent endeavours p. 206. to make 
 fVater Baptijm and the Baptifm of the Spirit to be 
 only two Parts of one Baptifm. But fince Water 
 Baptifm was John^s Baptifm, not Chrift's, as we 
 have before fhewn ; and the Baptifm of the Spirit 
 or Holy Ghoft was Chrift's, not John^s Baptif??i ; 
 nothing can be more exprefly diftinguiflied. 
 John's Baptifm ceafed ; Chrift's only remains, 
 and therefore the inward Baptifm, or that of the 
 Spirit is now only neceflary. 
 
 But the Vicar tells us, p>. 206. that, * By le- 
 ' ing baptized with the Holy Ghoft and with Fire, 
 ' wiiich is the one Baptifm the fakers allow of, 
 
 * and pretend to, is really meant the extraordina- 
 
 * ry Effufion of the miraculous Gifts of the Ho- 
 
 * ly Ghoft.* Though 'tis plain that Chrift did 
 baptize before that time with the Holy Ghoft, 
 from the Words of John the Baptijl -, Up)on whom 
 thou /halt fee the Spirit defending and remaining on 
 him , the fame is he which baptizeth {in the Prefent) with 
 the Holy Ghoft ^ John i. 25. and that the Baptifm 
 of the Spirit doth yet continue, the Vicar himfelf 
 plainly admits, whenhefpeaks of the inward Bap- 
 tifmy and fays it is the principal Thing ; but is grojfly 
 miftaken when he fays, p. 206. without the out- 
 ward we have no Covenant Right to the inward ; 
 whereas Men do really, in fubftituting outward 
 Ceremonies not appointed by our Saviour, as the 
 necelTary Means of conveying his fpiritual Gifts, 
 caft as it were a Mift before the Eyes of them- 
 felves and others, to the preventing them from 
 that clear Preception they would otherwife have, 
 of the free and immediate Communications of his 
 Grace and Holy Spirit to them, which the Inter- 
 
 U 4 pofition 
 
296 0/ B A p T I s M. sc-a. XV. 
 
 pofition of Rkcs and Ceremonies of human In- 
 vention does but obftruft and impede. 
 
 Our Adverfary's Attempt j). 207, 208, to e- 
 \'ade the Force of that Text, i Pet. iii. 21. is by 
 raking fiich a Liberty of Expofition as would tend 
 to make void fome of the plaincft Precepts in 
 Scripture, and therefore is by no Means to be ad- 
 mitted, where the plain Senfe and Import of the 
 Place doth not require it •, as certainly it doth not 
 here, where Baptifm h faid to be, Avr'nuTrnv, rhe 
 Antitype to the Water by which Noah and the 
 eight Perfons in the Ark were faved •, and is 
 therefore to be meant of Spiritual Clemijingy un- 
 lefs the Vicar will have oiifji-ard Fl ater to be the 
 Antitype of outward Water •, which is to make 
 no Difference between the Figure or Sign.^ and the 
 thing figured or f.gnified thereby. 
 
 Besides, the Alluding to Water Baptifm in 
 this Place will not hold, fince our Adverfary mud 
 allow that Water Baptifm doth not fa.ve all thofe 
 to whom it isadminiltred, whereas all thofe who 
 were in the Ark were faved; and confequently to 
 make the Cafe of Baptifm rightly parallel, it 
 muft be fuch as is certainly attended with Salva- 
 tion. 
 
 The lafl Point the Vicar treats of in this Sec- 
 tion is Infant Baptifm^ in favour of which he pro- 
 duces three Texts, viz. Mark x. 13, 14, 16. 
 ^J?j ii, 38, 39. I C£?r vii. 14. Thefirfb of which 
 fays not, that Chriit did baptize the Children 
 Irought unto him. The fecond lays, that Peter ad- 
 monilhed fome adult Perfons who believed to be 
 baptized^ and tells them, that the Promifc of the 
 Holy Ghofl: was to them and to their Children or 
 Pcitcritv. The third tells us, that the Children 
 
 of 
 
Sea. XV. 0/ B A p T I s M, 297 
 
 of believing Parents are holy ; which is an Ar- 
 gument againft baptizing them with Water, not 
 for it. So that our Opponent had good Reafon, 
 in this Place, when he cited thofe Texts, not to 
 tranfcribe them. He then proceeds to fhewthat 
 the Jewijh Children were Circumcifed, and then 
 argues from his old Miftake, Water Baptifm*s be- 
 ing inflituted inflead of Circumcifion, that Infants 
 now muft be baptized with Water ; tho* he ac- 
 knowledges there is no exprefs Precept for it. Why 
 then does he pradice it ? As if all things were 
 lawful in Religisn which are not exprefly forbidden. 
 
 This is an old Popifli Principle, and if ad- 
 mitted, might ferve to introduce a great Part of 
 thofe ridiculous rnd foppifli Ceremonies of that 
 Church which Proteftants have juftly exploded. 
 *Tis faidthat when (b) ' Bilhop Andrews difput- 
 ' ing with Cardinal Perron about Ceremonies, 
 ' urged very fmartly, That Man ought not to add 
 ^ to God's li ord^ lejl he lofe his Part in the Book of 
 
 * Life. The politick Cardinal asked. Why then 
 ' do you retain the Crofs in Baptifrn ? The Bijhop 
 ■^ anfwered, becaufe Authority enjoins it. And for 
 
 * the fame Reafon, replied the Cardinal, We re- 
 
 * tain all the refl of the Cerononies. 
 
 SECT XVI. 
 
 Of the Supper of Bread and Wine. 
 
 The Vicar aflerts, p, no. that, * The re- 
 
 * ceiving the Lord's Supper of Bread and Wine, 
 » is a Duty of perpetual Obligation on all Chri- 
 
 * ftians.* 
 
 Now 
 
 {b) Sober Enquiry into the R^<ilQn5 0: the fenous £».. 
 tjuiry. p. 339» 
 
i^*' Of the Supper of Bread and Wine. ^ed. XVI 
 
 Now {c) ' This Phrafe, ^he Lord's Supper of 
 
 * Bread and Wine^ admits, faith R. Claridge^ of 
 
 * a two-fold Signification j either as it may figni- 
 ■^ fy in a more general Acceptation, that out- 
 
 * ward Paflbver Supper, which Chrift partook of 
 " with his Difciples the Night before his Paflion, 
 *■ whereof he fpeaks in thefe Words, fl uh Defirc 
 
 * J have defiredto eat this Pajfover'uitb you before 
 
 * I fuffer^ Luke xxii. 15. In this Senfe it may 
 
 * be called the LorJ*s Supper, oecaufe the Lord 
 
 * Jefus was not only pref nt at, and partook of 
 ' it, but wasalfo the Subilance of that (hadowy 
 
 * Admin iftration, whicn hath had its End ir. 
 ' him ; Or elfe as it doth in a more efpecial Man- 
 
 * ner fignify Chrift's inward fpi ritual Supper, 
 ' which is fpoken of Rev. iii. 20. called The 
 ' Marriage Supper of tbe luamh, xix 9. The Sup- 
 ' per of the great. God, v. 17 Ea!ing Bread in the 
 
 * Kingdom of God., Luke xiv 15. Eating and 
 ' Drink'j/g atChrifl's Table in h:s Kingdom, xxii. 
 
 * 30. The fame fpiritual Meat, and the fa?ne Jjiri- 
 
 * tual Drink, which the Fathers eat and drank of^ 
 "^ I Cor. X. ^,4. The Communion ef ihs Body and 
 - Bhodof Chrifl^ V. 16. The one Bread, v. 17. 
 ' The hidden Manna, Rev. ii. 17. The Bread of 
 
 * God which Cometh do''Jin from Heaven, and giveth 
 ' Life unto the World, John vi. 33. The 11^ and 
 
 * Blood of the Son ef Man, v. c,^. whereof 
 
 * Chrift faith, JVhofo eatetb my Flefb, anddrinketb 
 
 * my Blood, hath eternal Life, and I -ivill raife him 
 
 * up at the laji Day ; For my Flejh is Meat indeed, 
 ' and my Blood is Drink indeed. He that eateth jm 
 
 * Flefh, and drinketh my Blood dwdleth in 7?ie, and 
 
 * / in him. As the living Father hath fent me, and 
 " / live by tht' Father, fo he that eateth me, even be 
 
 * 'ball live by ?ne, ver. 54, 55» o^, 57- 
 
 This 
 
 v<; Melius InciuiienJum, p. 52, 53. 
 
Sed. XVI. Of the Supfer of Bread and. Wine. 599 
 
 ' This is that Supper which, in an efpecial 
 ' Manner is the Lord's Supper, confiding of 
 ' Spiritual and Heavenly Food, and which he 
 ' hath ordained to continue in his Church for 
 
 * ever.* 
 
 But though he acknowledges that this in- 
 ward Spiritual Supper of Chrill, is by him or- 
 dained to continue for ever ; yet the fame Au- 
 thor aflerts, as do the ^takers in general, that, 
 
 The outward Supper of Bread and Wine is annul- 
 led in Point of Obligation ; and for Proof there- 
 of propofes the following Arguments to be con- 
 f;dercd. 
 
 {d) ' Arg. I. If the outward Supper was no new 
 
 * Inflitution of Chrijl, but the old JewiJ/j Paffo- 
 
 < ver, then it is annulled in Point of Obligation 5 
 'but the outward Supper was no new Injlitution 
 ' ofChrift, hut x\\^ old J ewijh Pajfover: There- 
 « fore, ^c. 
 
 « ' The Sequel of the Mi7/(?r will admit of no ' 
 
 Exception, becaufe, upon Suppofition that 
 
 they were both one and the fame, and not two 
 
 ' different Inflitutions ; thtjewifh Pajfover being 
 
 ' annulled in Point of Obligation, the outward 
 
 < 5«/'^£'r muft neceffarily be annulled alio. 
 
 ' The Minor^ viz. That the outward Supper 
 ' was no new Inflitution of Chrift^ but the (e) 
 *• old Jewijh PalTover, is ftrennuoully denied by 
 
 * the 
 
 (i) Lux Evangclica, Atteft. p. 6$. 
 (e) The Rubbtns write, that xhc^evn added both Signs and 
 Vi'ords at the Liftitution ot the Paffover, viz. When they 
 
 ate 
 
3 00 Of the Sujfper of Bread and Wine. Se6l. XVL 
 
 * the feveral Contenders for xhok Antiquated Bites^ 
 
 * which they ca 1 1 Jland'wg Ordinances in the Church. 
 
 * But that this is their Miftake, I fliall clearly e- 
 - * vince, from the Testimony of Chrift himfelf, as 
 
 I it is recorded by three of the Eva nge lifts ; Aly 
 « Time is at Hand^ I ii-ill keep the Pajfover at thy 
 t Hoi'fe with my Difciples, Mat. xxvi. iS. Where 
 t is the guejl -Chamber where IJhall eat the Pnjjhver 
 I with myDiftipUsf Mark xiv. 14. IFithDefire 
 4 / have defiredto eat this Fajjover with you before I 
 fuffer^ Luke xxii. 15. In all which Places, 
 I compared with the Context, I find, the outward 
 J Supper to be the fame with the Pajfover^ and 
 ^ therefore was no new Infliction of Chriji to be 
 ^ of continual and neceflary Obligation to the 
 ^ Church.* 
 
 At the Celebration of the Paflbver, it was the 
 Cuftom among the Jews, for the Mafter of the 
 Family, as (f) Buxtorfa.nd others inform us, * To 
 ' take Bread and blefs, and break it, and give it 
 *' unto the Refi-, likewife to take the C up^ and give 
 
 * Thanks, and dijlribute it to them ; fo the fame 
 
 * Adtions areoblerved to have been performed by 
 
 * Chrift. p'or he took Bread and blejfed it and 
 
 * brake it, and gave it to his Difciples : And then he 
 
 * took the Cup, and gave Thanks, and gave it to them. 
 
 * So that 'tis plain from thele pafchal Actions^ 
 
 * that it was the Pajfover which he eat with his 
 
 * Pifciples •, and which had its Period and Ac- 
 
 complilhment 
 
 ate fowre Herbs, they faid, TnU dni at theje in J{emcm- 
 hnnce, i^c. wnen they drank the Wine, they faid. Drink 
 ibis in I{fmembritnce, &c. Spoken by the Dean of K. fma 
 1. his Chapel at the Conference at -imfton Court the firft 
 "Year of his Reign, Anno. 1605-4. See Dr. Snlkr'% Church 
 Hift. of Brit. Cent. 17. B. 10. p. 17. 
 (/j Synagoga Jiklaica, C. i3» 
 
Sccl. XVI. Of the Sapper of Bread and Wine. 301 
 
 compliflim^nt in him, v/ho is tiie true Evange- 
 lical Pdffover, as the Apoftle teftihcs, Chrifi cur 
 Pajfover is facrifced for ns^ 1 Cor. v. 7. The 
 Lamb of God which taketb away the Sins of the 
 fVorldy John i. 29. And therefore there is an 
 End put to the outward Supper^ and we are now 
 to keep the Feaft not zvith old Leaven^ neither with 
 the Leaven of Malice and - \ ickednefs, hut with 
 the unleavened Bread of Sincerity and Truth. 
 I Cor. V. 8. 
 
 ' The diligent and confiderate Reader may 
 c.ike notice, that at the Solemnity ot the old 
 Pafchal Supper, Chrift laid unto his Difciples, 
 Iwilhwtany more eat thereof untill it he fulfilled in- 
 the Kingdom of God, Lukexxii. 16, And I will 
 not drink of the Fruit of the Vine, untill the King- 
 dom of God fh all come, v. 18. where he began 
 to open unto them, the Nature of his nezv and 
 7nyflical Supper. And atter the Solemnity was 
 over, he proceeded to fpeak to it again, / ap- 
 point, faith he, unto you a Kingdom, as my Fa- 
 ther hath appointed unto me, that ye may eat and 
 drink at my TahU in my Kingdom, v. 29, 30.' 
 where he plainly takes them off from jnaterial 
 Bread and Wine, which their Minds might be 
 hankering after, becaulc he eat and drank with 
 them in fo folemn a Manner before his Pajfion., 
 and leads them to the Thing fignified by thofe 
 Elementary Symbols, namely, to that Living 
 Bread and Wine, which his Difciples, that fol- 
 low him in the Regeneration, and continue isvith 
 him in his Temptations, eat and drink at his Table 
 in his Kingdom, which duth not come by any 
 outward Shews or Sacramental Signs, as many 
 in the Ufe thereof may be expefting of it in 
 our Day •, but the Kingdom of God. faith Cliriil, 
 is WITHIN vou, Luke xvii. 21. and this wa'j 
 
 fpoken 
 
j Oi Of the Supper of Bread a}id Wine. Se8:. XVf . 
 
 rpoken to the PharificSy a profefllng People, 
 but blind and ignorant, and knew not that it 
 was fo near them. The Kingdom of God wa^ 
 WITHIN Them, yet they Were looking with- 
 out for it, as though it were to come, as the 
 Word rignifies,with {g) fuperjlittous Obfervations-, 
 V. 20: They expedled it Ihould be ufher'd in by 
 an outward Lo here or Lo there^ and it was; 
 come already as in the Secd^ for it was within 
 them: But this was their Mifery, as it is of 
 Multitudes in our Time, they were not in the 
 Kingdom. A woful and deplorable State! 
 For *tis to be without God in the IVorld. And 
 yet how many in the Altenatiojt^ and under 
 Death* s Dominion^ do think they are eating and 
 drinking at the Lord*s Tabky while they par- 
 take of nothing but the ■perijhing Elements of 
 Bread and Wine, 
 
 * Arg. II. If the outward Supper is not the 
 Co?n?nunion of the Body and Blood of Chrifl^ then 
 it is annulledin Point of Obligation ; but the outward 
 Supper is not the Cofn?nunion of the Body and 
 Blood of Chrifl \ Therefore, i^c. 
 
 * The Confequence of the Major is built upon 
 this Gofpel Bafis, that no Supper is of any Spiri- 
 tual Force or Virtue unto Chriilians, but the 
 Communion of the Body and Blood of Chrijl. 
 The Cup of Bleffing which we blefs^ is it not the 
 Communion of the Blood of Chrijl ? And the 
 Bread which we break is it not the Commionon of 
 the Body of Chiriji ? i Cor. x. 1 6. Therefore 
 if the outward Supper is not that Communion, 
 then it is annulled in Point of Obligation. The 
 
 Minor 
 
 (^) n<tj<t7Wfiifift>u 
 
Sed. XVI. Of the Supper of Bread and Wine, 5^5 
 
 *. 
 Minor ^ viz. That the outward Supper is not 
 
 * the Communion of the Body and Bloodof Chrijly 
 
 * I prove as foUoweth ; 
 
 If the ouHvard Supper may be partaken of by 
 ' thofe, who do not partake of zhcBody and Blood 
 
 * of Chrifi \ then the outward Supper is not the 
 
 * Communion of the Body and Blood of Chrifl \ but 
 ' x.\\Q outward Supper may be partaken of by thole 
 
 * who do not partake of the Body and Blood of 
 ' Chrifl; Therefore, Cs^r. The 6"^^//^/ of the M^- 
 ' jor is demonftratively true, becaufe the Partici- 
 ' pation and Communion of the Body and Blood oj 
 
 * Chnjl, are one and the fame thing, and cannot 
 ' be feparated. Therefore if the outward Supper 
 
 * may be partaken of by thofe, who do not par- 
 
 * take of the Body and Blood of Chriff., then ic 
 
 * necelTarily follows, that it is not the Ccmmuni- 
 *■ on of the Body and Blood of Chrifi. Which Ar- 
 ' gument alfo fufHciently proves the Minor 5 
 
 * befides the fad Experience there is of Multitudes 
 
 * to confirm it, who eat and drink Bread and Wine 
 
 * carnally., but are Strangers to the ^zn7«^/ eat^ 
 
 * ing and drinking of the Flejh and Blood of Chrifl, 
 
 * which ^fi'^ Life to the World. For thofe Per 
 
 ' fons,not witnelling the divine Life to quicken them^j 
 
 « do demonftrate, they are Strangers to the j^pfn- 
 
 * tual partaking of the Flejh and Blood of Chrifi^. 
 
 * and confequently are in the Practice of that 
 < which is no Gofpel Ordinance. For the Words, 
 ' or Ordinances of Chriil, are not F/f//^ outward- 
 ' iy, but they are Spirit and they are Life. He 
 ' that eateth my Flefh, and drinketh my Bloody 
 
 * dwelleth in ?ne and I in hnn. As the living Fa- 
 
 ' ther hath fent me, and I live by the Father ; fb h" \ 
 
 ' that eateth mefhall live by me. Johnvi. c,6y 57, 
 
 * From whence it appears, that Eanng and 
 
 * Drinking S ac ram s ?it ally ^ as they call it, ;5 no: 
 
^04 Of the Supper of Bread am Wine. Seel. XVL 
 
 ' the Lord's Supper, for the Flejh or Fle/hly Objlr- 
 « vMio)!S, profit nothing, -y. 6^. and therefore thei'c 
 ' is an End of them, becaufe they cannot give L//> 
 
 * to the Connyiiuiicants. But the Supper of the 
 
 * Lord, which conflfts in a Spiritual Participatioti 
 ' of the Flef}j and Blood of Chrift, lisbicb came do-zi-n 
 
 * from Heaven^givetb Life to the Communicants -, for 
 
 * it is Meat indeed and Drink indeed, v. ss- '^^'^^ 
 ' is, Myftically : And "johofo eateth and drinketh 
 ' thereof hath eternal Life, v- 54. 
 
 Arg. III. If we arc not to lahour for the Meat 
 
 * which perifheth, but for that which endureth to 
 
 * everlajling Life ; then the outward Supper is an- 
 t nulled in Point of Obligation ; but the firft is true, 
 « and therefore the laft. 
 
 ' For the Proof of the firft, we have the 
 
 * Words of Chrift, Labour 7Wt for the Meat which 
 ' perifheth, &c. John vi. 27. And the laft is Self- 
 ' evident •, for who will fay, that Bread and Wine 
 
 * which the outward Supper confifts of, is not 
 
 * perijhing Meat} Experience fhews, that no fup- 
 ' pofed Change, either of Subflance as the Pa~ 
 ' pifls hold, or of Relation, as fome others, can 
 
 * prt^trwt t\iQ Elements, 2iher thdr pretended Con- 
 
 * fecration, from perijhing. 
 
 ' Arg. IV. If no Worfhip is acceptable to God 
 
 * under the Gofpel-Difpenfation, but that which is 
 
 * Spiritual, then the outward Supper is annulled in 
 
 * Point of Obligation •, but no IVorJhip is accepta- 
 
 * ble to God under the Gofpel Difpenfation, but 
 
 * that which is Spiritual : Therefore, &c. 
 
 * The Sequel of the Major is thus proved; 
 
 * The outward Supper is not Spiritual WorJIjip: 
 
 * Therefore if no Worfhip is acceptable to God 
 
 * under 
 
Sea; XV L Of the Supper of "Break ^M Wine. 50^ 
 
 under the Gofpel Difpenfation^ but that which is 
 *■ fpi ritual^ then the outward Supper is annulled 
 « in Point of Obligation, For how can that be 
 
 < in Force, which is unacceptable to him ? And 
 s it it be not in Force ii mull heeds be annulled, 
 
 * That the Outward Supper is not fpiritudl 
 « WorJIAp is clear from the Nature of it ; the Ma- 
 
 < terials being Bread and Wine, whereof wicked 
 ' Men may partake as well as Saints, which 
 
 < fhews it to be a meer. natural Thing, as the Ad;i- 
 ' ons alfo bt eating and drinking of the farhe, are 
 
 * meer natural AtTions \ and fo no fpiritual Wor~ 
 
 * Jhip. If the eating and driyiking of natural Bread 
 ' and Wine is fpiritual Worjhip, thefi unregenerat^ 
 
 * Perfons, fuch as Fornicators, Idolaters, Adul- 
 
 * terers. Effeminate, Abufers of themfelves wi;h 
 *■ Mankind, Thieves, Drunkards, Revilers, Ex- 
 ■i tortioners, may perform fpiritual Worfhip ; fof 
 e they can eat and drink natural Bread and Wine. 
 ( From whence will follow this Abfurdity, that 
 i unregeneratc Perfons are Spiritual WorflAppers^ 
 4 and confequently acceptable with God in thei.t 
 
 Uno;odlinefs. 
 
 * If it be replied, that though the Bread and 
 *■ Wine are natural Things, and the Anions of eating 
 ^ aud drinking fire natural AoJions, yet being reli- 
 ' gioufly ^fr/bn^^'d, thty bcconiQ fpiritual Worjhip' 
 
 * Anfw. The religious Performance of natural 
 
 * Actions, doth not properly conftitute them fpi- 
 *■ ritual fVorfhip ; for then every natural ABiori 
 
 * religioufy perform' d, would be. fo 5 and thef 
 ^ Confequence of thi; would be, the confounding; 
 ' of Things iVrt/z^r^/ with Spiritual^ and a letting 
 ' up oi ds many Injtitutions of IVorfhip, as there 
 ' are natural Anions reli^ioujly performed. And 
 
$06 Of the Suffer of Bread and Wine Seft. XVI. 
 
 * fo there would be no Difference between thofe 
 
 * Things, that immediately refer to Faith and 
 
 * Worjhip, and thofc that concern the Outward 
 
 * h ife an d Converfatwn . 
 
 ' The fninor Proportion, viz. That no Pf^or" 
 
 * Jhijp is acceptable to God under the Go/pel DiJ- 
 
 * penfatioji^ but that which is Spiritual is evident 
 
 * from that of Chrift, The Hour cometh^ and nozu 
 *■ is, when the true Worjhippers Jhall worjhip the 
 
 » * Father in Spirit and in Truth, for the Father feek- 
 
 * eth fuch to worjhip hi?n. God is a Spirit, and 
 
 * tbe'j that worjhip him, muji worjhip him in Spi- 
 
 * ritandin Truth. John iv. 23. 24. And of Peter, 
 
 * Te, as lively Sto?ies are built up a fpiritual Houfe, 
 
 * an Holy Priejlhood, to offer up fpiritual Sacrifices 
 
 * acceptable to God by J ejus Chriji. 1 Pet. ii. 5. 
 
 * From whence I argue. That if the Time now is, 
 
 * when the true Worjhippers are to worjloip the Fa- 
 
 * ther in Spirit and in Truth ; that, the Father 
 
 * Jeeketh or reqiiireth [nch to worjhip him, that they 
 
 * that worfJjip hifn, muJl worjhip him in Spirit and 
 
 * in Truth ; and that thofe Sacrifices, whicb are 
 
 * acceptable to God, are fpiritual Sacrifices ; then 
 
 * no ^^r/^ip is acceptable to him. under the Gof 
 ^ pelDifpenJation, but that which isy/'/nVwrt:/. The 
 ' Difpenfation of the Gofpel is ^iamvia t? 'Trvw^Mrtt^ 
 
 * the Minijlration of the Spirit, 2 Cor. iii. 8. And 
 
 * therefore that IForJlnp which is not fpiritual, 
 
 * cannot be acceptable to God. 
 
 ' Arg. V. All Shadows are annulled in Point 
 
 * of Obligation J but xht Outward Supper was a 
 « Shadow: Therefore, ^c. 
 
 ' The w^jor appears from Co/, ii. 16, 17. Let 
 
 * no Man judge you in Meat or in Drink, or in rc- 
 < fpt^ of an Holy Day, or of the New Moon, or of 
 
 ' the 
 
S^cl. XVI. Of the Supper of "Bread and Wine. 307 
 
 ' the Sabbath Days, ivhich are a Shadow of Things 
 *■ to come, but the r.ody is of Chriji. The Argu- 
 " ment deducible from hence flands thus, the 
 
 * Nature of allShadows is the fame with the parti- 
 
 * culars here enumerated by the Apollle ; there- 
 ' fore if we are not to ht judged in the one, we are 
 
 * notioht judged in the other ; and if not to be 
 
 * judged, then they are annulled in Point of Ob- 
 ' ligation. 
 
 * And for the Proof of the ;«/;zcr, I offer this 
 ^ to Confideration i if the Outward Supper is 
 ' Meat and Brink, then the Outward Supper is a 
 
 * Shadow ; but the Outward Supper is Meat and 
 ^ Drink : Therefore, ^c. That 'tis Meat and. 
 
 * Z)ri;z^ is undeniable, htc^Mi^e'^tis material Bread 
 ' a7id H'ine,3.s is evident to their Senfes, who par- 
 
 * take of thofe confecrated Elements, as they call 
 
 * them. 
 
 « Arg. Vi. That which hath no precept for 
 « the continuing of it as a Jlanding Ordinance in 
 
 * the Church, is annulled in Point of Obligation ; 
 '- but xhtOutward Supper hath no Precept for the 
 
 * continuing of it as a /landing Ordina?ice in the 
 ' Church; Therefore, ^c. 
 
 ^ The w^jfor here is unqueflionable, for a Pre- 
 
 J cept is abfolutely neceffary to confticutc dijtdnd- 
 
 inz Ordinance in the Church. 
 < 'J 
 
 * The ?ninor I prove, by (hewing that the 
 Texts commonly alledg*d, to prove the Out- 
 
 ' ward Supper a ftandi'ng Ordinance in the Churthy 
 
 are not preceptive of any fuch Thing. The 
 
 ' Places chiefly infilled upon, are Lukexxii. i<^. 
 
 ^ and, I Cor, xi. 24, 25, 26. ^his do in remem- 
 
 * b ranee of me \ This do ye as often as ye drink it, in 
 
 X 2 * rememhra:ncs 
 
308 Of the Supper of Bread and Wine Se^. XVI. 
 
 ' rememhrame of 7ne y as often as )c eat this Bread 
 
 ' and dr'mk this Cup, ye dojheiv the Lord's Death 
 
 ' till he cofne. And thele, the Sacrarnentarians 
 
 * fay, contain the Force of a Precept ^ and prove 
 
 * the Outward Supper a Jlanding Ordinance in the 
 ' Church. But upon Confideration the contrary 
 
 * manifeftly appears. 
 
 ^ These Words, This do in remembrance of me^ 
 
 * may be taken either Indicatively or Imperatively^ 
 *■ becaufe the Word to/6t« is of both Moods. 
 
 • But if the Words be taken Imperatively^ 
 ' This do in re??iembrance of mcy as they ufually 
 
 * are, they will amount no farther, than to a 
 
 * Precept^ obliging the Difciples, prorenatd, 
 « for the prefent Occafion. For as they do imme- 
 
 * diately refer to that very Time ; fo there is no 
 'after Precept extant, enjoyning theObfervation. 
 
 ' Ohj. Yes, fay fome, it is commanded by the 
 ' Apoftle I Cor. xi. 24, 25. This do in remembrance 
 
 * of7ne ; This do ye, as oft as ye drink it, in re- 
 < membrance of 7ne. 
 
 *■ Anfw. The Words do not import a ne^Ji, 
 
 * Command, as is eafily difcernable to thofe, that 
 
 * can, or are pleafed to diflinguifli, between a 
 « Relation oi -x matter of Fatl, and a Command en- 
 
 * joyning Obedience. The Apollle there reJites- 
 ' the/r/, but doth not give forth the lajl. His 
 
 * own Words are plain enough, I have received of 
 *■ the Lord that which alfo I delivered unto you, ver. 
 
 * 23. And what was that, but an Account oi 
 
 * the Pajfover Supper ^ which he had with his Di- 
 « fciples, the fime Night he was betrayed .? And 
 ' this is the main Bufinefs, as to the literal mean- 
 
 * ingofir, 
 
 Obj. 
 
Seft. XV I. Of the Suffer of Bread and Wine, 309 
 
 ^ Obj. But the Apoftles Words, ^is often as ye 
 
 * eat this Breads aud drink this Cup, ye do Jhevj 
 
 * the Lord's Death till he come. ver. 26. do ita- 
 ' port the yiecejfary Qbfervcition of the Outward 
 
 * Supper, unxil the CO mi?ig of Chxi^ to Judgment at 
 « the End of the World. 
 
 * Anfw. This Objedlon runs upon two Mi- 
 
 * Hakes ; that the Words, As often as ye eat this 
 ' Bread, &c; imply a Command of neceflary 
 ' Obligation ; and that by Chriji's coming, we 
 ' are to underftand his outivard co??iin£ at the End 
 
 * of the li 'orld. Neither of which have been yet 
 *• proved by any of our Adverfaries : They have 
 ' indeed beg'd the ^lejiion, and taken it for 
 
 * granted, but the Thing it felf ftill remains to be 
 ' made out by them, I may be pofitive in this, 
 ' that none of the Words are Imperative^ neither 
 ' is there any Thing in the whole Context, that 
 ' amounts to a Com?nand for the necejfary continu* 
 ' ajice of the Outward Supper, or that neceffarily 
 ' imports Chrijl's outward coming to Judgment. 
 
 ' I po acknowledge, that the C(7W;7//{)z^«j were 
 ' in the Ufe of the Outward Supper ; but that 
 *■ was not the Lord's Supper. For the Apoftle 
 ' told them in thefe Words, When ye come toge- 
 ' ther therefore into one Place, this is not to eat the 
 « Lord's Supper, ver. 20. where he doth not fay, 
 ' This is not the right Way of folemnizing it -, but in 
 
 * plain Terms, he fpeaks to the Thing it felf, 
 ' This is not to eat the Lord's Supper. For the 
 ' Lord's Supper is hiward and Spiritual, as he 
 
 * tells the M ife Men among them, it being the 
 ' Communion of the Body a?id Blood of Chni\:. i Cor. 
 
 * X. 15, 16. And though they were in the Ufe 
 ' of the Outward Supper, yet their Pra6tice no 
 
 * more proves it an Injlitution without :iPrecept{for 
 
 X 3 * which 
 
^10 Of the Suffer of Bread ani Wme, Sed. XV L 
 
 ' which there is none) to bind the Church to con- 
 
 * tinlie it, than FauV^ circumcifing Timoth-j^ and 
 
 * the Zeal of many Thoufands of believing Jews for 
 ' the Lazv <?/ Moles, fee A5fs xvi. 3. and xxi. 20. 
 « proves Circumcifwn and the Legal Ceremonic: 
 
 * now in force. 
 
 * ^rg.Yll. All perilling Ordinances are xa- 
 « nulled in Point of Obligation -, but the 0//^ 
 
 ' ii-ard Supper \s 2. perif/jing Ordinance : There- 
 
 * fore, &c. 
 
 ^ The fnajor is proved from Col. ii. 20, 21, 22. 
 ' if ye be dead with Chn&: fro?n the Rudiments cf 
 < the l\ 'or Id ; why as though living in the World are 
 ' yefubje^ to Ordinances ? Touch not^ tajie not., 
 "^ handle not i ivhich are alltoperijh zvith the ufing. 
 
 * The minor cannot reafonably be denied, viz. 
 
 * that the Outivard Supper is iperijhing Ordinance, 
 « becaufe the Materials of it. Elementary Bread 
 ^ and fVinej are as liable to Confumption, as any 
 ^ of chofe Things that perifh with the uftng. 
 
 What we have here tranfcribed, (landing hi 
 thcrro unanfwcr'd, doth fo effedually obviate the 
 principal Part of what the ^7^^;- has advanc'd in 
 this Secf ion, that it may almoft fcem needlefs to 
 follow him particularly therein ; yet feeing he 
 has in feveral Places mifreprefented R. Barclay's 
 Senfe, and interfpers'd fome odd PalTages of his 
 own, we fhall confider what he fliys. 
 
 He forms a ^iery, pag. 11. in which he 
 reprcfents R. B. in nisApol. pag. 478. as acknow- 
 ledging that the * Shewing forth., or Commemora- 
 * ting of the Lord's Deatii by receiving the Sup 
 ^ per of Bread and Wine, was an Ordinance ap- 
 
 ' pointed 
 
ScQ;. XV I. Of the Samper of Bread and Wine, I \ i 
 
 ' pointed for young Converts, or weak Chrifti- 
 ' ans in the Apoftles Times, at the Beginning of 
 ' Chriilianity, which was to ceafe when Chrift 
 
 * was come fpiritually into their Hearts.' And 
 then fpends above two Pages more in drawing 
 imaginary Advantages from fuch pretended Ac- 
 knowledgment ; all which is meer Fallacy and 
 Impofition on the Reader •, for R. Barclay does 
 not acknowledge it to be an Ordinance at all, on- 
 ly fhews, that 'twas ufcd in Condefcention to 
 fome weak Perfons for a Time, but neither or- 
 dained nor appointed by Chrifl to be fo ufed; 
 That the Reader may clearly fee how the Vicar 
 would deceive him, we Ihall tranfcribe the Paf- 
 fage referr'd to. 
 
 ' But whereas, fays (h) R. Barclay, they 
 ' urge the lafl Words, ye jhew forth the Lord's 
 
 * Death till he come ; infmuating, that this im- 
 
 * ports a neceffary continuance of that Ceremony, 
 
 * until Chrift come at the End of the World to Judg- 
 
 * vient. 
 
