-jKi''*' ' 
 
 "Wj! 
 
^ PRINCETON. N. J. -i^ 
 
 Presented by Mr Samuel Agnew of Philadelphia, Pa. 
 
 Agnciv Coll. on Baptism, No. 
 
 
^iii^ 
 
 DISCOURSE 
 
 Proving The 
 
 Divine Infticution 
 
 O F 
 
 Wherein The 
 
 Quaker- Arguments 
 
 Againft it, Are 
 
 COLLECTEDandCONFUTED. 
 
 With as much as is Needful concerning 
 
 %\)t £o?Ds Supper* 
 
 By the Author of, Tte Snake in the Grafs,^ . ^^ 
 
 Jf ye Love me, keep my Commandments, Joh. xiv. 15. 
 
 LO N D N: 
 
 Printed for C. Brome, at the Gun, at the Weft-End of C "^atils, 
 W* Kj:hlewhitey at ^^WhiteSwan^ in St, Pauls Churcb-Tard, 
 And H, Hmdmarfhy at the Golden Ball, over-againft the 
 Royal Exchange, mCornh ill, M.DC.XC.VIL 
 
Cmcg»C£»',^^^Q^^ Mi^Wlii:ai^QP(^(^Z0-Cfff^^Cff9^^ 
 
 THE 
 
 P R E F A ^^ 
 
 CONTAINS. 
 
 I. A ' Short Proof for Infant Baptifiii. 
 
 II. ''^ -*• Tz&e feveral forts of Conteniners of Baptifin 
 amongft us. 
 
 HI. The Presbyterians m Scotland. 
 
 IV. i)^ Ireland. 
 
 y. In England. 
 
 VI. Too many of the Communm of the Church of England. 
 
 VII. Whence this Difconrfe ufefnl to others befdes Qjaakers- 
 
 VIII. The Part Mar Occajion of Writing this Difcourfe. 
 
The Contents of this Difcourfe. 
 
 Sect, L TPHat Matth, xxviii. 19. was meant of fVaer" 
 
 JL Bapt/fm. Page i^ 
 
 IL That Chrifi did PraOrife Water-Baptifm, 2. That the 
 
 Jjfoftks did it after Him. j. That the Catholick 
 
 J". Church h^VQ donQ it ^her Them. ^. j. 
 
 711. That Baptifm mull be Ontivard and F///^/e, becaufe it is 
 
 -an Ordinance appointed whereby to Imtia Men into an 
 
 Outward and ^///^e Society^ which is the Church, p. 7, 
 
 77;e Arguments of the Quakers ^^4/;?/> ^^c Outward-Baptifm, 
 
 Jr. I . That the Baptifm Commanded Math, xxviii. 19. was 
 only the Imvardy or Spiritual Baptifm. p. n. 
 
 r. 2. That Water-Baptifm is Jt^^^i^'s Baptifm, and therefore 
 Ceafed. p. 12, 
 
 r/. ^. That Chri(t and the Apoftles did Baptize with 
 y<?/;;^'s Baptifhi. Z'* i4» 
 
 /^7/. 4. ThatPW was not fent to Baptize, i CorX.i^.i'^.p.ii, 
 
 fill. 5. That Baptifm is not the putting away the Filth of the 
 flefh ; but the Anfwer of a Good Confcitnce^\ Vet. i\u 
 2 1. Therefore that it is not the Outward but the Inward 
 Baptifm^ which the Apoftles Preached. p. ^ j. 
 
 /X. 6. That there is but One Baptifm^ Eph. iv. 5. therefore not 
 both Outward and Inward. P' J')* 
 
 JT. 7. That the Outward Baptifm is to be left behind, and we to 
 getbeyondit,He^. vi. I. p. 38. 
 
 ^7. 8. That there are no ♦%;?j under the G<9/^e/. p. 4^. 
 
 jrJ/. The Conclufwn. Shewing the. Necefftty of Water- 
 Eaptifra. p. 59. 
 
 Erratum. P. 5. 1. 14. r. A^. x. 47. 
 
 There will fbcn be Publiflied a Difcourfe^ by the fame 
 'Anther^ {hewing whom Chrift hath Ordained to Adminifter the 
 ^^fr^^f/zrx in His Church. And another, wherein it is prov'd. 
 That the Chief of the Quaker -Ht re fes were Broached, and CV/?- 
 demned^ in the Daysof the^/<5///ej, and in the fuft 150 Years 
 ■^im Chrift, 
 
APREFACE. 
 
 S Baptlfm if futtiftg Off Qhx\i\i giving up our Names to Him ; hi 
 Admitted as His Difciples ; and a Pubiick Profeflion of His D 
 (Eirin : So the Renouncing of our Baptifin, i^ a^ Pubiick a Difbvv 
 ■ing of Him ; anda Formal Apoi\2ii'y fro/n His Religion. 
 
 Therefore the Devii has been moft hufe in all ages (hut has pi 
 -mailed mofi, in our Utter Corrupt timts^ to Prejudice Mtnyhymany fa 
 Pretences J againfl this Divine Inftitution. Having ken able toptrfwadefo^ 
 quite to throw it off^ ^^ernicious and Hurtful; Others to think it^ 
 ly Lawful to be done^ bm to lay no great fir efs upon />, andfoufe it^ rvhi 
 it is Enjoined, as a thing Indifferent. Others deny it to Infants, up 
 this only Ground^ That they are not fuppos dCapable of being Admitted iK 
 the Covenant of God, which He has made with Men : For^ if they are Ca^ 
 hie of being admitted into the Covenant, thert can be no Reafon to de 
 them the outward Seal of it. 
 
 But this being Foreign to my prefent Undertakings which is to L 
 monftrate to the Qjuakers theNecefftty of anO\itw2ixdorV^2itQT'b2i'i^i\{i 
 in the General {for as to Ptrfons capable of it^ rve have no Controvt 
 fie with thofe who deny it to All) therefore.^ I have not dignfs'^d into ar. 
 ther Subje^, rvhich is, that ^/" Infant Baptifm,/';? /^e/a/^;W;^^ Dilcourj 
 I. Tetthmmuchlrvillfayofit^inthisplacSj T/'^f Infants are Capable 
 being admitted into the Covenant, and therefore that they cannot he Exclua 
 from the outward Sq^lI of it. TheConfequence the Baptifts cannot deny. A, 
 that they are Capable^ 1 thm prove. They were Capable under the Law, a, 
 before the Law, of being admittted as Members of the Covenant in Chrift 
 comey made with Abraham, by the Scal*c/Circumcifion, at the Age of^ig 
 Days ; And therefore there can be no Reafon to Exclude them from the fa?. 
 Privilege^ to the fame Covenant, now that Chrid ts come ; unlefs Chrift h~ 
 debarr'^d them from it : The 'Ld.w flandingfl ill, as it was, where He has n 
 Alter'd, or Fulfill'd it. But He has not debarrdthem. Nay^ on the contrary y 1 
 has yet further confirmed their being within the Covenant. He called a I.: 
 tie Child, (Mar. xviii. 2, ^, 5.) andfethim in the midjl of His Apoftles ; ai 
 Propofed him as a Pattern to Them, and to all Adult Chriflians.And faid^h 
 nonejhould enter into the Kingdom of Heaven, except thofe whofhau 
 become as little Children. And that whoever did Receive a Little Child 
 llis^^irCiQ, did Receive Qhx'iit Himfelf. And {vQ.r lo.) in Heaven, the 
 Angels {faith Chrift) do always behold the Face of my Father which is 
 HQ3.v^n.And therefore He bids tts Take heed thatwe defpile not one of the 
 Little Ones ; by which term tho Adult Perfons are fornetimes meant, jet intt 
 Texts before qnoted^it is exprefly apply^d to Little Children. And what great 
 Defpifing of them can be, than toReje5l them as no Members ^/ChriftV Bod 
 mdconfequinth mmorthy oftht out^vard Seal ofHPi CovenaaL ? Chr 
 
A Prerace. 
 
 mheen AA^imJlrtdtillthe Rtftauration^ 1660, that is ^ in [ome Churches for T^iCi^ in 
 for Twelve Tears together. 
 
 . Thefe Presbyterians in Dublin) and in the South and Weft parts o/Ireland, were fen 
 I Engla.ndiafid had lear?;t the Contempt of this SacramefJt thire- Whtre^ even /» Ox- 
 I, tt ivas mt Adminiftred in the whole Univerfity, from the Eje^ion of the Epifcopal 
 ^^"^^in the Year 1648. to the Reftauration in 166O) as is objerved in //?(? Antiquit. 
 )n. So that the Q^zkcis have only taken that out of the xvay^ which the Presbyterians 
 worn int Dif ttfe . 
 
 ' I. And from all thefe Enemies^ and the Jhhtle J/^Jinuatio-^s which they have broached in 
 udice of thv\K*s Holy Injlitution cf ^2i^i\{\Wi andlikcwife of the Lords Supper (for 
 arc flighted by the fame Ferfons^ and upon the fame Grounds^ it is to be feared^ that Jevc- 
 evcnofthe Churctl of Engl^ndy have been wroii^ht^ tho' not tnto a Dif-ufe, or dovcnrioht 
 \X.^yet into a lefs Eiteemi a>d greater Indifferency as to thefe Holy Sacraments than 
 ought ; and confequently receive lejs Benefit by them ^ much lefs than if their K nowledge, 
 their Faitii were tetter rooted^ and more jhtblime Nay^ there is not any Degree of indif - 
 ncy, bat what is Culpable J in this Cafe -^ and may bring a C^ivic tint bit, in fie ad of a 
 iing : /or, whatfoever, tfpecially in Religious Worjhrp^ is not of Faith, is fin. A^d 
 rdini to our Faith, it is tous^ in all om Terfor?nances of Religion. 
 ^11. For all thefe Reafons^tho"* this Difconrfe was wrote wholly on Behalf of the Quakers, 
 ■I hope t it will not be un-ufeful to many others^ to fee the ftrong Foundation? Great Ne- 
 ty, and In-eftimable Benefits of Saptifm and the Lord'j Supper, when Duly Admini. 
 d^ and Received with Full Faith and Atfurance^^ the Power and Love of God, that 
 will not fail to afftft His own Inftitutions, when we approach unto them^ withfincere Re- 
 \2L\\cty and H^doubting Dependar.ce upon His Promifes. And many of the Objeciions 
 after anfwered^ tho* nfed by the Quakers, to Invalidate BAPTISM, are likewife infijied 
 ^ fever al of the Sefts, which I have named above, to Lefl'en and Difparage it. In which 
 ?, the following Difcourfe, tho'* it refpcCts the QUAKERS Chiefly? yet not them Only, 
 t contains the joint A''gutnems of all the fever at fizzes of the Oppofersj or Contemners 
 aptifm. 
 