 * I anfwer. They take two of the chief Parts 
 
 * of the Controverlie here for granted, without 
 
 * Proof. Firfl, that [as often] imports a Com- 
 
 * mand, the contrary whereof is fhewnj neither 
 
 * will they ever be able to prove it. Sectrndly^ 
 « that this Coining is underftood of Chrifi^s I aft 
 
 * outward Coming, znd not q[ his Inward and Spi' 
 ' ritual, that remains to be proved : Whereas 
 ' the Apoflle might well underfland it of his :«- 
 
 * ward Coming and Appearance, which perhaps 
 
 * fome of thofe carnal Corinthians, that ufed to 
 
 * come drunken together, had not yet known ; 
 
 X 4 * and 
 
 ih) jlpoh /).478. 
 
^IZ Of the Suffer of Bread and Wirte. Sec^. XVL 
 
 ' and others, being weak among them, and in- 
 
 * clinabk to dote upon Outwards, this might 
 
 * have been indulged to them for a S^afon, and 
 ' even ufed by thole, v/ho knew Chrift'^ Appear- 
 
 * ance in Spirit fas other Things were, of which 
 ' we fliall fpcak hereafter) efpecially by the A- 
 
 * pollle, wiio became weak to the fl cak^ and All 
 
 * to All, that he might fave fome. Now thofc 
 
 * weak and carnal Corinthians might be permit- 
 ' ted the Ufe of this, to fliew forth or remember 
 
 * Chrift's Death, till he come to arife in them; 
 ' for though fach need thofe outward Things, to 
 
 * put them in mind of Chrift's Death, yet fuch 
 ^ as are dead with Chriji, and not only dead with 
 ' Chriji, but buried, and alfo arifen with him, 
 
 * need not fuch Signs to remember him : And to 
 
 * fuch therefore the Apoflle faith. Col. iii. i, 
 
 * If \e then he rifcn with Chriji, feek thofe. Things 
 *■ which are above, where Chrifi filieth en the riaht 
 
 * Hand of God. But Bread and Wine are not 
 
 * thofe Things that are above, but are Things 
 
 * of the Earth. But that thjs whole Matter was 
 ' a meer A6t of Indulgence and Condefcenfion to 
 ' the weak and carnal Corinthians, appears yet 
 ' more by the Syriack (i) Copy, which ver. 1 7. 
 ' in his entering upon this Matter, hath it thus, 
 
 * In that, concerning which I a7n about to co7nmand 
 *- you {or injtru£l you ,) I commend yoit not, hecaufe 
 *■ ye have not gone forward, hut arc defended unto 
 
 * that zvhich'is lefs, {or of lejs Confequence) clearly 
 
 * importing that the Apoftle was grieved, that 
 
 * fuch was their Condition, that he was forced to 
 
 * give them Inilrudions concerning thofe out- 
 ^ ward Things, and doting upon which, they 
 
 ' Ihew'd 
 
 (1) And I ike wire the other C7/-/Vwr^/ Verfors, as the Ari. 
 Hck and .£tlhpLk, have it the Tame Way. 
 
Sed. XV L of the Suffer of 'Bread, and Wine<^ g i ^ 
 
 n the 
 ig m bes:- 
 
 * fhew'd, that they were not gone forward in the 
 
 * Life ot Chrijlianity, but rather flicking in b 
 
 garly Elements.* 
 
 There is certainly fome Difference between a 
 meer ASt of Indulgence and Condefcenfwn to the 
 U'eak, and an 0/dina?ice appointed i the former R. 
 B. admits, but by no means the latter ; yet has 
 the FzV<^r labourMhimlelf to draw conceited Ad- 
 vantages, from an imaginary Conceflion of what 
 that Author never granted. 
 
 Again, The Vicar tells us, pag. 21^. thatt 
 ' the ^takers now think their Holinefs will ex- 
 
 * cufethem from fubmitting to thefe carnal In- 
 
 * ftitutions, as they call them.* And cites R^ 
 jB's Apol, pag. 425. Though Robert Barclay 
 fpeaks not a Word thereof the ^^^;&(?r'i Holine% 
 not does he ufe the Term Carnal Injlitiitions, He 
 indeed has the Words Carnal Ordinances^ in a 
 very proper Senfe -, tor having cited Heb. ix. 10. 
 where the Apoftle fpeaking of the Legal Cere- 
 monies, faith, which ftood only in Meats and 
 Drinks, and divers Baptijms, and carnal Ordinan- 
 ces impofed, until the 'Tijne of Reformation. He 
 adds, ' If then the Time of Reformation, or the 
 ' Difpenfation of the Gofpel, which puts an End 
 ' to the Shadows, be come, then fuch Baptif?ns 
 « and carnal Ordinances are no more to be impof- 
 
 * ed. For how Baptifm with Water comes now to 
 
 * be a Spiritual Ordinance, more than before in 
 " ' the Time of the Laiv, doth not appear •, feeing 
 
 * it is but Water {till, and a wafhing of the out- 
 
 * ward Man, and a putting away of the Filth of 
 
 * the Flefh flill ; and as before, thofe that were 
 ' fo wafhed, were not thereby made pcrfcift as 
 
 * pertaining to the Confcience, neitlier are Uxz-^j 
 
 * at this Dviy, as our Adveriarics muft needs ac- 
 
 • ' ' '• knowiedg^^ 
 
514 Of the Suppsy of Breaci ami Wiue^ Se£l. XVL 
 
 ' knowledge, and experience abundantly fhew- 
 
 * eth. So that the Matter of it, which is a wafh- 
 
 * ing with Water, and the Effefl of it, which 
 
 * is only an outward cleanfing, being ftill the 
 
 * fame, how comes JVater-Baptifm to be iefs a 
 
 * carnal Ordinance now, than before ? 
 
 This ^^ery had been worthy the Fic^r*s No- 
 tice, but it feems a fixed Rcfolution with him, 
 never to anfwer any of the ^^aker^s own propo- 
 iing. 
 
 Pag. 214. Another Queilion is put, viz. 
 
 * Is nor tlie Gofpel all Subftance ? And are not 
 
 * all outward Figures and Signs, fuch as Water- 
 
 * Baptifm and the Supper of Bread and Wine, 
 ' but Shadows that ceafe in courfe, when Chrift 
 
 * the Subftance is come, and of no Ufe to them 
 
 * who have attained to Chrift the Subftance P* 
 For this he cites R. B's Jpol. p. 13, 445, 482. 
 
 The former Part of this Query, I find no Au- 
 thority for from the Places quoted ; nor is the 
 latter propos'd in R. fs Terms -, what he fays 
 on that Head in pag. 482. being a plain Confuta- 
 tion of our Opponents Anfwer to this ^^ery, we 
 Ihall tranfcribe, 
 
 "- If the Ufe of Water, and Bread and ff ine, 
 *• were that, wherein the very Seals of the New 
 ' Covenant ftood, and did pertain to the chief 
 
 * Sacraments of the Gofpel, and Evangelical Or- 
 < dinances, ffo called) then would net the Gofpel 
 » differ from the La-iv, or be preferable to it. 
 « Whereas the Apoftle (hews the Difference Heb. 
 ' ix. 10. in that fuch kind of Obfervations of the 
 
 * Jeiios, were as a Sign of the Gofpel, for that 
 ' they ^oodonly in Meats and Brinks and divers 
 
 * IVaJhings^ 
 
SeQi.XVI. of ^^^ Suffer of "Bread andWine^ 515 
 
 ' Wajhings. But if the Gofpel-Worjhip and ^^r- 
 ^ "jice itand in the fame, where is the Diffe- 
 •^ rence ? 
 
 ' Ohj. If it be fa id, Thofe under the Gofpel have 
 '^ a fpiritual Signiji cation. 
 
 * Anfw. So had thofc under the LaWy God 
 
 * was the Author of thofe, as well as Chrifl is 
 ^ pretended to be the Author of thefe. But doth 
 ^ not this contending for the Ufe of Water, Breads 
 
 * and Wine, as necellliry Parts of the Gofpel- 
 
 * Worfhip, deflroy the Nature of it, as if the 
 ''- Gofpel were a DIfpenfation of Shadows, not oi 
 
 * the Subftance ? Whereas the Apoftle, in that 
 '^ of the ColoJJians above mentioned, argues a- 
 « gainft the Ufe of thefe Things, as needful to 
 
 * thofe that are dead and arifen with Chrift, be- 
 
 * caufe they are but Shadows. And fmce thro' 
 •^ the whole Epiflle to the Hebrews, he argues 
 
 * with the Jews to wean them from their old 
 ' Worjhip, tor this Reafon, becaufe it was T^'/'^^'^^^ 
 ' 2.wdi Figurative . Is it agreeable to right Reafon, 
 < to bring them to another of the fame Nature ? 
 « What Ground from Scripture or Reafon can our 
 ^ Adverfaries bring us to evince, that 07ie Shadow 
 
 * or Figure fhould point to another Shadow or 
 i Figure, and not to the Subftance ? And yet 
 
 * they make the Figure of Circufncifion to point 
 ' to Water- Baptifm, and the pafchal Lamb to 
 
 * Bread and Wine. But was it ever known, that 
 
 * one Figuie was the Antit'jpe of the other, efpe- 
 
 * cially, feeing Protejlants make not thefe their 
 ' Antitpes, to have any more Virtue and Effi-' 
 
 * cacy than the Type had ? For fince as they fay, 
 ■^ and that truly, That their Sacraments confer not 
 ' Grace, but that it is conferred according to the 
 ' Faith of the Receiver ; it will not be denied but 
 
 « the 
 
p6 Of the Suffer of Bread and Wiae^ Sccl. X VI. 
 
 * the F'aithful among the Je'iis received alfo Grace 
 
 * in the XJiit of their Figurative ]\ orjhip. And 
 *■ though Papijls boaft, that their Sacraments 
 ' confer Grace ex opere Operate ; yet Experience 
 ' abundantly proveth the contrary,' 
 
 The Vicar tells us, pag. 215. ' Of fuch as 
 < ^ pretend to immediate Revelation, that thefc 
 
 * outward Inftitutions of Water-Baptifm, and, 
 
 * the Supper of Bread and Wine, are not now 
 ' binding to us, and thinks, they are to be look'd 
 
 * on as meer Impoflors^ 
 
 But why does he think fo ? ' For, fa)s he^ 
 
 * we are as fure as we are of the Truth of the 
 
 * Gofpel, that whate\'€r Commands and Inflitu- 
 ' tiont Chrift has given us, to be obferved to tbr: 
 
 * End of the World, and till his coming again to 
 
 * judge the l\ orldy he will never repeal them, and 
 
 * they will be always binding to us.' And who 
 doubts of that ? Wnen he fhall have prov'd 
 Water-Baptifm and the Supper of outward Bread 
 and Wine to be fuch Commands and Inflituti- 
 ons of Chrift, we fhall admit their being bind- 
 ing to us. 3ut^s he has not done that, and the 
 Weaknefs of hi,s Attempts evidently demon- 
 fbrate his Inability to do it •, he might have for- 
 born his terrible Terms of Tmpojlors, dreadful 
 Cnfe of Entbuftajls, vitcfl Errors, had he not 
 thougnt thofe Bugbears neceflary to fright Men 
 from difccrning his lack of Argument. 
 
 His DIfcourfe, pag. 216, 217. of theUfeand 
 Benefit of the Supper of Bread and \\ ine, is 
 grounded on a Suppofition of its being an Inftitu- 
 tion of our Lord in the Room of the Jeivijh Paff- 
 over i which is before flicwn to be a Miftake, and 
 conftquentJy his arguing from thence is of no 
 
 * Force 
 
Seft. XVL Of the Supper of Bread Wine. J 17 
 
 Force ; That the CofTununion of the Body and Blood 
 of Chrift, which is inward and Spiritual, is a Par- 
 ticipation of the Virtue of his Death, and of 
 the Benefits thereof we acknowledge. But that 
 the outward Supper of £r^^^/ and fl'i;/(? is inftitu- 
 ted by Chrift for a ■perpetual Memorial of his 
 Death, the Scripture doth not inform us *, and 
 that fuch an outward Memorial is not abfolutely 
 neceflary, is apparent from our Adverfary's Con- 
 ceffion p. 219. where he acknowledges, * That 
 ' we may thankfully remember Chrift*s Death 
 
 * at all Times, without partaking of the Supper 
 ' of Bread and Wine.* But adds, * we mufl do 
 ' it alfo in that way which he himfelf has ap- 
 ' pointed.* So that all his Difcourfe centers in 
 aflerting what he has not proved, viz. That 
 Chrift inftituted the Supper of outward Bread and 
 Wine as a perpetual Memorial of his Death. 
 
 His AfTertion, p. 221. that the Scripture ne- 
 ver fpeaks of any other Body, Flejh and Blood of 
 Chrift, but only that which he took of the Virgin 
 Mary, and his farther Difcourfe on that Subjedt, 
 p. 222, 223. the Reader will find replied to in our 
 9th and 10th Sedions foregoing. 
 
 The /^if^r acknowledges, p. 224. that 'the* 
 « u'zV/^.f^^y? of Men may partake of the outward 
 
 * Bread and Wine, and outwardly profefs their 
 < Communion with Chrift, but that, it is only 
 ' the faithful Communicants that have therein 
 
 * any true Fellowfhip and Communion with 
 
 * Chrift.* Whence, we think it doth naturally 
 follow, 
 
 I . That feeing all who partake of the Commii- 
 niono^iht Body and Blood of Chrift, have true 
 Felloivjbip and Communion with Chrift i 'tis only 
 
 the 
 
^l8 Of the Su^psr of Bread and Wine. Seft. XVL 
 
 the Fii it hfii I ihat partake of the Communion of the 
 Body and Blood of Chrift. 
 
 2. If wicked Tvlen do not partake of tlie Ccrn- 
 munmi of the Body and Blood of Chrift, who yet 
 do partake of the Outward Bread and Wine ; \i 
 plainly follows, that the Outward Bread andU'i/if 
 is not the Communion of the Body and Blood of 
 Chrifl. 
 
 3. If tht Outward Bread and Wine is not the 
 Communion of the Body and Blood of Chrill ; it 
 is evident, that the Bread which the Apoftle 
 fpeaks of i Cor. x. 6. was not Outward Breads 
 and that the Cup he there fpeaks of, was not Out- 
 ward (I ine ; for the Bread he there Ipeaks of, was 
 the Communion Q{t)\t Body of Chrift, and the Cup 
 he there fpeaks of, was the Communion of the 
 Blood of Chrift, 
 
 So that the Vicar is again miftaken in afTerting 
 p. 281. ' That it plainly appears, that the Apo- 
 *- ftleis there fpeaking of the outward Bread and 
 ' Wine.* 
 
 He fays alfo, p. 224. that they do not tye it 
 [theCommunion of the Body and Blood of Chrift] 
 thereto \yiz. to eatingBread and drinking Wine] 
 as if it was only enjoyed therein. ' And therefore^, 
 
 * fays he., when a fi.ck Perlon who defires to re- 
 ' ceive the Sacrament of Chrift's Body and 
 
 * Blood, but by Extremity of Sicknefs, or any 
 
 * other juft Impediment, does not receive it, he 
 ' is to be inftruded, (as the Church diredls) thar. 
 
 * if he do truly repent him of his Sins, and fted 
 
 *• faftly believe that Jefus Chrift hath fufiered 
 
 * Death upon the Crofs for him, and fhed hi^; 
 
 * Blood for his Redemption, earneftly remem 
 
 ' bring 
 
Sea XVr. Of the Sufper of Bread m^^e. ^19 
 
 * bring the Benefits he hath thereby, and giving 
 
 * hirn hearty Thanks therefore, he doth eat and 
 ' drink the Body and Blood of our Saviour pro- 
 
 * fitably to his Soul's Health, although he do 
 
 * not receive the Sacrament vv^ith his Mouth.' (k) 
 
 This is a very good Inftruflion, and the Church 
 in directing the Tick Perfon to be fo inftrufted, 
 hath done charieably and commcndably ; For it 
 is a great Truth, and equally fo to a Man in 
 Health as in Sicknefs, and therefore ought to be 
 univerfally inculcated. Can there be any tolera- 
 ble Reafon affigned, why Repentance, Faith, and 
 an earneji and thankful Remembrance of the Death 
 of Chrijt, Jbould not prodnce the fame Effe^s in a 
 found as in 2.fick Perfon ? May -xfick Man under 
 certain Qualifications, eat and drink the Body 
 and Blood of Chrift profitably to his Soul's 
 Health, though he do not receive the Sacrament 
 with his Mouth ? And may notan healthly Man, 
 under the fame Qualifications do fo too } If it be 
 anfwered, 'This is only in cafe ofanyjufi Impediment. 
 Let it be confidered, that ^ juft Impediment may 
 be pleaded in Health as well as in Sicknefs, nor 
 does the Church diredl how far the Force of thas 
 ExprelTion Ihall extend? If it be faid. Yes, only to 
 fiich fick Pejfons as deftre to receive the Sacrament. 
 We fhall afk, whether fuch Defire may not be at- 
 tributed to his Want of having received that whol- 
 fom Inftruflion before, which the Church in this 
 Cafe oi Extremity dired:s } For certainly a Man 
 who in Time of his Health hath been inftrudted in, 
 and experienced the Truth of the Chriftian Doc- 
 trine, thus diredled to be taught, will not in 
 Time of Sicknefs be much concerned about an ex- 
 ternal 
 
 (Jk) The Office for the Cmmnnion of the Sick. 
 
ii>20 Of the Supper of Bread andlVtne. Sed. XVh 
 
 ternal Ceremony without the Ufc whereof, he may 
 eat and drink the Body and Blood, of our Savi- 
 our profitably to his Soul's Health. 
 
 To conclude this Seftion, 'tis well obferY'd^ 
 by a judicious (/) Writer on Baptijm and the Sup 
 ^ery that, "• Certainly s if our blelfed Lord andSa 
 ' viour Jefus Chrifl had defign'd, or intended 
 ' that fuch external, Rites as JVc!jer-Baptif?}i and 
 ' X.]\t Supper w'lxh Bread and Wine, fhould be 
 
 * perpetual Handing Ordinances in his Church, 
 
 * necelTarily to be obferved by his Followers 
 ' every where in the World, he would have been 
 
 * very exadt and particular in the Inftitution of 
 
 * them, and not have left it to be continually 
 
 < difputed at what Time, in what Manner^ and hy 
 ' whom the Ordinances fhould be adminiftred.* 
 The fime Author notes, that, ' not only thefe 
 
 * Particulars, but many others, have been the 
 
 * Subjects of Difpute, fo that a bare Hiftory of 
 ' the different Opinions about thofe external Rites, 
 
 * would be a very good Confutation of them. 
 
 « What a deplorable Thing it is, faith {jn) R. 
 
 * Claridge, to confider the Confufions that are a- 
 
 * mong thofe, who think Chriilianity, as it 
 
 * were cafhiered, if the outward Ceremonies of 
 
 * ^ater-Baptifm and the Out-ward Supper, be laid 
 
 < afide ? Some fprinkle, others pour, and a third 
 ' dip or plunge. I'hus they differ about the 
 
 * Mode of Baptifm •, and then for the Subjects, 
 ' the Contention is no lefs. Some pleading for 
 
 * Infants and adult Perfons alfo, if not admitted 
 
 'to 
 
 (1) "if. M. in an Appendix to A» Pearfons Great Cafe of 
 
 Tithes, p. 164. VuhWfhed Anno 1730. 
 (w;HisLifr and pofthomous Works, p. 352, 
 
Se£l. XV II. Of the Supper of Bread and Wine, ^21 
 
 - to Water in their Infancy : Others for adult Per- 
 
 * fons only, upon ProfefTion of their Faith. Then 
 *^ for Rites or Uiages, either preceding, accom- 
 
 * panying, or confequential to it, they are very 
 '- much divided. The Jacobites in Spain, Cyprus^ 
 ' Mcfopolatnia, Babylon and Palefiine, fign their 
 
 * Children before Baptifm, many in the Face, 
 ' fome in the Arm, with the Sign of the Crofs, 
 ' imprinted with a burning Iron.' Brcerivood' s 
 ' EfiqidrieSj p. 153. 
 
 ' The Papi/fi ufe the Sign of the Crofs, GofTipSj 
 ' Cream, Salt, Spittle, Ephphathas, Infufflations, 
 ' in their Baptifm ; the Church of England, fo 
 ' called, ufes the Crofs and GofTips ; the Bap- 
 ' tijls and Independents neither j the Jacobites and 
 
 * Cophti ufe Circumcifion, the former of both 
 
 * Sexes, Breerivood ibid. The latter give infe- 
 ' rior Orders (under Priefthood) to Infants pre- 
 ' fently after Baptifm, Breerivood, p. i ^y. The 
 ' Papijls and National Church, ufe Confirmati- 
 ' on i fome Baptijls, Impofition of Hands, and 
 
 * others not, uponthofe that are baptized. And 
 
 * for the External Supper, the Variety of Opini- 
 ' ons about it, and of Ceremonies and Geftures 
 ' in the Ufe of it, is very great. The Papijls 
 ^ hold that the Bread and Wine are tranfubltan- 
 ' tiated, i. ^. the Subftance of the Bread and 
 '■ Wine is changed into the Subftance of Chriil's. 
 ' natural Body and Blood, after thefe Words 
 '^ of Confecration by a Prieft, Hoc eft emm Corpus 
 
 * maan , For this is my Body. 'Y\\^!Luthi-ran: m.ain- 
 ' tain a Confubftantiation, that is. That there 
 ' is the Subftance of Bread and Wine after Con- 
 ^ fecration, yet fo as that the Subftance of Chrift's 
 
 * natural Body arid Blood is there alfo, but 
 
 * they knovv not how, and therefore are pleafed 
 '■ to exprefs themfelves by thcfe Prepofitions, 
 
522 Of the Supper of Bread and Wine, 5e8:. XVI 
 
 * m, cu7n^ velfuh^ that it is there, cither in, with^ 
 ' or under the Elements. The CahhiiJlSy and 
 
 * the Church of £;/^/^;/(^, fo called, hold a real 
 ' Prefence, but not corporeal. The Diffenters 
 ' generally affirm' a Change of Relation in the 
 
 * Bread and Wine, but not of Subftance. The 
 ' Papijls ufe Wafers and Wine •, others Bread and 
 ' Wine : Some cut and crofs the Bread ; others 
 ' cut and break it. And then for Geftures, fome 
 ' fit, fome kneel, fome lie proftrate upon the 
 ' Earth ; and others, as I have read, either: 
 
 ftand or walk. 
 
 c 
 
 ' These Diverfities of Opinions, Modes, Ce- 
 ' remonies and Geftures, have fadly divided 
 ' Chrijiendomy and begat fuch violent Contenti- 
 ' ons. Feuds and Animofities, which have not 
 ' been fatisfied in fome without Goals and Dun- 
 ' gcons, and in others without Fire and Faggot. 
 ' So the Spiritual Baptifm and Supper have been 
 
 * neglefted, to the great Reproach and Infamy 
 ' of the Chriftian Religion •, the lean flefhed 
 ' Kine, as in Pharaoh's Dream, have eaten up 
 ' the Fat -, and the thin Ears have devoured the 
 ' Rank and Full ; Lifelefs Forms being fet up 
 
 * inftead of the living Power, and the Truth and 
 ' Subftance poftponed to empty Shadows and 
 *• Ceremonies.* 
 
 SECT. 
 
Sect. XVI. of <fe R £ S U R R E C T I O N, J 2 J 
 
 SECT. XVII. 
 
 Of the RESURRECTldNi 
 
 The Vicar*s firft ^lery is, * What becomes of" 
 ' the Souls of good Men when they die ?^ He An- 
 fwers, * they are immediatly received into a State 
 ' of Joy and Felicity.* 
 
 But what does he mean by a State of Jdy 
 and Felicity? Neither a State of Life nor of pro- 
 per Reward. Hear him elfe in the next Page 
 ipeak for himfelf, * The Soul fays he, while it 
 ' is in a feparate State, is in a State of Death, as 
 ' the Separation of the Soul and Body is Death ; 
 ' and to live in a State of Death can never be 
 
 * thought a compleat Happinefs, nor a propef 
 
 * Reward of good Men.' But how a State (A 
 Death can be a State of Joy and Felicity ; or 
 how that which is in a State of Death can be 
 properly faid to Live,he has not explained to our 
 Comprehenfions. He talks indeed of an Opini- 
 on of Many of the a?icient Fathers about a 
 oniddle State for feparate Souls in Paradife, 'xhei-e 
 they are in Rejl and Peace till the Day of Judg- 
 ment, and would infinuate, that our Saviour him- 
 felf was of the fame Mind •, why elfe does he 
 produce Luke xxii. 43. To Day f halt thou be 
 with me in Paradice. This middle State of Refl 
 and Peace he fpeaks of, as receptive not only of 
 rhc So\.\ho\\ood Men^hut alfo of the 'wicked jtho* 
 
 y 2 the 
 
3 24 0/ //^^ R E S U R R E C T I o N. Scd. XV II. 
 
 the latter one would have thought fitter Subjects 
 for a Romijb Purgatory. 
 
 But this Imaginary middle State of departed 
 Souls he mentions as favouring his own Opinion, 
 that ' their Happinefs is not complete till after 
 
 * their Refurre6tion i when at the general Judg- 
 
 * ment at the laft Day, they fliall have their final 
 ' Sentence of Happinefs and Salvation pafTed 
 
 * upon them by their Saviour, and have their 
 
 * perfe<5l Confummation and Blifs both in Body 
 ' and Soul, in his everlafting Kingdom and Glo» 
 « ry.* 
 
 By Refiirreofion^ he means iht Refiirrecfion of 
 the Body that dies, and its Reunion again to the Soul, 
 as he exprelTes it p. 228. And that the fame Body 
 for Suhjlancefhall be raifed again, p. '^'7,^. for he 
 makes it an Article of Faith p, 238, that an earth- 
 ly and an heavenly, a natural and a fpiritual Body, 
 may he all one and the fame inMatter and Subftaiice. 
 
 The RefurreBion of the Dead we firmly be- 
 lieve, according to the Scriptures, but are as 
 W. Penn, rightly fays, {n) Negative to the grofs 
 Conceits of People concerning the rifing of this ( ar- 
 nal Bodywe carry about us, for. If the Compleat 
 Happinefs of the Soul rejts in a Reunion to a Car- 
 nal Body, for fuch it isfown -, never cry out upon 
 //^^ Turk's Jlcoran ; for fuch an Heaven and the 
 Joys of it fuit ad?nirably well with fuch a Re fur - 
 reolion. 
 
 The Vicar in p. 225. has produc'dthefefayings 
 o^ IK Penn; but lliould in juftice have added his 
 Reafons tor fo AlTerting •■, (0) The Reafon's, 
 
 * fays W. Penn, I have to give againft this Bar- 
 
 * barous Conceit, I tlius contrat^, 
 
 ' Because 
 
 {<n) Defence of Gofpel Truths, p. 44. 
 (Q-) yVorks. Vol. 2 . p. ^45. 
 
Sed. XVL 0/"?/^^ Resurrection. p5 
 
 * Because that che Scripture fpeaks of a Dif- 
 ' folution, and no Refurredion of that which is 
 
 * diirolved, being earthly, and unfit for aCsleftiai 
 ' Paradife ; and therefore holds forth a building 
 
 * cj God an Hoiife eternal in the Heavens. 
 
 ' 2. If the Body be the fame, it muft have 
 ' the fame nature, otherv/il'e not the fame Body: 
 ' but if it have the fame Nature, it will be cor- 
 
 * ruptible ftill. Mortal Seeds bring forth Mor- 
 
 * tal Natures, for that change made, tell me 
 
 * what remains of the the old earthly Body ? 
 
 3. ' It makes the Soul uncapable of com- 
 ' pleat Happinefs without a Flelhly Body, as 
 
 * if Heaven were an earthly Place to fee, walk 
 
 * in, and for all our outward Senfes to be en- 
 ' joy'd and exercifed, as in this World, tho' 
 ' in an higher Degree •, which I ciW Mabometif?n : 
 ' Forwhat fpiritual Happinefs the Body now 
 ' can have, refpe<5ling God, is derived through 
 « the Soul to the Body, and not through the 
 
 * Body to the Soul : befides if fo great a Change 
 ' or Alteration pafs upon the Body, how is it 
 
 * that carnal and fenfible Body that fuffered? 
 ' and how can that fame Body be equally (hn- 
 ' fible of Cseleflial Delights ? For the Flefh and 
 ' and Blood that fuffered, is not to enter God's 
 ' Kingdom; andif that very fime carnal Body 
 ' enter not, which fuflained any part of the Tri- 
 < bulations, the great Knot is broken, and our 
 ' Adverfarfs, fl:rongeft:,if not only Plea,is render- 
 ' ed invalid ; for if the lame naturalBody, Parts 
 ' and Senfes, confifling of living Flefli, Blood 
 ' and Bones, that fuffered and died, rife not, 
 ' another is given, in which the Children of the 
 ' Refureclion who have fuffered in the Flefh have 
 
 * their Recompence. 
 
 Y 2^ These 
 
3 26 0///;c' R E s u R R E c T 1 o N. ScEk. XVII. 
 
 These Confequenccs, as ^. P. fhews, do na- 
 turally follow from aflerting the Refurreclion of 
 the fame Body ; to avoid which the Vicar fays, 
 p 227. « We always diftinguifh between the 
 f Body as it is Ibwn in the Grave, a natural, 
 ' Earthly, Mortal Body-, and as itisraifed 
 ' a fpiritual, heavenly and immortal Body •,* But 
 let him diftinguifli as the Apoflle does, i Cor. 
 XV. 44, 'There is a natural Body, and there is a 
 fpiritiial Body, from which diftinclion Thomas 
 Ellwood infers, that the Apoftle really makes 
 two diflind Bodies. But the ^rV<7r p. 228. finds 
 fault with this, and fubflitutes a new Way of 
 diilinguifliing, between a natural, earthly, mortal 
 Eod), and a fpiritual, heavenly, and immortal Body, 
 while yet (according to him) they are notdiflinct 
 Bodies, but One and the fame Body, 
 
 He proceeds p. 228. ' And, whicl) is very 
 < ftrange, they make thelargeDefcription of the 
 •• Refurrcftion of the Dead in that Chapter not to 
 
 * relate at all tp the Refurreftion of the Body, but 
 "■ to the two States of Men in the natural and fpi- 
 
 * ritual Birth ; contrary to the plain import of 
 
 * the Words and the Senfe of all found Chriflians. 
 For this he cites /^F. P's. Invalidity of John Fal- 
 d^'s Vindication, p. 369, 370. 
 
 But fV. Pt'?/«faysno fuch matter, concern- 
 ing the large Defcription of the Refurreclion of 
 the Dead in that Chapter; but fpeaking particu- 
 larly of the 44th Verfe, fays, (p)Ido utterly deny 
 that this Text is concerned in the Rennre^ion of Man^s 
 carnal Body at all. And then recites it with the five 
 following Verfes, which treat of the firfl and fecond 
 u4dam, and bearing the Images of the Earthly and of 
 /he heavenly. So that W. Penfi's Difcourfe on 
 
 that 
 
 (p) Sec If. p's- vol. 2. p. 4^8. 
 
Se8:. XVL QT ^/^^ R e s u r r e c t i o n. 527 
 
 that Head is limited to theSenfe of thofe fix Ver- 
 fes ; Whereas the Apoftle through forty Verfes 
 of that Chapter preceding had been treating 
 of the Refurreftion of the Dead, which W. P. 
 does not at all deny. 
 
 The Vicar proceeds, p. 228. ' To Ihew the 
 
 * great increafe of the Happinefs'of a pious Soul 
 
 * to have its Body, that dies, raifed and reunited 
 
 * again to it. And p, 229. fays, * If even 
 
 * thefe grofs earthly Bodies here, efpecially 
 
 * when they are in a found and healthful State, 
 ' and brought in Subjedion to the Spirit, as they 
 ' are in a good Meafure in good Men now, are 
 
 * capable of Miniflring to the Soul fo much Plea- 
 
 * fure and Delight, tho* allay'd with a mixture 
 
 * of Sorrow and trouble -, no doubt our pure 
 
 * refined Cselcftial Bodies which we fhall have 
 
 * at the Refurredion, and which will be in a 
 ' Healthful State, and entirely fuited and fub- 
 
 * fervient to the Spiritual Operations of the 
 
 * Soul, will be capable of Miniftring to it 
 ' much more Pleafure and delight, and of a 
 
 * much more noble, fpiritual, and Heavenly Na- 
 ' ture, without any the leaft mixture of Sor-» 
 
 * row and Trouble. 
 
 But how much Pleafure and Delight, the 
 grofs earthly Bodies of good Men here do.Mi- 
 nifter to their Souls, he has not told us-, that 
 thefe grofs earthly Bodies have been a Grief 
 and Burden to the Souls of good Men, fromwhich 
 they have defired earneftly to be releafed, may 
 be reafonably concluded from the Words of the 
 Apoftle Paul, 1 Cor. v. 2, 3. 4. For in this 
 we groan earnefily^ defiring to, be clothed upon with 
 our Houfe which is from Heaiien. If lb be that he^ 
 ing clothed, we Jhall not he found nq^ed; for w? 
 
 that 
 
328 Of the Resurrection. Se^. XVII, 
 
 that are in this Tabernacle do groan being burdened. 
 And VeiTe, 8. JVe are confident I fay, and "xil- 
 i?>g^rather to be abfentfrojfi the Body and prefent with 
 the Lord, The Apoftle, 'tis plain, piac'd his 
 Happincfs in an Abfence from this grofs Earth- 
 ly Body •, is it then in any wife probable that 
 that he Ihould look for, and expedt a Reunion 
 to that fame Body of which he fays, V. 6. 
 JVhilfi we are at Home in the Body ive are abfent 
 from the Lord ? The contrary we think is evi- 
 dent from his own cxprefs Declaration. V. i. 
 For ive know that if the earthly Hov.fe of this Taber- 
 7iacle 'Were diffohed^ ive have a building of God,, an 
 Houfc 7iot made with Hands,, eternal in the Heavens. 
 "Which diredtly concludes the Change not of Ac- 
 cidents but of Bodies ; though the Vicar affcrts 
 fiich Conclufion to be me ft falfe, p. 238. but dog- 
 matically, and without Proof. 
 
 He truly acknowledges p. 229, that * there 
 
 * is a Refurre<5tion of the Dead mentioned in 
 
 * Scripture , that is to be underllood in a Spiri- 
 ' tual Senfe, of the Refurreclion of the Soul from 
 
 < the Death of Sin, to a Life of Righteoufnefs.' 
 but adds, p. 230. ' This feems to be all that 
 ' many of them [the ^fakers'] at lead under- 
 
 < ftand by the Rcfurredion of the Dead, and fo 
 *■ are in the flune Error with Hymeneus and Phi- 
 « letus,, who faid, The Refurre'clion was already 
 
 < faft. 2 Tim- ii. 18/ How fond is he of 
 making the ^takers Erroneous -, who concludes 
 pofitively, they are in an Error ^ from what he 
 fays, it feems many of them underiland. So 
 that from premifesat moft but feemingly true, he 
 draws a Conclufion dire(5tly falfe, for the ^mkers 
 do firmly believe,, that befide the Refurrdlion 
 of the Soul from the Death of Sin, to a Life of 
 Right coufnejs while here, there will be a Rcfur- 
 
 * rcdlcn 
 
SqSl. XVII. Of the Resukkecioi;, 329 
 
 ' re5iionofthe Dead hereafter, and that we mufi 
 *' all appear before the judgment Seat of Chrift 
 that every one meiy receive the Things done in his 
 Body, according to what he hath done^ whether it be 
 good or bad. 1 Cor. v. 10. "What theretore our 
 Opponent fays, ' and this is what many of the 
 ' ^takers have been heard to fay, that they 
 ' expedled no Refurredlion but what they had 
 ' already within them, or what theyuvere to receive 
 ' immediately after Death,* we decHne the Belief 
 of, till he fhall fatisfy us : 
 
 I. Whether ever he heard any fakers fay fo ? 
 
 II. Who they were ? 
 
 III. If he did not hear them himfelf, who did ? 
 
 IV. How many were heard to fay fo, and where 
 
 they dwell ^ 
 
 We can alTure him that there are many Per- 
 fons, whofe Acqaintance and freedom of Conver- 
 fation with the ^lakers mud needs have far exceed- 
 ed his,that never heard from them any fuch faying; 
 *tismuch they fhould difcover to a profefled Ad- 
 verfary, what they conceal from their moll Inti- 
 mate Friends. 
 
 P. 230. ' And they have in their Books ex- 
 ' prefly oppofed the faying, that the glorified 
 '^ Saints in Heaven do yet hope for the Refur- 
 ' redlion of their Bodies.' 
 
 When he fhall prove by plain Scripture that 
 the glorified Saints in Heaven, do hope for 
 the Refurre6tion of the fame Bodies that they had 
 here on Earth, we fhall acknowledge thofe to 
 be miftaken who oppofe that Notion, which the 
 Text he produces, "i^'z. Rom. viii, 23^24. isve- 
 
 :y 
 
3jo 0/"/^^ Resurrection. Sc£l. XVII. 
 
 ry far from proving. The Words of the Apoftlc 
 are-, PFe our fehes ^roan "within our fehes ivaiting 
 for the Adoption^ to wit, the Redemption! of our Bo- 
 dv. But 'tis a moft unnatural Confequence to 
 infer, from tlie Saints here on Earth waiting tor 
 the Redemption of tiieir Bodies, that fo mujl 
 the glorified Saints in Heaven too •, feeing they are 
 already delivered from the Bondage of Corruption in- 
 to the glorious Liberty of the Children of God. 
 Verfe. 21. 
 
 As to Richard Huhherthorn^ whom in p. 3:^8. 
 he cites as faying ' There is no fitch Doclrine 
 ^ in Scripture as that the Saints have not received the 
 *■ Redemption of their todies* R. Hubberthorn's 
 Words are, Jfthe People mind the Scripture, there 
 is HO fuch DotJrine in ity as the Saints in Heaven 
 have not the Redemption of their Bodies. Now the 
 Vicar left out the Words in Heaven,th:it he might 
 make R. H's Aflertion feem oppofite to that 
 of the Apoftle, Ro??i. vii. 23, 24. who plain- 
 ly fpeaks of himfclf and other Saints then on 
 Earth. 
 
 P. 231. * It is very plain that the Refurredi- 
 
 * on from the Dead joined with the laft Judge- 
 
 * ment can be no other than the Refurreftion 
 « of the Body that died. For 'tis the Body 
 ' only that dies, and that can be raifed again. 
 
 * And therefore when the Qiiellion is put, Hoiv 
 *■ are the Dead raifed up ? it immediately follows ; 
 And-i:ith li'hai Body do they come i. Cor, xv. ^O' 
 
 But the Anfwer to that Queftion, which he 
 has modcilly omitted, diredly contradidts what 
 he has afTerred -, Thoufoivcjl not^ fays the Apoftk, 
 that Body which fij all he. Whence 'tis plain, that 
 'lis not the fame Body that dies tha.t fliall be 
 
 raifed 
 
Sed. XVII. Of the R E s u R R E c I o N. jji 
 
 raifed again. But the Vicar is too apt to run a- 
 way with Texts which fpeak of the Refurredion 
 of the Dead, and include they intend the Re- 
 furredlion of the fame Body : Why elfe doth he 
 mention i Cor, xv. 58. i 'Thejf. w. 18. in 
 neither of which the Himenefs of Bodies is men- 
 tion'd. 
 
 P. 232. ' And we have many Inftancesin the 
 
 * Scripture, of the Refurredtion of the Bodies of 
 
 * the Dead to Life again both in the Old and New 
 
 * Teftament •, and particularly of the Refurrefti- 
 
 * on of Chrift's own Body which was laid in 
 
 * the Grave ; which is made an undeniable Proof, 
 
 * Earned, and Pledge of ours.* 
 
 But that the Inftance of Chrifl's Refurredli- 
 on with the fame Body does not necefTarily prove, 
 tliat our Bodies are to be raifed the very fame 
 we now have ; we lliall do the Vicar the Ho- 
 nour in this Place to produce againfl him the 
 Teflimony ot the learned and judicious John Lock, 
 who in his fecond Reply to the Bifhop of Wor- 
 cefter thus writes, 
 
 {([) The next Text of Scripture you bring 
 
 * for the fame Body, is. If there be no Refiir- 
 
 * region of the Dead, then is not Chriji raifed,. 
 *■ From which your Lordlhip argues, // feems 
 
 * then other Bodies are to he raifed as his was. I 
 ' grant, other Dead as certainly raifed as Chriji 
 ' 'voas i for elfe his Refurredlion would be of no 
 ' ufe to Mankind. But I do not fee how it fol 
 
 ' lows 
 
 (^) See his Work Vol. i. p. 438> 439* 
 
Jjz 0/ //^Resurrection. Sed. XVII, 
 
 ' lows, that they fhall be railed with the fame 
 
 * Body, as your l.ordfliip infers in thefe 
 ' Words annexed ; And can there he any doubly 
 
 * whether his Body ijuas the fame fnaterial SubJ}a7tce 
 
 * ivhich ijoas united to the Soul before'^. I anfwer, 
 ' not at all, nor that it had the fame undi- 
 
 * ftinguiflied Lineaments and marks, yea and 
 ' the fime Wounds that it had at the Hour of 
 
 * his Death. If therefore your Lordlhip will 
 
 * argue from other Bodies being raifed as his iz^as^ 
 
 * that they muft keep Proportion with his irv 
 ' Samenefs \ then we muft believe that every 
 ' Man fliall be raifed with the fame Lineaments, 
 
 * and other Notes of Diftindlion he had at the 
 
 < Time of his Death, even with his Wounds 
 
 * yet open, if he had any, becaufe our Saviour 
 •= was fo raifed ; which feems to me fcarce recon- 
 ^ cileable with what your Lordfliip fays of a 
 ' fat Man falling into a Confuniption^ and dy- 
 
 ' But whether it will confifl or no with your 
 « Lordfhip's meaning it that Place, this to me 
 ' feems a Confequence that will need to be better 
 
 < prov'd, viz. That our Bodies muft be raifed 
 ' the fame juft as our Saviour's v/as ; becaufe St. 
 '■'Paul fays. If there be no RefurreSion of the 
 *■ Dead, then is not Chrifl rifen. For it may be 
 
 * a good Confequence, Chrill is rifen, therefore 
 « there fhall be a Refurredlion of the Dead •, and 
 
 * yet this may not be a good Confequence, 
 ' Chrift was raifed with the fame Body he had 
 ' at his Death, therefore all Men fhall be raifed 
 ' with the fame Body they had at their Death, 
 
 * contrary to what your Lordfhip fays concern- 
 
 * ing a fat Man dying of a Confumpion. But 
 
 * the 
 
SeQ:. XVI. q/ ^/'^ R e s u r r e c T i o n, g 3 ^ 
 
 '■ the Cafe, I think, far different betwixt our Sa- 
 •■ viour and thofe to be raifed at the Lafb Day. 
 
 ' I. His Body fazv '7iot Corruption, and 
 ' therefore to give him another Body, new 
 ' moulded, mixed with other Particles, which 
 ' were not contained in it as it lay in the Grave, 
 ' whole and intire as it was laid there, had been 
 ' to deftroy his Body, to frame a new one 
 ' without any need. But why with the remain- 
 ' ning Particles ot a Man's Body long fince 
 ' diflblved, and moulder'd into Duft and Atoms, 
 ' (whereof poiTibly a great Part may have under 
 ' gone variety of Changes, and entered into other 
 
 * Concretions even in the Bodies of other Men j 
 ' other new Particles of Matter mixed with them, 
 ' may. not ferve to make his Body again, as well 
 
 * as the mixture of newand different Particles of 
 ' Matter with the old, did in the Compafs of his 
 ' Life make his Body ; I think no Reafon can 
 
 * be given. 
 
 * This may ferve to Ihew, why, though the 
 ' Materials of our Saviour's Body were not 
 ' changed at the Refurredion ; yet it does not 
 
 < folJovv, but that tne Body of a Man, dead and 
 
 < rotten in his Grave, or burnt, may at the 
 * laft Day have feveral new Particles in it, and 
 ' that without any Inconvenience. Since whar- 
 ' ever Matter is vitally united to his Soul, is hi.'i 
 ' Body, as much as is that, which was united to it 
 ' when he was born, .or in any other parr of [\v; 
 ' Lite. 
 
 2. ' In the next Place, the Size, Shape, Fi- 
 « gure and Lineaments, of our Saviour's Body, 
 ' even to his Wounds into which doubtin-J- 
 ' Thomas put his Fingers and his Hand, were te 
 
334 0/ /k R E s u R R E c T I o N. Sed. XVIL 
 
 ' be kept in the raifed Body of our Saviour, the 
 ' fame they were at his Death j to be a Con- 
 ' vidlion to his Difciples, to whom he ihewed 
 
 * himfelf, and who were to be Witneffes of his 
 
 * Refurreftion, that their Mafter, the very fame 
 
 * Man was crucified, dead and buried, and raifed 
 
 * again •, and therefore he was handled by them, 
 
 * and eat before them after he was rifen, to give 
 
 * them in all Points full Satisfaction, that it was 
 
 * really he, the fame and not another^, nor a 
 
 * Spedre or Apparition of him : Though I do 
 
 * not think that your Lordfhip will thence argue, 
 
 * that becaufe others are to he raifed as he zcasy 
 
 * therefore it is necefTary to believe, that becaufe 
 
 < he eat after his Refurreftion, others at the 
 
 * laft Day fhall eat and drink after they are raif- 
 « ed from the Dead ; which feems to me as good 
 « an Argument, as becaufe his undiiTolved Body 
 
 * was raifed out of the Grave, jufl as it there lay 
 
 < entire, without the mixture of any new Par- 
 ' ticks ; therefore the corrupted and confumed 
 ' Bodies of the Dead at the Refurreftion fhall 
 
 * be new framed only out of thefe fcattered Par- 
 
 * tides, which were once united to their Souls, 
 ' without the leafl mixture of any one fingle A- 
 
 * torn of new Matter. But at the laft Day wheni 
 « all Men are raifed, there will be no need to 
 ' be afTured of any one particular Man's Refur- 
 
 * redlion. 'Tis enough that every one fhall ap- 
 
 * pear before the Judgment Seat of Chrift, to 
 ' receive according to what he had done in his 
 ' Life •, but in what fort of Body he fhall appear, 
 
 * of what Particles made up, the Scripture hav- 
 
 * ing faid nothing, but that it will be a fpiritual 
 ' Body raifed in Incorrupio?:, it is not for me to 
 
 * determine.* 
 
Sed* XVir. 0/ ?/;e R E S U R R E C T t O N. J 3 5 
 
 The next Inftancc given by the Vicar, p. 232; 
 is, ' And To we are told that the Graves were ofen- 
 
 * ed^ and fiiau'j Bodies of Sainis that Slept ^ arofe^ 
 ' and came out of the Graves^ after Chrijl's Re- 
 
 * furrcoHoHy andivent into the Holy City, to wit, 
 ' the City oi Jerufalem, and appeared unto viany.* 
 Matt, xxvii. 52. On which Text let the fame 
 learned Author be heard, {r) * 
 
 * In the New Teftamcnt, fays he, Cwherein I 
 ' think, are contained ,all the Articles of the Chri- 
 
 * Jlian Faith) I find our Saviour and his Apoftles 
 ' to preach the Refurre^ion of the Dead, and the 
 ' Refurre^ion from the Bead, in many Places ; 
 ' but I do not remember where the Refurredii- 
 ' on of the fame Body is fo much as mentioned.- 
 
 * Nay, which is very Remarkable in the Cafe, 
 ' I do not remember in any Place of the New 
 
 * Teftament, ( where the general Refurredi- 
 
 * on at the laft Day is fpoken of ) any fuch 
 
 * Exp re (Ti on as the RefurreLlion oft he Body^ 
 
 * much lefs of the fame Body. 
 
 * I SAY the general Refurreclion at the lafl 
 
 * Day i becaufe where the Refurreflion of fome 
 ' particular Perfons, prefently upon our Savi- 
 
 * ours Refurredlion, is mentioned, the Words 
 ' are. The Graves, were opened, and many Bodies 
 
 * of Saints, which flept, arofe, and came out of the 
 
 * Grave after his Refurre5lion, and went into the 
 
 * Holy City, and appeared to many ; of which 
 
 * peculiar way of fpeaking of this Refurred-ion, 
 ' the PaflTage it felf gives a Reafon in rhefe 
 
 * Words, appeared to many, i. e. Thofe who 
 Jlept appeared, fo as to be known to be ri 
 
 fen, but this could not be known, unl fs li ey 
 
 brought 
 
 <'r) His Works. Vol. i, p. 4S4. 
 
^l6 Of //;^ R E 3 u K R E c T I o X. Sect. XVir^ 
 
 * brought with them the Evidence , that they 
 *• were thofe who had been dead, whereof there 
 
 * were thefe two Proofs ; their Graves were o- 
 
 * pened, and their Bodies not only gone out of 
 ' them, but appear'd to be the lame to thok- 
 
 * who had known them formerly alive, and 
 
 * known them to be dead and buried •, For if 
 ^ they had been thofcjwho had been dead fo long, 
 
 * that all who knew them once alive were now 
 
 * gone, thofe to whom they appeared might 
 
 * have known them to be Men, but could nor 
 
 * have known they were rifen from the Dead, 
 
 * becaufe they never knew they had been dead. 
 ' All that by their appearing they Gould have 
 
 * known, was, that they were fo many living 
 t Strangers, ofwhofe Refurredion they knew 
 ' nothincr. 'Twas neceffary therefore, that they 
 
 * Ihould come in fuch Bodies, as might in Make 
 ' and Size, ^'^. appear to be the fame they had be 
 ' fore, that they might be known to thole of their 
 ' Acquaintance whom they appeared to. And 'tis 
 " probable, they were fuch as were newly Dead, 
 ' whofe Bodies were not yet diflolv'd and difTi- 
 « pated ', and therefore 'tis particularly faid here 
 
 * (differently from what is faid of the general 
 » Refureclion; that their Bodies arofe; becaufe 
 'they were the fame, that were then lying in their 
 '- Graves, the Moment betore.they arofe. 
 
 The Vicar's 3^. Inftanceis, * And our Savi~ 
 « our us'd it as an Argument !o fear God more 
 » than Man, thai they are able only to kill the Eo- 
 
 * Jy, hut after that have no more that they can do ; 
 
 * hit he hath power to caji Body and Soul into Hell 
 
 * Fire.'' But as that Text makes no mentk)n of 
 the Samenefs of the Body, it has nothing in it Co 
 our Opponent-is Purpofe^ 
 
 His 
 
Sccl. XVII. 0/ //'^ R E s u R R E c f I o n; ^57 
 
 His ^th. Inflancc too is as much befide the 
 the Bufinels, * And he, Chrifr, told the Sadducees 
 ' who denied the Refurredlion, that the'j erred not 
 ' knoiving the Scriptures^ nor the Pozver of God, 
 ' Matt. xxii. 29. Mark xii. 24. And if they 
 •• might have known that there was to be a 
 
 * Refiirredlion of the Body from the Scriptures of 
 ' the Old Teilament •, much more may Ave from 
 ' the Scriptures of the New Teftament, where we 
 ' have it more frequently and plainly delivered 
 
 * to us.* 
 
 As if theError 6it\\tSadducees had beentheirdif- 
 belief of theRefurreftion ofthe fame Body, where- 
 as their Error was in holding there 'was no Re- 
 furreSiion of the Dead at all ; and tha:t our Savi- 
 our's Anfwer was not to convince them of the 
 Refurre6lion of thefime Body, is evident, by his 
 Inftancing Abraham^ Ifaac, and Jacobs as rifen 
 from the Dead ; v/hich could not be intended of 
 their Bodies, for they (upon this Opponent's own 
 Principles) were not to be raifed again till the 
 general Refufre6lion at the lafl Day. 
 
 But the Vicar backs his Inftances with thefe 
 Words, * And the Power of God is fnfficient 
 - to anfwer all the Obje6lions that can be brought 
 
 * from human Reafon and Philofophy, againll 
 ' tlie polTibility of it. And he is Faithful wh6 
 ' has promifed to do it, and as he is able will 
 ' Undoubtedly do it. Heb. x. 23. 
 
 We neither Queftion thePower,norWill ofGod, . 
 to do whatfoever hehath promifed •, but that he has 
 Jriy where promiifed, that the /'iw^ /:W;>i of ours 
 (ha 11 be raifed again at the laft Dav, the Vicar has 
 nothitherto prov'd and that he is fcnfiblc he canno: 
 prove it from the Writings ot the New Teftament 
 
 Z we 
 
538 Of the K ^ s \J ^ RECTI 01^. Sed. XV11>. 
 
 we way reafonably fuppofe by his producing that 
 Text Heb. x- 23. where no fuch Matter as the Re- 
 furredion of the Body is in any wife treated of. 
 
 To our Opponent*s Expofition of the Text, 
 I Cor.xv. ;^6. in Page 233. We oppofe that of 
 the learned Author lall before cited, where he 
 fpeaks of thofc. 
 
 ' (r) Who raife Queftions and make Articles 
 of Faith, about the Refurrection of the fame 
 Body, where the Scripture fays nothing of the 
 fame Body ; or if it does it is with no fmall Re- 
 primand to thofe who make fuch an Enquiry. 
 Butfome Man will fay ^ how are the Dead raifed 
 up ? And with what Body do they come ? Thcu 
 Fool, that which thou fowejl is not quickened ex- 
 cept it die. And that which thou fowefl, thou 
 jowejl not that Body that fb all be, but hare Grain, 
 it may chance of Wheat or of fame other Grain : 
 but God giveth it a Body as it hath pleafed him. 
 Words, I fhould think, fufHcient to deter us 
 from determining any thing for or againft the 
 fame Body being raifed at the laft Day. It 
 fuffices, that all the Dead fhall be raifed-, and 
 every one appear and anfwer for the Things 
 done in this Life, and receive according to the 
 Things he hath done in his Body, whether good 
 or bad. He that believes this, and has faid no- 
 thing inconfiftent herewith, I prefume may, 
 and muf^ be acquitted, from being guilty of any 
 thing inconfiftent with the Article of the Refur- 
 redion of the Dead.* 
 
 The 
 
 (r) Lock's Works, Vol. I. p. 488, 
 
EcEt. XVIL 0/ /^/^^ R E s u R R E c T I o N. 939 
 
 The Vicar proceeds, p. 233. 
 
 ' ^i^J^- Shall the fa?ne Body for Subftance h^ 
 
 * raifed again.' 
 
 ' j^nfw. Yes, it fhail be the fame Body for Sub- 
 
 * fiance, for this the Refurreclion of the Body ne- 
 ^ ceflarily implies, but it fhall not be the fame^ 
 ^ but greatly changed, as to its Quahties. 
 
 Here he tells us within the Compafs of three 
 Lines, x\\?ilit JJjall he thcfcmie Body^ and that, it 
 Jhall not he the fame ; to reconcile this feeming 
 Contradi6lion, it might be necefTary for him to 
 iliew, how far the ^lalitles of a Body may be 
 changed without any Alteration of its Suhflance. 
 But that is a Tafk hefeems not qualified for. He 
 tells us howevery ' They fhall be fpiritual Bodies 
 ' not of a fpiritual Subftance, for then they could 
 ' not be Bodies, but endued wnth fpiritual Qua- 
 « lities.' Here, though perhaps he may have a- 
 dapted his Speech to his own Underftanding, yet 
 if others cannot difcern how that which is not of 
 a fpiritual Subftance can be a fpiritual Body, he 
 ought in Condefcenfion to their Weaknefs farther 
 to explain himfelf. 
 
 But to his AfTertion that, ^ The Refurredion 
 '- of the Body neceffarily implies the fame Bo- 
 *■ dy for Subftance, Let him take the following 
 .Anfwer from Dr. H. More^ as cited by Williavi 
 Penn. 
 
 (j) ' But the Atheift, fays the DoFIor, will 
 
 '• flill hang on, and object farther, That the vciy 
 
 ' 7<?rw Resurrect ]0 implies that the fame Bo dv 
 
 Z 2 fhah 
 
 (j) W, P's Works, Vol. II. p. 44 1 
 
34© (^fthe R E s u R R E c T I o K. Se6l. XVII. 
 
 « Jhall rife again •, for that dnly that falls can befaid 
 « properly to rife again. But^ fays he, the Anf^cr 
 
 < will he eajy^ the Objeolion being grounded merely 
 t upon a Miflake of the Senfe of the Word., which 
 c is to be interpreted out of /^o/^Higher Origi- 
 j NALs, /^^Greek ^WHebrew, and Hot out of 
 
 < /^^ Latin, though the Word in Latin doth not 
 ^ always imply an individual Refit ut ion of what is 
 J gofie or fallen i as in that Verfein Ovid, 
 
 Vi6la tamen vinces, fubverfaque Troja re- 
 furges. 
 
 * But this faith he, is not fo near to our Pur- 
 pofe (yet it excludes the fame yiumerical Troja.j 
 Let us rather confider the Greek Word avosmh 
 which Rejurrevlio fupplies in Latin, and there- 
 fore mufl be made to be of as large a Senfe as it. 
 Now eivct^a.<rti is fo far from fignifying fin fome 
 Places) the ReproduBion^ or Recovery of the fame 
 Thingthat was before, that it bears no Senle at 
 all of Reiteration in it, as Mat. xxii. 24. Kct< 
 ctVetarAye* ff-ji^fxct. 7ua,J\.0<<pu ti.vT£ and Jhall raife up 
 Seed unto his Brother. Alfo Gen. vii. 4* there 
 e^tfcetrTetVs* . and eiveii7»^.A fignifies merely a living 
 Subfance, and therefore W<t<Tflt(r/? in an adlive 
 Signification, according to this Senfe, will be 
 nothing elfe but a giving or continui7ig Life and 
 Subjlance to a 'Thing. The Word in the Hebrew 
 that anfwers to Wet^TW/^ta is £D*p* which Tran- 
 flators tranflate a living Subjlance ; whence 
 nO^pn according to this Analogy, may very 
 we'l bear the fame Latitude of Senfe that 
 rn\'in they being both Words that are render- 
 ed i<:^nY^fo, bi": fimply of themfelves, only 
 Fivijjcaticny or Ere^ion unto Life, 
 
 Bur 
 
Sed. XVII. 0/ ^^^ R E s u R R E c T I o N, 541 
 
 Bar what a Liberty does the Vicar take in in- 
 terpreting thefe Words of the Apoftle, hut God 
 gtveth it a Body as it pleafeth him^ i Cor. xv. 38. 
 
 * The Bodies of the Saints, fu'js he, Ihall be raif- 
 ' ed again, much altered as to their Condition 
 
 * and Qualities, and clothed with new Orn t- 
 ' ments fuitable to them, as it ph h God/ 
 By wliich he reprefents the Apoftle io improperly 
 fpeaking, as to ufe the Term Body for new Orna- 
 ments fuitable to the Body. 
 
 But the Vicar adds, p. 234. * That it fhall 
 
 * be raifed the fame Body for Subftance that was 
 ' Town, he plainly afterwards declares, when he 
 
 * fays. This corruptible JI:/ all put on Incorruption ; 
 
 * which cannot be meant of another, but of 
 ' this fame numerical Body that is fown.* 
 
 But if this Corruptible, while here in a cor- 
 ruptible State, be not the fame numerical Body, 
 why muft it be the fame numerical Body when 
 it fhall put on Incorruption ? 
 
 Fhilofophers will tell us that a Man's Body 
 while here in the different Stages of his Life is not 
 the fame numerical Body. 
 
 « A Man, faith (/) John Lock, may fufpend his 
 ' determining the Meaning of the Apoftle to be 
 « that a Sinner Ihall fuffer for his Sins in the very 
 <i fame Body wherein he committed them,becaufe 
 < St. Paul does not fay he fliall have the very 
 
 * fame Body when he fuffers, that lie had when 
 ' he finned. Tlie Apoftle fays indeed, done in 
 \ his Eody. The Body he had, and did things in 
 
 Z 3 ' at 
 
 (t) His Works, Vol. I, p. 48^. 
 
 1 
 
542 O/^/^^Resukrecion. Sed. XVII. 
 
 * 2X fve or fifteen^ vvas no doubt// 75 Eod-j as 
 
 * much as that which he did things in at fift-^ was 
 ' HIS Body, tho' his Body were not the very fame 
 ' Body at thofe different Ages : And fo will the 
 ' Body, which he fhail have after the Refurrec- 
 ' tion, be his Body, though it be not the very 
 ' fame with that which he at f.ve or 'fifteen, or 
 
 * fifty. He that at threefcore is broke on the 
 
 * Wheel, for a Murder he committed at twenty, 
 ' is punillied for what he did in his Body •, tho' 
 ' the Body he has, i. e. his Body at threefcore, 
 ' be not the fame, l e. made up of the fime indi- 
 
 * vidual Particles of Matter, that that Body 
 
 * was, which he had forty Years before. When 
 ' your Lordfnip has refolved with your felf what 
 
 * that flime immutable He is, which at the lalt 
 ' Judgment fhall receive the Things done in his 
 ' Body •, your Lordfliip will eafily fee, that the 
 ' Body he had when an E?fibrio m the Womb, 
 ' when a Child playing in Coats, when a Man 
 ' marrying a Wife, and when bedrid dying of a 
 ' Confumption, and at laft which he fliall have 
 ' after his Refurredlion, are each of them his 
 
 * Body, though neither of them be the fwie Bo- 
 ' dj!, the one with the other. 
 
 By this the Vicar may perceive that a Body 
 may be a Man*s true Body, and yet not the fame 
 Body i fo that whathe fays,/). 235. that ' Whe- 
 
 * ther thefe Bodies of ours will be properly Flefh 
 
 * and Blood in Heaven, or not, it is enough that 
 ' that they will be our true Bodies,' is no Proof 
 of their being the fame Bodies ; for if our Bo- 
 dies while yet Fleih and Blood, in different Stages 
 of Lite, are not the fame , how is it to be lup-' 
 pofed they fliall be the fame in Heaven, though 
 not Flelh and Blood. 
 
Sea. XVII, o/^^^ Resurrect ION, 34^ 
 
 Page 235. He propofes this 
 
 ^iiejl. ' Is not the Belief of the Refurrecflion 
 < o^the fame Body for Subftance, a precarious 
 ' Fundamental of the Chriftian Faith? And as 
 his Authority for fo doing, cites Daniel Philips 
 Proteus Redivivus, ^.29. 
 
 What Reader, fufpefling no Artifice, would 
 not hence conclude, that D. Philips had called 
 the Belief of the Refurre5lion of the fame Eody for 
 Suhjiance a precarious Fundafnental of the Chri- 
 Jlian Faith ? But, *tis no fuch Matter : That Au- 
 thor's Writings have no fuch Solecifms. 'Twas 
 G. Keith^ not B. Philips^ that called the Belief of 
 the fame Body, a Fundamental Article of the Chri' 
 flian Faith \ and the Term precarious was ufed, 
 to fhew his doubtful Manner of exprefling him- 
 felf concerning it. 
 
 That our Reader may the better judge for 
 himfelf whether the Vicar has attempted to im- 
 pofe upon him, and abufe Dr. Philips, or not, 
 we fhall tranfcribe the entire PafTage as it is in 
 Proteus Redivivus, not p. 29. (as the Vicar has it) 
 but p. 24, 25, 26, 27. 
 
 Page 24.. G.Keith is quoted, faying, < I told 
 the Auditory how the fakers Ignorance 
 and falfe Notions of Philofophy deflroyed their 
 Faith, and hindered them to believe that ne- 
 ceffary and fundamental Article of the Chrifti- 
 an Faith, that Chrift's Body that he had on 
 Ear th s the fame in Subftance it was in Hea- 
 ven for if it is not the fame in Subftance, it 
 
 is in no Refpe^l the fame', 
 
 ^ 4 Upon 
 
344 0/ ?/;5 R E s u K R E c I o N. Se6l. XVIL 
 
 Upon which Saying of G. Keith, D,P. thus 
 obferves, 
 
 « We are not, fays he, of the Opinion of a 
 ' a great Man among the Romans^ who faid, If 
 ' they had been deprived of Arijiotle^s Philofopb), 
 ' they fhould have wanted feveral Articles ot 
 ' thtir Faith. We do not efteem Heathcuifh Phi- 
 ' lofophy efiential to our Religion, neither do we 
 
 * matter how ignorant we are in that, our prin- 
 « cipal Care being to make our Calling and Elec- 
 t tionfurc. 
 
 Tkat the ^takers Ignorance and falfe Noliom 
 ' of Philofophy dejlroyed their Faith, G. K. dog- 
 
 * matically afferteth •, but how doth he prove it? 
 ' Why, he faith, 'They do not believe that Chrijl''s 
 ' Body that he had on Earth is the fame in Siibflance 
 ' it -zvas in Heaven. How doth he make out, 
 ' that the Samenefs of a Spiritual Bod\, which 
 ^ was once a natural Body confifts only in its Sub- 
 
 < ftance, may not his Ipfe dixit fwhen fupported 
 « with a great Aflurancej be credited ? Then he 
 ^ hath another notable Argument, which is re- 
 
 < ferved till laft, and probably, as he thinks the 
 « moft conclufive, viz. If it he not the fame in Sub- 
 
 * fiance, it is in no refpeoi the fa?ne. ■ How preca- 
 
 * riotis is this Fundaniental Article of the Chriflian 
 ' Faith, (as G. K. terms it) if it hatJi no better 
 
 * a Foundation than an IF to fupport it. 
 
 ' I HAVE two Queries to propofe to G. K. on 
 ' this Flead, to which I Ihall exped: his Anfwer, 
 ' when he thinks fit to reply. 
 
 ' Firji, I defire him to demonflratc, wherein 
 
 * the Samenefs of a Natural Body doth confift ? 
 
 * Becaufe, if he cannot dcmonftrate wherein that 
 
 * confifh. 
 
Sea. XVII. 0/" //;^ R E s u R R E c T I o N. 
 
 ' confifts, I fliall give little Heed to what he ma- 
 ^ gifterially alTerteth, concerning the Identity of 
 
 * a Spritual body. 
 
 Secondly, Whether he doth apply the Term 
 
 ' Suhjlance, to God, finite Spirits, and Eody^ m 
 
 ' the fame, or different Significations ? Ifitftands 
 
 ' for the fame Idea, when it is predicated of fo dit~ 
 
 ^ ferent Subjefts ; Whether it will not follow, 
 ' that God, Spirits and Body, agree in the fame 
 
 ' common Name of Subftance ? Which, in my 
 
 ' Opi?iion, is a very odd DoSfrine. But if he faith. 
 
 * it ftands for three different Ideas ; for one, as 
 ' God is faid to be a Subjiance ; for another, as 
 ^ an Angel is faid to be a Subjiance ; and for a 
 ' third, as Matter is called a Suhfiance : Then 1 
 ' Ihall defire him to make known, how we may 
 
 * dlftinguifli thefe feveral Kinds of Subjlances, be- 
 ' caufe, without knowing what precife Idea's Sub- 
 ^ fiance ftands for, it is impoflible to difcourfe a- 
 ' bout it intelligibly. 
 
 ' Whatever G. K. and his JJfociates falfely 
 
 * infinuate, the ^lakers fincerely believe, that the 
 ' fmie Jefus ChriH, which died without the Gates 
 ' of Jerufalem, is rifen from the Dead, and af- 
 ' cended into Heaven, from whence he will at 
 < the laft Day, come with Glory and Majclly, 
 ' andjudge the Living and the Dead, according 
 ' to their Deeds done in the Body. The Sub- 
 ' ftanceofthis, I told G. K. at Turners-Hall, was 
 ' my Faith. To this he replied, Tbou art no mon^ 
 ' a Quaker than I ain ; to fay Thee and Thou, 
 « a7id not pull off the Hat, snakes a Quiktr. This 
 ' Paflage I do not find in his Narrative ; whether 
 
 * it was omitted defignedly, or accidentally, he is 
 ' beft able to inform the ^erifi. 
 
 KS 
 
54^ 0/ //^^ R E s u R R E c T I o N. SqS:. XVIL 
 
 ' We likewife believe the Reft{rre5tion of the 
 ' Dead^ both of the Jtijl-, and of the Unjiift ; 
 ' though we do not pofitively determine, what 
 
 * Qualities, ^c. are altered, or what remains 
 
 * the fame, v/hen a Natural Body i-i changed into. 
 
 * a Spiritual Body; therefore we determine no- 
 ' thing magifterially, concerning the Change the 
 ^ Refurretlion Body fliail receive at the Sound of 
 ' the lad Tnimpety but what the Holy GhoJ} hath 
 
 * been pleafed to reveal in the Scriptures, viz, 
 ^ That this Corruptible^ Jhall put on Incorruptio?i ; 
 ^ That this, 'Mortal j Jhallput. on Immortality. 
 
 Hov/ great an Alteration there is in a corrupti- 
 •^ ble Body^ when it hath put on Incorrupiion •, or 
 
 * in a Mortal Body, when it hath put on hnmorta- 
 *- lity •, I am not afhamed to acknawledge my Ig- 
 
 ^ norahce therein. 
 
 ' With what Body fliall the Z)ff^ir/ arife ? was. 
 ' a Query in the Apoftle Paul's Time : What 
 ' Anfv/er he gave the curious Inquirer then, may 
 ' befeen i Cor. xv. 36, ^c. and may alfo ferve 
 
 * G. K. now, Thou Fool, that luhicb thou fowed 
 
 * is not quickened, except it die. And that '-juhicb. 
 ' thoufoivcft, thoufoivejl not that Body that Jhall be, 
 *■ but bare Grain, it may chance of IVljeat, or of 
 ' fome other Grain. But God giveth it a Body, as 
 
 * it hath pleafed hi?n. An Anfwer, that, in my 
 
 * Opinion, fhould deter all Chriftians from de- 
 
 * termining any thing dogmatically, wherein the 
 
 * Samenefs of the Refurreclion Body, doth, or 
 ' doth not confift ; conceiving, that we fhould 
 
 * reft fatisfied in what the Scriptures fay on this 
 
 * Subject, which is, That the Dead Jhall arife. 
 