 III. B'it as tothe immediate Occafion^ which engaoed me in this IVorl^^ it was upon the 
 Oitnt of a particular Fcrfon., who had been EJac^ited fr'jm his Childhood in the Quaker 
 iciples^ and Communion. And the Obj Siions which ^rre hire confdcred againfi Baptifm, 
 hefe whichj at fever al conferences with other Quakers, to whom that Perfon brought me^ 
 ' in f fled upon ^ At lengthy after more than Twelve Mo:7ths con f deration of this Jingle 
 'ty and diligently Reading ove^y and weighing every particular^ which Rob. Barclay had 
 e, in his Apology, againfl the Outward, or Water Baptifm, it pleafed Godfo to open 
 Eyes ^ af^'d per fwade the Heart cf this Gentleman^ that, having Informed himfelf in the 
 Frinciples of the Chriftian Religion, as ccntained in our Church Catechifm ; he has 
 y with great jyfulncjs^ and futisju^tiony Received the Baptifm of fihrift? as Admini- 
 { in the Church of England. And it was his De/ire^ that this Difcourfe (thiP wrote for 
 Frivat Vft^ might be made Publick, in hopes^ that it may have the like Ejft^s upon others^ 
 has had upon himfelf, by the great M^fcy of G'^d. A'ld I knowing fevcral others who 
 ^ of late been ConvhiCQd and Baptised, '» the J an^e m^.nier^ as this Gentleman \^ / have 
 Reffted his invitation to contribute my Mite towards the Recovery of fo many Thoufand 
 as now for ^6 years .^ have thrown (jfthe Sacraments ofChrift's Infiitiition : and there- 
 is one main Caufe^ h^uve loft the Subfiance^ even Faith if^ the Blood of Chrill, outwardly 
 for our Salvation, as I h.ive elfe-wlercjhewn. The Lord accept my mean Endeavours j 
 make them Jnfir amenta! to His Glory? ^w<^ f'^c. Salvation of Soujs* Amen- 
 
[i ] 
 
 
 DISCOURSi. 
 
 PROVING 
 
 The DIVINE INSTITUTION 
 
 O F 
 
 WATER-BAPTISM- 
 SECT. L 
 
 That Matth. xxviii. 1 9. tpa^ meant o/" Water-Baptifm, 
 
 TH E Words of the Text are thefe : Go ye^ therefore, Ana, 
 Tench all Nations^ Bapnzmgthem in the Name of the Fa- 
 ther^ and, of the Son^ and of the Holy GhoH. 
 The Quakers will not own that the Baptifm here mentioned 
 was the Outveard^ or Water-baptifm : Which I will endeavour to 
 make very plain, that it was ; and that in the firft place, 
 -From the Sigaifcation and Etymology of the word Baptize, 
 
 I. The word is a Greek word, and only made Englijh by our 
 conftant ufage of it : It fignifies to Wafb, and is apply'd to this 
 Sacrament ofBaptifm, becaufe that is an outward Wajhing, 
 
 To Wafb and to Baptize are the very fame ; and if the word 
 Baptize had been rendred into Englijh, inftead of, Go and B a- 
 p T I z E , it mufl: have been faid , Go and Wa s h Men, in the 
 Name of the Father y and of the Son, and of the Holy GhoH, So that 
 the outward Baptifm, with Water , is as much here command- 
 ed, as if it had been exprelTed in Englifh words, or as we can 
 BOW exprefs it, B But 
 
[ ^ ] 
 
 But becaufe the word Baptize was grown a Technical Term, 
 in other Languages, whereby to exprefs the Holy Sacrament of 
 ]3apfif;?;,\ong before our EKgUj'h Tranflation,therefore our Tran- 
 fators did rightly retain the word Baptize In this Text, Matth, 
 xxviit^ i(^, and in other I exts which Ipcak of tliat Holj Sacr^t- 
 fxent. '. ' 
 
 Buirin other places they tranflate tlic Word B.tptize^ asuMark 
 vii. 4. IVhen they come from the Market lx,v fin Bcc-TrJlcrtovTecty except 
 they are B.iptizedy which we literally tranflate except they f^Vaf/j. 
 And in the fame Verfe, BaTrfto-fit^; 7roTwgA«f> ^c» The BaptiJ'ms 
 of Cups and Pots, 3ec. which we tranflate the VVajhing of Cups 
 and Pots. And Heki%, 10. (peaking of thefc Legal Infl:ituti- 
 ons, rvhich Jhood only in JMeAts and Drinks^ and divers fVaJbi/^gs^ 
 and carnal Ordinances, See, the word which we here ti'anflatc 
 Wajhings, is, in the Original, Bct7rTio-juo?s, Baptifms ; In Meats 
 and Drinks, and divers Baptifms. And in tlie Vulgar Latin, the 
 Greek word is retained in both thefe Texts, Mark vii. 4. iVifi 
 Baptizentur , non Comedunt. Except they are Baptized , i. e. 
 IVafi their Hands, they eat not. And Baptifmata Calicum, &-c. 
 The Baptifms o^Cups, 8cc. And Heb. ix. 10. In Cibis & Potihus, 
 & varlis Baptifmatihm ; i. e. In Meals and Drinks, and divers 
 Baptifms. So that it is plain that the word Baptifm, and the 
 woid JVaJhing^ tho' not the fame word, have yet the lelf-fame. 
 meaning.. 
 
 2. It is true, that the word Baptifm is often taken in a Figura- 
 tive ?Lnd Allegorical Senfe, to mean the Inward Baptism, the 
 Wajhing, or Clean ftng of the Heart : But fb is the word Wajbing 
 alfb, as often, as fp\iv. 1 4, &c. And there is fcarce a Wordin the 
 V/orld'but iscapableof many Figurative and Allegorical ^S/ifz^an- 
 ings. Thus Circumcificn is very often us'd for the Inward Cir- 
 citmc'ifion or Purity of the Hearty And Fire is taken to exprefs 
 L^ve., and likewife Anger, and many other things. 
 
 But it is a receiv'd Rule for the Interpretation of Scripture, 
 and indeed of all other Writings and Words, that the plain Li- 
 Ural Meaning is always to be taken, where ther€ is no manifeft 
 Confradi^ion or Ahfurdity in it; as when a Man is faid to have: 
 zFire^ burning in his l^rfii//, it cannot be meant of the Literal 
 Jkire ;, fa. when we are commanded to J^^'^/Z? or Circumcife our 
 
 HeartSj, 
 
[ ? 3 
 
 Hearts^ and the like. But, on the other hand, if any Man will 
 take upon him to underfband Words in a Figurative Senfty at his 
 own will and pleafure, without an apparent NecefTity from the 
 Scope and Coherence, lie fets up to Banttr^ and leaves no Certaiff' 
 ty in any Words or Exprejjions in the World. Therefore I will 
 conclude this Point of the natural Signifcution and Etymohgy of 
 thQWOrdi Baptize: And, unlefs t\iQ Quakers can fliew an appa- 
 rent Contraditfion or Abfurdity to take it in the Literal Sigmfica- 
 tioHy in this Text, Matth.y^yiviiu 19. then it mufl: be meant of 
 the Outward Washing or Baptism, becaufe that is the only 
 True, and Proper , and Literal Signification of the Word. 
 
 And it will be further Demonftrated in the next Se6fioft, that 
 there can be no Contradiction or Ahfurdity to take it in a Literal 
 Senfe , becaufe the Apo[lleSy and Others thereunto CommiJJiona- 
 red by them, did Pradife it, in the Literal Senfe. 
 
 SECT. II. 
 I. That C U Rl ST did TraEfife Water-Baptifm. 
 II. That the Apofilrs did it after Him. III. That 
 the Catholick Church have done it after Them, 
 
 I. 'T~^Hat Chrisi did Praftife Water-Baptifm. It is written, 
 \ ^ohn iil. 26. And they came unto 'John, and faid unto 
 him, Rabbi, He that rvas with thee beyond Jordan, to whom thou 
 harelt witnef, Behold, the fame Baptizeth, and all Men come t9 
 Him. 
 
 That this was Water-Baptifm there can be no Doubt, be- 
 caufe, 
 
 I . The Baptifm with the Holy GhoH was not yet given : For 
 that was not given till the Day o^ PentecoH, fifty Days after the 
 Refur reel ion of ChriH, as it is Recorded in the Second of the 
 Ails,' 'This Spiritual Baptifm was ^pvomiicd, John ydv, 16,26, 
 XV. 26. xvi. 7. And the Apojlles were commanded to tarry m 
 the City of Jerufalem till it Ihould come upon them, Luh xxiv. 
 49. 2. The Quakers diWow th2X John ^id. Baptize with Water ^ 
 and there is no other Ibrt of Baptifm here mentioned , with 
 
 B 2 which 
 
[ + 1 
 
 which ChylH did ]3/t^//>&5 ; and therefore, thefe Bafpfms being 
 fpoke of both together, there can be no Reafbn to interpret the 
 o^e to be witli Watery and the other not. It isM&Joh-nw-, i. 
 The Pharifees heard that Jejus made And baptiz>ed more Difciples 
 thm Johfj, How cou'd the Pharifees hear of it, if it was not an 
 Outward and Fifth le Bapttfrn ? For, as before is ^id, the outward' 
 and miraculom Effects of the Baptifm with the Holy Ghosi- were* 
 not then given.. And fince it Was an Outward^ it mufl be the 
 Water-baotifm^ for there WdiSthen no other. 
 
 Ohp But tiiQ. Quakers' {k2iVt an Objection here. That it is-faid 
 ^ohn iv. 2. 'jeffis.himfelf baptized notybut his Difciples; 
 
 I . Anf. Tho Jefffs himfe If baptized ^ot,yet It is (aid in the Ferfi 
 foregoing, that He made and haptized^ i.e. thofe whom ///> 
 Difciples^ by His OrdcVyBaptizsd, . For, if it had not been done 
 hy His Order, it cou'd not be (aid that he had Baptized thofe 
 whom his Difciples Baptized, But becaufe, He that doeth a thi/?^ 
 by AnotheKy is laid to do it Himfelf therefore ChriH himfetf is 
 faidto hciVQ Baptized t\\o^Q^ whom his Difciples, by his Order, 
 did Baptize, 
 
 2. . Anftv, That Baptizing wMidi ChriH is laid to have Admi^ 
 m^iY^d himfelf y Johfzm.26. might have beenat another jT/^^e 
 than that which is mentioned in the 4th Chapter : And then the 
 'coniec^uence will only be this;, Th^t,?it fime Times, Chrifl did 
 Ba-iptiic Himfelf ; and SLt other Times, he left it to his Difciples, 
 Tho, as to our Argument, it is the fame thing, whether he did 
 k Himfelf, or commanded his Difciples to doit. For, cither 
 Way, it is hr's Baptifm^his^Onely j his Difciples d^d h\xt'. Admimfier 
 what he commanded. 
 
 II. As ChriH himfelf did Baptize with Water, and his Difcii^ 
 fhsyhj. his Commandment, while he was widr them upon 
 Earth ; fo did his Apojlles, and Others . thereunto by them com- 
 mifFonated, after his Death j and RefurreBian, by vertue of his 
 Command to them, , Matth. xxviii. 1 9. after he was Rilen frorar 
 the Dead. 
 
 What is faid above of the Etymology and true SignificatiofPO^ 
 the word Baptize, is, of itfeif, fuiEcient to prove,tliat by*7^4^^(/«r 
 iiuhis Xfjf/^jthe outward Baptfm with Water is meant ; efpecially 
 tillthe ^4^6-?^ can fhew any CohtradiBion or Abfurdity in ha- 
 ving the word, taken in t^e proper B.nd liberal ^nQ*y in this, and^ 
 the. o\Lix Tasts which Ipeak of iu Andi 
 
[5 J 
 
 And this win be very hard to dOy fincc, as k is jufl now pro 
 ved, that Christ did Baptize with /'K^/^r, as well as John, And 
 what Abfurditj^ or Comradi^Hon can be allc^ged, that his ^/{j-^ 
 //fi fhou'd Adminifter the fame iort of Baptijm, after his Deai/;^ 
 as- he had Practifed and tommanded during;, his Life ? Nay 
 rather, what Reafon can be giv^en, why they iLou'd not be the 
 iame, fince thei&me nwrdy i. o. Baptize, is usM in Both, and no 
 new Se^tfe orJcceftation of tlie tvord is-fb much as hinted ? And 
 therefore to put any new feftfe or acceptation^ of ^he wordy mufl 
 be wholly ^r^/>r4rK and P/'^frfr/Wy. 
 
 But, as I promisM, I will Demonftrate yet more fully and 
 plainly, that the Apoftles did P/aBife- the Omvardy i. e. JVater^ 
 BaptiJmzitcrCuKiST^s death, 
 
 ♦A«fts X, 4.J,' Can any Man forbid Water^^ that^theje ff^ot^d not 
 he Baptized ? ^ ■:•'-.; 
 
 Actsviii. 36. As they {"fliiYi^ and the VAxnudx) rvent on their 
 jvay^ they came to a^ certain Water, and the Eunuch faid^ See here /k 
 Water, xvhat doth hinder me to k Baptized? — And (Verfe 38.) 
 - they went both down into the Water, horh Philip and the Eunuchy 
 4nd he Baptized him : And when they were come up out of the Wa- 
 ter, C^'j, .. 
 
 Ads xxii. 16. And now why tarrieH thou ? Arife and be Bapti-^ 
 zed, and wafh away thyfms. 
 
 And, to favc more Quotations, the (inkers do own that the^ 
 Baptifm of the Corinthians^ mentioned i Cor-'i^i^^ ly. was 
 Water-baptifm, 
 
 Therefore I will conclude' this Point, as undeaiable , That- 
 the Apojlles did praQ:ife Water-baptifm. 
 
 And the Argument from thence will lie thus : The Apoftks 
 did praftife that Baptifm which Chrili commanded M4/. xxviii, - 
 19. But the^^/'o//^^ did ^x^^i^tWater-baptifmy therefore Wa^^ 
 ter-baptifn* was that E4^f//jf?^ which. C^r/i"/ -commanded Matth. 
 xxviii. 19. 
 
 III. Andj as thePr^^//^.of thej^^^^/fy isa moftlure-Rule 
 whereby to underftandtkc meaning of that Comiratnd which 
 they put in execution ; la the PraUife of t-hoie who- immediate* 
 iy jfiicceeded'the Apofiles, who.wereCotemporarie& with. them, 
 and learnM the pai^h from their Mouths, is as certain, a Rule to 
 Jtuow what th^ fr^^ife, .and-wliat t^e J^f;i?j^',of': the Afofthf^ 
 
L ^ -1 
 
 WQTC. And thus the Frncl-ife of the frcfim Jge:, in the Admini- 
 ftration of JVater-bjiprifm, is an undeniable Evidence, that this 
 was the Pra^ife of the /aft Age \ the fame Perfbns being, many 
 of them, aUve in both the UH and the ^refent Age, For one Age 
 does not go off the World all at once, and another fucceed all of 
 prfeci Age together; but there are eld Men of the/.i/;f Age, and 
 young Men and Children growing up to another Age all alive up- 
 on Earth the fame time ; and Mankind being difperfed into far 
 diftant Countries and Climates^ who know not of one another, 
 nor hold any Correfpondence : It is, bythefe means, morally 
 impoilible for any Man or Men^ to deceive us in what has been 
 the Vniverfal and Receiv'd Praclife of the I all Age, to which 
 the prefent Age is fo linked, that it is even a part of it : I fay it is 
 impoffible for all the Fathers of the World, to be flippos'd rv/^- 
 ling, or if they were, to be capable of impofing upon all younger 
 tHan themfelves, namel}-, That they had been all Baptized^ and 
 that this was an univcrially receiv'd Cnfiom ; and of which Regi- 
 Jlers were always kept, in every Farifh^ o^ all who had been, from 
 time to time, Baptized ; and that fuch Regijlers were public k, and 
 to be recurr'd to by all that had a mind to it : Every Man's rea- 
 fon will tell him that it is utterly impoffiblcfor fiich a thing to 
 pafs upon Mankind. 
 
 And as certainly as the prefent Age is thus affur'd of the Pr<«- 
 Bife of the laH Age^ in a Thing of ib public k and univerjal^ na- 
 ture ; fb certainly, and by the fame Rules, muft the laH Age 
 know.the BraBite of the Age before that \ and fb backward all 
 tlie way to xkit ftirU Inftitution^ to the Age of Christy and the A- 
 pojlles, 
 
 "The publihk nature of this Water-baptifm^ as now praQ:ifed, 
 being an outrvard matter of Fa5t^ of which Mens outward Senfes^ 
 thoiv Eyes and Ears are 'Judges; not like Matters oi Opinion ^ 
 which Ibrt of Tares may be privately fbwn, and long time pi'opa- 
 gated, without any remarkable Difcovery ; And to this ib pub- 
 lick matter of Facl^ adding the univerfal Pradice of it, through 
 all the far diflant Nations oiChriftianity : I fay tliefe two Marks 
 make it impoffible fbr the World to be impos'd upon, nor was 
 it ever, or ever can be impos'd upon, in any flich publick Matter 
 of Fa6l^ fo univerfally pradifed. All this makes it undeniably 
 phtin, Tlut the' Idii Age did Jfhaclife the fame outrvArd Water-ba- 
 
ftifm jyhich is prad:is'd lathis Age ; aad that the fame was, as 
 certainly, pra^cisM in thcjge before, the /^/if J^^, and by the 
 fame Rule, in the Jge before that ; and {b onward, as abovefaid, 
 to the Age of the .Affofiks, 1 have .made more Words of this 
 than needed>;b,ut I wof-i'd -^endpi: icexGceding plain, confidering 
 with whom I have to do. An6. I befeech tlitm to confider. 
 That all the Authority which they have to Over-ballance all 
 tm^ Demonftrations, is the mad Enthufiafm of a Layy-Apofi/e, 
 George Fox, a Mechanick fo Illiterate, that he was hardly Mafler 
 of common Senfe, nor cou'd write Engliflj, or any other Lan- 
 ^guagc ; and ftarted up amongll us in the Year 1650, (the Age 
 M" Schifm and Rebellion ) and Damn'd, as ApoJ^ates, all Ages fincc 
 the Apofiles. 
 
 In all of which no One cou'd be found (before G. Fox) to 
 bear their Teft-imony a gain ft this IVater-haptifm, tho' it was con- 
 Jl^ntly and tmiverfally praftifed ; and that Clrifiians were tliea 
 fb XsaIous as to contend againft the leaft Variation or Cori'upti- 
 on of the FAtth, even unto Df^;/?, and the moft cruel fbrtof il/^r- 
 tjrdom. 
 
 Can any Man imagin, that if Water-baptifm were a Huma?% 
 Invent tony or Superftitioujly either Continued, or Obtruded upon the 
 Church, no One fhom'd be found, for 1650 Years, to open his 
 Mouth againft it ; when Thoufands facrific'd their Lives, for 
 Matters of much lefs Importance? 
 
 But I have over-labour'd this Point, to any Man who will 
 give himfelf leave to make ufe of his Realbn. Therefore I will 
 proceed to the next Section. 
 
 SECT. HI. 
 
 That Baptifm muU be Outward and Vifible, becaufe 
 it k an Ordinance appointed whereby to Initiate tJ^^/i 
 into ^n, Outward^7i Vifible Society, which Is the 
 Church. 
 
 THere goes no more towards the proving of this, than to 
 fhew, I ft, That the Church is an Outrvard and Viftble Sch 
 Bitty. 2dly, That Baptifm was appointed and us'd for Initinting: 
 or Admitting Men into the. Church . i ft^ 
 
C 8 1 
 
 ift, That the Church is an outward and vffiUe Society . Our 
 Suviour OiWsky A City that is fet on a Hilly (Mztth^v.i^,) The 
 Quakers themielves are an outward and vifible Society ; and ft arc 
 all thofe who bear the Name of Churches upon Earth. They 
 couM not orfierwife be Churches, For that impHes a Society of 
 Teople ; and dVery Society m the World, is an outward and vifi- 
 hie Thing. 
 
 And, as it is fo, has an outward and vifible Form of Admitting 
 Men into it : For otherwife it woii'd not be known who are 
 Members of it. Every Society is Exclufive of all others who are 
 -not of that Society; otherwife it cou'd not be a Society : for that 
 liippofes the Men of that Society, to be thereby diftinguifhed 
 from other Men : And that fuppofes as much that there muft be 
 Ibme outward and vifible Form whereby to Initiate Men, and in- 
 titie them to be Members of fuch a Society : otherwife it cou'd not 
 foe known who were Members of it, and who were not ; and it 
 wou'd thereby ipfo facto ceafeto be a Society ; for it cou'd not 
 dien be diflinguifhed from the reft of Mankind : as a River is 
 lofl in the Sea^ becaufe it is no longer diflinguifli'd from it, but 
 goes to make up a. part of it. 
 
 From hence it appears, that the Church, being an outivard and 
 vifible Society, mufl: have Ibme outward and vifible Form to ini- 
 tiate Men, and make them Members of that Society. 
 
 sdly, That Baptifm was that outward Form. ATI the feveral 
 Baytifms that were before ChrisPs^ were all meant for Initiating 
 Forms. The Jews had a Cuftom long before ChriJl, to initiate 
 the Profelites or Converts to their Religion, not only by Circum- 
 cifion, but by Baptizing, or WajJjing them with Water, The 
 iame was the meaning of John's Baptifm, to make Men his Di- 
 fciples. And the fame was the meaning ofChrili'^s Baptifm, to 
 initiate Men into the Chrijlian Religion, and make them Difci- 
 fles of Christ. 
 
 Hence Baptizing Men, and making tiiem Difciples, mean the 
 fame thing. Thus John'iv. i. it is laid, That Jefuf made and 
 baptized more Difciples than John. That is, be baptized them 
 Difciples, which was the Form o^ Making them fiich. If any 
 -will lay, that he baptised them to be Difciples to John, that will 
 i^e anfwer'd Se0, yi. But as to the prefent Point, it is the fame 
 
[^9 1 
 
 thing whofe Difciples they were made ; for we are-now only to 
 ihew that Bapt^fm,m the general, was an ImPiatmg Form, 
 
 And when ChriH praatifed it^ as well as John, as this Text 
 does exprefly declare, no Reafbn can be given that he did not 
 
 ufe it as iniImtUting Form, as well cisjoh/z ] efp.ecially when 
 the Text does exprefs that lie did make thetn Djf^iplesy by hapn* 
 z,ing>Qi them, as above is (hewn. 
 
 And purfuant to this, when ChriH fent his Jpoflles to convert 
 all Nations, his CommifTion of Baptizing was as large as that of 
 Teaching, Matth. xxviii. 1 9. Go Teach all Nations, Baptizing 
 them, ike. i., ^e. Baptizing all who fliall receive your word. And 
 accordingly it is faid, Jcls i'l, 41. Thej that received the word 
 ivere baptized, Purfuant to what the Apofile had preached to 
 thtm Verfe i?>. Repent and be baptized. - 
 
 And accordingly we find it theconftant CuHom to baptize all 
 that were converted to the Faith. Thus Pa»l, tho miracdoujly 
 converted ^^QVi\ Heaven, was commanded to be baptized., A.dis.. 
 xxii. 16. And he baptized Lydia, and the J^jlor, and their Houfe- 
 hoJds, as loon as he had converted them, Jcls xvi. 15, ^ ^. And 
 the Corinthians, A6:s xviii. 8. And the Difciples of John, who 
 had not yet been made Chrijlians, A£ls xix. 5. Philip did ba- 
 ptize the Eunuch, as ibon as he believed in ChriB, AQ.S viii. 37, 
 ^j8. And Peter, immediately upon the Converfion diComeliiUj 
 and' thofe with him, faid. Can any Man forbid iVater, that theje 
 jhou^d not be baptized ? AdiS X. 47. 
 