 Ik this Chapter the Apoftle difcourfeth very 
 
 * largely concerning the Rejurrcufion of the Dead, 
 
 ' yet 
 
Sed. XVII. 0/ /Z'^ R E s u R R E G T 1 N» 547 
 
 < yet feemeth very cautious here in wording his 
 " Matter about it ; neither in this Chapter,^^pr 
 ' in any other Place of his Writings, afnrm,;^5g, 
 ' In totidem termims, the RefurreEiion of the fame 
 ' Body. But where he fpeaks of the Refurredi- 
 ^ on, he doth not fay, of the dead Bodies, but 
 ' limply of the Dead, asa eciArtivu^cov, the Re- 
 ' furre^iion of the Dead •, not etyxV^ccr;; rwv 7aai,Tu9 
 ' T«f viK^uv, the Refurredlion of the Bodies ot the 
 ' Dead •, ht vu^oi Cnot I'sxp*) u'x. lyei^ovrttt^ if the 
 ' Dead are not rifen •, hi KOip)^'%v\ii (no^ d iiotp\^ivlA} 
 
 * they that deep 'Trcinn (not tata) ^aoTotna-ovTeit^ 
 ' all iliall be made alive : Here is vacsoi ot 'TAvri^ 
 ' two Adje^ive,^ and an Article, all three of the' 
 f Mafciiline Gender •, if they had any Reference 
 
 < to ^Mixxja,, Bodies, they mull have been of the 
 
 < Neuter ; whereby it demonftratively follows, 
 ' the Apoflle did not predicate thefe Terms of 
 ' Bodies ; neither do I find in any Place of my 
 ' Bible, inexprefs Words, thz Refurre^ion of the 
 ' fame Body affirmed. 
 
 'It hath always been our principal Concern, 
 « to word our Difcourfes fefpecially when we 
 ' fpeak of the Prmciples of our Faith) as much 
 ' as may be in Scripture-Terms ; if others did the 
 ' like, we are inclined to believe, there would be 
 « more Love and Unity amongft the ProfefTors of 
 ' Chriftianity, than now there are. We think 
 ' it a great Piece of Prefumption, and Arrogance^ 
 
 * in any Mortal, Dilator-like, pofitively to deter- 
 ' mine, wherein the Samenefs of a Natural Body, 
 ' when it is changed into a Spiritual Body doth , 
 
 * and wherein it doth not confifl. As G. K. con- 
 
 ' fidently affirmeth, that * the Change was not Page 93, 
 ' in Suhjlance, but in Accidents: For Cfiith he) 
 
 * Take away the Subftance of any thing; and 710 
 
 * Accidents can remain of any thing. Suppofe I 
 " ^ ' Ihould 
 
148 0//^^ReSUR RECTI ON. ScE^, XVU. 
 
 ^ fhoiild fay. Take away all the Accidents from a 
 ^iJdalerial Suhjlance^ and what remains, G. K. 
 *thiay put in his Eye, without injuring his '^ight, 
 ' not doubting to prove this my Suppofition, 
 
 * v/hen G. K. m intelligiole Words, demonftrat- 
 
 * eth the Truth of his Aifertion ? But wherein to 
 '^ place the Samenefs of a Spiritual Siihjlance^ that 
 < was once a Natural one^ we fafpend di6lat- 
 
 * ing any thing pofitively concerning i-t, conceiv- 
 ' ing that we fhall never have a certain, adequate 
 
 * and comprehennve Notion of the. ^lalities of a 
 •^ Refurretlion-Body^ till the laft Day, weaftually 
 
 * experience it in our felves. 
 
 ' Nevertheless, though we do not affect 
 ' School-Terms, which have been Midwived into. 
 ' the World by Heathen Philofophers, as Subjlance 
 " and Accidents \ nor Magifterially determine, 
 ' wherein the Identity of the tiefurreuion-Ijody fhall 
 ■^ confift -, yet we do unfeignedly believe, as our 
 '- ancient Friend 7. Croo^, in his Treatife, called 
 ' Truth's Principles^ Printed Anno 1663, iliith, 
 
 * The Deadjhall be raifed with the fame Bodies, as 
 *■ far as a natural and fpiritual, corruptible and incor- 
 *• ruptibUy t'errejlrial and celeflialy can be the fame. 
 
 The feveral Texts produced by our Oppo- 
 
 nent, p. 236. viz, Dan. xii. 2. Johnv. 28,29. 
 Rev. XX. 13. are not to his Purpofe, for they 
 mention nothing of the Samenefs of the Body. 
 
 His Inftances of Enoch ^nd El ias are not per- 
 tinent to the prefent Cafe, which relates to the 
 Jiefurre^ion of the fame Bodies which have been 
 dead and corrupted in the Grave. 
 
 But he feems to build much on the Words of 
 yo^5 * Though after my Skin U orms dejlroy m:y Bo- 
 
 dy. 
 
Seel. XVII. 0/ /k R E s u II R E c T I o ]^. 54? 
 
 ' Jv, yt in my Flejhjhall I fee God ; whom I /halt 
 
 * fee for inyfelf and mine Eyes fhall hehotd, and 
 ' not another Job. xix 25,26. which, he fays, 
 ' Job could not have truly fliid, if the lame Flelh 
 ' and Eyes he then had, and wherein he had pa- 
 ' tiently fuffered, and kept his Integrity flill, 
 
 * were not to be raifed again.* 
 
 If Joh in that Place fpeaks only of his being 
 Jc'//i;<?;Wtrom the State of Afflidlion he was then 
 in, and reflored to his former State of Health 
 and Profperity in this World ; his Words will do 
 the Vicar no real Service, 
 
 The Seventy Interpreters render it thus. 
 
 STi yv.i. 
 
 26. '' PiVA^nCAi TO S'ifiJ.A //« TO dya,y7\7v TeWTa. 
 
 TUfA ycip XWpJK T«t/T«t ftO/ {Tf I/£T«A.5o3-W, 
 
 27. *A\yu \iJi.Avru ffvvZ'TrWctiJM.t., a o 'Oip-S-^tA^c^ ^J-ov 
 
 \u^AKZyA ix-AKKoi. 'TrcLvTctS'i. f/.Ol CVVj^TiKZ^Al \v KOh'TTU* 
 
 The plain Import of which in EnglifJj is, 
 
 Ver. 25. / know that he lives for ever^ who wiU 
 fet me at Liberty [frorfi my prefent Troubles] on 
 Earth. 
 
 2 6. TJ? rejlore my Skin thus dried up ; for 
 thefe 'Things fhall be accofnplifhedfor me by the Lord.. 
 
 27. JVhich lam fully perfwaded of in my 
 felf^ which ?ny Eye hath feen^ and not another -, for 
 a I Things have been fdf lied to me in m\ Bofom. 
 
 Pacr. 
 
J5 6 Of ike Resurrection. Sed. XVIL 
 
 Pag. 2^7- * And if the Soul Ihould be united 
 e to a new Body, it would not be the Reiurrecti- 
 
 < on of the fame Man that died.' 
 
 We have before fhewn from J. Lock, that, 
 
 * whatever Matter is vitally united to a Man's 
 s Soul, is his Body, as much as that which was 
 i united to it when he was born, or in any other 
 
 < Part of his Life.' 
 
 So that our Opponent by hk falfe Pbilofo^hy^ 
 hath at mofl but weakly attempted to prove the 
 Samenefs of our Bodies at the general Relu rreclion ; 
 much lefs has he proved it to be an Article of 
 Faith. Nor is the believing the Refurre5lion of the 
 fame Body that dies of any fuch Importance as he 
 talks of pag. 238. fmce th^ fcripure Do^rine of 
 the Refurrecflion of the Dead, may be fully be- 
 ^ lieved without it-, according to thofe Texts of 
 
 the Apoftle Paul, i Theff, iv. 16, 17. 'For the 
 Lord himfelfjhall defcendfrom Heaven with a Shouty 
 with the Voice of the Archangel, and with the 
 Trump of God, and the Dead in Chrijl Jhall rife 
 firjl -, then we which are alive and remain, Jhall be 
 caught up together with them in the Clouds to meet 
 the Lord in the Air, and fo Jhall we ever be with 
 tht Lord. I Cor. xv. 51, 52. H^e Jhall not all 
 fteep, but we Jhall all be changed, in a Moment, in 
 the twinkling of an Eye, at the laji Trump, (for the 
 Trumpet Ihall found) and the Dead Jhall be raif- 
 ed incorruptible, and we Jhall be changed. 
 
 We Ihall clofethis Section with fhewing how 
 the Vicar perverts Jofeph JVyeth's Words, whom 
 he brings in, p. 238. as pofitively, (but mott 
 flilfly)determining in his Switch p. 243. that, ' that 
 
 * Pail^ige of'St. j"^/// 2 Cor. V i. concludes the 
 ' Change not of Accidents, bat Bodies, from an 
 
 *■ Earthly 
 
Sea. XVIII. Of the Coming of Chrift, &c. 5 -51 
 
 ' Earthly Houfe or 'Tabernacle to an Heavenly 
 ' Houfe cr Buildmg^ as, ever any Thing can be 
 * fpoken by Men or Angels.' 
 
 Had J.W. fo determined, the Vicar vfou\(\ , 
 fcarce have prov'd it talfe, though he rafniy af- 
 ferts itfo: but the Truth is, J. \\\ determined no 
 fuch Matter, but barely quoted W. P's Words in 
 his Rea/on againjl Railings to defend that Au- 
 thor from what the Writer of the Snake had faid. 
 againft him. 'Tis very unjuft to accufe a Man 
 of falfiy determining a Thing, when he only re- 
 lates what another had faid about it. 
 
 SECT. XVIII. 
 
 Of the Coming of Chrifl: to Judgment. 
 
 As then, we have before fhewn, that the ^la- 
 kers do firmly believe a RefurreElion^ both of the 
 Jiiji and Unjujl^ according to the Scripture ; fo 
 alfo they do believe with the Apoflle Paul^ that 
 God hath appointed a T)ay^ in the which he ivill 
 judge the World in Righteoufnefs^ by that Man 
 [Chrifl] whofu he hath ordained ; whereof he hath 
 given Ajfurance unto all Men^ in that he hath raif- 
 ed him from the Dead. Ad:s xvii. 3 1. And that the 
 Lord Jefus Chrift jhall judge the ^lick and the 
 Dead at his Appearing^ and his Kingdom. 2 Tim. 
 iv. I . So that the Cavils of their Oppofers, are 
 grounded not upon their denying the Scripture - 
 Declaration on thefe Heads, but on their refufmg 
 to exprefs themfelves in 1'erms and Rhrafes diffe- 
 rent from what the Holy Ghofl has there laid 
 down. 
 
 The 
 
^52 Of the Coming of Clirift Se^. XVIIt 
 
 The Vicar ^ pag. 2:^9. forms this ^lejl. 'Is 
 
 * there befidcs Chrift's outward coming in the 
 
 * Flefh at Jernfalem.^ and his inward coming by 
 
 * his Spirit to reprove and judge for Sin, another 
 
 < coming of Chrifl in the Flefh to Judgment, at 
 « the End of the World?' For this he cites 
 G.Ws Light and Life, P- 4 1 • 
 
 l:io-w G.Whitehead'm tliat Place afks no Rich 
 ^leftion^ but fays, ' We do acknowledge the 
 
 * feveral Comings of Chrifl according to the 
 
 * Scriptures, both that in the Flefh, and that in 
 
 * the Spirit, which is manifefl in feveral Degrees, 
 ' at there is a growing from Glory to Glory. But 
 
 * three Comings of Chrifl, [not only that in the 
 
 * Flefh at Jerufaleniy and that in the Spirit, but 
 
 * alfo another Coming in the Flefh yet to be ex- 
 
 < pefted] we do not read of, but a fecond Com- 
 
 < ing without Sin unto Salvation, which in the 
 
 * Apoflle's Days was looked lor.' 
 
 So that the Vicar's Charge of a very unfair 
 Way of flating the Qiieflion, falls upon his own 
 Head who Hated it. Why then did he fo Hate it, 
 unlefs to fhew wherein the ^takers and himfelf a- 
 gree -, They, he fays, are negative to Chrijis com- 
 ing again in the fame grofs Earthly Body in which 
 he came ztjerufalem ; And we. never thought of 
 mr ajferted his coming again with ftich a grofs Earth- 
 ly Body. If fo, that Point is out of Difpute, and 
 G. W. as orthodox as the Vicar. Nor did the ^ta- 
 kers, as we know of, ever call Chrift*s Body a grof. 
 Earthly Body. 
 
 * But the true State of the Queflion, he fays, 
 
 * is, whether our Saviour Jefus Cnrifl, who 
 
 * came in the Flefli at Jeriifalem, and is now per- 
 
 ' fonally 
 
Sed. XVIIL To JuDGi^ENTo ^5 J 
 
 * Tonally exifting in the true and proper Nature 
 1- of Man, a human Body and Soul in Heaven, 
 
 * without them and all other Men, is to come a- 
 
 * gain outwardly, in his Human viilble Glorified 
 ' Body, in great Glory at the End of theWorld, 
 
 * to judge the Quick and the Dead ?* That 
 Chrifts (//) coming to Judgmejit, JJjall be in his 
 Glorijied Body without us, is acknowledged by the 
 ^mkers ; when the Vicar fhall have fhewn them, 
 that the Holy Scriptures call Chrifi's Glorified Bod^ 
 Human, they may put that Epithet to it •, but till 
 'then, they think themfelves as juftifiable in 
 omitting that Term^ as he is in Jifwg it. 
 
 His Quotations pag. 240. from G. Whitehead^ 
 and Benjamin Coole, are not juftly produced. 
 
 The former, in his Nature of Chrijlianity, p. 
 29. has indeed thefe Words, ' Doll thou look 
 
 * for Chrifl as the^o« q/'Mary, to appear out- 
 ' wardly in a-Bodily Exiftence, to fave thee, ac- 
 
 * cording to thy Words, p. 30 ? If thou doll, thou 
 
 * mayft look until thy Eyes drop out, before 
 ^ thou wilt fee fuch an Appearance of him.* 
 
 These laft Words plairily relate to fuch an Ap- 
 pearance of Chrift, as G. W's Opponent had 
 J'poken of in the Place referred to -, but what that 
 ExprefTion was, we know nor, fince G. IV. does 
 not feem to have fully recited him. If the^zV^rhas 
 that Adverfary's Book, which we have not, he 
 might have fet this Matter in a plain Light ; 
 if not. he fhould have forborn determining any 
 Thincr about it. 
 
 A a « The 
 
 («) /?• CV Melius inquirendtim, p. 17?^ 
 
^4 Of the Coming of Chrift Sed:. XVIIL 
 
 The laiter, viz. B. Coole^ he mifrcprefcnts, as 
 querying where he does not •, his Words taken to- 
 gether, as in his Honsjly the truejl Policy^ p. io6. 
 are very found ; for, he treating in that Place 
 of the Cr<f(?^ commonly called the Apoftles^ and 
 Ihewing the ^takers Belief thereof, when he 
 Gomes to thefe Words, And from thence he foall 
 come to judge both quick and Dead^ fays thus, 
 ' From thence he /hall come^ implies he fhall leave 
 ' that Glory with which he is glorified with the 
 
 * Father. Now if it be intended only, that there 
 ' is a Day appointed^ wherein he fhall come in Pow- 
 ' er and great Glory to judge both Sluick and Dead 
 ^ according to their PForkSy we fubfcribe to that 
 ' alfo -, it being more confonant to the Holy 
 
 * Scriptures Teftimony fo to believe and fay/ 
 
 The other Queflion which he pretends to bring 
 p. 240. from a Book calTd Defence of the true 
 Church, p. 29. we can fay nothing to, not know- 
 ing who was the Author of that Book, nor where 
 to find it. 
 
 Such of oiir Opponent's Queries p. 242, 243, 
 244. as he only puts the Letters W. P. or G. F, 
 to, it cannot be expelled we fhould fearch all 
 the Works of thofe Authors, to find what he pro- 
 duces neither Book nor Page for. But feeing we 
 find the Subftance of them, and whatever elfe he 
 has advanced in this Sedlion, refpedting either the 
 Kingdom of Heaven being within, or the Locality 
 of Heaven and Hell, compriz'd in the following 
 Queftions, viz. 
 
 *■ i: What, and where is that Heaven, in 
 « which its faid God doth dwell ? Is it above the 
 
 * Firmament, or mufl a Creature wait to know 
 
 * it manifeft in him, and not odierwife ? 
 
 * 2. What 
 
Slc£l. XVIII. r<? Judgment. 555 
 
 ' 2. What is HeU ? And where is it ? Is k 
 
 * a certain local Place ? Or that, which thro* 
 
 * the Creatures Difobedience, is manifefted in 
 ' him, and that there is no other ? 
 
 We fhall tranfcribe the following Anfwers to 
 them, given by a Learned ^aker^ 
 
 To the former Query he fays, 
 
 (x) ' Heaven is the higheft Place in either 
 ' outward and local, or inward and fpiritual Si- 
 " tuation, and therefore it is called ovpstv©- •, the 
 ' Heaven in which it is faid God dwells, is nei- 
 
 * ther only above the Firmament, nor only un- 
 ' der the Firmament, but both above and below 
 
 * it, and even every where, where he manifelts 
 
 * himfelf in his Love and Mercy, Goodnefs, 
 ''■ Grace and Glory •, and as he dwells in no Place, 
 
 * fo as to be any where, (circiimfcriptively) includ- 
 ' ed i fo in every Place he is, fo as to be no where 
 •^ at all excluded. Sothatif ye aflc whether it is 
 « above the Firmament only, and not otherwife ? 
 ^ I fay. No ; for it is alfo under the Firmament, 
 *• or elfe the Son of Man could not have been tru- 
 "^ ly faid to be in Heaven (as he is John iii.) in 
 ' that felf fame Junfture of Time, wherein he 
 ■= was Handing Bodily, and fpeaking to Nicodemus 
 ' here on Earth : Neither could the Beaji be laid 
 ' (as he is Rev,i^\\\.) to blafpheme the Saints that 
 
 * dwell in Heaven, if they were not in Heaven, 
 "■ whilll hereon Earth ; for even he and his 
 
 * Worlliippers (fuperflitioufly) adore whatever 
 ' they deem to be above the Skies," and blaf- 
 
 * phemeitnot. Likewife the Apoftles dwelling 
 
 A a 2 ' Politeuma 
 
 U) S.FiJhsr'sWorhy f. 8si4 
 
Of the Coming of Chrift Se£l. XVIIt 
 
 {Poliiiuma) was in Heaven, Phil. iii. whilft 
 they were bodily here on Earth. Therefore 
 Heaven is as well under as above the Firma- 
 ment i yea it is in very deed in his People's 
 Hearts, in every humble, broken and contrite 
 Spirit. 
 
 ^ And whereas ye afk. Whether a Creature 
 miijl wait to know it in hitnfelfon^y and not other- 
 wife ? I fay, not fo neither ; for Heaven fhall 
 be manifeft, and known not only inwardly in 
 ■ their Hearts, who wait for it i but outwardly 
 > alfo, to fuch as wait not for it within them- 
 
 • felves (as Lazarus in AbrahajTCs Bofom was to 
 ' the rich Man's Sight afar off) fo far only as fhall 
 ' tend to the Aggravation of their Anguifli, who 
 ' fhall fee themfelves fhut outeverlaftingly from 
 ' fharing in it. To conclude, the Heaven which 
 
 * is God*s Throne, God's Houfe, God's Taber- 
 « nacle, and the Place of his Reft ; where no 
 ' Lion., nor any ravenous Beaft fhall be -, where 
 < no Liar, nor unclean one that works Abo- 
 ' mination, hath any Place ; where none of the 
 ' proud, prying, vulturous Eyes, can pierce far 
 ' enough to difcern the Glory of it ; where no 
 *■ haughty Fowls of the Air, that are lifted up 
 « with the windy Wings of their own lofty Noti- 
 
 * ons ; no high climbing Capernailes, nor Thieves 
 «• and Robbers, that are flying about aloft above 
 < the Door, which is the Light within, can ever 
 ' foar high enough to enter, is not only that 
 « high Place locally fituated above the Skies, 
 
 * but that high and holy Place alfo, of a low and 
 « humble Heart, and a broken and a contrite 
 
 * Spirit that trembles at his Word ; there he de- 
 « lights to manifeft himfelf, who is the High and 
 « Lofty One, who inhabiteth Eternity, and to 
 « make his Abode, even in them who are meek 
 
 * and 
 
Se8:. XVIII. To Judgmei^t. -^f^j 
 
 and lowly, who dwell on high with him in the 
 Hill which he hath chofen, whofe Hill is the- 
 higheft above all the Hills, whofe Jerufalem is 
 his Throne, when all the Earth befides it, that 
 are Foes to him and it, muft be as the Foot- 
 ftool, and as no more than Afher. under the 
 Soles of their Feet ; the Mountain of whofe 
 Houfe is now eftablifhing on the Top of the 
 Mountains, & exalting it felf above all the Hills, 
 fo that all Nations fhall go up unto it -, while 
 the Proud and Lofty dwell down below in a 
 low Place : The Way of Life is above, where 
 the Upright walk, who are to have Dominion 
 over the Wicked (m the Morning that is ap- 
 pearing) who dwell in Hell which is beneath, 
 and lie in the Grave and in the Dull of the 
 Earth, where Death gnaweth upon their En- 
 trails, and feedeth upon them as his Prey. 
 
 To the latter he replies, 
 
 (y) ' Hell is the Valle'j of Jehojhaphat^ i. e. 
 ' of the Lord's Judgment^ fas the Word is in 
 « Englijh) where with Fire and his Sword he plead- 
 '■ eth with all Flelli, where he eafeth himujlf of 
 
 * his Adverfaries, and maketh his Indignation 
 
 * known to his Enemies, whither the Lord comes 
 ' with a Whirlwind, to render his Anger with 
 
 * Fury, and his Rebukes with Flames of Fire ; 
 "- where the Worm that eats in the Entrails of the 
 
 * Wicked never dies, and the Fire Is never to be 
 ' quenched ; the Place that is ordained of old by 
 
 * the Lord, yea for the King it is prepared, ?". e. 
 
 * for the Devil and his Angels, the King of all 
 
 * the devouring crowned Locufts, which come 
 
 A a 3 * up 
 
 Cj') Ibid. f.«52. 
 
358 Of the Coming of Chrift Sed . :XV III 
 
 ' up in that Smoke that afcends out of the Bot- 
 « tomlefs Pit, and darkens the Sun and the Air, 
 
 * whofe Name is Abaddon and Apollpn^ i.e. in 
 ? Englifh, the DeJIroyer. 
 
 ' The Valley which is alfo called 7'ophet, or 
 ' the Valley of the Land o^(z)Benhmno7n^ typified 
 ' by that which was of old about y<?n(/^/^;«, and 
 ^ is Its Figure, where Men facrificed their Friends 
 ' through the Fire to the Idol Molech, which was 
 ^ their God •, the Pile whereof is Fire and much 
 
 * IVood^ and the Breath ef the Lord, which is his 
 
 * Spirit in Men*s own evil Confciences, like a Ri- 
 ' verof Brimjlone, doth feed and kindle it : This is 
 ' that Valley of JehofJjaphat, to which (as much 
 ' a Riddle and Myitery as itmay feem to be to 
 
 * fiiy, co7ne up to the Valley) all the Heathen muft 
 
 * be awakened and fummoned to come up to 
 
 * Account, out of the dark Cells of their own 
 
 * deceitful and defperately wicked Hearts, even 
 
 * to that Light, which is the leaff of Seeds, and 
 
 * lies iowefl under the Lufl of the World, which 
 
 * is got above it in Men's Hearts ; yet is in Truth 
 
 * the greateft and highell Power and Seat of Ju- 
 
 * dicature, which whoever refill and rebel a- 
 
 * gainfl, receive to themfclves Damnation : This 
 ' is a burning within, kindled under all Men*s 
 ' fie Qily Glory, of which f mean while not deny- 
 
 * ing it to be alfo a certain local Place, as ye 
 
 * ipsak) we affirm thnt it is within the Confci- 
 
 * ence of every Malefador, or impenitent Rebel 
 ^ againft the Light, where t;he Wrath of God, 
 
 * is manifeited againft Sin, and on the Creature 
 
 ' for 
 
 (0 Therefore is Hdlcdkd by Chrift, Mat. v. 29, 30. and 
 by ^:fames, James lii. 6. in ©reek yiivm ex J>{1J& QUI 
 vallis tlinnom quae alias nSlH Topheth dicitur, ^ermUh 
 VII. 31. Jfuiuh-ixx. 33. 
 
Sea. XVIII. Tc? JuDGMEKT, 359 
 
 for its Dilbbedience, when heathenijh People 
 not liking to retain God in their Knowledge 
 nor glorify ing him according to what Know- 
 ledge they have of him, but giving themfelv.?s 
 over to vile AfiecStions, and to ad Things that 
 are unfeeml'j^ receive [mark] within thefnfelves, 
 (as 'tis faid i^d??;z. i.) the jujl Recompencc of Re- 
 ivard that is meet for their fVorks ; whereas every 
 one, v/hofe Work is found approved by ths 
 Light that proves it, hath his Rejoicing, (with 
 that Joy which the Stranger inieimcdales not 
 withal) in himfelf alone, and not in another, 
 Gaki. v. So every one, whofe Work is reprov- 
 ed by the fame, muft bear his own Burden, 
 which none can eafe him of, or take off from 
 him, whofoever he is : And this is Hell, which 
 IS the fecond Death, where the Fearful, Unbe- 
 : lieving, and Abominable have their Part, who 
 
 * have no Part nor Portion in God's holy City.* 
 
 Hence it appears, that though the fakers 
 fay, as the Vicar does, p. 242. * There is a Di- 
 
 * vine and Heavenly Enjoyment of God's Pre- 
 
 * fence in good Men here, by his Gifts and Graces 
 ' and Spiritual Comforts and Confolations, in 
 ' which Refpecl Heaven may be faid to be in 
 
 * fome Meafure begun in good Men here.' And 
 that Hell, or the Wrath of God, is manifefted 
 againflSin, in the Confcience of every one that 
 doth Evil while here ; yet they deny not the Lo- 
 cality of Heaven and Hell, nor that there is a 
 State of more compleat Joy for the Righteous, 
 and of more exquifite Torment to the Wicked 
 hereafter, for as PT. P. well obferves, (^j ' Tho* 
 ' we own the Beginning of Heaven and Hell to 
 
 Aa4 '.be 
 
 in) His Works, Vol. II. f . 442. 
 
56o Of Abufing the Quakers. Sed. XIX. 
 
 ' be in this World, yet that they are but Ear 
 ' nefts of that compleat Joy or Torment which 
 ' Men Hiall receive as their Eternal Reward or 
 * Recompence hereafter.' 
 
 SECT. XIX. 
 
 Of Abufing r/;^ Quakers. 
 
 That the Vicar is either touch'd in Conlciencc 
 for milreprefenting the i^^^^frj through the pre- 
 ceding Part of his Book, and would therefore 
 guard againft their juft Complaints, or elfe is fo 
 far blinded in his Judgment, by a vicious Habit 
 contradled through long abufing tliem, as to 
 make him really doubt whetiier they, of all 
 Mankind, have any Right or Title to common 
 Juflice, appears by feveral Queries he propofes in 
 this his la(t Section, which begins thus, p. 246. 
 
 * ^fsft' May not the ^takers juflly com- 
 f plain ot their being 7mfreprefented^ when they 
 
 * bring contrary Teftimonies to thofe that are 
 
 * objefted againfl them out of their Books ?^ To 
 which he anfvvers, No . And gives this Reafo?; 
 for it, * Their feeming contrary Teftimonies may 
 « not be really contrary in their Scnl'e and Mean- 
 
 * ing, but in their Words only .•' By this Rule, 
 having once luckily hit on a Paflage either mif- 
 printed, or otherwife capable of an Heterodox 
 Conftruclion, he has the ^lakers fail, fmce 
 whatever they fhall have otherwile fpoken 
 may be in Words only, and contrary to their 
 Senfe and Meanings which is folely to be de- 
 termined by that Heterodox PalTage. All the 
 reft is with him but a Pcpjh Trick o^finoothingtbeir 
 
 * Prbuiples 
 
Se£l. XIX. 0/ Aburingr/;^ Quaker s» 361 
 
 Principles to. make tbe?n feern the fame 'with other 
 Chrifiiam. Pag. 247. for he tells us, ' It is one 
 
 * of" the molt dangerous Things to allow Men to 
 
 * interpret their own Words as they themfelves 
 *■ pleafejContrary to their true Import and Mean- 
 
 * ing ; for then none could be found guilty of 
 
 * any erroneus Aflertion, Herefy or Blafphemy, 
 
 * when they have a Mind to cloak and difguife it.' 
 As much as if he had faid, if Men be allowed a 
 full Liberty of interpreting the;r own Words, the 
 Trade of making Hereticks and Elafphe?ners wilt 
 be taken out of OUR Hands, and People will e- 
 vade the Imputation of thofe black Chara5lers^ by 
 difpenfing which at Pleafure we [Priefts] us'd to 
 keep them in Awe. That this is his true Mean- 
 ing, his following Words afTure us, * Let the 
 *■ ^.akers, fays he, plainly tell us in exprefs 
 ^ Words, which are to be underftood according 
 ' to the common Acceptation of them, what 
 
 * their Dodlrine truly is in thefe Points wherein 
 
 * WE judge them to be erroneous ; and that it is 
 
 * the fame with what we hold to be found and 
 < Orthodox ; and cenfure and condemn what- 
 
 * ever there is in their Writings contradiftory 
 
 * thereto, and we will no more charge them 
 ' therewith. Pag. 248.' 
 
 Bv the Word we, tis natural to underftand 
 himfelf and his Party ; the next Bufinefs (hould 
 properly be, to make us fenfible, how their 
 Opinion comes to be the Standard of Ortho- 
 doxy ? Till then, the ^takers will be fo rude as to 
 imagine their ownOpinions may htzsOrthodox as 
 his. And that they may with as much Authori- 
 ty from Scripture, require of him to fliew, 'xhat 
 his Do5irine truly is in thofe Points tvherein they 
 judge him to be erroneous^ and that it is the fame with 
 
 what 
 
5<^2 O/abuHng the Quakers. Sefl:. XIX„^ 
 
 tvhat they bold to he found and Orthodox. Would 
 hefubmit to their Judgment? Neither do, they 
 to his : Nor to his Dr. Lancajler's neither, who, 
 he fays, fent ^eries to their General Tearly AJJem- 
 hly at London in 1695. and they 'xere de fired to 
 give their plain Yea or Nay thereto, but, fays he, 
 they could by no Means be brought to it. Nor was 
 it reafonable th.ey fhould, fince thofe ^eries 
 might be form'd in luch complex Terms, as 
 might make either a plain Tea or Nay a very im- 
 proper Anfwer, without firft diftinguifhing be- 
 tween the Scripture Terms, and thofe of Alen's in- 
 venting ; the mixing of which, is a Piece of 
 Craft many honefb Men have been enfnar'd by ; 
 and if the ^mkers did put a^thofe Queries with a 
 general Anl\yer, 'twas prudently done of them, 
 for furely in vain the Net isfpread in the Sight of any 
 Bird. Prov. i. 1 7. Nor has the Vicar'' s faying, 
 "jje cannot but conclude them to be erroneous therein, 
 any more weight, than an angry Fowler's curfing 
 the Bird he cannot catch. 
 
 But that the Vicar is determin'd noj to be fi- 
 tisfied with the Quakers Deckrations, though 
 never fo Orthodox, is manifeft, when he fays, p. 
 249. // is not enough to exprejs themfelves in Mat- 
 ters of Faith, in Scripture IVords, for then he will 
 not admit that they ufe them in the Scripture Senfe. 
 But who fhall judge of Scripture Senfe ? Every 
 Man for himfelf? Or the Priejfs for them all? 
 If the former, all is well, and the fakers will 
 ' reft contented with fuch Share of common Senfe 
 as God hath been pleas'd to give them : But if 
 the latter, they, as well as the reft of Mankind, 
 can have no Scripture Senfe, but of the Priefts 
 imparting ; who if they arethe Key-keepers, will 
 have as much Power to lock it up, as to open it, 
 
 and 
 
S^d. XIX. 0/ Abufing //'^ Quakers. 365 
 
 and upon that Suppofition, let any Man tell us, 
 what the Lait^ are the better for the Scriptures ? 
 
 He Queries p. 249. « Are not the fakers 
 ^ unjuftly charged with the Allegorizing away 
 
 * Chrift's outward Birth, Death and Sufferings^ 
 < Atonement and Reconciliation made for them, 
 ' and his Refurredtion and Afcenfion and Glo- 
 ' rification as without them, according to the 
 ' Scripture, as if only tranfafted within them." 
 To which he anfwers, ' They are not charged 
 
 * with the denying that the Man Jefiis Chrift was 
 ' outwardly born, died and Rofe again accord- 
 ' to the Scripture. ' Now if they deny not thac 
 the Man Chrift Jefus was outwardly born, died, 
 and Rofe again according to the Scripture, it 
 muft ncceffarily follow that they do not Allego- 
 rize away his outward Birth, Death and Refur- 
 redlion. The Vicar's own Inftance of Hagar and 
 Sarah^ who were two real Wovien, yet were de- 
 clared by the Apoftle Paul io he an Allegory of the 
 two Covenajits, fhews that an Allegorical Signi- 
 fication may be fairly drawn from that which 
 Is not allegorized away; unlefs he will fuppofe 
 that the Apoftle did not believe Hagar and 
 Sarah to have been two real Womea. So that 
 the Inftances he brings out of the ^lakersV^vi- 
 tings p. 250. fuppofi.ng they had been fairly cited, 
 Cwhich yet that {h) feveral of them are not we 
 havebefore fhewnj importing that whatChrift did 
 
 and 
 
 CZ')Particularly fohnWhitehoufe,v/hom he quotes DoBr'we 
 of Perfection p. 19. faying, • That when they come to know 
 
 * this, (to wit, the Operation of Chrift in them,) they 
 
 * will ceafe to Remember his Death at fiTufdm-, 
 
 But 
 
l6^ Of Abufing the Quakers^ Se6l. XIX, 
 
 and fuffered izithout us, had a Myfteriaus and Al- 
 legorical Meaning and Incerprctation as well 
 as a Liceral, plainly evince that they own the 
 Literal Senfe as well asthe Allegorical, and are 
 therefore unjuftly charged with Allegorizing ic 
 away. Wiilia?n Penn^ is exceeding plain upon this 
 Head, {c) ' Left any fhould fay we are Equi-. 
 