 It wou'd be endlefs to enumerate all the like Inflances of Ba- 
 ftifm, in the NeivTefiament. And it Was always us'd as an 
 -.Initiating Form. 
 
 ^dly, Baptifm was not only an Initiating Form : But it ferv'd 
 for nothing elfe. For it was never to be repeated. As a Man can 
 be horn but once into this World, ib he can be but once regenera^ 
 ted, or born into the Church ; which is therefore, in Scripture^ cal- 
 led the New Birth. 
 
 It is faid of the other Sacrament (of the Lord^s Supper J as of- 
 ten as ye eat this Bread,. Sec. I Cor. xi. 26. This was to be often 
 repeated. 
 
 Baptifm is our Ad?nifIion, Initiation, or Birth into the Society of 
 the Churchy and accordingly once only tQ,be adminiftred. The 
 
 C Lord^s 
 
[ lo ] 
 
 Lord^s Supper is our Nourijhmem and Daily Food in it ; and there- 
 fore to h^ oft en repeated. 
 
 And as of our Saviour\ ^o of other Baptifms, ofjohn^ and 
 the Jejvsy they behig only Imtiatmg Forms, tiiey were not re^ 
 peated. The 'Jews did not bapnze their Frofelites more than 
 o?7ce. And Joh^idi not bapttz>e his Difdples. more than tf/2c^. So 
 neither were Men tmce baptized into the Chriftian Fmth^ more 
 than they were twice Circumcifed, or Jdmitted'mto the Church ^ht- 
 fore ChrisL 
 
 Thus having proved, i ft, That the Church is an outward and 
 'z////^/(? Society. 2dly, That Baptifm was the Initiating Form of 
 Admitting Men into that Society, ^dly, That it was only an 
 Initiating Form. I think the Confequence is undeniable, that 
 this Bapttjm muir be an outward and vtfible Form .• Becauie other- 
 wife it cou'd be no 6V^;? or Badge of an Admiffion into an outward 
 and i^i/^^/f Society*; for fuch a Badge muft be as outward as the 
 Society, 
 
 Again, AQ:s of inward Faith are, and ought to be often repeat^ 
 sd : Therefore this Baptifm, which cou'd not be repeated, cou'd 
 not be the inward, but the outward Baptifm. 
 
 And thus having prov'd that Baptifm commanded Mxtth. 
 }£xviii..i9. to he tliQ outward, thztis, Water-baptifm : ift. From 
 the true and proper Etymology and Signification of the Word, 
 ^Aly, From the Praclije o^ Christ, and his Jpofi'les, and the 
 wliole C^r//?/^;^ C^^rc/; after them. And, ^dly, From the Na- 
 ture of the Thing, Baptifm beingan Ordinance appointed only for 
 initiating Men into an outp^ard.2.i\d t'ifble Society ; and thei'efore 
 never to be repeated: Having thus prov'd our Conckifion from 
 fiich plain, eafie, and certain lopicks; I will now proceed to 
 tlioie Objeftions (Rich as they are) which the Quakers diO fet 
 up againfl all thefe clear Demonftrations. And O-iail according- 
 ly, in thefirft place, take notice of tht'iv graundleji Pretence ni 
 making that Baptism commanded in the Holy Gojpel, and pro- 
 ved an Oriaj NANCE external and vifebk, to be underftood only 
 or tiie Inward arid Spiritual B'Avtism, not with Water, but the 
 Hoi-Y Ghost. 
 
 SEC T. 
 
[ II 3 
 
 S E C T. IV. 
 
 Quakers fay^ ift, That the Baptism commanded 
 Matth. xxviii. 19. r^as only meant of the Inward 
 and Spiritual Baptifm^ with the Holy Ghoft. 
 
 'Hey fay this ; and that is, all. They neither pretend to « 
 
 anfiver the Arguments brought againft them, fuch as thefe 
 
 b el ore-mentioned ; nor give any Vroof for their own Affertiof^, 
 Only they/^j'/d?; and they nnll believe it ; and there is an End 
 ofit. 
 
 And truly there fhou'd be an End ofit, if only DiJ^nUtion^ or 
 Victory \yqxq my Defign : For to vdiat non-^lm can any, Ad- 
 verfary be reduc'd beyond that of neither Anfvering^ nor l^ro- 
 'ving ? 
 
 But becaufe the Pains I have taken is only in Charity for tlieir 
 Souls, I will over-look all their Impertinency, and deal with 
 them as with wey ward Children, humour them,and follow them 
 thro' all their Wmdmgs and Turnings ; and fubmit to over -f rove, 
 what is abundantly proved already. Therefore, fince they can 
 ■give no Reafbn why that Baptifm commanded Matth. xxviii. 19. 
 Ihou'd be meant only of the Baptifm with the Holy Ghost ; anijj 
 wou'd be content that we fliouM leave them there, as obftinate 
 Men, and purfue them no hirther ; but let them perflvade thoic 
 whom they can perfwade : By wliich Method (unhappily yield- 
 ed to them) they have gain'd and fecur'd rnoft of their Profe- 
 luesy by keeping them from Dljputing or Reajoning ; and by per- 
 fwading them to hearken only to their own Light within : To 
 RefcLie them out of this Snare, I will be content to undertake 
 the Negative (though againft the Rules of Argument,) and to 
 prove, that the Baptifm commanded Matth, xxviii. 19. was not 
 tilt Baptifm with th.Q Holy Ghoft For, 
 
 I ft, To baptize with the Holy GhoH is peculiar to ChriB a* 
 lone. For none can baptize with the Holy GhoH^ but who caa 
 fend and beftow the Holy GhoH, Which is *BUJ^hmy to afcribe 
 to any Creature. ' C 2 ChriH 
 
ChriH has indeed committed the Adminiftration of the out- 
 rvard Baptifm with Water to his Af o flies ^ and to Others by 
 them thereunto c?r^^/>^^; and has proraifedthe mrvard Baptifm 
 of the Holy GhoH to thofe who {h^iWdtdy receive the outward Ba- 
 ftijm. 
 
 But this canitDt give the Jpoflles, or any other Mrniflerso^ 
 ChriHy the Title of hptiz,m^_ with the Hol/GhoFt; though the 
 Holy GhoH may be given by their Miniftration, For tlicy are 
 not the GiverSy that is Blajphemy. 
 
 And purluaiit to this^ it is obfervable, that none is ever (aid 
 in the Scripture', to baptize with the Holy Ghosl but Chr/S alone : 
 The fa?ne is he who baptiz^eth with the Holy GhoB^ John i. ? ? . 
 
 And therefore^ it that Baptifm commanded M'dtth. xxviii. 19. 
 was tlie Baptifm with the Holy GhoH, it wou'd follow that the 
 Jpoflles- cou'd baptize with the Holy G ho fly v/hicli. is Blajphe- 
 my to aiTert, 
 
 2dly, It is written, John iv. 2. That Jefm himfelf baptized 
 mty but his Difci^les, If this was not meant of JVater-baptifm . 
 but of the Baptifm with the Holy GhoH', then it will follov/ 
 That Cbrisi did not baptize with the Holy GhoH^ but that his 
 Dijciples did. 
 
 This, in fhort, may fuilice in return to a meer Pretence, and 
 proceed W'e next to confider, if their main Argument alfo prove- 
 :^ unfiipported and precarious. 
 
 SECT. V. 
 
 Zhe great Argument of the Quakers againn:\Y a- 
 ter-Baptifm i^s thU : jGhnV Baptifm m ceafed : 
 But Jchn'j Baptifin j^a^ Water-Baptifra : There- 
 fore Water-Baptifm m ceafed, This their Learn-^ 
 e.d Barclay makes ufe of. But', 
 
 ifl:,. X T is fb extreamly C/^//^//^, that if it were not Hi^y no Rea- 
 
 JL der wou'd Pardon me for Anfwering to it. Yet fincc 
 
 tlleydoinfift upon it, let them taketlii§ eafie Anfwer: That 
 
 %ohn^s 
 
[I? 1 
 
 Joh/Ps Water-baptifm is ceafed ; but not Chrili^s Water^haptifm: 
 All outward Bapttfms were Water-haptifms, as the word Baptifm^^ 
 ijgnifies, (See Sed. I.) The Jews Baptifm was Water-iaptifm^, 
 as well as John's, And by this Argument ofBarcIaj\ the Jeirj 
 and John's may be prov'd to be. the fame. Thus. The Jews> 
 Baptifm was Water-baprifm : . but John's Baptifm was Water-h^t- 
 fttjm : therefore John'^s Baptifm was the Jews Baptifm, 
 
 And thus, Chrilfs Baptifm \V2ls John\, and John^s was the • 
 JVjVw'-, and the Jews was ChrilPs ;. and they were 4// one and tli€- 
 lelf-fame Baptifm, becaule they wefe all IVater^baptifms: 
 
 So without all Foundation is this great Rock of the ^^j^-^^-x, 
 upon which they build their main Battery againft Water-ba--' 
 ptijm. 
 
 ilyy It will be proper here to let them fee (if they be not wil- 
 fully ignorant) What it is which makes the Difference of Ba- 
 ptifms :■ not the outward Matter in which they are adminiftred^ 
 (for tliat may be the fame in m.any Baptifms, as is fliewn.) But:^ 
 Baptifms do differ, i. In their Authors. 2. In the different 
 Berm^, in which they are adminiftred . 3 . In thedifferent Ends ^ 
 for which they were inftituted. 
 
 And in all thefe t\\Q Baptifm of ChriB does differ vaflly from - 
 tlie Baptifms both of John and the Jews , 1 . As to the Author ^ 
 The Baptfm of the Jews was an Addition of their own to x\\q 
 Law ; and had no higher Author diat we Imow of But John 
 was lent by God^ to baptize^ John i. 3 ^. And it was ChriH tha-^ 
 Lord who was the Author of the Ghrifiian Baptifm. 2. As to' 
 the Form : Perfbns were baptized unto thofe whole DifcipksthQy 
 were admitted by their Baptifm, Thus the Profelites to the 
 Jtwi/b Religion, were baptized unto Mofes. And Men were ^ 
 made DijcipUs to John, by his Baptifm,^ But the Chriftian Ba- 
 ptifmtilonQ.is adminiftred in the name of the- Father, and of the' 
 Son, and of the Holy Ghost This is the Form of the Chriflian " 
 Baptifm, a.nd which does diftinguifh' it from all othtr Baptifms 
 whatever, . 3 .. The End of the Chrifiian Baptifm is as highly di-- 
 fiant and different from the Ends of other BavttfmSy as their An-* 
 thors differ^ The E?id of the Jew/Jh Baptifm was to givethe i?^- 
 ptized a Title to the Priviledges of the Law ofMofs. And tlie .: 
 End of John's Baptifm w^s to point to Hlm who was to con>e ; 
 and to pi'epareJVlen, by Repent anct^ for the Reception oithe-a^' 
 
[ H 1 
 
 Jpel. But the £/;iof ChristV Baptifm was to Inflate Us into 
 aH the Unconceivable Glories, and High Eternal Prerogatives 
 which belong to the Members of his Body, of his F/e(b, and of his 
 Bones, Eph. v. 30. That rve might receive the Adopion of Sons, 
 Gal. iv. 5. Henceforth no more Servants, but Sons of God ! and 
 Heirs oi Heaven ! Thefe are Ends fo far tranfcendent above the 
 Ends of all former Baptifms, that, in comparifbn, other Baptifms 
 are not only le/i, but none at all; like the Glory of the Stars, in 
 prefence of the Sun ; they not only are a /ejfer Light, but when 
 he appears, they become altogether invifible. 
 
 And as a Pledge or Fore-tafte of thefe Future and Boundlep 
 Joys, The Gift of the Holy GhoH is given upon Earth ; and is 
 promised as an Effect of the Bajjtifm 01 Chrisl, As Peter preach- 
 ed, Acts 11. 38. Repent and be baptized every one of you, in the 
 name ofjefm Chrifl, for the remijfion of fins, and ye fijall receive 
 the gift of the Holy GhoH. And Gal. iii. 27. As many of yon as 
 have been baptized into ChriB, have put on Chrisl. 
 
 This of the Gift of the Holy Ghosl was not added to any Ba- 
 ptifm before ChrifPs : and does remarkably diftinguifli it from 
 all others,. 
 
 SEC T. VI. . 
 
 That Clirift and the Apoftles did not Baptize with 
 JohnV Bapiifm. 
 
 "His is a Pretence o^t\\Q Quakers when they ^nd themielves 
 
 diftrefled with the clear Proofs of Chrisi and the Apojiies 
 
 having adminiAred Water -baptifm. They fay that this was 
 John'^s Baptifhfj, becaufe it was Water-baptifm. And, as before 
 obierv'd ScB.lV. they only ^% this, but can bring no Proof 
 But they put us, here again, upon the Negative, to prove it was 
 not. 
 
 As to their Pretence that it was John's Baptifm, becaufe it was 
 Water-baptifm, that is anfivered in the lafl Section. 
 
 And now to gratifie them in this (though unreafbnable) De- 
 mand, I will give thefe following Reafbns why the Baptifm 
 
 which 
 
Ci5l 
 
 which ChrtH and his Jfoftles did pradile, was not Joh?i's Ba- 
 ftifm : 
 
 I ft, l^ChriH did b/iptize, with "John's Baptifm ; then he made 
 Dffcfples to Joh?^, and not to himlelf. For it is before Ihewn 
 SefL III. Num. ii & iii. That Baptifm was an Initiating Form^ 
 and nothing elfc, whereby Men were admitted to h^Difciples 
 to him unto v/hom they were baptized. 7'hus the 3*^)1'/ who 
 were baptized unto iV/t^y^ j- faid, We are Mofes^s Difciples. John 
 -ix. 28. And thofe whom jffji?;; baptized, were called t\\Q Difci- 
 ples of John. And there needs no more to fliew that Christ- did 
 not baptize with the Baptifin of John, than to fhew that the Di- 
 fciples of Chrisl and of Jo^jn were not the fame, which is made 
 evident fvow-John'i. 35, 37. where it is told that fn'<? ofjohn'^s 
 Difciples hit liim, and followed Jefas. And Matth. xi. 2. jTt?/?;? 
 lent /JVC) of his Dijciples to Jf/z^j-. And tlie Dtfciples ofChrisl li- 
 ved under a difTercnt Oeconomy^ and other i^«/e/ than either the 
 Dtfciples ofjohn.or of theP/^^-irz/e-fi-jto fliew that they were under 
 another Majhr, And tlie Difciples of yc»/^y?i< were Icandaliz'd at 
 it, Matth, ix. 14. Then came to htm (Jesus) the Difciples of John^ 
 faying., Why do n-f ,. and the Fharifees fast oft^ but thy Difciples fast 
 not ? 
 
 Therefore the Difciples of ChriH and of John were not the 
 fame : and tlierefore Chrifl did baptize Men to be his orvn Difci- 
 pjes, and not to be the Difciples of John : and therefore the Ba- 
 ptifm of Christ was not the Baptifm of John. 
 
 2d]y, If Christ did baptize with John's Baptifm^ the more he ^^- 
 ptized, it was tlie more to the Hofwtir and Reputation of the i?^- 
 ^///k? of Jo/'/^ : But Chriffs baptizing was urg'd, by the Difci- 
 ples of John, as a lelTning ofjohn^ John iii. 26, Therefore the 
 Bdpftjm with which Chrift did baptize couM not hQlh^Baptifm of 
 5^(?^/?. Though it be faid Jt;/?;? iv. 2. That^jV/^/^' himfelf bapti- 
 zed not, but his Difciples : (For fb the Apofrles and othQvMinijIers 
 ofChrift have baptized move into the f /?/>// ofChrifi; than C/^ri/? 
 ktmjtlf has done :) Yet here is no ground of ye/*''; .y?'^ Oi- Rivalfiip 
 to Chrifi^ becauie the Adminrllration ofChriffs Baptifm, is a if to 
 the Honour and G/{>r)' of Chri/t : And therefore ChrijPs baptizing 
 more Difciples than John, cou'd be no Leffntng of j^^/^.^, but ra- 
 ther a Magnifying of him fb much tlie more, ifChrfl had ba^tiztd 
 with JohrP.s Baptifm . 
 
 3dly, 
 
C i6 ] 
 
 i^\y. When Joh/i^\ Tfifiipies had told him of Chrifi'^s out ri- 
 valUng him, hy baptizwg more than he, 'John anfwer'd, He mufi 
 4ncreaj€^ but Imufi decreafe, John iii. 30. But if Christ did ba- 
 ptize with the BaptiJ'm of John, than John -ftili i?icreafed, and 
 Christ decreafed. For, 
 
 4thly, He is greater \\\y:) infiiiutes a Baptifm^ tlian tliofe who 
 only adminifler a Bapifin of another'^s appointment : Therefore 
 if Chrifi did baptize with the Baptism oljohn, it argues ^i?//;^ to 
 ; be^rf^/-fr than Chrifi, and C/;r/// to be but a Minifier oijohn. 
 
 5thly, All the y«w who had been baptized with the Baptifm 
 ,o^Johf?, did not turn Chrifiians; therefoi'e jTi^/^/^'s Baptifm was 
 iiot the Chriflian Baptifm. 
 
 . 6thly, Thofe oi'John'^s Difciplcs, wlio turned Chrijlians, were 
 baptized over ciguin, in the Name -of C/?r/y/ ; of which there is a 
 remarkabJe Inftance, J^-^xlx, toz'. 7. But the fame Baptifm 
 .was never repeated ( as is fhewn above. Sect. III. Numb, iii, ) 
 therefore the B/z/?///^ which the Jpofies- did admimjhry was n(^ 
 Johri's Baptifm. 
 
 ythly, The ,F(5r;z; of the Baptifm vA\iQ\i£hrift commanded 
 M^z-.xxviii. 1 9. was, In the Name of the Father., and of the Son^ and 
 of the Holy Gho(i : But that was not the form of John\ Baptifm : 
 Therefore that was not John's Baptifm, S^e what is before faid 
 Seel. V. A^um. ii. of the DiiTerence ofBaptifms^ as to the Juthor, 
 the TfJr/^, . and the End of each Baptifm: And, in all thele Re- 
 ipefts, it is made apparent that the Baptifm which w^as pra- 
 ,Q:is'd by Chrif and the Apojlks^ was not tht Bapr if m of John. 
 
 To ail theie clear Arguments the Quakers, without anfwer- 
 
 'ing to any of them, do iiill infill:, That the Water -baptifm 
 
 which the. ^/.^//f id id admioiller, was no other than Johnh Ba- 
 
 ..ptiffn. That tliey had no Comm.and for it ; only did it in CoiTt- 
 
 pliance with the Jews, as Pad circumcis'd Timothy, (Jets xvi. 
 
 3.) And purify'd himielf in the Temple, (JoJsy,%i. 2i,f<? 27.) 
 
 .^8ut this io all Gratis Diclum ; here is not one word of Proof- 
 
 And they might as well fay. That the Jpofiks Preaching was 
 
 only in Compliance with the Jews, and that it- was the fame with 
 
 ^(9//;?'s Preaching ; for their CommifTions to T^-W/, and to B^- 
 
 ■ptize were both given intlie fame Breath, Matth. xxviii. 1 9. Go 
 
 ^^e- T5.ACH all Nations, Baptizi'^g them, 8<:c. 
 
 :Now why the Teaching here fliou'd be Chrtfi^s^ and baptizing 
 
 only 
 
[ '7 ] 
 
 onlyJohu'Sy the leakers are defir'd to give fome other Realba 
 befides their own Arbitrary Interpretations ; before which ne 
 Text in the Bible, or any other Writing can ftand. 
 
 Befides, I woii'd inform tiiem, That the Gr^^)(r word jt^aS-n- 
 Tivaaliy in this Text, which we TranOate Teach, figniiies to 
 make Difciples ; fb that the literal, and more fr^^er reading of 
 that Text is, Go, andDilciple^// A^4?;(?>^/, or make Difciples of 
 them, baptizing them, &c. 
 
 If it beask'd, Why we fhouM Tranflate the Word /M.flt3-j«- 
 rrBVdCLh, Matt, xxviii. 1 9. by the Word Teach, if it means to 
 Difciple a Man, or make him a Difciple ? 
 
 I Anf.ver : Tliat Teachi^/g was the Method whereby to Per- 
 fivade a Man, to Convert him, ib as to make a Difciple of him. 
 But thtForm of Jdmitti/^g him into theChurch, and actually to 
 m.ake him a Difciple, to give him the Friviledges and Be/^efts of 
 a Difciple, was by Baptifm. 
 
 Now the Apjfiles being fent to Teach Men, in order to make 
 them Difciples \ therefore inftead of Go, Difciple Men, we Tran- 
 flate it, Go, Tsach, as being a more Famihar Word, and better 
 underiioodin E^iglijh. 
 
 Tho' if both the Greek words /xaS-jjTguVccfg, and BccTfJl^o^et, 
 in this Text, were Tranflated Literally, it would obviate thefe 
 ffuaker'Ob]QB.ionsi more plainly : For then the Words wou'd 
 run thus ; Go and Admit ail Nations to he my Difciples, by Wafhing 
 them with Water, inthe Name of the Tatlur, and of the Son, and 
 of. the Holy GhoH. L^iS'cco-icoyiei, Teaching them to obferve all 
 things vs>hatfoever I haue commanded iiou. 
 
 Here the V/ord AtcTao-xoiTes, 1. e. Teachif^g, is plainly di- 
 ftingifi filed from ttaS-wTguVoTg, to Difciple them j . tlio' our E^r^ 
 gli/h renders them both by the Word Teaching, and makes a 
 Tautology : Go Teach all Natiojis- Teaching ^/;<';». 
 