 * vocal in our Exprefllons, and Allegorize away 
 
 * Chrill's Appearance in the Flefli, meaning on- 
 *■ ly thereby our own Flefh, and that as often^ 
 ' as we mention him, we mean only a My- 
 ' fiery or a Myftical Senfe of him, be it as to, 
 ' his coming. Birth, Miracles, Sufferings, Death 
 
 * Refurre^ion, Afcenfwn, Mediation and Judg- 
 
 * ment ; I would yet add, to preferve the well dif- 
 •• pofed from being ftaggered by fuch fuggeftions 
 •- and to reform and reclaim fuch as are under 
 < the Power and Prejudice of th^m. That, we do, 
 ' we blefs God., religioudy believe and confefs 
 •• to the Glory of God the Father, and the Ho- 
 
 * nour of his dear and beloved Son, that Jefus 
 
 Chrijl 
 
 But had he done that Writer Juftice, he muft have 
 obferved, that he was then writingan Anfvver to an Ob- 
 jeilion concerning Chrift's Righteoufnefs without them, 
 being imputed to Men yet continuing wicked : And 
 what he intends by the Words cited is plainly declared 
 but a few Lines after by himfelfin thefe Words, * And 
 
 * this verily I fay unto you, except you know his Cruci- 
 
 * fix ion, and Refurreftion nearer you than ^erufalem, even 
 
 * in you, and a riling with him out of the Grave of Sin and 
 
 * Death, and a living to God in a Spirit of Holinefs which 
 
 * fets free from Sin, all your Talking of his dying for your 
 
 * Sin, and arifmg tor your Jnftification, while you have 
 
 * lived in finning againft his Light jn your ConfcienceSj 
 
 * will never Profit you any Thing. 
 
 (c) W. P*s Works vol. 2. p. 862. 
 
Sea. XIX. Of Abufing the Quakers. 565 
 
 * Chriji took our Nature upn hhn^ and was like 
 
 < unto us in all ^b'lngs^ Sin excepted ; T^hat he was 
 
 * lorn of the Virgin Mary, fuffered under Pontius 
 
 < Pilate, the Roman Governour^ was crucified 
 
 * dead, and buried, in the Sepulchre of Jofeph of 
 
 ' Arimathca i Rofe again the third Bay and afcend- . 
 
 * ed into Heaven, and fits on the Right Hand of 
 ' God, in the Power and Majefty of his Father, 
 "' who will one Day Judge the World by hifn, even 
 ■* that blelTed Man ChrifV Jefus, according to their 
 
 < Works.' 
 
 This is one of thofe plain and exprefs Tefti- 
 monies, ^abundance of which are to be met with 
 in the ^takers Writings) to their real belief ot 
 the Outward Birth, Sufferings, Crucifixion, Deaths 
 Burial, Refurre^ion, Afcenfwyi and Glorification 
 of Chrift, and of his coming to Judge the World, 
 expreft in the moft plain Terms, the Senfe of 
 which is fo very evident as to need no Interpre- 
 tation, feeing an unprejudiced Perfon can have 
 no doubt of their true Import and Meaning. 
 
 If then the Writings of the ^takers do {d) a- 
 bundantly manifeft their firm belief oi x.\\t Man 
 Chrifi Jefus, and of^/5 Outward Birth, Pajfwny 
 Blood/bed, Refurre^ion and Afcenfwn, Atonement 
 and Reconciliation for us, without us, and his Glo- 
 rification without us, in the plain Literal Senfe of 
 the Scripture, then are they iinjuftly charged 
 with allegorizing them away. Will not the Vi- 
 car himfelf admit, that Chrift's Outward Mira- 
 cles 
 
 (i) See a Colle£lion of Teftiinonies entituleda Cloud of 
 Witneffes, lately publifh'd on Occafioii of the Refteaion? 
 of the Bi^o^ ofLiuhfieli and Covsntr^, 
 
i66 0/Abufing the Quakers. Sed. XIX 
 
 cles did in fome Senfe figuratively denote or ty- 
 pify the fan5fifying Operations of his Spirit^ for 
 the Purifying and Cleanfing the Hearts of the 
 Faithful? does he not exprefly acknowledge, p. 
 251, ' That the true knowledge of the Power 
 and Effed of his Reconciliation, and Fellow- 
 fhip of his Sufferings, and our being confor- 
 mable to his Death, muft be experienced by 
 us within us, it ev^er we live and reign with- 
 in him.' In which we agree with him^ as alio 
 laying p. 212. ' That all this was the Pur- 
 chafe of what was outwardly tranfacled by him 
 whollywithout us, as the Meritoriouslmmediate 
 Caufe thereof, though it is applied to us, by 
 what is inwardly tranfadted by him, by his Spi- 
 rit, and its fandifying Operations within us, 
 which he alfo purchafed for us, by the Merit 
 of what was tranfaded by him outwardly with- 
 * out us.' Yet we do not thereby intend to alTert, 
 that the Work of the Spirit of Chrift in us, is 
 no fenfe Meritorious-, fmce 'tis that with- 
 out which no Man fhall be faved ; for as R. Cla- 
 ridge well obferves {c) * A Man may believe all 
 the Articles of the Creed, all that Chrifl hath 
 done or fuffered, without him; buf what will 
 this avail, if he know not the Work ©f Sandti- 
 fication by the Spirit of Chrift within him ? 
 But when a Man comes to receive Chrift in 
 his inward and fpiritual Appearance, and to 
 know him to be his Saviour, by faving of him 
 from his Sins, and fandlifying of him by his 
 Holy Spirit, then how comfortable are thofe 
 Docftrines recorded in Scripture refpefting 
 Chrift's outward Appearance ? For then a 
 Man comes to the fulfilling of Scripture m 
 
 ' his 
 
 (c) Melius Inquirendum, p. 2\y% 
 
Sed. XIX, Of AhuCmg the QvAKEKst i6j 
 
 * his Meafure, and to a Tafte and Experience 
 
 * of thofe Truths which he had before but by 
 
 * Report or Hear-fay. 
 
 'The only Foundation we have to build upou 
 
 * for Acceptance with God to eternal Salvation, 
 ' is Jefus Chrift ; {d) but as one riglitly obferves 
 ' on Col. i. 26. Chrift in you the Hope of Glo- 
 
 * ry. ''Jfi not by reafon of what Chrifi has done 
 ' for yoUf without you, that you have any grounds 
 ' vf Hope : All the A£ls of Chrijl's Mediation 
 ' faith he, mufi be acted over a^gain in u^ I lis 
 ' Birth or Conception. Gal iv. 19. Hts Death 
 ' Rom. vi. 4. His RefurreBion., Col. iii. i. His 
 ' Afc€nfion. Eph. ii; 6. His IntercefEon. Rom: 
 ' viii. 26. 
 
 (<f) « For all, faith Arch-bifhop Tillotfon., that 
 
 * he (viz. Chrifi) hath done for us without us, will. 
 ' avail us nothing, unlefs wc htinzvardly trans- 
 
 * formed and renewed in the Spirit of our Minds.. 
 
 THE^/V^r tells us, p. 253. tliat ' Tho' the Anci- 
 ' ents,oi^ whom he Names only Auguflin, indulg'd 
 < themfelves too much in allegorizing, and car- 
 « ried their Allegories fometimes too far, yet 
 ' they never carried them (o far as the ^akersy 
 « and fome other Allegorifts and Enthufiafts, 
 ' who have made fo many outward Things men- 
 ' tioncd in Scripture to be internal Things.* 
 
 What other Allegorifts and Enthufiafts, as he 
 .calls 'em, have done, is nothing to the fakers., 
 
 who 
 
 (d)Clitrk's Annotations on the New Teftament. 
 le) Sermon 4. concerning the Incarrjation of our blefled 
 Saviour, p, 217, Eiit. 1^93. 
 
36S Of Abufing the Quakers, SeO:. XIX 
 
 who have made no outivard 'Things to he internal 
 things ; but that Internal and Spiritual Things are 
 frequently reprefented in the Holy Scriptures by, 
 external a?id natural Things, is fo evident, that if 
 the believing it entitle a Man to the hardNames of 
 Allegorijl and Knthiifiafi, every one tliat reads 
 rhofe facred Records will be in danger of com- 
 ing under thofe Appellations. 
 
 He next forms this Qiieftion, ' Would it be 
 juft to charge the Body of the ^takers with all 
 the Errors of particular Perfons among them, it 
 there were any fuch ? He anlwers, // may be ve- 
 
 < ryjuft to charge them isjith the Errors of their 
 
 < Teachers.^ Now let us fuppofe, what is pofTi- 
 ble enough, that a Parifli Priefl from his Pul- 
 pit fhould, through Ignorance or Miftake, drop 
 a Point of" Herefy among the People ; would 
 the found of his Words make all his Auditors 
 Hereticks ? We think not; but that all the wifeMen 
 among his Hearers might continue every whit 
 as Orthodox as they were before, yea, though 
 it Ihould happen, that Preacher might never be 
 called to Account for his Words before his Dio- 
 cefan, or any Spiritual Court. Why then mull 
 the ^takers in fuch a Cafe have harder Meafure 
 than other People ? ' They fays the Vicar, ^/-f- 
 ' tend to immediate Infpiration and Infallihiliiy in 
 
 * all they teach. But how a Preacher's pretences to 
 
 * Infpiration and Infallibility can make their 
 ' Hearers ]uii\y chargeable with all their Er- 
 
 * rors, is a Myjiery he has left altogether un- 
 explained, 
 
 And,/^^ adds^ * They may very juft ly becharg- 
 » ed with all the Errors of any particular Per- 
 
 * fons among them, contained in their Books, 
 
 * approved by their Meetings appointed for that 
 
 * Service 
 
Sea. XIX. Of Abufmg the Quakers. 3<^9 
 
 * Servic:!.* But will he adtnic the Ju'lice of Bis 
 o-yjn Charges agaiatl the fakers to hit tried by 
 that Rule? If he does, he'll be certainly con- 
 vi6led of hjujiice, fince many of the Looks and 
 Papers he pretends to Charge them from, were 
 never npprov*d hy their Meetings appointed for that 
 purpofe. 
 
 « Which, fays he. may therefore well pafs 
 ' for the general Principles of that Body of Peo- 
 
 * pie, if they will nc?t call in thefe Books, and 
 ' Witnefs againft thefe Errors* Now, upon 
 Suppolition, not granting, that there were Er- 
 rors in fome fuch Books, it does no: follow that 
 a Society muft either call in thofe l-'ooks, or bi 
 juftiy charged with tbofe Errors. Some Errors 
 are Typographical, with which no Reader of 
 common Ingenuity will charge fo much as the 
 Author of the Boc'k, much lefs a Body of Peo- 
 
 •ple. 
 
 Other Things, which fome may call Errors, 
 may be but meer Opinions of the Author Whicn; 
 if not contrary to Scripture, why he m ly not b^ 
 indulg'd in publifhing of even though his Book 
 before 'tis printed iTiould pafs the P^rufal of 
 fome of his Friends, we cannot fee a Rrafon for. 
 Nor do we think, that the Bi/Jjop of London^ v/ho, 
 the Vicar fays, was plea fed to periife in Manu- 
 fcript fome part of his Papers^ and thought good 
 to lay on him his Commands to proceed in his De- 
 fign (which is more Authoritative than any thing 
 the ^takers do in fuch Cafes) is ther-efore juftiy * 
 to be charged with all the Errors he has pub-* 
 lilhM. 
 
 Were fome of the ^.akers Baoks then as 
 really erroneous, as' the Vicar is deficient in pro- 
 
 B b ving- 
 
3Ti 
 
 A N 
 
 APPENDIX. 
 
 Containing 
 
 1 , ^ particular ExajninatioH of the Firft Clafs of 
 Quaker-Teflimonies, produced in a late Vindi- 
 cation of the Bi/hop 0/ Lichfield and Coventry. 
 
 2. Remarks on Pickworth'^ Narrative. 
 
 TH E Bifhop's Vindicator . having: not 
 only expreft his * S ati'^fa5iion in Patrick 
 Smithes Perfornnance, bur eqaall'd, if 
 not exceeded, that Author, in mifrcprelenring 
 the fakers, we think it not improper, in this 
 Place, to fliew, 
 
 1. That the ^aker-TeJii?nonies colIe6led in 
 the FirflClaJs of his Vindication, are not \ feciirely 
 guarded from the Imputation offalfe^ or partial^ or 
 imperfe^ Rotation. ' 
 
 2. That, truly cited, they are not * incon- 
 fifient with the Acknowledgment of an outward Chriji 
 
 , The Vindicator begins, p. 12. with George 
 Fox, whom he cites (in his Great Myjler)\ p. 2o5) 
 
 as 
 
 ^ VitUlcAtionj p. 8. f Ibid. p. 81. * Ibid. p. 12, 
 
372 Of Abufing tfje Quakers. Sed. XIX. 
 
 of Faith and Life, and that the Scriptures are 
 the befl External Rule of Faith and Manners 
 that ever was extant in the World, and far pre- 
 ferable to all other Books and writings whatfoever, 
 as being given forth by Infpiration of the Holy 
 Spirit. That the Light or Spirit ofChrifl, immedi- 
 ately illuminating andinfpiring the Souls of Men is 
 infallible and perte6l,and that a State of Infallibility 
 is no otherwife attainable than by following its 
 Guidance : That the true Gofpel-fVcrJJjip is Inward 
 and Spiritual •, and Holinefs a neceffary and elTenti- 
 al Qualification to a Gofpel-Minijler : That our 
 Lord Jefus by his Life, Death, Sufferings and 
 Obedience without us, made away for our Re- 
 conciliation with the Father, and became a Sa- 
 crifice for the RemiflTion of Sins that arc pafl, 
 and purchas'd for Men the Gift of the Holy Spi- 
 rit, by whofe efFe(5lual Operations within them, 
 cleanfing from the guilt of Sin, they are made 
 Partakers of the Merits of Chrifl's Death and 
 Sufferings, and Performances for them without 
 them -, That the Baptifm of Chrill is not an 
 Outward wafhing of the Body with Water, but 
 an Inward cleanfing of the Soul from Sin; and 
 that the Supper of the Lord is not a Participati- 
 on of Outward Bread and Wine, but an Inward 
 and Spiritual Communion with Chrift, whereby 
 the Souls of the Faithful are fed, nourifhM and 
 fVrengthened unto eternal Life. That there will 
 be a Refurredion of the Dead, both of the Juft 
 and alfo of the Unjufl, in fuch Bodies as it fhaU" 
 pleafe God to give them. And that there is a 
 Day appointed wherein Chrift fhall come in Pow- 
 er and great Glory to judge both the Quick and 
 Dead according to their Works. In the Belief^ 
 of thefe Chrijlian Do^rines and all other Things 
 contain'd in the Holy Scriptures, the People 
 called ^(cikers, do all unanimoully or general- 
 ly jgree. The 
 
m 
 
 The CONCLUSION. 
 
 THE Vicar, in the clofe of his Book, purs 
 the Trumpet of Praife to his Pariflioner's 
 Mouth, and inftruds him how to found it ; is 
 highly pleafed with the Conceit of hearing it 
 blown, and the fuccefs of his Endeavours pro- 
 claim'd : In this imaginary Triumph let him en- 
 joy himfelf, while we humbly appeal to our Rea- 
 der's Judgment, fubmit our Labours to his 
 charitable Cenfure , acquiefcein the Confcience 
 of having difcharged our Duty, in vindicating an 
 injured People from unjufl Afperfions, and 
 feeking no Applaufe are fecure from Difappoint- 
 ment. 
 
 We have but one thing more to take Notice 
 of, which is the Vicar's Prayer, wherein he feems 
 to include the ^takers among Jews^ Turks^ In- 
 fidels and Hereticks ; which fhews that the Conclu- 
 fiion of his Book is as full of Charity as it*s Ti- 
 lie-Page. 
 
 We Ihall conclude ours with a Supplication 
 taken from the Litany of his own Church, mz 
 Tljat it may pleafe God, to illuminate all Bijhop, 
 Priefls, and Deacons^ with the true Knowledge, and 
 Underjianding of his Word^ and that, both by their 
 Preaching and Living, they may Jet it forth, and 
 jhew it accordingly. 
 
 The E N D. 
 
37<> ^f Abufing the Quakers. Sed. XIX. 
 
 ving any of them to be fo, it does not follow, that 
 they are any more obliged to call in thofe Books, 
 than the Bifhop is the Vicar's, who though he 
 may poiTibly difcern fome flips therein, muft 
 not therefore necefliirily defpair of its doing any 
 Service. Much lefs fhould the ^takers who know 
 the general Import and Tendency of thcirFriends 
 Writings to have been the fpreading of the Gof- 
 pel of Chrift, and the promotion of Truth upon 
 Earth, by directing Men to follow the Guidance 
 of the Light of Chrifl which the holy Scriptures 
 teftily, of, call in or prevent the fpreading of 
 Books which tend to the Univerfal good of 
 Mankind, becaufe Carping Adverfaries pretend 
 to find fome ExprelTions therein, which they have 
 ill Will enough to conftrue in a Manner contrar/ 
 to the plain Tntent and Purpofe of the Author's 
 whole Work. 
 
 But the Vicar, p. 254. feems to put on fome 
 Appearance of Charity for the prefent ^lakers^ 
 when in Anfwer to this Queflion, ' Do not you 
 
 * think the fakers are more found in the Faith 
 than formerly they were judged to be,' he an- 
 fwers ' Yes, I do really think they are now ge- 
 
 * nerally fo.' An cxcefs of Charity he has thought 
 fit to qualify in his Errata^ by adding, as to 
 fojne Things. ' For, fays he, at their firft Appear- 
 
 ' ance and for fome Years after, many of their 
 « Do(ftrines were fo Antichrifban and Blafphe- 
 ' mous, that they found it generally necefTary to 
 « recede from them.' Which is a Miffake, for 
 ' they have not receded from the Dodrine taught 
 by their early Friends at their firil Appearance, 
 which was the Dodrine of Truth, neither Anti- 
 chriflian nor Blafphemqus; every particular Ex- 
 preflion we do not think ourfelves obliged to de- 
 fend i when we confider the DifHcuJty of thofe 
 
 Suiiering 
 
Sei^, XTX. Of Abuiing the Quaker?, 3y ; 
 
 Su Fering Times, and the Reflraint of the Prcfs, 
 and that the Authors confined in nafty Hoks 
 and Dungeons, were frequently deprived of the 
 Opportunity of Correcting their own WorLs, 
 'tis eafie to fee that fome Miftakes were uni- 
 voidable, but we know of none which a mo- 
 derate Portion of Charity, duly weighing the 
 Author's Circumftances in thoie Times, Vv'ould 
 not readily pais by, or make a juft Allowance 
 for, efpecially, if it be true as the Vicar fays, 
 that ' that they feem now to be generally con- 
 ' vinced of feveral Errors in their former Books 
 • by contradicting them in Words at leall in their 
 ' latter Writinu;s.' But how his acknowledging: 
 tliat their contradioling them in fl 'ords in thar 
 latter Writing:, is confilfent with his ailerting, 
 that they endeavour fiill with Shufjling Excufes and 
 Evafwns to jujtify them, or to Cloak and DiJJem- 
 ble them, 'tis his Bufinefs to fhew ; w:ho needs 
 a Talent at reconciling Inconfiftencies, to make 
 this and many other places in his Book intel- 
 ligible. 
 
 o 
 
 Having thus far in performance of the Task 
 we undertook, gone through the Vicar's Nine- 
 teen Sections ; v/e truft it will appear to the 
 unprejudic'd Reader, that the ^takers Tenets 
 are not new moulded, but that as they haye 
 been formerly, fo they continue flill, (not, as 
 the Vicar fays Page 354. very Erroneous and 
 Heretical, but) very found and Orthodox in 
 their Notions of the EfTentials of Chriflianity, 
 believing, that Virtue is effential to true Chrilli- 
 anity, and that the Outward Knowledge of 
 Chrijt is neceffary to all thofe whom Pro- 
 vidence has favoured with the me ins of attain- 
 ing it ; that the Holy Spirit is the Primary Rule 
 . B b 2 of 
 
37-6 An APPENDIX. 
 
 as faying, < That if there be any other ChriH", 
 ' but he that was crucified within, he is the falfc 
 
 ' Chrifl: This Chrift that was rifen and cru- 
 
 ' cificd within Devils and Reprobates make 
 
 < a Talk of him without.* 
 
 This Quotation is partial, the Breaks being 
 put in the Place of ^<?rJj omitted, necefiary for 
 underftanding the Author's Meaning ; I Ihall 
 therefore tranfcribe the Place, pointed as it ought 
 to be, 'VIZ. 
 
 ' Now I fay, if there be any other Chrift, but 
 
 * he that was crucified, within, he is the falfe 
 
 * Chrift, and the Scripture holds forth this, and 
 
 * the * Drivil never made it, but he and his Mef- 
 
 * fengers are againft ir ; and he that hath not 
 
 * this Chrift. that was rifen and crucified, within^ 
 
 * is a Reprobate, though Devils and Reprobates 
 ' may make a Talk of him without/ 
 
 The PafTage is certainly Orthodox, unlefs our 
 Adverfiry will deny the Being of Chrift mthin ; 
 and that G. F's Meaning was not inconfiftent with 
 tiie Acknowledgment of an outward Chrift, is 
 evident by his own Words in the fame Page, viz. 
 ' And this is not oppofitc to Jefus Chrift withoutj 
 ' that died at Jerufalemy but the fame.* 
 
 « Ibid. p. 207. G. F<?A' difputes againft this Pofi- 
 ' tion, ' That God hath a Chrift diftinB from all 
 ' other Things whatfoever j and more particu- 
 ' larly he fays, God's Chrift; is not diftind from 
 ' his Saints.' 
 
 The 
 
 * Thefe Words are us'd by G. F, in Anfwffr to his Adver- 
 fary, wh > had u'd thi, Expreffion, It is a Scripture of tl.9 
 Uevih m.ikingf (o Hjtprehend. this Chrift (rucifU veitbiru 
 
Jn APPENDIX; 377 
 
 The Pofition G. F. difputed againft, was this, 
 ' That God hath a Chrift diftind from all other 
 
 * Things whatfoever, whether they be Spirits or 
 ' Bodies.' To which he anfwers, ' God's Chrift 
 
 * is not diftind from his Saints, nor his Bodies, 
 ' for he fe * within them •, nor diftind from their 
 
 * Spirits, for their Spirits witnefs him : And God 
 ' "Was in Chrijl^ reconciling the World to himjelf^ 
 
 * who is the Head ot every Creature. And there 
 *^ is not any Creature, but its manifeft in his Sight, 
 
 * and he is in the Saints, and they eat his Flefli, 
 
 * and fit with him in Heavenly Places.* 
 
 Let the Reader judge, whether any Thing in 
 this Anfwer is inconfiftent with the Acknowledg- 
 ment of an outward Chrift •, but if our Adverfa- 
 ries will take the Liberty of thus clipping and cur- 
 tailing Men*s Exprefilons, they may unchriftian 
 whom they lift. 
 
 G. Fox is a third Time cited, (ibid. p. 250) as 
 fpeaking thus to hisAdverfary, -fG. IVade ; ' The 
 « Devil was in thee i thou fayft thou art faved 
 « by Chrift without thee, and fo haft recorded 
 c thy felf to be a Reprobate.* 
 
 Here agaift the Break breaks in uponG. /^'s 
 Senfe, whofe next Words are, * and ignorant 
 
 * of the Myftery of Chrift within thee ; for with- 
 ' out that thou doft not know Salvation.* 
 
 G. F(7X is again quoted (f^zJ. p. 254.) as faying* 
 « That they that profefs a Chrift without them» 
 ' and another Chrift within them, here is Two.* 
 The being of Two Chrifts, G. Fox there oppo- 
 
 les, 
 
 _ 
 
 * Afts xvii. 28. f In G. F's Great Myftery, \is 
 
 Chriftopher Wade, 
 
'^U , :/</;^ A P P E N D I X. 
 
 Chnftopher Atkinfon^ is cited (m his' S-nrrd 
 of the Lord drawn^ p. 5 J fpeaking tiius. ' Your 
 ' imagined God beyond the St^rs, and your Car- 
 
 *- nal Chrift, is utterly denied ' A falfe Quo- 
 
 tation, in the Body of which are left out nine 
 "Words neceflary to the Senfe, without the '•om- 
 mon Juftice of a Break in the Place -, his Words 
 are, ' Your imagij7cd God beyond the Stars 
 ' and your carnal Chrift, which you would make 
 
 * appear by your He athenijh Philofophy^ is utterly 
 
 * denied and teftified againtt by the Light which 
 
 * comes from Chrift, which ye refill as your 
 ' Forefathers have done.' 
 
 The Words omitted in the Middle of the Quo- 
 tation, do plainly fhcw that what C. A. oppofed, 
 was fuch Imaginations of Men concerning God and 
 Chrilt, as they would pretend to make appear by 
 Heathf^nifh Philofophy. Does the Vindicator 
 think Heathenijh Philofophy proper to demon'lrate 
 God and Chrift ? If not, where is tho F.c efy of 
 a Man's oppofing thofe that did. 
 
 Chriftopher Atkinfon is farther cited by the Vin- 
 dicator^ as faying, ' To fay this Chrift is God 
 
 * and Man in One Perfon, is a Lye ' Neither 
 is this exadtly quoted ; Atkinfon\ Words, v/ho 
 in that Place is arguing againll certain Tenets of 
 his Adverfaries, are thus, ' And whereas you 
 
 * fay, in the Eighth, that this Chrift, the Man 
 « of God, is God and Man in one Perfon ; it is 
 ' a Lye, he is not divided from what he was bc- 
 
 * fore the Foundations of the Hills were laid ' 
 But whether thefe Words of Atkinfon be defenfible 
 or not, as we cannot certainly determine vsiihout 
 farther Knowledge of his Adverfaries Principles, 
 than his broken Citations give us, fo we think it 
 does notmuch affc(5tor concern us, fmce, however 
 
 the 
 
'M APPENDIX. j8j 
 
 the Vindicator has been pleas'd to diftingulfli him 
 under the Charader fan eminent and early ^a- 
 ker\ yet all we know of his Eminency is, that he 
 early apoftatized from the fakers, and was in 
 very little Efteem while among them. 
 
 H. WorlidgCy a ^mker Preacher, who, the 
 Vindicator fays (in his Declaration to the Bap- 
 tifts^ p, 13.J fpeaks thus, * Cnrift v/as never 
 ' feen with any carnal Ey^ nor his Voice heard 
 
 "Lvith any carnal Ear. 
 
 We knowof nofuch ^aker Preacher as H. 
 '■^'dge, but do find a D.cliration to the Baptijls 
 L jn by one Hu7nphrey PVoolrich, wherein he 
 thus Ipeaks, 
 
 < All return to the Light of the Lord in your 
 ' Confciences, that you may find a Rock to itay 
 ' and lean upon, and he is noc far from any of 
 
 * you, there is none of you need ro fay, who 
 « fhall def:end or afcend, to fetch him up from be- 
 
 * neath, or bring him down from above, but what 
 « fiith it. The 'A ordis ni^b thee, in thy Hearty that 
 ' thou mayejl obey it and do it ; and this is your 
 ' fallen Eftate, faith the Lord God, which know 
 
 * not Chrift in you 'he Hope of Glory •, even the 
 ' fame that was before the Woi id was> one with 
 
 * the Father, and fillr^th He.ven and Earth, and 
 ' was never feen with any carnal Eye, nor his 
 
 * Voice heard by any carnal Ear, but in the 
 < Pare, Eterral, Unchangeable Light, is he re- 
 ' vealed and feen more and more, as it is written, 
 
 * Pfabn xxxvi. 9. For with thee is the Fountain of 
 ' Eighty and in thy Eight Jhall we fee Eight. 
 
 The Pafiage is very found, and fcripturally 
 treats of tne Divinity of Chriil, and his Onencls 
 
 with 
 
3Sci An APPENDIX. 
 
 < the Body was the Son's : This brings him mor^ 
 
 * under the Charge of making him but a meer 
 
 * Man, than us, who acknowledge him to be 
 
 * One 'with the Father^ and of a Nature Eternal 
 
 * ajid Immortal, for he was glorified with the Fa- 
 
 * ther before the tVorl divas.* 
 
 So that JV. P's Words entirely taken, as is ob- 
 ferv'd by * Dr. Phi/ij>s, * plainly manifeft, 
 that by Outward Pcrfon, he means no more 
 than the Body ofChrijt that fuffered Death, and 
 therefore ufes Outward Perfon and Body as equi- 
 valent Terms : Chrift is here acknowledged by 
 W. P. to be the onl'j Son of the mojl High God y 
 notwithftanding the Outward Perfon is deniesH 
 to be properly the Soa of God. To remove 
 any feeming Difficuhy that may arife in any 
 Man's Thought, concerning thefe ExprefTions, 
 I fay, Chrijl is taken here colle^ively, for the 
 Entire Saviour of the World, viz. as he is both 
 God 2Lnd Alan: Outward Perfon is taken ab- 
 ftradly, for Chrift's Body only", for as he was 
 the Divine Logos he v/as Immortal -, as he was 
 the Son of Alary, he was like us in all Things, 
 Sin excepted. 
 
 * It is to be obferved, that our Friend doth 
 not deny, that the Outward Perlon was impro- 
 perly the Son of God ; but only that, properly 
 And ftri6lly fpeaking, it was not the Son of 
 God, that is the Entire Son of God. If this 
 Retlor, fays Dr. Philips, if this Vindicator, i.\y 
 I, can produce any Text of Scripture to prove 
 the Outward Perfon, or Body that died, was 
 properly the Son of God, he will do fomething 
 
 ' worth 
 
 * VindiciapVeritatis, p. i«.o, loi. 
 
^;; A P P E N D I X. 38 
 
 « worth my Notice •, but to quote any to prove 
 « that Jefus Chrift is the Son of God, is foreign 
 
 * from the Subje6l under Debate i neither do I 
 ' know of any Perfon that will oppofe him 
 
 * therein/ 
 
 But becaufethis ExprefTion of W. P*s has been 
 much infifted on by our Adverfaries, let us 
 hear him, in the Preface to that Book of Dr, 
 Philipi's^ fpcaking for himfelf, ' I can hardly 
 ' comprehend how any Man, that dcfires to be 
 ' Jiijl, and that had not much rather, we were in. 
 ' the Wrong than in the Right, (which muft fhcw 
 ' the word of Minds) could affirm, thati deny'd 
 ' Jefus ihrift, ('who, I believe, liiid down his 
 
 * Life without the Gates of Jerufilem^ for the 
 
 * Sins of the World^ to he the Son of God ; becaufe 
 
 * I fa id, That the Body or Outward Perfon, that 
 ' dfd, could not properly he faul to he the Son of 
 
 * Go J, but rather the Body or Outzvard Perfon of 
 
 * the Son of God j taking and making the Terms 
 ' Body and Outward Perfon^ to be fynonythoics, or 
 ' the fame Thing. Which Diflindlion I was only 
 
 * led to make, becaufe "T. Jenner, againfl whom 
 
 * I writ, had laid down his Propofidon too near 
 
 * the Doflrine of L. Muggleton, v/ho afTerrs God 
 ' hbnflf to havQ dyed, as well as Wis Body, which 
 » the Scripture tells us, God had prepared of the 
 ' Seed of Abraham, for his Beloved Son to do his 
 
 ' Will in -, as the Scope. of the Place and Cofitext, • 
 ' and particularly the ConfefTion made by me 10 
 < Jefus Chrift as the Son of God, p. 149. of the 
 « Apology, doth exprefs as well as im'port. And 
 ' at this Rate, what may not Men lay of any 
 ' Perfon, or Religious Perfuafion, or Principles 
 
 * whatfoever?* 
 
 Cbrifoj>ber 
 
^7^ > A P P E N D I X. 
 
 fes, and plainly fliews, that by Chriil without, 
 and Chriil within, he underwood but one and the 
 fame Chrifl:. So that the Vindicator's Perverfion 
 of this Place is remarkable, who would repre- 
 fent G. Fox as afferting the very Point he is there 
 arguing againft. 
 
 Pag. 13. /F. Penn is cited (in his Addrefs to 
 P rot eft ants ^ pag. 119. London 1697.) faying, 
 
 < What is Chrijl^ but Meeknefs, Juftice, Mercy, 
 
 < ^c. [i. e. a Principle^ and not a Perfofi] Can 
 « we then deny a meek Man to be a Chrijtian ?'— 
 
 JV. P's Words fairly cited, are, 
 
 ' Let us but foberly confider what Chrift is, 
 
 * and we lliall the better know, whether moral 
 ' Men are to be reckon'd Chriftians. What is 
 ' Chrift but Meeknefs, Juftice, Mercy^ Patience, 
 *■ Charity, and Virtue in Perfe5lion F Can wc then 
 ' deny a ?neek Man to be a Chrijlian ? A juft, 
 
 * a merciful, a patient, a charitable, and a vir- 
 *• tuous Man to be like Chrift V 
 
 What Room is here for that Reflexion of the 
 Vindicator's [i.e. a Principle, not a Per/on?'] Might 
 nor PV. P. ihew theRefemblance a virtuous Man 
 bears ro Chrift, without denying his Appearance 
 in the Flefti ? Does the Apoftle Paul's faying, 
 I Cor. i. 30. G^ Chrift Jefus, that he is made unto 
 us lVifdo7n, and Righteoufnefs, and San5fiJication, 
 and Redemf^tion, imply, that he efteemed Chrift 
 to be a Principle, not a Per/on^ Surely not; 
 Neither do fV. P's Words fo imply, but 'tis ap- 
 parent from the whole Context, that he is fo far 
 from difov/ning the Perfon of Chrift, that he 
 freqjtntly in the fime Section refers for Proof of 
 his AiTertions to the Words of Chrift fpoken by 
 
 htni!; 
 
Jf^ APPENDIX. 379 
 
 him when perfonall yon E^rth, which 'twere ab- 
 furd to do, if he had nOt believed fuch his perfo- 
 nal Appearance. 
 
 /F'. P. is again quoted {ibid. p. ii8 J aiTerting, 
 ' That he that believes in God, believes in Chrift.* 
 His Words are, ' As he that believes in Chrift, 
 
 * believes in God •, fo he that believes in God, 
 
 * believes in Chrift.* An Affertion, which he 
 that fhall contradift, muft deny the Divinity of 
 Chrifi. Bat wherein fuch a Teftimony to the Di- 
 vinity of Chrift is inconfiftent with the Belief of 
 his Humanity, the Vindicator- has not in the leaft 
 evinced. 'Tis hop'd, he will allow a Man may 
 poiTibly believe both. 
 
 JV. Penn is a third T»ime ci-ted fin Serious ApoL 
 p. 146.) faying exprefty, ' That the outward 
 ' Perfon which futfered, was properly the Son of 
 ' God^ we utterly deny.' 
 