 But, as a Child is Admitted into a School before it be Taught : 
 So Children may be Admitted into the Pale of the Church, and be 
 made Difciples, by Baptifm, before they ai^ Taught. Which 
 fhews the meaning of tliefe two Words, /. e,. Dfoipling^ and 
 Teaching, to be different. Becaufe, tho' in Perlbns Adult, Teach^ 
 ing muft go before Difcipli'ng ; yet in Children (who are within 
 t\\Q Covenant, asoftheL^jv, to be ^^dmitted at eight Days o\i\, 
 by Qircumcifwn ; fb under the Gojpel, by Baptifm) Difcipling 
 
 O goes 
 
goes before Teaching : And that Difciplwg is only by Bii- 
 
 But to return. The Quakers are fb hard put to it, when 
 they are prefs'd with that 1 ext, AltsY.. 47. Can- my forbid, JVa- 
 ter^ &c? That they are forced to make a Spippofe^ (without, any 
 ground or appearance of Truth) That thefe Words were an 
 Anfwer^o a Queftion. And that the Queftion was, Whether 
 they might not be Baptized witli "John's Baptifm ? And that this 
 proceeded from a Fondnefs the Jews had to John's Baptifin. 
 And that the Apoftle Peter only Comply'd with them out of 
 Gondefcention, as Paul CircumcisM 7'imothj. 
 
 Jlnf,i, Cornelius^ miA thofe whom P^/fr Baptized, ABs x. 
 were Gentiles and noty^Ji^^- ; They were Romans ^2ind. therefore 
 cannot befuppofed to have had any Longing after John^s Ba-- 
 ptifin ; none of them having ever owa'd it, or having been . 
 Baptiz'd with it. 
 
 2; TliQ Gentile Converts to Chrijlianity, refus'd to Ribmit to 
 the Jeivijb Circumcifivn^ or any of their Law fJcfs xv.) And 
 therefore it is not to be imagin'd, that they wou'd be fond of any 
 of the Bapifms which were us'd among the Jews. 
 
 ^. Even all the y^3?j themfelves, no not the C^/>/ and Pr/>- 
 cJpalof them, neither the P/'^r.y^fi' nor Lawyers did fiibmit to 
 jc?/?//s Baptifm, Lr<kevn.^o. 
 
 4. I'he Ethiopian Eunuch requefted Baptifm from Philips 
 (Ails, viii.) And it cannot be fiippos'd, that the Ethiopians had 
 more knovv' ledge of Johnh Baptifm, or regard for it, than the 
 Ro??ians^ or great part of the Jews themlelves. 
 
 5. There is- no ground to fuppofe that St. Peter'^s words, Can 
 nny Man forbid Water, 8^c ? were an Anf\ver to any Queltion 
 that was asked him. The moft forcible Affir?nation being often 
 exprcfs'd by way of Quejlion. 
 
 Can any Man forbid Water ^ That is, No Man can forbid it. 
 And for tlic fayingf Then Anfvered Peter. There is nothing 
 more familiar in the AVrv Tejlament, than that Expreflion when 
 . no Que f ion at all was asked. See Matt, xi. 2 5. xii. 3 8. xvii. 4 . 
 xxii. I. Markyl\.i^. xii. 5.5. xiv. 48. Ltikevii, 40. xiv. 3, 4, 5. 
 xxii, 5 1 . ^ohn V. 17,1 9. 
 
 6. Gnint- 
 
[19] 
 
 6. Granting a Queilionwas ask'd^and that Cornelm^ as well as 
 the EthiopAn^ had defir'd Baptifm^ why muft this be conftru'd 
 of John's Baptifin ? Efpecially confidering, that Feter^ m that 
 fame Sermon which Converted Cornelms (Aft. x, 57.) told them 
 that the Gojpel which he Preached unto them, was that which 
 WdiS fublifhed^ after the Baptifm which John Preached, What 
 Argument was this for Comelim to return back again to John^s 
 Baptijm f Or, if he had defir'd it, why fhou'd we think that 
 Peter v/ou'd have Complfd with him ; and not rather have re- 
 proved him, and carry 'd him beyond it, to the Baptijm of ChriB : 
 as Paul did (^Jcis xix.) to thofe who had before receiv'd the 
 Baptijm of John ? 
 
 7. But as to the Complyance which the Quakers wou'd have to 
 John's Baptifrn ; and which they compare to PauPs Complyance 
 in Qircumcifwg Timothy : I will fhew the great Dilparity. 
 
 Firfi-, The Law was more univerfally receiv'd than John's 
 Baftijm : For many and the Chief of the Jews did not receive 
 Johnh Bapfifm, as above-obferv'd. 
 
 Secondly, The Law was of much longer ftanding : John*s 
 Bapttfm was like a Flafh of Lightning, like the Day-Star, which 
 ulher'd in the .S//;^ of RighteoufneJ^, and then difappear'd : But 
 the Law continued during the long Alight of Types and Shadows^ 
 many hundreds of l^ears. 
 
 Thirdly, John did no Miracle fjohn^^.^i,') But the Lai9 
 was delivered, and propagated by many Jges o^ Miracles. 'Twas 
 cnjoyn'd under Penalty of Death y to them and their Pojlerities ; 
 whereas John''s Baptifm hiktd not onQ Age, was intended only 
 for the Men then prelent, to point out to them the MeJJiah^ then 
 already come,and ready to appear : And no outward Penalties 
 were annexed to John\ Law ; People were only Invited^ not 
 CompelPd to come unto his Baptifm : But to negleft: Qtrcum- 
 cifton^ was Death, Gen. xvii. 14. Exod. iv. 24. 
 
 The Preaching of John was only a Warning ; let thofe take 
 notice to it that wou'd: 
 
 Whereas the Law was pronounced by the Mouth of God 
 Himielf, in Thunder and Lightnings and out of the midft of th.e 
 Fire, upon Mount Sinai^ in the Audience of all the People : 
 And fo terrible was the Sight ^ that Mofes [aid, I exceedingly feai 
 
 D 2 ^^d 
 
, [ ;-° ] 
 
 iifui quake, Heb.xii. 21^ For from, Gq^'' s Right Hand went a Fire 
 of Laiv for them, Deut. xxxiii. 2. 
 
 From all thefe Reafbns, we muH: fuppofe the Jews to be' 
 much more Tenacious of the £/?r^'. than Q'[John*sBaptifm; and 
 to be brought olFwith greater difficulty from their Ctrcumcifion^ 
 which had defcended down to tliem all the way from Abraham^ 
 4 jo Years before the Law^ ("Gal. iii. 1 7.) than from Johr/'s Ba- 
 ^tifm,^ which v/as^butof Yefterday ; and never receiv'd by the 
 Chief of the Jews, And therefore there was much more reafbn 
 fqrPa^Ps Complying with the Jews in the Cafe of C^rcumcif&^^. 
 than in that o^ Jobnh Baptifm^ as the ^^^C'^r/ fiippofe. 
 
 V/henC/;m/ came to fulfil tlieL^)?^ he did it with all regard 
 to theL^jr, (Matth. v. 17^ 18,19.) ^^ deftrofd it not with Vio- 
 lejice^ all at once ; hut fulp IP d it le^furely and by degrees; Vt cum 
 homre Mat&rSynagogd fepeliretur, ^h.Q Synagogue was the il^i?-- 
 ther of tlie Church ; and therefore it was fitting that flie fliou'd 
 h^.Bi^rfd with all Dtcency. and Honour,' 
 
 This was the Reafbn of all l\\o{h Comply a}%ces with the^^'^fl'^V 
 2ittht beginning, to wear them off, by- degrees.^ from their Su- 
 fer flit ion to the Lriw,~ 
 
 Tho' in this fome might Comply too far : And there w^ant not 
 thofe who think that> BmP%- Circumcifuig of Timothy^ (XQis 
 xvi. 3.J \\^^%2i.% faulty a Comply ance, as that which he blamM in 
 Veter.. ,^Gal. ii.) For that of PauPs is not Commended, in the 
 Pjacc.whcre it is mentioned. 
 
 And now I appeal to the Reafbn of Man-kind, whether Ob-. 
 je.61ions thus piek'd up fj-onvfuch obfcure and ^^/^a-r/^/^ PalTages, 
 ought to overballance plain and fofitive Commands, which are 
 both back'd and explain'd by the Pr^t^//^ of the Jpofiles, and 
 the Vnizerfal Church after tliem ? All which I have before De-. 
 monftrated of Ba-ptifm,.. - 
 
 8 . But however, the QMakers may argue from PojiPs CompH- 
 ance with the Jewsy the Reader has reafbn to complain of my 
 Comply a-Me v\fith Them : For, after all that has been faid, there 
 is not one fingle Word in any Text of the A^. T. that does lb 
 ra cich as liint at any fuch thing, as that Peterh Baptizing of Cor- 
 neli^is^ or Fhilip\ Baptizing of the Eunuch-, was in any fort- of 
 Cornvlyance unto Johnh Baptifm, This is a perfc£l Figment, out 
 of tmQuAhis own Brain, without any Ground or Foundation 
 
 in 
 
[ ^-I "J 
 
 in the World : And therefore there wasiiO mtd of Anfv/eriiig it 
 at all, othervvife than to bid the Quakers prove then- Jjfertion; 
 That thefe Bapt/fms were in Complyance with JoJm'^Sj which 
 they cou'd- never have done,.. 
 
 Whereas it is plain from the Words of the Text, fJlhwi.-^,} 
 that PauPs Circumcifing Timothy ^w2iS in Complyance with tlie 
 "Jews : It is exprefly ib find, and the Reaion of it given, becauie, 
 rhoMiis M?/'/'f / -was a j^nvr/T, yet his Father WTis 2i<jreek ', and 
 therefore., becaiif'e of the ]q\vs tvhkh were m thofe Quarters f'fays 
 the Text j he Circumciled T/;;^o/^j, that thefe J^/rj might Hear 
 and Recewe hin>j which, otherwife, they wouM not have done. 
 Now let the Qmkers fliew the like Authority, that the Baptifms 
 of Qorndtm^ of the Eunuch ^ and of the Corinthians^ A6ls xviii.8. 
 (^For that too they acknowledge to have been JVater-Baptifm,as 
 I will fhew prefentlyj let the Quakers fhew the like Authority, 
 as I have given for the Circumcifion of T/^^c?/-^ being in Corfi^ 
 flyame with the Jnr.-Iet them fliew the like,Iiay,thar the forelaid 
 Baptifms were in Complyance with Jafjn'^Sy and then they will 
 have Ibmething to fay. But till then, this Excufe^ or Put off o^ 
 theirs, is nothing elfe but a hopelefs Shifto^ a dejperate Cauf'e, to 
 fuppofe, againft all (enfe, that thefe Gf«/^/7f J, f Romans ^ Ethio- 
 pians, and Corinthians) dcfiv^djohn^s Baptifm^. who Yc]eQ:Qd all 
 the Latvs and Cufioms of the Jews. 
 
 ' S E C T, VII. 
 
 TBe Qxi^kevs. jMafier-Obje^ion fwm i .Cor. i. i^,- 
 I thank GOD that I Baptized none of you ^ but Cvi- 
 fpus and Gaius. And Ver . 17. For ChrlSi fentme 
 mt to BaptizCj but to Preach the GoJ^el 
 
 FROM this PafTage they argue. That Water-Baptifm was 
 not commanded byC^rz/i^jbecaufe here St. Paul fays,That 
 he wasrnot lent to Baptize \ and that he thanks God, that he 
 Baptiz*J ib few of them. * But, 
 
 In 
 
[ " ] 
 
 In Anfu^r to this, Iwill firilofall premife, That a bare 0^- 
 jecflon^ without fbme ?;w/ on the other fide, does neither ju- 
 .ilifie their Caufe, nor overthrow ours ; For when a thing is Pro- 
 ved AffirmAtively^ it cannot be overthrown by Negative Diffi- 
 culties which may be ObjeOied. 
 
 You muft dilTolve the Proofs which are brought to fupport it ; 
 Nothing elfe will do. 
 
 For what Truth is there lb evident in the World, againfl 
 .which no Obje6lion can be rais'd ? 
 
 Even the Being of a God has been difputed againfl: by thefe 
 fort of Arguments ; that is, by r3.\CmgOhjeB-w??s, and ftarting 
 Difficulties^ which may not eafily be AnfwerM : But while tliofc 
 Demonftrative Arguments, which Prove a God, remain unfha- 
 ken, a thoufand Difficulties are no Dijproof, 
 
 And fb, Xvhile th&. Comma?id of Chrisl, and the Pra5iife of 
 his Jpofilesy and of all the Chriftixn World, in purfuance of that 
 Command, are clearly Provd, no Difficulty from an obfcure 
 Text, can fhake fuch a Foundation. 
 
 But I lay down this, only as a General Rule ; becaufe this 
 Method is fb much made ufe of by the Quakers fand others j who 
 never think of Anfwering plain Pr(?f?/} ; but byraifinga great 
 DuH 0^ Objections, wou'd bury and hide what diey cannot Dif- 
 prove. * 
 
 I fay^ that I only mind them at prefent, of this fallacious 
 Artifice ; for I have no ufe for it as to thefe Texts objeQed, to 
 which a very plain and eafie Anfwer can be given. And, 
 
 "Firft, I would obfervc, how tht ^Quakers can underftand the 
 Word Baptize to mean Water-Bapttjm, or no Water-Baptifm, 
 )\\ii as the Texts ieem to favour their caufe, or otherwife. 
 'i^jpof there is no mention of Water in either of the Texts ob je- 
 ded, only the fingle word Baptize. And wliy then mufl: they 
 .conftrue thefe two Texts only, of all the reft in the New Tefia- 
 ment, to mosLnWater-Baptifm <* Why? but only to flnain an 
 .Objedion out of them againfl: Water-Baptifm ? 
 
 But will they let the Word Bamize fignifie Water^Pajftifm, in 
 other places, as well as in thefe r ~ ^'*/ ''"• 
 
 They 
 
r=^i ... ^ 
 
 They cannot refufe it w^h any fnew or colour of Reafbn. 
 They muft not refufe it in J^s xviii.S', where the B^/'^/^/>^ of 
 Crijpii^' (mention'd in tlie firft of the Texts obje£led) is record- 
 ed. And therCj . it is not only faid of Cri(^us, that he was hA^ti- 
 z,edj but that many of the Corinthians hearings believed^ and were 
 baptized. By which, the Quakers cannot deny Watir-Baptifm 
 to be meant, fince they coniirue it {b^ i Cor. i. 14. 
 
 Secondly, We may further obferve,that in t\\€Ttyx,Acfs xviii.8, 
 Cri(pm is only faid tO have believed^ which was thouglit fiifrici- 
 ent to infer, that lie was ^^/'/•/^^^ ; which cou'd not be, unlels 
 all that believed^ were baptized : Which, no doubt, was the 
 Cafe, as it is written, Jch xiii. 48 . Js many as were ordained to 
 eternal Life ^ believed. And (Ch. ii. 41.) They that received 
 the Word J were baptized^ And (V. 47.) The Lord added to the 
 Church daily Juch as jljou*d be Javed, 
 
 So that this is the Climax or Scale of Religion. As many as 
 are ordained to eternal Life d© ^^//>^'e ; And they that believe^ 
 ^Yt baptized: And they that are baptized^ are added to the 
 Church. 
 
 And to fhew this received Notion, That whoever did believe 
 was baptized, when Paul m'et fbme Difciples who had not heard 
 oiih^Holy GhoH, Ac'ls xix. ^. he did not ask them whether they 
 had been baptized, .or not ? He took that for granted, fince 
 th.ey believed. But he asks, Vnto what were ye baptized ? Suppo-- 
 flng that they haii been baptized. 
 
 Thirdly, Here then this Objection of the Quakers, has tunfd 
 into an invincible Argument againft them. 
 
 They have, by this, yielded the whole Caufe : For if the 
 Baptifm, i Cor. i. 14. be Water-Bapttfm.j then that Baptifm, 
 Ach xviii. 8. mufl be the fame : And confequently all the otner 
 Baptifms, mention'd in the Ac}Sy are, as thefe, Water-Bap- 
 tifms alfb. 
 
 But, befides the Quakers Confeflion (for they areunconflant, 
 and may change their Minds) the thing fliews it felf, that the 
 Baptifm mention'd, lOr.i. 14. was iVater-Baptifm ; becaufe 
 Paul there thanks God, that he baptized none of them but Crifpus 
 md Gaius. Wou'd the Apojlle thaiik God that he -had baptized 
 
 9:> 
 
T H 1 
 
 To /fjv, ' with the Holj GhoB ? Or wou'd he repent of baptizing 
 "withtlit Holj Gholf? Therefore it\nufl be the JVater-Bapn/m 
 which was here fpoke of. 
 
 Fourthly, But now, whatis theReafbn, that he was glad he 
 had hptized So few with Water-Bapifm? And he gives the 
 Heafbn, in the very next words. (V. 15.) LeJi any Pjau^dfaj^ 
 ■that I had bapizedin mine cwn Name. What was the occafion 
 of this Fear P It is told from V, 10. 7'hat there were great Di- 
 I'ifions and Contentions among thefe Corinthiayis^ and tliac theie 
 were grounded upon the ^Emulation that arofe among them, \Yi 
 behah^oftlieirfeveral Teachers, One was for P^///, another for 
 AplloSy others for Cephas., and others for ChriH. 
 
 This wou'd feem, as if the Chriftian Rehgion had been con- 
 tradiQory to it felf ; 
 
 As if ChriB^ and Cephas, and Faul, and Jpo/Ios lud fet up 
 a^ainft one another ; 
 
 As if they had not all taught the fame Dodrine: 
 
 As if each had preach'^d uph/mj/f., and nctChrifl- : 
 
 And had baptized Difciples, each m his own Name., and not in 
 Chrifi''s ; and had begot Followers to himjelfj and not to 
 Phrift. ^ . 
 
 To remove this fb liorrible a. Scandal, St. Paul argues with 
 great zeal, (V. i^.) // Christ .divided? (fays he) H^as Paul 
 Crucified for you ? Or weru ye baptized tn the Name of Paul? / 
 thank Gody that I baptized none of you but Crifpus and Gaius ; left 
 any jhould fay^ That I had baptized in mine own Name. 
 
 There needs no Application of this, the Words of the Jpofile 
 are the mfelves fb plain. 
 
 He didnot thank God, that they had aothtm baptized ; but 
 that He had not done it. 
 
 And this, not for any flight to Water-Baptifm ; but to obviate 
 the Objection of his baptizing mhis own Name. 
 
 Fifthly, By the way, this is a ftrong Argument ^ovWater- 
 'Baptifm : Bccaufe the Inward Bapttfm of the Spirit^ ccmeth not 
 with O.bfervation d.nd.Shew.^ but is n'/V/;//^ us, £»/('. xvii. 20, 21^ 
 ,Nor is it done in any Body's Name, itis^Lntnward Operation up- 
 X>n the Heart,^ 
 
 But 
 
[-5] 
 
 But the outward Bap^ifm is always done in fbme NaNte 
 or other; in his JVame whok Difclple you are t, ber ei?y ms^dc 
 and Admitted. 
 
 Therefore it muft, of neceffity, be the ontward Baptifm, of 
 whicli St. Paul here fpeaks ; becaufe it was outwardly Admini- 
 ftred, m^iidi^in outward Na?ne. And he makes this an Argu- 
 ment that he had not made Difciples to himfelf^ but to Christ ; 
 becaufe he did not Baptize them in his own Name, but in 
 Chrtsfs. 
 
 Now this had been no Argument^ butpcrfeft Banter^ if there 
 had been no outward Baptifm^ that the People cou'd have both 
 feen and heard. How otherwife cou'd they tell in what A^ame^ 
 or no Name they were baptized^ if all was Inward and Invi- 
 ftble ? 
 
 But I need not prove what the Quakers grant and contend for, 
 that all this was meant of iVater-Baptifm ; becaufe otherwijfe 
 their whole ObjeQion, from this place, does fall. 
 
 VI. But they wouM infer as if no great ftrefs were laid 
 upon it ; becauie that few were fb baptized. 
 
 I Anlwer; That there is nothing in tlie Text which does in- 
 fer, that few of thefe Corinthians were baptized. 
 
 St. P.1!/// only thanks God, that \\q himfelf \\?iA not done it, 
 except to a few, for the Reafons before givenw But Acls xviii. 8. 
 it is [aid. That befides Crifp:^Sj whom Paul himself, baptized, 
 Many of the Corinthians were baptized, 
 
 iS^ay, they wqvq all baptized, as many as believed^ as before 
 is prov'd. And, in this very place, St. Paul taking it for grant- 
 ed, that all who ^^//>^'^^, vvtvtbaptiz'd, which I have already 
 obiervMfromhisQaeilionto^^r/-^/;? D.fciples, A8:s xix, |. not 
 whether they were ^l«/>^/.2:f^; but unto what, i.e. In what Name, 
 •they had been baptized ? So here i Ccr. i. 13. He does not make 
 the Quedion, whether they had been ^^Iz/^f/ii^^ ? That he takes 
 for granted. But in what Name, nere ye baptized 'f Which fup- 
 pofes, not only that rfZ^Vv'"ere^^/?/-i5^^i, but likewife that all who 
 were baptized, were baptized in ibruQ outward Name ; and there- 
 fore that it was the Outward, i. e. tVater-Baptifm. 
 
 B ' VUj 
 
[ ^6 ] 
 
 VII. But the (econd Text objeded, F. 17. is yet to be ac- 
 counted for ; where St. Pant fays, ChriB j'em me not to Bap- 
 tiz~c^ hut to Preach the Gojpel. Tliis he faid in juftification of 
 himfelf for having ^^/^/-/'^'^ ib few in that place; for which he 
 blellesGod, becaufe, as it happened, it prov'd a great juftifica- 
 tion of his not baptizing in his own Name. 
 
 But then, on the other hand, here wou'd ieem to be a Neg- 
 le£l in him of his Duty : For if it was his Duty to have bap- 
 tiz'd them aii^ and he baptiz'd but a few, here was a great 
 NegleQ:. 
 
 In Anfwer to this, we find, that there was no Ncgleffc 
 in not baptizing them, for that, not a few but many of the C(?- 
 rinthians were baptized^ Acfs xviii. 8. that is, as many as be- 
 lieved, as before is fhewn. 
 
 But then who was it that baptized thofe many ? For St. Pad 
 baptized but a few, 
 
 I Anfiver. The Jpojlle employ'd others, under him, to Bap- 
 tize. 
 
 And. he vindicates this, by faying. That he was not fent to 
 Baptize, i. e. principally and chiefly ; that was not the chief p^Lrt 
 sf hisCommiflion : But the greater ^nd more difficult p2ivt was 
 that of Preaching, to Dijpute with, Perfwade and Convert the 
 Heathen World. To this, great Parts, and Cottrage, and Mtra- 
 culotis Gifts v/ere necefTary : But to Adminifter the outward Form 
 ofBaptiJm to thofe who were Converted, had no Difficulty in it ; 
 requir''d no great Parts, or Endowments, only a lawful Commif- 
 fton to Execute it. 
 