 This Quotation is alfo partial, fince the Word 
 both going before and following, are neceflary to 
 the right Underftanding of ^. P*s Meaning •, his 
 Adverfary {Jenner) having charged the fakers, 
 with denying that Perfon (the Son of God) that died 
 at JerufaJem, to hejour Redeemer^ W. P. thus an- 
 fwers, ' Wnich horrid Imputation has been an- 
 ' fwer'd more (I believej than a Thoufand Times, 
 'by declaring that he that laid down his Lif^ 
 ' and fuifered his Body to be crucified by the 
 ' Jews without the Gates ot Jerufalejn^ is Chrift 
 ' the only Son of the moft High God:' But that 
 , ' the outward Perfon which fu.Fered, was pro- 
 ' perly the Son of God, we utterly deny, and it 
 '■ is a perfect Conrradii!^ion to their own Princi- 
 ' pies ; A Bodv bafi thou prepared me^ faid the 
 
 * Sou, tnen the Son was not that B:>dy, though 
 
 * the 
 
384 ^/^ A P P fi N D I X. 
 
 with the Father, of whom, Chrifl himfelf, fpeak- 
 ing to the Jews^ who at that very Time faw his 
 Outward Perfon, and heard his Outward Voice, 
 fays. Ye have neither heard hh Voice at any Time, 
 mrfeen his Shape, John v. 37. How fuch a fcrip- 
 tural Teftimony to the Divinity ofChrift, Ihould 
 appear to the Vindicator inconfiftent with the Ac- 
 knowledgment of an outward Chrift, we cannot 
 apprehend. 
 
 G. PVhiteheadj (m his Light and Life, &c. 
 
 -' P- 54-) is faid to upbraid his Adverfary W. Burnet 
 
 thus, ' You are boafting of your God and Chrift 
 
 * at a Diftance, above the Clouds, Stars and 
 ' Firmament.' [with much more to the fam.e 
 Purpofe.] 
 
 This is a mecr Mifreprefentation ; The Truth 
 of the Cafe is thus, 
 
 W. Burnet, a Baptift, having denied the Light 
 within to be either the Saviour, or the Spirit, or 
 the Godhead ; and having accus'd the fakers 
 with acknowledging Chrift within both to five 
 and rule, G. W. writes thus, ' And as to Chrift 
 *■ within, both to fave and rule, (for which we are 
 « accus'd) we are not afhamed of him, but do 
 « teftify to him within, and to his Government 
 ' Power and Authority within, and have not 
 ' been aftiamed of him before Men in ftormy 
 
 * Days and Trials, when many of the Chieftains 
 ' of you Baptijis were fain to hide and fecure your 
 
 * felves, for all your boafting of your God and 
 
 * Chrift at a Diftance, above the Clouds, Stars 
 ' and Firmament ; it's no marvel in fuch Trials, 
 ' Fear furprizeth you, and that now you can 
 ' carp and cavil, and vilifie fuch as have been 
 
 faithfu! 
 
^;^ A P P E N D I X. J85 
 
 * faithful in Sufferings, when you fo much op'- 
 
 * pofe the Light and Saviour within.* 
 
 Hence 'tis plain, that what G.H^. upbraided 
 the Baptijls for was, not their acknowledging an 
 outward Chrift, but their hiding and fecuring 
 themfelvesin Timeof Perfecution, notwithftand- 
 ing their Profeflion of him, whilft they oppos'd 
 him, the Light and Saviour withirt : For G. IV, 
 himfelf within a few Lines after acknowledges, 
 that Chrijl came in the Flejh, and was put to Death 
 as concerning the Flejh, and calls it Scripture Lan- 
 guage. 
 
 W. Bayley, whom the Vindicator calls a fa- 
 mous Writer, is cited (in his Works p. 6ooj as 
 faying, ' That the Apoflles did not preach a vi- 
 « fible Chrift with Flefh and Bones. And he: 
 « even ridicules thofe who preach a vifible Chrift 
 ' with Flefh and Bones, at a great Diftance from 
 ' all People above, where the Sun, Moon and 
 
 * Stars are.' 
 
 That our Reader may the better underftand 
 W. Bayley's Meaning, we ftiall tranfcribe what he 
 lays verbatim ; *tis thus, 
 
 « ^.ery 3, Whether the vifible Perfonof Flefh 
 
 < and Bones be the ingrafted Word ? Or whether 
 
 * that Perfon hath appeared to all Men, feeing 
 
 * that which bringeth Salvation hath ? I leave ic 
 
 < to the Witnefs of God in you all to confidcr and 
 ^ judge. For if you fay, * the vifible Man with 
 
 * vifible Flelh and Bones is the alone Saviour, 
 
 C e *asr 
 
 * Obferve Reader, the abfurd Notion of his Adverfarief 
 which W, B, oppofcd. 
 
3^6 J» A? F E N DIX. 
 
 ' as you have faid, then whether this vifible Man 
 
 ' be in the Hearts of People ? For the Apo- 
 
 ' ftle preached Chrift, The JVord, fiigh in the 
 
 ' Heart., and in the Mouthy and the ingrafted 
 
 ' Word is able to fave the Soul ; fo he did not 
 
 ' preach a vifible Chrift with Flelli and Bones as 
 
 ' you do, fwhich PF. B. faid was not Chrift) but 
 
 ' the Word. And Paul preached God that 
 
 ' made the World, ^c. that was not far from 
 
 ' every one of us (the invifible God) •, but you 
 
 ' preach a vifible Man with Flefh and Bones at 
 
 ' a great Diftance from all People above, where 
 
 * the Sun, Moon, and Stars are, as M. C. faid 
 ' his Saviour was, which he owned for Salvation. 
 
 Hence 'tis plain, what PF. B. oppofed was 
 that Pofition of his Adverfaries, viz. That the 
 vifible Man., with vifible Flefh and Bones., is the alone 
 Saviour -, a Pofition, which would exclude the 
 Divinity of Chrift, in the fanclitying Operations 
 of his Spirit, from any Share in the Work of 
 Man's Salvation, as appears, by their limiting 
 him at a great Diftance from all People. This, 
 tV. B' advocating for the Divinity and Omnipre- 
 fence of Chrift, might well oppofe, without dif- 
 belicving his Humanity, which 'ris plain he did 
 not, from other Places in the fame Treatife, par- 
 ticularly, p. 583, where he fpeaks thus, ' We 
 ' do not deny, but own and believe, that he 
 « was the Son of God and the true Chrift, and 
 ' the Saviour of the World, that did appear to 
 ' his Difciples, and did eat and drink with them.,and 
 
 * talk with them, after he zvas rifn from the Dead, 
 « who faid, a Spirit hath not Flefj and Bones as ye 
 ' fee me have -, and all that is or was fpoken and 
 ' written by the Prophets and Apoftles of Chrift 
 « concerning him, ^hac he was, or what he did 
 
 * and 
 
^;i A P P E N D I X. 387 
 
 « and faid, we really believe, without any Equi- 
 
 * vocating. 
 
 W. Bayley is again cited, (ibid.^. 24. 25 j as 
 fpeaking thus, « XVhofoever preacheth or cauf- 
 ' eth People to believe their Saviour is without 
 « them, and that the carnal Eye rnay behold his 
 
 « GJory who is to be revealed 1 fay, whofoe- 
 
 ' ver preacheth to People of a Saviour without 
 
 ' them- and of a Kingdom without them — I 
 
 ' charge all fuch in the Name of the mod High 
 ' God to be horrible Blafphemers, and miniiters 
 ' and Meffengers of the Devil.' 
 
 He adds indeed, « While the Light of Chrifl 
 ' condemns them within, and while the Kingdom 
 ' of God fufFers Violence within.* But, fays the 
 Vindicator^ thefe foftning ExprefTions come too 
 late fince, they cannot difguife his Denial of an 
 outward Chrift. 
 
 W. B. who denied not an outward Chrift, 
 neither needed, nor ufed any Difguife ; The Fin- 
 dicator has attempted to difguife that honcft 
 Man's Meaning by a very unfair Artifice, having 
 placed thofe ExprefTions, which he calls foftning 
 ones, at the End of his Quotations, which fhould 
 have ftood in the Middle of them •, and being fo 
 placed do plainly illuftrate the Intent of the Au- 
 thor. His Words, freed from the Vindicator's 
 Breaks and Diflocations, are, 
 
 « This Teflimony I bear from the Eternal 
 
 * Life and Power of God, that the Saviour of 
 
 * Man's Soul, (which is fpiritual) is a pure fpiri- 
 
 * tual Power of Life, and infinite Love wrought 
 
 * in Man, through the Light, in all them that 
 
 * wait in Uprightnefs and Quietnefs of their 
 
 C c 2 ' Spirits 
 
388 M APPENDIX. 
 
 * Spirits, in the Simplicity of their HeahCsj and 
 ' whofoever preacheth or caufeth People to be- 
 
 * lieve their Saviour is without them, and that 
 
 < the carnal Eye may behold his Glory (who is 
 
 * to be revealed) and that he will come and fave 
 
 * People according to their Conceivings and car- 
 
 * nal Comprehenfions, who profefs the Scriptures 
 ' or his Commands therein written, though found 
 ' in Sins and Pollutions, and cover theml'elves by 
 
 * calling it Failings, Infirmities and Weaknefles. 
 ' I fay, whofoever preacheth to People of a Sa- 
 
 < viour without them, while the Light of Chrift 
 ' condemns within them -, and of a Kingdom 
 ' without them, while the Kingdom ot God fuf- 
 ' fers Violence within them •, and of Redemption 
 ' of the Soul wrought without them, though 
 
 * their Sins remain in them *, and that their Reft 
 ' cannot be known, until their outward vifible 
 
 * Bodies be ready to be laid in the Grave: I 
 ' charge all fuch, in the Name of the mofl High 
 
 < God, to be horrible Blafphemers, and Mini- 
 « flers and MefTengers of the Devil, and are the 
 ' Deceivers (and Inftruments of the eternal De- 
 
 < ftruftion) of the Souls of ignorant People, 
 ' which will be eternally witnefTed and known 
 « unto them who are the Deceivers and the De- 
 ' ceived. 
 
 The plain Import of which is, that ff^. B. 
 with great Warmth and Vehemence of Zeal doth 
 declaim againft thofe Preachers, who would have 
 perfwaded Men, that they were in a State of Sal- 
 vation, while found in Sins and Pollutions, while 
 the Light of Chrift condemned them within, and 
 while their Sins remained in them : In which State 
 that there is neither Peace nor Salvation for Men, 
 
 the 
 
^/; A P P E N D I X. 389 
 
 the (c) Scriptures do abundantly teftify. But 
 fV. B*s Words have not the leaft Tendency to the 
 Denial of an outward Chrift, unlefs afferting that 
 Men are not faved by Chrift without them, while 
 they continue in their Sins and Pollutions without 
 Repentance, can be fo conftrued. 
 
 Jofiah Coale (m his Works in Anfv/er to New- 
 man^ p. 336) is cited, fpeaking thus, ' If Faith 
 ' be exercifed in a perlbnal Being of Chrift, it 
 
 * is exercifed upon Fancy and Imagination ;■ -- -' 
 
 * for a perfonal Being of Chrift is not Scripture.' 
 
 This is not clearly reprefented : Newman is 
 cited by J. C. faying, that Faith muft he exercifed in 
 the Scriptures^ or elfe upon Fancy and hnagination : 
 Jofiah Coale thereupon fhews him, that a •perfo- 
 7ial Being of Chrift is not Scripture, and from his 
 own Conceflion infers, that If Faith he exercifed 
 in a perfonal Being of Chriji, it is exercifed upon 
 Fancy and Imagination ( which fays J. C. is very 
 true,j for a perfonal Being of Chrift is not Scrip- 
 ture, 
 
 When the Vindicator ftiall fhew us the Text 
 of Scripture where that Exprefllon is, we fhall 
 admit that Jofiah Coale did err in faying otherwifc. 
 
 Edward Burroughs, a famous and ancient 
 Teacher, and confidered as next to G. Fox, (in 
 his Works, p. loi.j fays the Vindicator, ftiles 
 ' that Chrift to whom we pray, an Idol God, and a 
 
 * Dead God. 
 
 This is a very grofs Perverfion, for E. B. does 
 
 not in that Place at all mention Chrift -, he ufes 
 
 C c 3 indeed 
 
 (0 Ephef, V. 6, Ifa,xl?iii. 22. Rom. li. 8. Rom. i. 18. 
 
390 ^/; A P P E N D I X; 
 
 indeed the "Words, ' You pray to your Idol God\ 
 and about fifteen Lines lower fays, ' You ^ray to 
 your Dead Gods*. But concerning whom does he 
 ufe thofe ExprefTions <' "Why truly concerning 
 fuch Priefls, Prophets, and Teachers of the Peo- 
 ple, as he there defcribes, fuch as he fays, ' In 
 ' Hypocrify, Deceit and Abomination had ex- 
 ' ceeded all other that ever went before them \ 
 ' who through Covetoufnefs had dealt mod wick- 
 ' edly, and through whom Profanenefs was gone 
 ' forth into all the Corners of the Earth : A Gene- 
 ' ration of the fame Seed that put the Apoftles to 
 
 * Death : Such as turned every "Way according 
 
 * to the Changing of the Power of the Beaft : 
 « "Whofe Prayers had been for all Sorts from 
 ' whom they could receive a Reward or be ad- 
 " vantaged.* Which plainly denotes fuch as 
 
 ' would worfhip Images^ Idols, or Dead Gods, 
 for Advantage -, his Difcourfe being a fevere 
 Reproof againfl all fuch as would change 
 their Religion every "Way for Interell. Thefe 
 are the People Burroughs fpeaks of •, but why the 
 Vindicator will needs feem by ufing the "Word We 
 to include himfelf in fuch Company, I fliall not 
 pretend to determine ; But this I may fay, that as 
 Burroughs was far from either mentioning or in- 
 tending Chrifi,y/htn he ufed thofe Terms Idol God 
 and Dead Gods, fo neither did he number the Fin- 
 dicator among the "Worlhippers of them. 
 
 John Whitehead (in his fakers Refuge, p, 40) 
 is ill id to deny, ' that Chrift hath now a Body 
 
 * of Flelh and Bones circumfcript or limited in 
 
 * that Heaven that is above, and out of every 
 
 * Man on Earth.* 
 
 "What John Whitehead dtmt^, was his Adver- 
 faries unfcriptural Manner of Expreflion ; for 
 
 with 
 
An APPENDIX. 391 
 
 with refpeft to the Body of Chrift he there de- 
 clares, p. 39, 40. ' He who came down from 
 Heaven, to bring Man to God, afcended into 
 Heaven, to his Father, and our Father, at 
 whofe Right Hand, having accompliflied his 
 Work, he fitteth down, and is glorified with 
 that Glory, which he had with the Father be- 
 fore the World began, in a Body fuitable to 
 his Spirit, confifting of heavenly Flefli and 
 Bone, of which Body neither T. G. the Author 
 of thefe Queries, nor natural Philofophers in 
 their Wifdom do comprehend the Dimenfions, 
 and therefore would limit him in fomething, 
 who afcended that he might fill all things, Eph. 
 iv. 10. and is not contained in any created Be- 
 ing, fo as to be abfent from other created Be- 
 ings, Eph. ii. 20, 21, 22. and much lefs is he 
 abfent from his faithful Difciples and Follow- 
 ers, who whilft on Earth were and are made to 
 fit together in heavenly Places in Chrift Jefus, 
 Eph. ii. 5. 6. — .—And that Chrift hath fuch a 
 cceleftial Body as I have here defcribefl, I ne- 
 ver denied.* 
 
 So that 'tis tvidtntJohnWhitehead acknowledg- 
 es the glorified Body of Chrift, though he ad- 
 mit not of his Adverfary's unfcriptural Terms of 
 Circumfcription and Locality. 
 
 Richard Hubherthorn., the Vindicator tells us, 
 is cited, (in G. Fox*s Sauls Err an d., &c. p. 8.) 
 as faying. * That Chriji*s Coming-in the Fleih 
 «■ was but a Figure.' And G. Fox ("ibid. p. 14.) 
 fays, ' His Flefh is a Figure.' 
 
 Whether thofe ExprefTions of Hubberthorn 
 and Fox be truly quoted I know not, not having 
 the Book called Saul's Errand to examine them 
 
 C c 4 by 
 
J92 ^;/ A P P E N D I X; 
 
 by : But fuppofing they were, they are fo far 
 from being Inconfiftent with the Acknowledg- 
 ment of an Outward Chrijl^ that they plainly im- 
 ply fuch an Acknowledgment : Could Huhher- 
 thorn have faid, Chriji's coming in the Flelh 
 was hut a Figure ; if he did not believe Chriji's 
 coming in the Flefh at all ? Or could Fox have 
 fid, His Fleftj is a Figure without believing that 
 he had a Body of FlcIh ? 
 
 But whether thefe Rotations be true or not, 
 fince they anfwcr not the Vindicator's, Purpofe, 
 we proceed to the next which is diredly falfe, 
 
 G. IVJjitehcady [in his Truth defending the 
 ^lakersy p. 20] fays expredy, ' That Chrift*s 
 '^ coming in the Flefh is but a Figure.* 
 
 Now G. IF. does not fay fo : His Words are, 
 
 * Could Chrift have been faid to have been trans- 
 
 * figured, it his coming in the Flefli had not 
 
 * been a Figure or Example, till his Glory was 
 *• revealed ? And haft thou not read, that he was 
 
 * the Exprefs Figure of his Father's Subftance, in- 
 
 * ftead of which it is tranflated, he is the exprefi 
 *• -linage^ i^c. 
 
 William Bajley is again cited, ^in his Book 
 intitled. From the Spirit of 'Truth to all perfecut- 
 ing Enemies^ p. 39. &c.) fpeaking thus in a 
 (^ery to fuch as own the Scriptures ' Whether 
 « that Place be near unto the Spirit of a Man, 
 
 * where Chrift fitteth, feeing the Apoftles did 
 
 * exhort People, while they were upon Earth, 
 
 * to feek the Things that are above, inhere Chrift 
 
 * fitteth at the Right Hand of God? Or whether 
 ' it be at fuch, a diftance, as above the Scars 
 
 * and Firmament, wherein Man was never crea- 
 
 ' ted. 
 
An APPENDIX. 39J 
 
 ' ted, nor appointed to go or feek ? Or whether 
 " it be poffible for Man to feek and find that 
 ' which faveth the Soul at fuch a Diftancc from 
 
 * him. Yea" or nay ?' /;/ which^ fays the Vindi- 
 cator, he anfwers his own ^ery about an outward 
 Chrifi. 
 
 But what he means by fo fiying I under* 
 ftand not, for W. B. had before ask'd no Query 
 about an Outward Chrifi. His firft Query, 
 being all that went before ( and on which he 
 founds the reft J was, ' Whether Godbe not the 
 
 * Creator and Former of every Living Thing ? 
 
 < and whether he be not a Spirit of Power, I^ight, 
 
 < Love, Knowledge, and Underftanding, (^c ? 
 « and whether the Former of the Spirit of Man 
 
 < be not within him, feeing that Man might 
 " feel after him and find h'm ? 
 
 - But, fin ce W. £'s own Writings will not prove 
 his Disbelief of an outward Chrift, his Adverfa- 
 ry's fhall Cif pofTibleJ for the Vindicator tells us, 
 p. 16. That one \[illia?n Burnet charges ^. ^. 
 with faying, ' That Chrifi that was without was 
 ' not his Chrift^ and that God that was without 
 
 < vf2iS noi his God.'' This, 2idds fl'illiafn Burnet, 
 
 < he bid us publilh, and we immediately after 
 
 * the Difpute committed the Words to Fen and 
 
 < Paper, with feveral Hands of Ear-WitneflTes.* 
 
 < But, fays the Vindicator, in W. Bayley*s printed 
 c Account of the Difpute this is grofly palliated.' 
 
 But why Ihould Bay(ey palliate what himfelf 
 bid them publifh ? 'Tis very probable, their a- 
 bufe oblig'd him to publifh a truer Account ; 
 who, no doubt, bell knew his own Mind ; he fays 
 
 thus 
 
394 ^M APPENDIX. 
 
 thus, * ' And when Mattheiv Q^;? faid,hisSa- 
 ' vi3ur was up in the Heaven, where the Sun, 
 
 * Moon and Stars are, which are vifible without 
 
 * him ; did he not then ask me where my God 
 ' was that I worfliipped and ferved ? And did I 
 
 * not plainly tell him (before many People) that 
 
 * he dwelt in me according to his Promife, and 
 
 * that he was my Saviour ? And didft not thou, 
 
 * M. C. cry out with a loud Voice, O tlafphem)\ 
 
 * (juft like the Jews againftChrift, and them that 
 
 * Itopped their Ears againft Stephe/t^) but did not 
 
 * I reply to thee, then call the Scripture Blaf- 
 
 * phemy ? Nay, thou may ft as well call the 
 
 * Lord Blafphemer for fpeaking fo, for they are 
 
 * his Words and Promife to his People, / will 
 
 * dwell in them^ and walk in them, IwiUhetheir 
 
 * God, and they Jhallbe my People. Here all may 
 
 * fee theDarknefs andBlindnefs of thefe Men,v/ho 
 
 * do withftand the Truth of God and his precious 
 
 * Promifes, as Jannes and Jambres witiiftood Mo- 
 « fes, but their Folly will be made manifefl to all 
 
 * Men, as theirs was, who call fuch tlafpheiners 
 'who witnefsthe Promife of the Father, which 
 ' Chrifl bid hisDifciples wait for, fulfilled. 
 
 This IS IV. B'j. own Account of that Confer- 
 ence, very different from that of his Adverfaries; 
 'tis furely more probable,that they publifh'd what 
 he did not bid them •, than that he fhould bid 
 them publifli as his Faith, what himfelf would 
 not. 
 
 The Vindicator's next Inflance is, < H. 
 
 * Norton the ^laker Apojlle of Ireland, much 
 ' commended by E Burroughs and F. Howgill, 
 
 '(in 
 
 * CoUeftion of W. B's Writings, p. 602. 
 
An A P P E N D I X. J95 
 
 fin the Manufcript Copy of his Queftion, put to 
 all who ftumble ac the Light's Ihining, as cited 
 in the Appendix of tae Snake' sfrfi Defence^ p. 44, 
 fpeaks thus about the Second Coming of Chrili ; 
 * Whence muft this Cbr'.(l come you wait for ? 
 ' And in whatGeneration? And of what Family? 
 ' And out of what Countiy ? And ot whom mufl 
 ' he be born ? That they may be no longer de- 
 ' ceived by you, who have kept them gazing 
 ' after a falfe Chrift.' [i. e. An Outward Chrift] 
 ' The Variations of the iVIanuK' ipt Cpi obably 
 ' the Original) from the printed Co^iy (an Ab- 
 ' flraft of which occurs in W. Rogers's Great 
 ' Fox dug oiit^ p. 45.) are too laconridcrable 10 be 
 ^ here fpecified,* 
 
 This Relation cannot fl.il of riifing Scruples 
 in an impartial Inquirer ; fucn as tuefe, 
 
 I. Was there ever any fuch Manufcrlp. Copy as 
 is here referred to ? 
 
 II. If there were, did ever any Body fee it be» 
 fide the Snake ? 
 
 III. Was there ever any printed Copy of that 
 Manufcript? 
 
 IV. If the Vindicator can produce the printed Co- 
 py, why does he refer to W, Rogers^s Ab- 
 ftraft of it.? 
 
 V. How can a Man know whether the Variati- 
 ons of a Manufcript from a printed Copy be 
 confiderable or inconfiderable, by comparing 
 it with an Abftrad made by a known Adver- 
 fary ? 
 
 VI 
 
59^ J;^ APPENDIX. 
 
 VI; What Credit can be given either to a Ma* 
 nufcript or printed Copy, of which we have no 
 other Evidence that they ever exifted, than 
 the fmgle Tellimony of an Adverfary, who 
 in many other points has been found falfe ? 
 
 It lies upon the Vindicator to fatisfie fuch an 
 Inquirer, as well as to lliew that the pretended 
 Recommendation of Norton by Burroughs and 
 HowgilU has any better Foundation than the 
 Tingle Teftimony of the Snake. 
 
 Willia7n Smith is cited (in his ^ahr^s Prim- 
 mer, p. 8.) fpeaking thus, 
 
 * How may I know when Chrift is purely 
 
 * preached F They that are falfe [Minifbers] preach 
 
 * Chrift without, and bid People believe in him 
 ' as he is in Heaven above ; but they that are 
 
 * true Minifters preach Chrift within. 
 
 This PafTage is fet in a clear Light by Dr. 
 
 Philips ', 
 
 * ' PFt S^s Senfe, fays he^ being obfcure, and 
 •^ liable to be wrefted to a Meaning quite diffe- 
 
 * rent from his real Sentiments, Care was taken in 
 '■ i:s Second Edition, to give his Senfe in ExprefTi- 
 " ons more clear, and in Terms not fo ambi- 
 
 * guous, as it was in the former. To fatisfie 
 
 * my Reader I fliall take the trouble of recit- 
 < ing our Friends Words, as they are printed in 
 
 * the Second ImprelTion, which are as follows : 
 
 * Child, But How may I then know which are true 
 
 * (Mimjfers) and which are halfe, by their Words, 
 
 * feeing IFords tnay he the fame ? Father, Why 
 
 * they that are Falfe, preach Chrijl without only 
 
 * Vindicise Veritatis, p. 63, 64* 
 
^;7 A P P E N D I X. ^97 
 
 and bid People believe in hitn, as he is in Heaven 
 above, (in oppofition to his being within;) Bui they 
 that are true Minijlers they preach Chrijl within, 
 and dire5l People to wait to feel hi?n in themfelves., 
 andfo to believe in him as he makes himfelf mani- 
 feft in them, {whereby they truly confefs his being 
 without alfo ;) and this is true I)o5lrine,that brings 
 People to mind that Principle of God in their own 
 Confciences., which comes down from Heaven^ and 
 goes thither again \ andfuch as are in the Earthly 
 Wifdomtheydo not know Heaven above* From 
 thefe Words it is undeniable, that we do not on- 
 ly own Jefus Chrift, as he is in Heaven above, 
 at the Right Hand of God, in his Heavenly 
 Manhood •, but alfo, that he is the Eternal 
 Light, that favingly enlightens every numeri- 
 cal Man coming into the World. To his Spi- 
 ritual Appearance in Man's Heart, our Friends 
 have been principally Commiflioned to tefti- 
 fie : Hence our Adverfaries have Illogically 
 concluded, that we do undervalue his outward 
 Appearance in the Land of Judea, &c. Which 
 is a grofs Calumny, calculated by fome de- 
 figning Perfons, on purpofe to render us ob- 
 noxious in the Eyes of our Neighbours. We 
 have not thought it fo neccfTary, publickly to 
 Inculcate thofe Principles of our Religion, 
 which have been believed by all, as thofe Ef- 
 fentials of Chriftianity which have been oppo- 
 fed by moft : Neverthelefs, as occafion offers^ 
 we have not been backward to publifh the Doct- 
 rines of Chrifi*s Birth, Sufferings, Crucifixion^, 
 RefurreSfion, Afcenfwn, Glorification ^c. there- 
 by to manifeft his Power and Glory. 
 
 ' There is a common Juftice due to i^ll Au- 
 thors ; and if one Place of their Writings 
 may not be admitted as an Expr^ficion of ano- 
 
 « tlier 
 
398 :^» A P P E N D I X. 
 
 ' ther, few of the Ancients, by an Invidious 
 
 * Cririck, will be found Or taodox. Cahinhath 
 
 * an Expreflion as feemingly Heterodox as 
 
 * this of our Friend, viz. * ^uia Chr'iftusnon extra, 
 ' nos eji^ fed in nobis habitat -, Becaufe Chrift is 
 ' not without us^ but dwcJleth in us. "Will any 
 
 * unprejudiced Man, only from this PafTage, fay, 
 ' Calvin denied that Chrift had any Perfonal 
 
 * Exiftence or being without us ? Would he 
 ' not rather give it a Charitable Conftrudlion, 
 
 * and fay, Thefe Words are Elliptical ; his 
 
 * meaning was, (otherwife it would thwart his 
 
 * Sayings in other Places of his Works) That 
 
 * Chriji is not only or wholly without us, but alfo 
 
 * dwelleth within us : This is doubtlefs the Ge- 
 
 * nuine Senfe of the Author. May we take the 
 
 * fame liberty in Interpreting our Friends Ex- 
 
 * prelTion, then it would run thus: Falfe Mini- 
 *■ Jlers preach ChriJI only without, and bid People 
 
 * believe in him only as he is in Heaven above ; 
 
 * but they that are true Minijters, they preachChriJi 
 
 * both within and without. 
 
 15 « Stephen Crifp, an eminent Preacher, 
 « (in his Works p. 194. J blames R. C. for affirm- 
 
 * ing that to be the Seed of Promife which came 
 
 * by generation of and from the properties of 
 « Man in M^ry,— — And where, fays he, is thy 
 « Scripture to prove that Jefus the Saviour was 
 « created?' 
 
 Now Stephen Crifp^s Words in Anfwer to 
 R. Cobbett, are, What Man's Soul or the Soul 
 
 < of Jefus either is, thou knoweft not ; for if 
 
 < thou hadft, thou wouldft not thus have befooled 
 
 « thy feJf, 
 
 ^ Lib* z» c^p* 3* i^t 24« 
 
Jrj APPENDIX. 
 
 « thy felf, to fay, Man*s Soul was a Spark of 
 
 * Code's own Nature^ and yet fay, the Soul of 
 ' Chriftwas butof the Properties of Nature made 
 
 * hy Generation nor yet have affirmed that to be 
 
 * the Seed of Promife which came by Generation 
 « of and from the Properties of Mary. Is noc 
 *■ the Seed of Promife mentioned in Ifa. ix. 6. 
 « who is called The mighty God, the Everlajling 
 
 * Father, the Prince of Peace. And what is 
 
 * Mary the Mother of God ? This will pleafe 
 « the Papijis well. And is this the way to fettle 
 
 * Chrijlians, andpreferve the young Sprouts of ths 
 
 * Nation from Corruption'^ And where is thy 
 ' Scripture to prove that Jefus the Saviour was 
 
 * created, as in thy 7 th. Page thou fay ft ? But 
 
 * Oh ! this Darknefs and Confufion, that thou 
 ' mayft fee it, and be alhamed of it. 
 
 What S. C. blamed i?. C. for, was his con- 
 fufed Difcourfe about the Nature of the 
 Soul : The Definition given of the promifed 
 Seed, is the Prophet Ifaiah^s, which 'tis hop'd 
 the Vindicator will not find fault with.' And 
 as to that Queflion, where is thy Scripture to 
 prove that Jefus the Saviour was created.? It 
 will be anfwered, when the Vindicator ^-sW pro- 
 duce the Text that fays fo. By doing which 
 he may at the fame Time confute that Part of 
 of the Confeffion call'd the Creed of St. An- 
 thanafius, which fays, 'The Son is of the Father 
 alone, not made, nor created, but hegotten. 
 
 G Whitehead is again produc'dj in his Na- 
 ture of Chrifianity, p. 29. j faying ' Doftthou look 
 ' for Chrift as tfie Son of Mary to appear out- 
 
 * wardly in a bodily Exiftence, to fave thee, ac- 
 
 ^ cording 
 
 399 
 
40O ^» A P P E N D I X. 
 
 * cording to thy Words? P. 30. If thou doft» 
 
 * thou mayfl look till thy Eyes drop out, before 
 ' thou wilt fee fuch an Appearance of him.* 
 
 But what of this? Is not G. fPs. Anfwer 
 true? Is not his Adverfary, (as well ashimftlf) 
 fince dead, without feeing any fuch Appearance 
 of Chrift, as is there fpokenof? 
 
 But the Vindicator goes on with the following 
 Queries of G. Whitehead^ • And that he C hriit 
 c exifteth outwardly Bodily, without us, at God's 
 « Right Hand, what Scripture Proof has he, [his 
 i Opponent,] for thefe "Words ? And then what 
 « and where is God's Right Hand, is it vifible 
 c or invifible, within us, or without us only ? 
 ( And is Chrift the Saviour, as an Outward Bo- 
 4 dily Exiftence or Perfo?i Without us, diftincl from 
 
 < God, and on that Confideration to be worfhip* 
 c ped as God, Yea or Nay ? And where doth the 
 
 < Scripture fay, he is Outwardly and Bodil'^ glo- 
 « rified at God's Right Hand ? i^c. 
 
 To what Purpofe are thefe Queries pro- 
 ducM? Muft Men be counted Hereticks for ask- 
 ing §ueJiions in Religion, by thofe whofe proper 
 Bufmcfs 'tis to Anfwer them? Is demanding 
 Scripture Proof a Mark of Deifm ? The Vin- 
 dicator has neither anfwered thefe Queries, nor 
 given the Scripture Proofs defired, both which 
 'tis Reafonable (hould be done before the Que- 
 rift be deem'd Heterodox. 
 
 Richard Huhberthorn is next cited Cin his Worki; 
 p. 49 ) faying ; ' When was that Chrift created, 
 
 * which yc fay, as a Creature muft judge the 
 
 * World ? And if in Marfs Time, who was 
 
 • Judge 
 
An APPENDIX. 
 
 * Juclge' of the World till then? Ordid he Judge 
 ' the World as God till then, and as a Creature 
 
 ' ever fince ? — And when had the Man 
 
 ' CKrift Jefus his Beginning ? If you can de- 
 ' clare it.* 
 
 What is there in thefe Queries inconfiftenc 
 
 with theAcknowledgment of an Outward Chrill ? 
 
 Does the Vindicator think that a Chriilian muft 
 
 neceffarily believe that Vo^inono^ Htibber thorn's 
 
 Adverfaries, ThatChriflasa Crt-^/^rd" muft Judge 
 
 the World ? If fo, 'tishop'd he will prove it by 
 
 Exprefs Scripture, otherwife his producing thefe 
 
 Queries in the prefent Cafe muft appear egregi- 
 
 oufly trifling : As will the next he brings from 
 
 G. Whitehead, (in Appendix to his Divinity of 
 
 Chrift, p. i8.j viz. ' If the Body and Soul of the 
 
 Son of God were both created doth not this ren- 
 
 * der him a Fourth Perfon ? For Creation was 
 
 * in Time.' 
 
 'Tis very hard, that the Poor ^^^(?ri muft be 
 fo feverely cenfured, not only for alTerting whac 
 they never did aflerr, biit even for asking fuch 
 Queftions as the Vindicator don't like to anfwer. 
 
 The Vindicator tells us, p. i8. that < T- 
 
 * Lawfon the ^laker Adverfary of Matt. Caffyn, 
 
 * is cited by him, (in his damnable Herefies of 
 
 * t]^^ ^takers &c. p. 36.) as faying. That the 
 < Lb'^d Jejus whom we /profefs is accursed-, pro- 
 ' feffing a Spirit within him to be the only Chrift.' 
 This is one of thofe Teftimonies of which we are 
 told, {Vind. p. 7.) that they maypjfihly he true ; 
 but, as coming from a prejudic'd Perfon, is pro- 
 bably falfe, notwithftanding what the Vindicator 
 adds in fupport of it, viz, [Which Fajfage G. Fox^ 
 
 P d m 
 
.^« A P P E N D I X, 
 
 in his Anfiver to M. Caffyn in Great Myjlery^ -p. 
 142. doey not pretend to deny.li A pitiful Shift, fmce 
 G. Fox is there anfwering a Book of M. Cajfyn-s^ 
 call'd 'The Deceiving f^^aker difcovered ; a quite 
 different Title from that the Vindicator cites. 
 
 He proceeds, ' G. Whitehead, and three othef 
 ' ^^/('d"r- Writers (in their IJhmael and his Mother 
 
 * cafi out, p. 10. as quoted by C. IFade in his 
 ' ^.akery Slain, p. 9. ) blafpheme the bleffed 
 '- Trinity, and exprefly damn them to the Pit of 
 
 * Hell.' [To this Book of Chrijiojjher Wade, 
 
 * G. Fox replied in his Great Myjlery, p. 246. but 
 ' without denying the Quotation, as neither did 
 
 * G. Whitehead himfelf in the Defence of his own 
 ' Book againft C. Wade, A Paflage, which tho' it 
 ' has been fince palliated, by making it downright 
 ' Nonfenfe, in order to evade the Objedlion of 
 «■ Blafphemy, continued uncorrecfled by G. W, 
 ' for 44 Years together, and continues fo flill 
 
 * by his three Aflbciates, 
 
 The Words here cited, viz. Damn thejn to 
 the Pit of Hell, are not in that Book. TJiere is in 
 the Page quoted an ExprefTion, which no ^laker 
 will pretend to juftify •, G Whitehead himfelf v^osA^^ 
 not, but corredted it, as the Vindicator'^ s own 
 Words do plainly import: Where's then the 
 Vindicator's Juftice to impute to G. Whitehead a 
 PafTage by him correfted .? But he adds, and con- 
 tinues fo fiill hy his three ^Affociates, as indeed it 
 ever mult, they being long fince dead. 
 
 The Vindicator brings up tlie Rear of his 
 firfl Clafs thus, W. P. fin his Guide Miflaken, 
 p. 25.J fpeaks of Chrift, ' as co-cflential, and 
 ' CO eternal with his Father, ^c^ of his being 
 
 < made 
 
^^ A P r^ E N D I X. 4o| 
 
 " made Man, of his dying for our Sins, rifi}ig^ 
 ' and amending into Heaven, isc. as contulld 
 
 * Babble, and by rote Canting, By-paths of vain 
 « Tradition and Invention, Romancing, dark 
 « Refults of Fa(5tions and corrupted Councils, 
 
 A MEER Mifrepreientation, W. P's Words 
 being only levell'd at his Adverfary's Unfcrip- 
 tural Manner of Expreflion -, againft which he 
 thus Exclaims; * '■ O the cpnfufed Kabbleofthe 
 « World, the By-rote Canting of this Guide ! 
 « How does he wander in die By-paths of vain 
 ' Tradition and Inventions ! Romancing over 
 *■ the weighty Myft.eries of eternal Life : and 
 ' from the dark Refults of feveral Factions and 
 < corrupted Councils, has piec'd up a Funda- 
 
 * mental to recommend, as indifpenfibly to be 
 ' embrac'd by all.' For W. P. plainly acknov/- 
 ledges, in the next Page, the Infnity^ Eternity., and 
 Divinity ofjefiis Chri/i, and that he is the mighty 
 God ; alfo what the Father fent his fon to do on the 
 behalf of lofi Man., declaring to the ivhole l\ orld^ 
 •we know no other Name^ by which Atonement^ Sal- 
 vation, and plenteous Redemption comes. 
 
 Having thus particularly examined the Firjl 
 Clafs of Quotations produc'd by the Vindicator, 
 and fhewn them to be all either Falfe, Partial, 
 Imperfect, or Impertinent ; it may feem furpriz- 
 Ing that he Ihould declare, p. 8i. that the fe Tejli- 
 monies have been extracted with all fincerit\\ and 
 that he is not confclous of any unfair 'Artifice 'having. 
 been us'd on that Occafion \ and that he fhould 
 (p. 8 1.) call fuch an unfair Colleclion, a hriqhter 
 D d 2 Cloi'A 
 
 * His Works. Vol, 2, p. 14. 
 
y/« A P P E N D I X. 
 
 Cloud of l\ 'Hnejfes than thai produced on the othey 
 Side of the ^^iejiion ; againft which he had not fo 
 ?mich as one Obje5fwn to make^as either unfairly cited, 
 or foreign to their intended Purpofe, and which 
 do therefore remain uncontefted Evidences 
 of the Point they were produc'd for. How- 
 ever, from the foregoing Specimen the Reader 
 may form a reafonable Judgment of the Reft 
 of the Vindicator'^ Quotations, and will eafily 
 fee that the probability of their being falfe, is 
 at leaft equal to the * poflibility of their 
 being true, for which Reafon they ought in com- 
 mon Juftice to ftand for nothing till throughly 
 examin'd -, a Work the Vindicator acknowledges 
 himfelfto have -f but partially done, and there- 
 fore refers to the jl Atteftation of Eminent Divines, 
 to whom we think it no difrefpeft to fay, that a 
 Man, in deciding a Controverfy 'twixt them and 
 the ^takers, may better truft his own Eyes. 
 
 * Find, p. 7. ^Ibii, p. Si. 11 ibii, p.82a 
 
 REMARKS 
 
40$ 
 
 REMARKS 
 
 O N 
 
 Henry FicJcwortJfs 
 NARRATIVE, 
 
 Relating to William Penn, and Richard Claridge 
 as it is pihlijhed in a late Vindication of the 
 Bilhop of Lichfield and Coventry. 
 
 THOUGH the ZtoT'j attefted by Pickworth, is 
 drawn up with fomeCaution,as *tis neceffiiry 
 fuch Relations fhould be, and appears better dreft, 
 than it was by himfelf in his Letter to the ^ta- 
 kers 1730 ; and however it may leem difficult to 
 confute an Account of Conferences which no 
 Man now living, but the Relator, heard : Yet 
 fince fome Plain Marks of Fi^ipn^ and fome 
 Downright Falfhoods in Fa£f, appear to us in his 
 Narration, we think they may as well deferve to 
 he communicated to the Publick, without Pick- 
 worth's Permiffion, as the attefted Paper itfclf 
 did with it. 
 
 In his X^l^ about JV. Penn^ there is a dircdt 
 Self-Contradi^ion^ a thing I'ruth cannot be guilty 
 of; 'tis this: In the Account puhliflied by the 
 Vindicator J after having told us, th;U TV. P. ac- 
 knowledged to him many great Errors, which 
 
 he 
 
An APPENDIX. 
 
 he declared. If the Lord gave him Life, Slrength^ 
 and Libert'j, he would travel through the Nation in 
 order to fet Friends to rights in j and then fpeaking 
 of \\[s negkSiing fo to do-, fays, The fame was om 
 great Reafon, I am perfuaded, why God Abnight'j 
 juffered him to lefoffcfjcd with that Spirit of Luna- 
 cy, which utterly unqualified him for that Chrifiian 
 Service, all the Ti?ne of his Life after. But in his 
 Letter to the Quakers, 1730, treating of the fame 
 pretended Promife of JV. P, he fays, / a??i fully 
 Irtisfied he would have performed his Word in 
 this, had not his enfedng Lunacy unhappily prevent- 
 ed, whofe excufahle Omiffion of his defigned Duty 
 herein, I coidd wifh fome others of your Preachers 
 would make up by their- faithful Performance of. 
 
 Thus in the Letter 1730, he afligns W. P's 
 Ijinacy, (as he calls it) as ajufi Excufefor not per- 
 forming his defigned Duty ; whereas in the Account 
 pubhflicd by the Vindicator, he reprefents the 
 fame pretended Lunacy, as a Judgment of God 
 upon him for negledling his Duty. 
 
 This Ccntradi.'iJion, we are obliged to the Vindi- 
 cator ^or, who gave the Man an Opportunity of 
 telling his Story twice. 
 
 He tells us, _;». 217, that W. P's Lunacy ter^ 
 minated in Rage and Madnejs before the End of his 
 Days at the Bath. But if IV. Penn never was Lu- 
 natick, or Mad, and did not end his Days at the 
 Bath, then here are two Falflioods in Fatrt ; to 
 evade which, the Relator adds. If I ben''t mifin- 
 fonr'd, by which faving Claufe he would remove 
 the Imputation of Fallhood from his own Head, 
 we know not whither, which neverthelefs will yet 
 lye at his Door, till he fhall produce his Infor- 
 mer. For a true Account of thefe Matters wc 
 
 refer 
 
^//APPENDIX. 
 
 refer to W. P's Life before thejirjl Volume of his 
 Works, printed in Folio ly 2^, and to the follow- 
 ing Certificates^ viz. 
 
 I. The Certificate of Simon Clement, nn inti- 
 mate Acquaintance of William Penn. 
 
 * As I have feen a late Pamphlet intituled, ^e 
 
 * Principles of the Leading ^takers truly reprefented 
 ^ or, A Vindication of the BiJJjGp of la\c\\^\t\<i and 
 ' Coventry, y.:. wherein is inferted an Atteftation 
 
 * figned, Henry Pick-worth, to the Purport follow- 
 ' ing: " That the late Mr. P^'wz acknowledged 
 '' to him, that feveral great Errors had been as 
 " induftrioufly promoted by himfelt and others 
 " among the ^.akers as Chriiiian Verities ; the 
 " which, if he had Life, Scrength and Liberty, 
 " he would travel through the Nation, in order 
 " to fet them to rights in : Which he negledling 
 ^' to do, he {Pickworth) is perfuaded^that the fame 
 *' was one great Reafon, why God Almighty fuf- 
 " fered him {Penn) to be polTefTed with that Spi- 
 '< rit of Lunacy, which utterly unqualified him 
 *■'• for that Chriftian Service, all his Life after; 
 " that terminated in Rage and Madnefs before 
 '« the End of his Days at the Bath.' 
 
 ' And as I had an intimate Acquaintance 
 
 * and frequent Converl^ition with him many 
 
 * Years, for the vindicating the Charader of fo 
 ' public-fpirited and worthy a Gentleman from 
 ' fo falfe and vile an Afperfion ; I think my felf 
 ' obliged to teilify to the World,whau I knew of 
 « his Condition in the latter Years of his Life. 
 
 * He was indeed attacked with a kind of Apo- 
 ' pleclic Fit in London, in the Month of May 
 
 1712, 
 
^/; A P P E N D I X. 
 
 1 7 1 2, from which he recovered, and did go to 
 the Bat by an-^ from thence to jB/i/?.<?/, where he 
 had a fecond Fit, about September foil owing, and 
 in about three Months after, he had the third Fit 
 at his own Houfe SLtRufcomb^ which impaired his 
 Memory, fo that though he knew his Friends 
 well, who came to vifit him, and rejoiced 
 to fee tliem, yet he could not hold anyDifcourfe 
 with them, or even call them by their Names : 
 But this was fo far from any Shew of Lunacy, 
 that his Actions were regular and orderly, and 
 nothing appeared in his Behaviour, but a lov- 
 ing, meek, quiet, eafy Temper, and a Child- 
 like Innocence, which to me feemed a great Indi- 
 cation of his having been in a very happy Frame 
 of Spirit at the Time when he was furprized with 
 this Indifpofition ; under which he continued, 
 (but otherwife in a pretty good State of Health) 
 till the Month o^Jidy 1 7 1 8, when he was taken 
 with a Fever, of which he died (not at the Bath^ 
 
 • but) at his own Houfe at Rufcovih in Berkjhire ; • 
 but without ever having had any Symptoms of 
 Raging or Madnefs, tho* the fame is wickedly 
 affirmed by this falfe Witnels. 
 
 « After the Detedion of fuch palpable Un- 
 truths, furely no impartial Man will give any 
 credit to the other fiftious Story of yiv.Penn^s 
 
 ■ acknowledging Errors among the ^iakers^ Sec. 
 nor do I believe there is any other Perfon living, 
 who had been converfant with Mr. PenKy wlio 
 will dare to fay, that he ever knew him to dero- 
 
 ■ gate in ihe leaft, from the Principles, and Prac- 
 
 • tices, which he had always profelfed among the 
 ' i^iakers. Nor can I think, that the Bilhop him- 
 
 felf has any Real on to be fond of a Vindicator, 
 
 ■ who has publifhed to the World, fuch notori- 
 
 • ous.Falfities, fwhereof he might have been very 
 
 - cafilv 
 
J}^ APPENDIX. 409 
 
 * eafily convinced, by a Multitude of WitneJJes^ if 
 ' he had thought fit to have made a proper En- 
 ' quiry j fince ihe making ufe of thefe Calumnies 
 ' as in his Vindication, may be looked upon as 
 ' little lefs than the publifliing them in his Lord- 
 ' fhip's Name. 
 
 J^^^ »°- 5. Clement. 
 
 II. The Certificate of Hannah Wkchell of 
 St, Martins Le Grand, London. 
 
 ' I THiNKfic to acquaint the World, that the 
 
 * Late Account given by Henry Pick-worth, con- 
 ' ccrning my worthy Mafter ff'illiam Penn,is no- 
 
 * torioufly falfe. I had the Honour to wait on 
 
 * him, from the Beginning of his laft Indifpofi- 
 ' tion, which wasa P^///^ (occafioned by a. ihird 
 ' Apople^ick Fit) which held about fix Years, in 
 ' which tmie I was not abfent from him one 
 ' Month, and can teftify, I pever law any thing 
 
 * like Madnefs or Lunacy in him, nor any thing 
 *^ like denying his former Principles, but far to 
 
 * the contrary : He did for feveral Years after he 
 ' had his lafl Fit, retain his Capacity^ fo as that he 
 ' frequently went to the Meetings of the People 
 ' called ^{akersy where he fpoke to their Edi» 
 
 * fication and Comfort ; and alfo in his own 
 ' Family, and to his dear Children, gave fuch 
 ' good Counfel and Advice, that I hope will 
 ' never be forgotten by them. For my own 
 
 * Part, I do with great Thankfulhefs, remem- 
 ^ ber the precious Words that often dropt from 
 ' him, and that [weet Compofure of Mind^ 
 ' wherein he often fupplicated the Lord for liim- 
 ' felf and the Univerfality of Mankind. 
 
 He 
 
'An A P P E N D I X, 
 
 * He went to the Bath in the Year 1715? 
 
 * where he was vifited by feveral Perfons of 
 ' Quality ; but after his Return home his Capa- 
 
 * city did lefTen by Degrees, fo as that for 
 
 * Two Years before his Death, though he knew 
 ' People well, he was not able to hold a Dif- 
 *■ courfe with them. But this I can fincerely fay, 
 
 * that his whole Behaviour fhew'd fuch a fedate 
 ' Temper of Mind, as that I believe the flime 
 ' good Spirit which accompanied him in his 
 ' Health continued with him to the End of his 
 
 * Days, which was in the Year 17 18, at his 
 
 * Houfe at Rufco?nh, near Readi?ig in Berhjhire : 
 
 * He bore his lafl Sicknefs with much Patience 
 ' and Quiet, and lay moftly fpeechlefs for a- 
 ' bout tour Days before his Departure. 
 
 Witnefs my Hand, 
 
 %t HannahWitchelL 
 
 JIL The Certificate of * Robert Deane, of 
 Reading w Berkfhire, Jpothecarj. 
 
 * I AM of Opinion, that the late William Temi'^ 
 ' lafl Illnefs was a Palfrey and that he had no other 
 < Diforder. 
 
 ^«fj,V Robert "Deme^ 
 
 His Apothecary. 
 
 IV. Extrad of a Letter from Abraham Bo- 
 nifield of Reading. 
 
 . — . ' I went in Company with our Friend Ifaac 
 
 * Picker ell to Robert Deane, who upon our Ap- 
 
 ' plication 
 
 * Note, i[obcrt Denne is a Man of much Note for his 
 Skill in Vhj[ic}[, anil no ^jiUr. 
 
M APPENDIX. ' 411 
 
 "^ plication to him for a Certificate, readily com- 
 " plied therewith, and while we were prefent with 
 ' him wrote and figned the fame, he declaring , 
 * alfo at the fame Time, .that it was his Opinion, 
 ' our Friend William Penn^s laft Illnefs was occa- 
 ' fioned by an Apople^lick Fit or Fi/j, preceding 
 ' \iis PalficalDiforder, and that there was not any 
 ' thing of Lunacy in his Cafe And upon our 
 ' farther Enquiry of our Friends here, who vi- 
 f fited him repeatedly, we do not find that our 
 ' Friend \V. Penn was at any time afflidled with a- 
 ? ny Diforder of Lunacy. — 
 
 J^i dingy 
 
 ^Xmf.mt Jhraham Bonifield. 
 
 We could eafily procure many more Atiejlations 
 in this Cafe, but the above written are a great 
 Over-Ballance to Pickworth\ fingle Teftimony, 
 they coming from Perfons of undoubted Veraci- 
 ty, who were often with W. P. in his Illnefs, 
 which Pick-worth doits not pretend once to have been. 
 Befides, it were needlefs farther to confute a Tale, 
 that will never want for Contradi^fion fo long as 
 any of JV. P's Acquaintance fhall be living. 
 
 As to what Pickworth has related concerning 
 Richard Claridge^ that 'tis a moft grofs Falfhood,, 
 we fhall prove by the befl Evidence the Nature 
 gf the Thing is capable of i 
 
 I. An 
 
I. j4^ Extra£t outof a Regular Diurnal of 
 R. Chvidgc* s owff Hand- Writing, wherein 
 he gives an Account of H. Pickworth'i 
 Vifit to^ and. Conference with him^ in the 
 following IVordsy 
 
 « H, Pickworth, Invidi^ rabie impulfus, in a- 
 ' micorum principia invedus eft, Sal; Lucemy 
 
 * Joh. i. 9. Sc multa alia. 
 
 * Impium fuum Librum, cui Titulus, Charge 
 ' of Error, Herefy, &c. qui eft mendaciflimus & 
 ' invidiofifllmus, vindicavic. 
 
 Again, 
 
 ' H. Pickworth me domi invifit, ejufdem f uro- 
 « ris et invidiam veneno tincSlus. 
 
 ', Hortatus fum ilium, ut paenitentiam ageret 
 
 * erga Deum & Homines, & Librum fupra Me- 
 ' moratum in flammas conjiceret.' 
 
 These are * Claridge's own Words ; which 
 in Eriglijh, are as follows •, 
 
 * H. Pickworth, moved with Rage and Malice, 
 « inveighed againft Friends Principles, to wit, 'The 
 
 * Lights John i. 9. and many others. 
 
 ' H^ 
 
 * The Printer of this Book will direft any Perfons 
 that fhall defire it, to the Sight of t\\e Origin a), in which 
 are exprefly eotred the Tear, Month, and Dij, here omit- 
 .Td, 2s Matters Psikwonh docs not deal in. 
 
A A P P E N D I X. 41J 
 
 < He vindicated his impious Book, intituled, 
 
 * A Char^ of Error^ Herefy^ Sec. which is a 
 
 * moil falfeand moft malicious Piece. 
 
 Again, 
 
 « H. Pickworth vifited me at my Houfe,infe(5t - 
 < ed with the Poyfon of the fame Madnefs and 
 « Envyi 
 
 * I exhorted him to exercife Repentance to- 
 
 * wards God and Men, and to throw his afore- - 
 
 * faid Book into the Fire.* 
 
 Ca n there be the leaft Degree of probability, 
 that R. C. lliould confefs his Errors to a Man of 
 whom he gives fuch a Charadier ? Or that the 
 Book, which he fo defcribes, fliould be inftru- 
 mental to convince him of them ? 
 
 Pickworth had certainly very good Reafoft to 
 forbear telling fuch a Story of Claridge, while 
 living ; who, though long fince dead, doth fo 
 effedtually confute him. 
 
 II. The Teftimony of Ferfom^ immediately 
 concerned, in Richard ClaridgeV Affairs 
 after his Deceafe* 
 
 * Whereas Henry Pickworth, in a certain Nar- 
 « rative by him attefted, and publiflied in a late 
 
 * Vindication of the Bifhop of Lichfield and Coven- 
 ' try, doth talk of Richard Claridge*s being far 
 ' from giving the leafi Order to reprint his Works in 
 
 * one Volume, and of his Repentance of the Con- 
 
 * tents thereof. In Juftice to the Memory of the 
 
 * faid 
 
^//? A P P E N D I X. 
 
 faid Richard Clariige, we do teftify -, That 
 foon after the Death of the faid Richard^ his 
 Widow did acquaint us, that he had direfted, 
 that the Perfons intrufted by his Will fwhd 
 were all of them fakers) might publilli all or 
 any of the Manufcripts he left behind him, as 
 they with the Advice of their Friends, the 
 ^lakers^ Ihould fee fit; And that purfuant to 
 fuch Diredion, A Colkoiion of his Manufcripts 
 was made, and publiflied in the Year 1726. In 
 which ColleSlion^ to be fold at the Printer's of 
 this Book, and intituled, 'The Life and Pojlhii- 
 7nousTVorkso{ RICHARD CLARIDGE, 
 The Reader will find the very Points of the 
 fakers Dodrine, which Pickworth pretends 
 he repented of,as ftrenuoufly aflerted and main- 
 tained, as in any other of his Writings. 
 
 Witnefs our Hands^ who were Trujlees to the faid 
 R. Claridge'5 lafi Will, and Executors lo hi: 
 Widow fmce deceafed. 
 
 Clerkenwell, 
 
 The 6th of tie Month 
 catrd July, 1732. 
 
 Thomas Rhodes. 
 Jofeph Befle. 
 
 Besides, that R. Claridge was far froir. 
 giving the leaji Order to Reprint his Works in one 
 Volume^ is what Pickworth can never prove, fince 
 he might have given fuch Or^(?r without his Know- 
 ledge -, and that the giving fuch an Order has 
 been the Manner of their Preachers heretofore^ 
 as he afTerts, may be juftly doubted, till he fhall 
 produce better Evidence. 
 
 Bur 
 
 . ♦ 
 
A A P P E N D I X. 415 
 
 But what fliall we think of this Pickwortb, 
 who in his aforelaid Letter to the fakers, p. 1 1. 
 fays. That they have moji audacioujly and wickedly 
 reprinted Penn'j, Ellwood'j, and Whitehead'^ 
 U orks^ fince their deceafe ? Whereas, tho* Penn\ 
 "Works have been colle6led and reprinted fince 
 his Deceafe, yet neither Ellwood's nor White- 
 head's have been fo. Such downright Blunders 
 in plain Matters of Fad: does the Man's Fu- 
 ry and Malice run him into. 
 
 This is the Man from whoni the Vindicator 
 publifhes Accounts of the deceafed, who has men- 
 tioned but oneLiving^aker in his wholeNarrative, 
 and he now publifhes the following Certificate^ viz, 
 
 ' Whereas in a certain Paper, attefled by 
 
 * Henry Pickworth^ and ptiblifhed in a latcFindi- 
 ' cation of the Bijhop of Lichfield and Ccventryy 
 
 * are thefe Words, One Glutton, an Apothecary 
 ' in High Hoi born, ajfumed the Confidence to fiop 
 ' him [Richard Claridge] in his Preach-ment, by 
 *• pulling him by the Sleeve for that end, before a Nu" 
 
 * merous Auditory^ at the Funeral of one of their Bro" 
 
 * therhood. Nowl do hereby declare, that I know 
 
 * of no Apothecary nzmedClutton in Hi^h Holborn 
 
 * but my felf ; and that the above recited Story^ 
 ' if told of me, is falfe," for that I did never 
 
 * interrupt, or flop, Richard Claridge, in his 
 
 * Prea,ching, at any Time, in any Place, or in 
 ' in any Manner whatfoever. And I do hereby 
 ' call upon the faid Henry Pickworth to prove 
 ' his faid Affertion to my Face, by" any of the 
 *• numerous Auditory he talks of. 
 
 High Holborn, 
 the 30th of the 4th Month ^z, c Chjffn^t 
 
 caii'd^^Hw^, 1732. JOS. L.mton. 
 
 Having 
 
41^ ^;/ A P P E N D I X. 
 
 Having thus plainly dete6led the Falfhood 
 of the moft material Fafts in Pickworth's Nar- 
 rative, we fhall fubmit to the Judgment of every 
 Confiderate Perfon, to determine, whether an)- 
 Credit is to be given to a Story, wherein are fo 
 many Paffages well known by Credible Perfons 
 to be falfe ♦ and none, fo far as yet appears.-, 
 which any Man in the World, except the Rela- 
 tor, will affirm to be true. 
 
 Had not thefe obvious Falllioods prefented 
 themfelves, we could have prov'd, by many o- 
 ther inconfiftencies and palpable Miftakes in 
 thefaid Narrative, that Pickworth is very far 
 from having fo good a Memory, as fuch a Man 
 Hands in need of. 
 
 By this Appendix, 'tis hop'd the Vindicator 
 will perceive, that his taking Stories on Truft 
 from Pickworth, and Rotations from Keith, Men 
 that turn*d their Backs on that Light of Truth the 
 fakers profefs, has led him into a Labyrinth 
 of Darknefs and Error ; and that he will take 
 in good Part thefe our honeji Endeavours to help 
 him out of it. 
 
 FINIS, 
 
A M 
 
 INDEX 
 
 O F T H E 
 
 Principal Contents of this Book. 
 
 ^he Introdution. 
 
 Page 
 
 Hemarks on P. SmWs Title-page, ^ ' 
 
 An obfervable Saying of f, Bales of Eaton, ibid. 
 
 Kemarkson P. S. his Dedication and Preface. 2j 3 
 
 SECT. I. 
 
 Of Chriftian Morality. 
 
 The Viarh Perverfion of W, Pennh Wordsy 3, 4, 
 
 W, P's Definition of Morality, , 4 
 
 A dreadful Diftinftion of fT. P's Opponents 'twixt Grace 
 and Morality, . ibid 
 
 A moral Man has fome Title to the Chriftian Name, 5 
 Chrift himfelf is eminently diftinguilhed by the Chararfter 
 oUhe^ujiOne, Jbid. 
 
 A juft Man partakes of Chrift's Juftice or Rightepufne/s, 
 from whom all Juftice proceeds as a Scseamfrom its 
 fountain, , ibid 
 
 Pe is taught to live juftly ty Chrift, ibid. 
 
 All Virtue is Chriftian and acceptable to God, 6 
 
 Acceptance with God is through Chrift alone, ibid. 
 
 A State of Acceptance with God is a State of Chrlftianity. 6 
 "J^QViciir^iChzv^^coi DeifmztiA. Numral I^Ugion eqjually 
 reflefts on the Apoftles ^Avnes and Peter ^ and the Chri- 
 ftian Apologift ^^ki^/m Martyr, as the ^Mjjter*, y 
 The Quakers firnily oelieve the Scripture Bijiorj o^CJirlft, 7 
 ^d Chat the Belief of it is neceftary where revealed, 8 
 ' E e Biit 
 
ii >^;* I N D E X 
 
 Pag' 
 
 But notincUrpenfibyneceflarytothore from whom Provi- 
 dence has withheld the Knowledge of it, ibid. 
 Their manner of Reafoning on thofe Points, 8, 9, lo, 1 1 
 Compar'd with that of their Oppofer, 12, 13 
 The Vicar s Anfwer to this Query, What are the peculiar Tre- 
 cepts and Inftitutions of Chrift ? confuiered, 13, 14. 
 A Paffage of Dr. Taylor concerningChrift theMediator. ibid 
 The ^ukers acknowledge many real Advantages and Helps 
 of theChriftian Jnftituticn, ibid. 
 And that the H. Scriptures are the beft Syftem both of Faith 
 and Morality, that ever was written. 15 
 
 SECT. II. 
 
 Of the Light of Chrifi. 
 
 .The Light of Chrift in Man, a Main Fundamental in Re- 
 ligion, 16 
 It's Divinity proved, i^» 1 7 
 That *tis the fame with the Spirit of God, prov'd by the 
 Samenefs of the Properties afcribM to them in Scrip.17,18 
 That this Light or Spirit was the Guide of the Faithful be- 
 fore the Scripture was extant, i^ 
 The yicar'^ Milinterpretation of Mar. xvi. i5. 20 
 His Unfcriptural Diftinftion between Chrift's ordinary, and 
 extraordinary Way of Teaching, ibid 
 ^ThatGod doth afford unto all Men, even in the ordinary 
 Way of his Providence, fuch a Manifeftation of his Light 
 or Spirit, as is fufficientto lead and guide the Faithful 
 into all Truth neceflary to Salvation, without the Holy 
 Scripture, proved by H. ClandgCy 21, 22 
 Jhe Sufficiency of the Light or Spirit excludes not the life 
 of Outward Means, 23 
 The Vicar's confus'd Interpretation of CoJoJf. 1.2,3. ibid. 
 His Mifapplication of the Cafe of Cometiust and of the 
 IQch Many 24. 
 ,The great End of outward Teaching is to bring Men to an 
 Obfervance of the Divine Light in them, 2^ 
 Sin, in the New Teftament Senfe, is a Breach or Nc^left 
 of known Duty, ibid. 
 Sins of Ignoravie no Scripture Term, ibid. 
 The Vicar\ Mifconftruftion of ^m. i. 26. 25 
 His Pervcrfion of W. Petjn*s Primitive Chriftianity, 27 
 His Way of diftinguifhing Truths, not Scriptural, 28 
 The infpir'd Writers ufe not the Word 7rHfhs iu the Pioral 
 Number, ibid. 
 
 The 
 
Of the Frincipal Matters. ill 
 
 The Death and Sufferings of Chrift neceflary to the Salva • 
 tion evenofthofe who have not the Hiftory of them, 29 
 
 The Vicar's Query about the Light anfwer'd by W, p. ibid. 
 
 His Charge of worfhipping the Light in one anocher con- 
 tuted, • 29, 30 
 
 His Perverfion of S^ B\ Senfe manifefted, 30 
 
 The Weaknels of his Reafoning about the Light's being a 
 material Subftance, ,/ 7)3 ibid. 
 
 His Query aboutthe Light in particular Perfons being tried 
 by the Light of the Body, anfwer'd by Dr. Philips^ 31,32 
 
 The Imputation of blindly following their Leaders more 
 applicable to the C/tfrg^ than the ^j<4terj, 33 
 
 The Quiikers Church-cenfures are only againft fuch as pro- 
 feffing to be of their Society, keep not the Rules of it, 34 
 
 But the Excommunications of the Church of Evglmd have 
 been againft fober Men who d,id not profefs to be Mem- 
 bers of it, ibid. 
 
 A View of the yicur't Self-contradiftions in this Seft. 34i 3$ 
 
 The Light within never contrradids Reafon nor Scri]). 3 5 
 
 SECT. III. 
 Of the Holy Scriptures. 
 
 TheJV/Vir'i pretended Proofs of the Scriptures being the 
 only, infallible, and compleat Rule and Standard, ot z 
 Chriftian's Faith and Praftice, examined, 34 — 42 
 
 The piker's Belief concerning the Scriptures being a Rule 
 of Faith, 42,43 
 
 They diftinguifh between a Rule and the I(uU, 43 
 
 By the J{ule of Faith, they underftand that confUvt MeH' 
 fure or Standard^ by rohich M^n in aU Ages hxue been enn' 
 bled to judge of Truth and Error, ibid. 
 
 That the Scriptures are not ibat Jiiite, they prove by many 
 Arguments 43 — 46 
 
 Inftances of the Vi{ar*s perverting ^. Barclay's Senfe, 46, 47 
 
 His Mifmterpretation of i^w. viii. 16. with Pool's Annota- 
 tions on that Text, andlV.Tindal's Tranflation of it, 48 
 
 The Vicar's Conceflions about the Spirit's Teftimony with 
 feveral Arguments drawn therefrom, 49, 50 
 
 He curtails the Text i Cor. ii . n . to make it favour his 
 Caufe, being otherwife againft him, 51 
 
 The Quakers pretend not to any Revelations contrary to 
 Scripture, • ' ibid, 
 
 ,They admit the Scriptures as Judge andTeft in all RePgi- 
 
 ous Con trover fies, ibid. 
 
 Ec 2 A 
 
11 M INDEK 
 
 Pag, 
 
 A malicious Inference drawn by the Viar from an innocent 
 
 Affertion, 52 
 
 His Perverfion oiW. ?. about the Obligation of Scripture 
 
 commands, 52,53 
 
 W, Penns Reafons for teftifying againft the OumirX Bnptifm 
 
 and ^ttppcf as not now required, H»5$ 
 
 A Paflage of J?. Barclay about Immediate Teaching, de-' 
 
 fendetiwrom the Vicar's Perverfions, 5^> "57 
 
 The Vicar'i Mifconflruftion of Col, iii. 1 3, 57 
 
 S E C T. IV. 
 
 Of the Holy Spirit, 
 
 A Perverfion of the Vicar s^ about the Divinity of the" Light 
 
 or Spirit, anfwer'd out QiW. P's Key, 58, ^ 9 
 
 The holy Spirit prov'd to be the primary and principal Rule 
 
 pf Faith and Practice in Religion, 60, 61 
 
 Immediate Infpiration is twofold, in kind, or degree, 61, 42 
 The fakers plead for the fame kind, not the fame Degree, 
 
 oflnfpiration which the Apoftles had, 6% 
 
 They plead not for any New Gofpel. Faith or Doftrine, ibid 
 The ricar's Self contradift ion about Infpiration, 6^ 
 
 His Perverfions of fereral Texts of Scripture 63 to 67 
 
 J(. B^rc/i/slnterpretation of I fohniuzy, 67,(58 
 
 The riear*s feveral Perverfions of Chrifl. Atiinfoni E. Bur- 
 
 ronghst and J^. Barclay, ^9, 7^ 
 
 His uncharitable Reflexions void of Argument. 7t 
 
 SECT. V. 
 
 0/the Inward Immediate Tejlim^ny of the Sprit: 
 
 The Vii;ar*s Pofition, that there may be a real, certain, un- 
 doubted Belief of the Truth of Chnfianity, without the in- 
 voxri immediate feiUmony of thi Spirit ^ and his pretended 
 Scripture-Proofs thereof confidered, 7J>72 
 
 His Inftances ot Simon Magus and others improperly alledg- 
 eil, 72 
 
 Wicked "M jn are not true Believers, 7j 
 
 True Fdit'i. is alvyays pi -Judive of good Works, ibid. 
 
 WicKed Liv.Tsofall M: 1 the mo/^ Heterodox, 74. 
 
 Aich-Bp. T Uotfon% Opinion of Orthodoxy, ibid. 
 
 A rcnirirkahL- PtfTage i.i one of the Homiliis about- true 
 Civilian Faith, 74-, T'J 
 
 Tefti iio iies ol-fbm' fdmous proiiftivt V^vfr^^ [jrovingthat 
 thelovvard iiiuntrdiaceTcAijnony ot tiic Spirit is nece 
 
 fartK 
 
Of the Vrmifal Matters. V 
 
 (ary to a favingChriftian Faith, viz- Calvitiy ZarnhMs, 
 PifctttoVy Bucanus, F^vuneUuSy Dr. Willety Arch-Bp, V^ier^ 
 and Bifhop Jt/7//wgyZt(?r, 77—^2 
 
 The ordinary Afliftances pf the Spirit inward and immed. 82 
 The C^«rti^ of E»£/^?;i holds Infpifation in the Tame Senfe 
 the ^xkers do, 83 
 
 S E C T. VI 
 
 Of the Minillry. 
 
 The pikers do not lay claim to a perfonal Infallibility, 84 
 
 Thef^/c^r's Pretence oftheNeceflity of a Creed or fum- 
 mary of Faith con fidered, ibid. 
 
 The Multitude of Ancient Creeds an Argument againft 
 their univerfal Reception, 85 
 
 The Bible, the only Creed of Protey^jwtf, ibid. 
 
 ChiUingworth's Difcourfe on that Subjeft, 85, 85 
 
 The F/V4>''s Per verlion of £.^ttrro«^k, with a large Quo- 
 Cation of fe-. s. againft falfe Teachers 87,91 
 
 Dr. ffjfnmond's Paraphrafe on Epk u 19, 20. 9« 
 
 The Vicar's Cenfure of E- BurroM^ho. for ufiug hari Words, 
 confider'd, and (hewn to be more juftly applicable to 
 fome of his own fraternity, 93»95 
 
 An excellent Difcourfe of ^. C/ir/i^e on the Call and Qua- 
 lifications of a Gofpel-Minifter, 95 — icy 
 
 The Ficar\ Perver fion of fceral Texts of Script. 107- 111 
 
 J{. Binh/s Definition of the Catholick Church and its 
 Members, tii — 115 
 
 Confequences of the Vicar's narrow Opinion of the Catho- 
 lick Church, 115 
 
 The Vicur's Miftake about Minifters not preaching Chrift 
 within, 114 
 
 His Perverfions of r. B«rro«^fc's Senfe, IH 
 
 The ^<iJfefi take not away all Diftinftion of Offices and 
 Officers in the Church, ii5 
 
 Their Reafons for their' oppofing the Diftinftion of Chrgy 
 znd Laity, 117,118 
 
 Dr. Whiuker and Dr. fa/ib's Opinion abouc the Ul'e of the . 
 Word Prieft, 118,119 
 
 The Hdvetick Confeflion difowns theUfc of the Word frisii 
 to any of their Minifters, 1 20 
 
 The Texts brought by the Visitr againft Women's Preach- 
 ing confider'd, 121 
 
 Some Paffages of the Learned ^ohn Loci on that fubjeft, 122 
 
 The r/tfir's unfair Quotation of ]V» Demberry, 12? 
 
 IK 
 
An I N D E X 
 
 Pag, 
 
 W» Derosherry\ Difcourfe of Women's Preaching 123—127 
 ,The riwr's falfe Quotation of G. Fox, 127 
 
 SECT. VIL 
 
 Of Mimjier*s Maintenance. 
 
 ,That 'tis the Duty of thofe to whom God fends, or among 
 whom he raifes up a Mioifter, to adminifter to his 
 Neceffities, if he ftaiid in need, 127 
 
 But no Maintenance to be conftrained, 128 
 
 By Minifiers the Quakers underftand fuch as have their 
 Commiflion from the Spirit of God, ibid, 
 
 Tlt'j Mdivtenmce fuch as is freely given, ibiL 
 
 A certain fixed Maintenance compellable, is contrary to 
 Chrift's Precept, freely ye have receivedj freely give, ibid- 
 
 Fix'd Plenty and Eafe are Baits for Covetoufnefs in fome, 
 and Pride and Luxury in others, ibid* 
 
 An Objection of the Vicar's aboutprovidingfof the future 
 anfwered, 129 
 
 [The Payment of Tithes under the Gofpel, Popifli and 
 
 Superftitious, 139 
 
 A choice Paffage out of Jf. CUridge concerning Mel- 
 
 tbifedec*s Priefthood, 131 
 
 7«kjweie anHeave-OfFering under the Law, 132 
 And are now abrogated by the Law of Chrift, ibid. 
 
 An Anfwer to that Obje^ion, that Minifters have now as 
 
 good a Right to/ Tithes as other Men to their Eftates 
 
 jThe r/<:4r*sPervernon of J^. BircJay s Meanmg, about Tithes 
 being given by the People, obviated, 134. 
 
 The Cafe of paying Taxes founded on a Different Rea- 
 fon from that of Tithes, 13$ 
 
 The Serif mre SeaCe of the Word Hire, 136 
 
 rrhc Apoftle Paul an Example for other Minifters to work 
 for their Living, 137 
 
 Dr. Hamond\ Paraphrafeon ABs xx. 23,24, 2$. ibid, 
 
 jThe K/Vdf's Raillery againft the fakers proved Ground- 
 lefs, 13S 
 
 A Remakable Declaration of a ^aker preacher againft 
 
 Jiirelingt, 139* HO 
 
 SECT. VIII. 
 
 Of the Trinity. 
 
 Jhe meerPretenfionsofany Man are ho Ground for anc 
 ther Man's Faith, 140 
 
Of the Frimifal Matter si vii 
 
 Pag: 
 
 In Articles of Faith urg'd as Neceflkry to Salvation wC 
 
 are to keeptop/izm exprefs Scripture-Temttt 141 
 
 The Judgment of Dr. Taylor and Chillingworth on that 
 
 head, ^ ibid, 
 
 A trinity of Perfons is not exprefs Scripture, ibiim 
 
 A learned Difcourfe of Klchtri Clmige about the Word 
 
 Perfon, 142—14$ 
 
 The fakers willing to diftinguilh as far as the Scripture 
 
 does, 147 
 
 The Vicar*s falfe Citation of Francis Howgiltp 148 
 
 His unintelligible DiftinftiOn about three fepafate ferfons, 
 
 ibitL 
 Tis fufficient that we believe the Text, 1 ^obn v. 7. 
 
 iBii. 
 
 ^heDoftrineofthe Holy 7j&»*fftf was generally treated of 
 
 in Scripture Terms, for the firft 300 Years after Chrift 
 
 ibid* 
 
 Confimtiries Letter to Alexander and Arrius concerning 
 
 their Contention about the Doftrine of the Trinity, 
 
 149,150 
 William Venn s Anfwer to the Charge of the Quakers de- 
 nying the Trinity, 151 
 Jhe DilFerent Apprehenfions of the Words, Nature^ Sub- 
 ftancct Hyfoftafis and Per/ow, canfed great Contention 
 between the Eaftern and Weftcrn Churches. 152 
 The Dodrine of a Diftinftion of three Perfovs in the 
 Godhead not neceffary to a true Chriflian Faith, 1*55 
 An Excellent Paffage of Dr. Taylor about the Trinity 
 
 SECT. IX. '""'* 
 
 0//^tf Body of Chrift. 
 
 The Fair's firft Query, rerpefting the Outward Perfon o^ 
 Chiift, anfwer'd by j,fF, Perm and Ifaac Pennington, 
 
 154 — 157 
 
 His next Query is unfairly cuird from three feveral Wri- 
 ters, and thelt; Words perverted to a Senfe that was none 
 oftheirs, . ,. 157, 158 
 
 ^That Chrift had an heavenly Manhood ' before he was 
 born of the Virgin the Quakers thought Warantable by 
 Scripture 158, 159. 
 
 The f'/ar's Perverfion of G. l^hitebeads Words, 160 
 
 Ifaac Pennington^s Queries unftiirly cited by the Vicar, 
 and tho' often mirquoted, never anfwered by him till he 
 has firft altered them to hUFyrpofe 161, i6z 
 
 His 
 
Vili An INDEX 
 
 Pag. 
 
 His Quotations from G. W, and E Burrough'^ not to be 
 found in the Places referr'dto, 163 
 
 Thomas EUvoood's Anfwer to G. ^ refcued from the Vi- 
 car's Perverlion, 163, 164. 
 Of the inward Birth, or Chrift formed in Men, 164, i6j 
 JRpbert Biirchjh Difcourfe upon that Head, 165, i6d 
 J^ Bizrf/4>'j Senfe concerning the Knowledge and Faith of 
 Chrift after the Flefh, egregioufly perverted by the Vi^ 
 car^ as appears by reciting the whole Paffage from his 
 Apology, 167, 168, 169 
 ,The K/Vijr's Mifmterpretationof 2 Cor. v. itf. 170 
 
 SECT. X. 
 
 Of the Blood 0/ Chrift, ^«ie/Remiflion of 
 Sins thereby. 
 
 ,The fakers acknowledge Jiemijjion of Sins that are paft » 
 upon Repentance, to be only by Vittueof Chrift's meri- 
 torious Sacrifice of himfelf upon the Crofs, 170 
 
 ,The Vicar^s Mifreprefentation of a Paflage in G, If^s Light 
 and Life, p. ^^j6a. I^t 
 
 iThe t'icrfr'slnjuftice in charging on the fakers an Expref- 
 fion, which he proves they have feveral times declared 
 their Diflike oC 172 
 
 ^he Covenant of God is inward andrpiritual,and the Blood 
 of that Covenant inward and fpiritual, affenei by G, 
 Whitehead, and proved by Scripture, 174 
 
 ^The Holy Spirit cleanfesfrom the Filth of Sin, 175 
 
 As this cleanfing Virtue is attributed to the /piVir, fb alfo to 
 the Witer and the Blooiy ibid., 
 
 iThe Sfirit, thet^rfter,and the Blooiy VCQ fynonymous Jems 
 when applied to Sanftification, \j$ 
 
 ^The Gift of the Spirit procur'd through "the meritorious 
 Blood, Death aud Sufferings of Chrift. outwardly on the 
 Crofs, ibid. 
 
 ^The Blood fpoken of ^ohn vi. 53.13 not outward human 
 Blood, i-jf 
 
 An Objeaion from W, Smith* sC Ate chifm anfwer'd bjlf^ilHam 
 Pern, 178, 179 
 
 The Vicar's manifeft Perverfion of IP^. Smith's Words, 180 
 
 TheWordJrfui/^<i^io« not us'd in Scripture, i3i 
 
 The ^^terjtrue scripture Notion of ^ujiif cation, ibid. 
 
 W, P's Declaration on that Head, 182 
 
 3|he Dottrine of Sinlefs Perfeiiitn according to Scrip. 183 
 
 SECT. 
 
Of the Frimipal Matters. 
 
 SECT. Xf. Pag. 
 
 0//)6^ Glorified Body of Chrift andof^^vkc^ion. 
 
 The Qiiaiers Belief that that Bo<;?y which Chrift took of the 
 Virgin, and was crucified, did arife the third Day, was 
 glorified, and. reniaine^h in Heaven, i'<:^4 
 
 G. l^hitehead's Words perverted by the Vjcat to a contrary 
 Senfe, i«$ 
 
 That Chrift continues to be a real Man glorified in Heaven 
 in Soul and Body, the j^uakers own, i8(5 
 
 But they approve not the Uc of fuch unfcriptural Words 
 as Cinuml'-riptf Limited and Local, ibid. 
 
 Carnal Notions of the glorified Body of Chrift, oppofed by 
 fohn H^'hitehead, who yet acknowledges the glorified Body 
 of Chrift according to Scripture, 187 
 
 The Opinion of fome ot thofe called Fathers, viz. ^sront?^ 
 Jgnxtiiis and CJemens Alexandritius, about the Spirimai 
 Flefh a-nd Blood ofChrilij which the Vicar caWsa wild en- 
 thufijflick Notion, iS? 
 
 The Neceflity of Chrift, prefent with us, in Order to our 
 compleat Salvation, ^^9 
 
 Of the Giftof difcerning in theCharch, 190 
 
 That faithful Men are to be known by the.'r good Fruits, as 
 well as unfaithful Men by their evil Fruits, 191 
 
 The text of Ak/. iii; 18. o[ dijcernivg bstvssiti the ^ghtecus 
 a wi jibff f^ffjte^, explained, 192 
 
 Of Confeflion of Sins; the P/c^r'sAbufe of the fakers 
 therein , 193, 194. 
 
 J^ Claridge's Lamentation of the Condition of thofe who §0 
 on in a circle of formal confejftng and a^ital Sinning, with- 
 out forfaking and amending, 195, 196 
 The Abfurdity of the Vicar'^ Notion, that [omt Remainders 
 of Sin are nctejfarji to keep Men humble, ig6, 197 
 Sin is inconfiftentwirh Sanftification, 158 
 Sin puts Men out of God's Favour, till repented of, 199 
 The liV^r'i Perverfion of feveral texts of Scripture, 200 
 l{obe,t JS<irf;<yi*s Definition of Perfection. 2or,2oz 
 
 SECT. XII 
 
 Of Swearing, War, and Salutatior.s, 
 
 The pikers do not fay, that all Swearing is a great and 
 heinous Sin in all Perfons without Diftin^tion, 202 
 
 Btittothemfeivcs who are fatisfied of the Ur.iverfality of 
 
 Chrlft's Prohibition of it, it would be fo fi)ould they 
 
 rracT'ceit, 20? 
 
 F f Swearing 
 
Jfi INDEX 
 
 Swearing in ordinary Convcrduion is not all that our Sjv: - 
 
 our did forbid, 2u4 
 
 He plainly prohibits fuch Swearing as the L:iw of Mofes al- 
 
 low'd or, \ ibid. 
 
 IlisPrecciithasno ReftriOion imply'd in it, 205,20'^ 
 
 The Apoltle ^amcs ules the molt excenlive Fonn of l.x- 
 
 preliion th-u cm be, to prohihic Swearing, ibid 
 
 The Word O^kI^m doth not necetTarily impure the cauiing 
 
 one to fwoai , ^ 207 
 
 The Senleofrhat Wcrd infeveral Places ofScrip. 207,208 
 Oaths altogether ufelefs and llipeifluous m a Gofpel- 
 
 Sta te, 209 
 
 The Hxprefiions us'd by the Apoft. Pnul were not Oaths 210 
 Solemn Atteftations wifhouc Swearing may be in other 
 
 Words than Yea, Yea, Nay, Nay, i')id. 
 
 A good Alan's Word is as good as his Oath, ibid. 
 
 The Float's Conceffion, that ''\ aU were as good as iheyjhmhl 
 
 ie, there iverei>i vo Cd\e any vesd of Oathfy does in Eifect 
 
 give up the caufe he is pleading againft, 211 
 
 The Purpofe of Chrift, the Prince ot Peace, was to efta- 
 
 bliih his Kingdom of LlniverralRighteoufnefs and Peace 
 
 among Men, 213 
 
 His Precepts have a natural Tendency to that Purpofe, ibid 
 The Subjcds uf his Kingdom ot Peace may not figl.t, ibid 
 The Vicar's Inltances oi ^ohn the Bjptiliy the Ce>itu/io7i and 
 
 Cornelius, replied to by /'. CUndge, 214, ? 1 5 
 
 His Objection a ^ciainft the jQuikers in Pevfilvivij, frivolous 
 
 and impertinent, 2 16 
 
 Chrijt's Precept extends toLoving Enemies , 218 
 
 The P^icjr plays upon our Savioiu's Precept with Words of 
 
 uncertain Signification, 219 
 
 The Ablurdity of his Dilcourfe about Patience and Uuring 
 
 Jnpi^ies, nianifefted, 220 
 
 His limitnig C hrift's Precept to the RemifRon of iucovjide- 
 
 ruble Delt^ i5 Irvjpjjfes^oi very dangerous coufcquence 221 
 
 1 he cale of H^ar ami ti^tting is not parallel! to that of Ma- 
 
 giikates punifhrnglMaletaclors by Law, ibiJ. 
 
 ThccontinuingofWaraslawful among Chriftians, plainly 
 
 caulcs confi.Uon in Worlhip, 222 
 
 The Kingdom of the Meifiah i^ a Kingdom of Peace, 223 
 The ■''/t^r's generous concellion by which iie gives up the 
 ■ Point he lias been conteniling for,- .. 224 
 
 The Vicar's forc'd and unnatural conftruft'on of f,:rnii 
 
 ii. 9. -«-5 
 
 The Refpetl: of Perfons there forbidden is not the rclpca- 
 
 ing Perlons in Judicial-Caurcs, ii'j, 226 
 
 Thc'c^M./Arrj 31 e not againfi. civil Refpeft, nor DifiiiKlioa 
 
 Dt Odites among Men, 2^7 
 
 What 
 
Of ths Vii?ici^al Matters, xi 
 
 Tag. 
 
 VVii^U they oppoH." is the Ufe of flattering and fmful Com- 
 pliments, ibid. 
 They diilike not the real Titles o^M-iffer and Milirefs, l>uc 
 the AiralcOfthcm amono, Peiions underno Iiich Relati- 
 on to one another, 228 
 The Vicar advis'd to confider whether his Tide cf M. yi. be 
 not prohii;)ired by Chrift, ibid. 
 His Rciiriiion on tlie Ouikers about bowing the Body con- 
 liderec!, 229, 230 
 The Falihood of their requiring the Honour of the Hat 
 from their CI-iiKU-en and Servants refuted by Dr. Philips 
 in hi . Vtvdici.z yeriniis p. 32, 33, 34* 230, 23 1 
 Inward Honour never fails to demonltrate it fcU by proper 
 Acts of real Obedience, 232 
 The realiHiable Liberty of every Man's judging for himfclf, 
 whether Cultoms and Modes of Addrels be evil and linful 
 ')r not, pleaded fur, 253 
 The Oc/-^^, not the ^;(ii'/fr5, afFe£l Singularity of Haoit, 
 and pljcc Rdigioa in it, 233, 234. 
 The Word Tnu in propriety of Speech is riuraJ, and impro- 
 perly v/reited whenotherwife us'd, ibid. 
 The Wortl 7ou to a lingle Perfon had its Rife from Pride 
 and Flatt--iy, 235 
 Thi: ^.iLirs difufe of it favours a; litde of Pride, as the 
 C/cT^y's iil'ual giving and taking the 1 itle ot l^cvunnJi Sir^ 
 from one to another, does of J:/umiliij. iDid 
 
 SECT. XIII. 
 
 Of Chriftian Obedience, ^c. 
 
 The Vicat's, Difcourfe p. i5o. about the Means of Grace. 
 
 contrary to the 13th. Article of the Chuich oi En^Uni^ 
 
 256 
 Separation or Schi{m from the National Church, on a Foun- 
 dation of Judgment, is no Sin. 237 
 T\\c ^luktrs own the Holy Scriptures to be the written 
 
 Declaration of the Mind and Will of God 10 us, ibi '. 
 But are not, of the V.ic:ir\ Opinion, who wilf have the I/V;ri 
 
 of Coi tint roc are born again and jandi^ii by., to be th; 
 
 Scripture^ ilrid. 
 
 Which Opinion the Texts he cites do not Warrant, ibid. 
 That the I'orver of the Spirit is not the Scrip, urc or written 
 
 Word pro\'d by the Apollle Pum/'s Wonls, 23^ 
 
 Tiie Vic2r\ /Jilfirtion that it is an Grliruvce of GoJ, that thu 
 
 Scripture jhoiLd be rnX in our f^kmi ^J'.mb,i:s for f<b- 
 
 liik 
 
An INDEX. 
 
 Pagi 
 
 lid divine Service., and Chrifiian IrJiruHionf with ths 
 Texts he brings to prove it, covfiiereiy 238, 339 
 
 His Aflertion chat Lhe (^iiukcrs never fufFer a Bible to be 
 feen in their Meetings confuted, ibid. 
 
 The ^Uiber s give nor their own Writings any Title they 
 refute to give the Scriptures, nor do they call the Scrip- 
 ture ^Dead Letters in any Senfe in which they are not 
 ready to cjill their own Writings fo, 24J 
 
 TheViuar's grob Milreprtfentation oi^mes ?irnel\ Word's, 
 
 ibid. 
 
 The pikers 2Lxe not againft Preaching on a Text of Scrip- 
 ture, provided the Preacher be rightly infiuenc'd 
 thereto, 241 
 
 SECT. XIV. 
 
 Of Prayer. 
 
 The F/f ar'i firft j^ery anfwered from the 131^ Article of 
 his own Church, 242 
 
 Afonnai faying of certain Words without the Motion of the 
 Spirit of God, is far from the Nature of true Prayer, 243 
 
 True Prayer is the Sacritice of the Heart, the Ojfering of 
 a broi^en and contrite Spirit, 243 
 
 A pirpofition to Prayer always owing to God's Holy Spirit, 
 
 • 244 
 
 That even an unregenerate Man may at Times have good 
 Defu'esraifcd in him by the Spirit of God, ibid 
 
 The Vicar"?. Inftances of /Jizu/i and Daniel their praying 
 at let Times are not to his Purpofe, hnce they prayed 
 by the Immediate Spiritof God, in which Cafe we op 
 pofe not praying at any times, " 24s 
 
 Prayer is twofokl, Inward and Mental, or outward and 
 Vocal, 246 
 
 Thofe lexts of Scripture which enjoyn us to Pray can- 
 not be undv-nlTood of Vocal Prayer, ibid. 
 
 Jkiinkfgivvg is when the Sou!, touch'd with a deep Senfe 
 of the Mercies and Favours of God, doth lift up it felf 
 by the Alfiftance of his Spirit, in an Holy Admiration 
 of his Goodnefs and Loving Kindnel's, tho' without 
 rhe life of Words, 247 
 
 1 his Thankfgiving is a neceffary Duty at all times, ibid. 
 
 And cannot be perforir.cd w thout a lively Senle of Religi- 
 on, ibid. 
 
 Tho' a nicer Repfiition of Words may be iis'd, where 
 thw- :;u; Spirit and Srnfe of Religion is .ibfi-nt, ibid. 
 
 Our 
 
Of the Vr'mci^al Matter $> iciii 
 
 Page. 
 
 Our Sdviour enjoyns no fct or ftated tiines for the Exercife 
 of Outward or Vocal Prayer, buc recommeacU pi^iy- 
 ing in fecret, MMt. vi. 6. ibid. 
 
 We are to be thankful for all Mercies as well as fome, 24.S 
 
 Our Reception of God's Mercies being conciiiuaU lo Ihauld . 
 our Thitnkfgivings becontinual, wh\c\\Vi>cj.lIbAnkjghi'ig 
 cannot be, ibid. 
 
 The Viar has either too narrow Conceptions of the Great 
 Continual and General Duty ot Prayer, or is uncaari- 
 table in his Cenfures, ibid. 
 
 The Text the Vic^r produces for Focal Family Prayety Ihewii 
 to have no Manner of Relation thereto, 249 
 
 Words erpreft without the Motion of the Spirit, are not 
 properly apart ofGulpel Worlhip, 250 
 
 The Rcalbn why the j^ikers fometimes give their preach- 
 ers Notice of their Marriages and Funerals, 251 
 
 AgeneralCommand to meet together, is no Contradiction 
 toaMinifter's b.;ing ordered and lead by the Spirit of 
 God when and where to Mi;-ifter, ■ 252 
 
 A particular impulfe neceffary to the Exercife of Vocal 
 Prayer in publick, 253 
 
 The Vicar's Uncharitablenefs in Aggravating Men's Frail- 
 ties, ibid. 
 
 Preachers are not exempt from Temptations nor from the 
 common Frailties and Infirmities of human Nature, 254. 
 
 A Man's falling into Sin is an Indication of his frailty noc 
 ofhisHypocrify, ibid. 
 
 No Man is efteem'd by the fakers as a noted Preacher, 
 while noted for his Immoralities, ibid.' 
 
 A vicious Preacher may find better Ihelter in another 
 Church, ibid. 
 
 The meer Repetition of Outward Words is not properly 
 either Prayer or Thankfgiving, 255 
 
 The ufe of a Liturgy or Form of Prayer is not command- 
 ed in the New Tcftament, 2$6 
 
 The Texts the Kicar produces do not prove it, 257 258 
 
 A Paffage of i^ Barclay's concerning Wxtcbing unto Prayer, 
 
 2';9 
 
 The Words of the Apoftle, J^w. 3civ. 6.- prove not the 
 neceflity of faying a formal Grace zt Meat, 260 
 
 Our Prayers and Praifes to God are to be offered up in the 
 Name of Jefus Chrift, 261 
 
 Our Acceptance with the Father is thro' his Mediation 
 and Intercelfion, , ibid. 
 
 Tho' the Title of Mother of ^efus be given in Scripture 
 by way of Honour to Afary, Yet the Title of Son of Mj- 
 
Jn INDEX 
 
 Pag. 
 
 'r-j v. nof there fo given to f ."/"wj, ibict* 
 
 The KrV.n's F'erveriion of7A^ Biylty\ Word'?, 261, 'it% 
 T!ie T/Vj^'i Diiiiia^enuity in citing W. i'/vjy.'.v, 262, 265, 
 
 ■llireeTcxrsprccUic'd by the Vlcir in favour oi Omu^irX 
 Sigvs of Rivirence., iZS u^icoverhijT the He. id, ani Uowhfg 
 <r>!i l^>jc:eii-!i^, (hewn to be improperly applied, 265 
 
 Thofe outward Signs ot'Ke\'ereacc,ofu;covirif)s, the /-Jeucl^ 
 i-im\ befiJi7?g the IQje;., in publick VVorllup, were always 
 us'd by the (^.ikt's, ibid. 
 
 If any ot trheni opposM that Order, they were not counte* 
 tiancM by the Society therein, ibid. 
 
 Where rsal internal Devotion is not, orchard Forms of 
 F.xprel7ion, and outward Signs of Reverence," are but 
 lyilliycrjhip and Ijjpocrijy, • • 266 
 
 SECT. XV. 
 
 Of Baptifm. 
 
 The '^KdvjafTjrt that iFuter-Buptifni is anmfi'J. i,i Toint 
 of Obiig2tiO)i, 266 
 
 Seven lea rned Arguments laid down by 7^. Clxiiige in Proof 
 thereof, 267 — ^77 
 
 'The F/V.t's Mifconftruflion of //fy. vi. i, 2. 278 
 
 IheOiuward teaching of the A[50,ii-les wis Inftcumental 
 to confer fl^' Udptifm of the Holy Gi^olf, 279 
 
 "i\vi Vicj.r\ l-'rools., thui Vfbe'ri' Chrilt give his Apoiiks Cvm- 
 rnifltrri to b.ip[i:(e, h rva.s mewnt 10 bipti^e wi[hl'Vdtdr,t:x- 
 amined, aud found not te be, as he imagin'd, invincible, 
 
 279 — 28 1 
 
 It doth not appear by Scripture, that the Apoftles'in ad- 
 m.nilirinji; Water Baptifm, ever usM that l^orm of Words 
 J.t tke Nirai of thi Futhir, ani of the Son, and of tie 
 Holy Cboji, which yet the ^i/zVife calls Eircntials/urrio/' 
 D^ptifn, 2^2 
 
 Tire Diiference between ^t/i«'s Baptifm and C/;a//?'s vyas, 
 
 that th^' one was Material, the otlier not, 28^ 
 
 The ApoUle P.ntl had no Cummiifion to bapciie with If'ater^ 
 
 2^4 
 
 Wafer-Bipiifm prailibil in Compliaace with tiie ^criuj, 
 ^r/( X. 47. i«5 
 
 t?hrill's Coviimiirion lohis Difciples, MjaI- xv.. rras vot to 
 Bifiriye wrh ^f.iter, hat: li) preach the Gofpel, 2S5, 2b6 
 
 The Ttx-: ylis ix. 17. imt nocelViiiiy meant of Wa.cr- 
 
 '1 he 
 
Of the Frin<:ipd liLiners, 
 
 Pag. 
 
 The yir.ir\ Mirapplicatioa of feveral Te:c{:s of Scripture; 
 
 Water-Bapsifm is no where in Scripcure call'.i, A I{iti of 
 Almifjion into Chriji's Cbttrih, or j. Sign add St;.il ef the 
 C("je-u>n between God avJ us, 289 
 
 A parridilar Hxamination of fevcral Tex!:s of Scripture pro- 
 (.iu.'d by the Vk.tr m favour of iV^ter-B^piijm 290 — z^.'^ 
 
 Calvnrs Iiicerpretaciori ot Juhn iii. 5. 293, 294 
 
 'lh>i fujliiruiiiig ourward Ceremonies not appointed oy 
 Chrijt, asnecedary Means for conveying his jpiritu.1l 
 Gifts, does bi!t prevent Mens clear j ereeprion of tnc 
 iiiiinediate Cumuiunicaclon of his Grace and Holy Spiiii", 
 
 I Pet. 111. 21. Speaks not ot Water-Baptinn 2^5 
 
 The Vii\ir\ Tcxi:s produced in flivour of Infann-Baptiini 
 
 confidciM, • 290 
 
 - Water- Bapriiin being inftituted inftead of Circumciuon, is 
 
 a mifi:ai<en Notion - 297 
 
 A fmart Anfwer of Cardinal Terron to Bifiiop Ar.dreivs 
 
 abuLii: Ceremonies, ibiU. 
 
 SECT. XVI. . 
 
 Of the Supper' of Bread and Win/^. 
 
 This Phvafe, the Lordj Siippir of Bre^d and Wine, admits 
 of a twofold Signitication, e'ithcv ihat Oucw.ird Pjj'pver 
 Supper which (ihrift partook of with his Difciples the 
 Night before his Paliion; or that hmxrd uni Sp/rituit 
 Supper which Chrift hath ordained to continue in iii.-; 
 Cnurch for ever, 298, 299 
 
 The ^a^ieri doaflert that the Outrv.ir-i Supper of Br;i^ 
 iini •<i''ine is xiinullel in Point cfObJi-^jtiOf:, 2'yy 
 
 Seven Arguments laid down hv i(. Clrdige in proot 
 tiiereoi, and hitiierto unanfwer'd, 299 — 310 
 
 The Viars ievcral Mifrcprefentatlons of Ilpbsrt B-irclty 
 man ! felted , 31 o — ^ ^ 6 
 
 Tht^yn'jy's hardWords/uch ^s, Jmpof'.ors, Dreadful C//-; t; 
 i''i{ki<jiilts^ viUii Errors ^c. aie hut Bugbears to tea rt 
 T»len tVorn difctrning his lack of Argument 316 
 
 The vvickctleit of Men may paiiakeof Outward B''i::d x.ii 
 U'ine ^f7 
 
 Whence it follows r!vU Onhv.trd Breul :ivd iVive hnot lUj 
 
 runimuii.in of tlie Bodyund B.oud ot Chrift, 318 
 
 A,i ^xeelieiit In!trai!ion in the Of.c;ofrh' Commi:uo! or 
 
 ttift 
 
M IN DEX 
 
 Page'. 
 
 theSicitXXi the Ccinmot prayer Booit, ufefu! as well for 
 Perfons in Health as Sicknefs, 318, 319 
 
 Had Chrift intended PFater-Baptifm and the Supper rohh 
 BrenianilVinejto be ftanding perpetual Ordinances, he 
 would not have left it to be continually difputed at 
 rohat Timcy in rohat Manner, and by rohom, they (hould 
 be adminiftred, 320 
 
 J{, Claridge*s Acconnt of the Variety of Rites or Ufages 
 in the Adrainiftration of them, which have fadly divided 
 Chrifiians. 320, 321 
 
 SECT. XVII. 
 
 Of the Refuredion. 
 
 The FiVtfr'sNotioncf amiddle State for Separate Souls in 
 
 Paradife, 323 
 
 W, Perns Reafons tor denying the Grofs Conceits of 
 
 People concerning the Rifing of this carnal Body we 
 
 carry about us 324-^32$ 
 
 The Vicar^ Perverfion of W. Pem^s Words, 325 
 
 Wany good Men have been defirous of being releafed from 
 
 thefe grofs earthly Bodies, 227 
 
 The T/W too fond of making the ^jfeerj Erroneous, 328 
 
 ;The yicars Affertlon of many fakers being heard to lay, 
 
 that they expe^ei no I{efurreilion but rohat they had within 
 
 them, not to be credited, 229 
 
 HisPerverfion of/^ l^ubberthorn^s Words, 330 
 
 Some Paragraphs taken from the learned ^obn Loch, about 
 
 the Refiirreftion of the fame Body, 331, 336 
 
 ,The Vicar's Mifconftruftion of Matt, jLtVi. 29. and Mark 
 
 xii. 24. 337 
 
 ^<?te lofi's Expofition of I Cor. XVI, 29. 338 
 
 The Vicar's Difcourfe about fpiritual Bodies, not of a fpi- 
 
 ritual Subftance, unintelligible, 339 
 
 Dr. ffenry More of the Word JiefiirrsSiion, 231, 340 
 
 ^ohn Lock's Difcourfe about the fame numerical Body, 
 
 iThe P^/V^r's Perverfion of Dr. PhiUpi's Words in his Pro- 
 teus I{edivivus, abowt the Refurreilion of the lame Bo- 
 dy. 343 
 A learned Difcourfe of Dr. Pi&/7///)f on thatSubjeft. 343, 
 
 348 
 The rf<r4r'sInftancesofEwotf/&and E//iZj impertinent. 348 
 The Septuagiitt Verfion of ^ob xix. 25, 26, 27. 349 
 Jhc K/c.t'-s Perverfion of gFo/^fj^ Wyeih. 350,351' 
 
 SECT* 
 
Of the Princifal Matter si 
 
 SECT. XVIII. 
 
 Of the Coming of Chrift to Judgment. 
 
 ag. 
 
 The ^(iter's belief thereof. g^i 
 
 The Vica,rh Pervffrfion of a Paffageof G. Whitehead. 352 
 His Quotation from B, Coo/e not juflly produc'd 353, 354. 
 A learned Difcourfe of S ii/fcc^, concerning the Locality 
 of Heaven and Hell. 355 — 3^5^^ 
 
 SECT. XIX. 
 
 0/Abufing the Quakers. 
 
 The Vica.r''s injufi:ice in not admitting the j^uken to 
 mean as they fay. 360, 361 
 
 The Opinion of himfelf and his Party, no Standard of Or- 
 thodoxy, 391 
 
 The fakers may reafonably refufe to anfwer Queries not 
 in Scripture Terms 3^2 
 
 Every Man is to Jucige for himfelf of Scripture Senfe, ibid: 
 
 The Injufticeof charH,ing the ^'kers with Alltgcrizing 
 away the OutWiird Binh, DeAth and Refurredion of 
 Chrift, demonftrated, ' 3<53 — 365 
 
 Their Writings do manifeft the Contrary, 365 — 368 
 
 The Injuftice of imputing a Teacher's Errors to his Hear- 
 ers, 368 
 
 The j^tikers have not receded from the Doftrine taught 
 by their early Friends, which was the Dodrine of Truth, 
 
 370 
 
 As they have been formerly, fo they uill continue Orthodox 
 in their Notions of the Effentials of Chriftianity. 
 
 370—372 
 
 The Conclufion, 373 
 
 An Appendix Containing 
 
 I A particular Examination of the firft Clafs of j^Hif- 
 
 her-Tefiimomes, produc'd in a late Vindication of the 
 
 BidKip of Lichfield aud Coventry. 37^ 
 
 i.. J^emarh on Fickmnh's Narrative 4cj 
 
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