 And it wou'd have taken up too much of the Apofihs time, it 
 was impofTible for them to have baptized, v/ith their own Hands, 
 thofe vafl: Multitudes whom they Converted. Chriftianity had 
 reach'd to all Quarters of the then known World, as far almoft, 
 as at this Day, before the ^/^ij.'^/fj left the World. And cou'd 
 Twelve Men Baptize the whole World? Their Progre^ was not 
 the leaft of their Miracles : The Bread of Life multipiy*d faff er, 
 in their Diflrihution of it, than the Loaves by our S a v i o u rV 
 Breaking ot them. St. Peter Converted ^hout three Thoirjand at 
 one Sermon, ABs ii. 41. And at another time about fve Thou- 
 fand, Ch. iv. 4. Multitudes both of Men and Women. Ch. v. 14. 
 Many more than the Apoftles couM have counted ; rpuch moie 
 
 tliaa. 
 
[ ^7 ] 
 
 than they cou'd have baptized ; for which if they had ftay'd, 
 they had made flender Progrefs. No. The Afofiks were lent, 
 as loud Her aulds, to proclaim to all the Earth, to runiwiftly, and 
 gather nriuch People ; and not to ftay (they cou'd not flay) for 
 the baptizmg with their own Hands, all that they Converted : 
 They left that to others, whom they had ordain'd to Adminifter 
 it. Yet not fb, as to exclude themfelves ; but they themfelves 
 ^A Baptize^ where they faw occafion, as St. Paul here did 
 Baptize Crijpm and Gaimj and the Houfe of Stephana^j fbme 
 of the Principal of the Corinthians. Not that he was oblig'd 
 to have done it himfelf, having others to whom he might have 
 Ml it : For he was aotfenf, that is, put under the Necejfity to 
 Baptize with his own Hands, but to Preachy to Convert others, 
 that was his principal Province, and which he was not to neg- 
 left, upon the account of baptizing^ which others could do as 
 well as he. 
 
 But if you will fb underfland the Words of his not hzmgfem, 
 i.e. that it was not within \\\sCommiJJion, that he was not Im- 
 porver'^d by Christy to Baptize^ then it wou'd have been a Siriy 
 and great Frefumption in him, to have baptized any body. 
 
 Nay more. This Text, thus underftood, is flatly contradi- 
 £loryto Matt, xxviii. 19. which fays, Goj Baptize : And this 
 fays, I am not [ent to Baptize, 
 
 Thefe are contradictory, if by, lam not [ent j be underftood^ 
 I have not Bower or Comrniffion to Baptize. 
 
 But by, I am not [ent., 'no morels meant in this Text., than 
 that Baptizing is not the chief or principal part of my Commifft^ 
 on. As if a General were accufed for Mufiering and Lifiing Men 
 in his own Name., and not in the/0;?^'s, and he fliou'd lay, m 
 Vindication of himfelf, that he had never lijled any, except fuch 
 and fuch Officers \ for that he was not jent to Mufler., or Drill 
 Men, or to Exercife Tr£?cj^j or Regiments., but to Command the 
 Army : WouM it follow from hence, that he had not Power to 
 Exercife a Troop or a Regiment., or that it was not within his 
 QommtjTion f Or if a Doctor of Phjfick fhould lay. That it was 
 not his Part to compound Medicines^ and make up Drugs (that 
 was the Apothecarfs Bufinefs) but to give Prefcriptions ; wou'd 
 any Man nifer from this, that he might not Compound his own 
 Medicines if he pleas'd ? v \ 
 
 E 2 Or 
 
[ ^s 1 
 
 Or if (to come nearer) ^Profeffor of Uivimty^ or a Bijhop'^ 
 Ihou'd fay, lliat he was not fe?}i to Teach School', this wou'd 
 not imply that he might not Kjef School \ nay, he ought, if 
 there were no others to do it : So the Apoftle of the Gentiles was 
 notfenr to fpend his Time in B/tptizmg, Vifui^gthe Sick^ or 
 other Parts of his Duty, (which others might perform) fb 
 as to 'hinder his great Work in Converting of the Gentiles: 
 All of whom he couM not Baptize^ nor Fipt all their Sick : 
 Yet both thefe were within his Commifjion^ and he might 
 and oiioi Execute them where he faw occafion. As if al] the 
 Sick in London fhon'd expeQ: to be Vifited by the Bifhop of 
 London ; and all the Children (liou'd be brought to ht baptized 
 by him ; he might well fay, That he was not fent to Bapriz?^ 
 or to Vifit their Sick^ but to look after his Epijcopal Function : 
 And fend them for thefe O^^r^j, to others, under him : And yet 
 this wou'd no ways imply, that thele Offices were not within 
 the Epifccpd CommifTion ; or that lie was not fent both to Bap^- . 
 tize^ and to Vifit the Sick : But only that he was not {hiitfrinci- 
 pally and chiefly to Baptize^ or to Vifit the Sick. 
 
 And as to that Phrafe of being y^;?/-; w^e find it us'd in this 
 fame fenfe, to mean only being chiefy and principally fent. 
 Thus/ Gen. 'xlv. 8. Jofeph laid to his Brethren, It was not you 
 that fent me hither^ but God^ It was certainly his Brethren who 
 fent liim, for they fo/d him into Egypt : But it was not They, 
 principally 2ind chiefly ^ but Gody who had other and extraordi- 
 nary Ends in it. 
 
 Add.mwas not deceived (fays the Apoftle, i Tim. ii. 14.) but 
 /helVoman being deceived, ivas in theTranfgreffton. jidam w^s 
 deceived, and/<r//as wellas the ff^^w4Az; but the meaning is, he 
 was not firfl, or principally deceived. 
 
 Again. As for you who ftick lb clofe to the Letter (when it 
 leemeth toferveyour turn) Go ye and learn what that meaneth^ I 
 WILL HAVE Mercy, and not Sacrifice, M/?/^/. ix. 15. 
 
 By which it cannot be underftood, that God did not require 
 Sacrifice ; for he commanded it upon Pain of Death. Yet he lays, 
 (Jer. vii. 22.) I flake not unto your Fathers , nor commanded them 
 — concerning Burnt-Offerings, or Sacrifices : But this thing Com- 
 ■mamkd 1 them., f^J^^^j Obey my Voice^ Sec according as it is 
 written, ( i Sam xw, 22.) To Obey is better than Sacrifice. 
 
[ ^9 1 
 
 By all v/hich cannot be m€ant,that God'uid not Command thei 
 Jews concerning BHrnt-Ojjerings diXX^ Sacrifices (for we know 
 how paiticiilarly they were commanded) but that tht out ward 
 Sacrifice was not the chief and frimipd pait of the Command ; 
 which reipedled chiefy tlie mvMrd Sacrifice. and Circumcifion of 
 tliQ Heart. 
 
 Which when they ne.gle8:ed, and leanM wholly to the Out- 
 rvardy then God detefts their {jhlations\ Ifa. i. 14. Tonr new 
 Moons y and your appointed Feafs mj Soul hateth, I am tveary to 
 bear them. And he fays, V. i 2. Who-haih required this at your 
 Hand ? 
 
 It was certainly GiJ^aJ who had required all thefe things at thein 
 hands; hutxht^Q outward P erf or-ti'iances^ (tho"* the Neglect Of A- 
 bufeo^ them,waspunifliedwith Death) yet they were- not the 
 chief and. principal part of the Command, being intended 
 chiefly for the fake of the Imvard sind Spiritual Part : From which 
 whc;n they were feparated, they were (like the Body, when tlia 
 Soul is gone) a dead and a loathfome. Carcass of Religion : 
 And which G<9^ is therefore faid, not to have commanded, be- 
 caufe he did not Command them without the other : As he made 
 not the Body without the Soul ', yet he made the Body as well as 
 thsSoul, 
 
 VIII. And as there is Soul and Body m Man, fo (while. 
 Man is in the BodfJ there muft be a Soul and Body of Religion ^ 
 that is, an outward and an inward Worship, with our Bodies 
 as well as our Souls, 
 
 And as the Separation of SouL 2indi Body m Man^ is called 
 Death ; lo is tiie Separation of the outward and the inward Part 
 of Religion, the Death and Deflruliion of Religion , 
 
 The outward is the Cofk, and the inward is the Wine, The 
 Coik is no Part of xh^Wine ; but if you break the Q^tsk, you 
 lofe the Wine, And as certainly, whoever deftroy the outward 
 Inflitutions o^- Religion, lole the inward Parts of it too. 
 
 As is fadly experienc'd in the Quakers, who, having thrown 
 off the outward Baptifm, and the other Sacrament of ChriFfs 
 Death, have, thereby, loft the inward thing fignify'd, which 
 is, the P E R s o N A L Chriff, as Exifling without all other Men y 
 and having fo 6'^^<?rV, Rofe^ Jfcended^ aiid now, and lor ever, 
 
 Smeth 
 
[ 50 ] 
 
 Sttt.eth in Heaven^ in his true proper Human Nuture^ Without 
 all other Men, This the Quakers will not own, (except fbme of 
 the New Separation) and this they have loft, by their Negle6t 
 of thole outward Sacraments^ which Christ appointed for this 
 very End (among others) that is, as Remembrances of his 
 Death : For it had been morally impoffible for Men, who had 
 conftantly and with due Reverence^ attended thefe holy Sacraments 
 of Baptifm and the Lord'*s Supper, ever to have forgot his Death, 
 fb lively reprefented before their Eyes, and into which they 
 were baptized ; or to have turn'd all into a mcer Allegory, per- 
 form'd within every Man's BreaFi, as thefe Quakers have 
 done. 
 
 But the Enemy has perfwaded them to break the C^isk,2ind de- 
 ftroy the Body of Religion ; whereby the IVine is fpilt, and the 
 Soul of Religion is fled from them : And by neglecting the out- 
 ward Pxrt, they have Igft the whole inward, and Tr^th of Religi^ 
 on ; which is a true Eaith in the Outward ChriH, and iw the 
 Satisfaction made for our Sins, by his Blood Outwardly , 
 jhed ; and in his Interceffion, in our Nature, as our High-Priest, 
 at his Father'^s Right Hand, now, in Heaven ; into which Holy of 
 Holies, He has carry'd his own Blood of Expiation, once of^er'd 
 upon the Cro/T, d.nd prefents it, for e-ver, as t\\Q Atonement and 
 full f atii fact ion ^ox the Sins of the whole World; but apply 'd 
 only by true Eaith and Repentance, thereby, becomes fully Etfe- 
 £bual iox\\<t Salvation of every Faithful Penitent. 
 
 This is the only true Chriftian Faith : And from this the Qua- 
 ^^rj have toidlly fallen; and that chiefly, by their M^^ throw- 
 ing off th^ Outward Guards, Prejervatives, Fences, Sacra- 
 ments, and Pledges of Religion. And thofe Outward Means 
 of Grace, which ChriH has commanded, and given us as the only 
 Outward Groun'ds for our Hope of Glory. For how can that 
 Man get to Heaven, 'v^ho Vvill not go the way that ChriH Jias 
 appointed ; ■ who came dow'i; from Haven, on purpofe to Jhew 
 and lead us the way thither : yet we will be wifer than he, And 
 fault with his Inftitutions, a^ being too much upon the Outward ; 
 and think rhat we can and may Spiritualize themjf^er,and make 
 the way porter than he has done 
 
 IX. 
 
L 5M . 
 
 IX. But to return, if the Qnakers cou'd £in^ fuch l^extf 
 concerning B/iptiJ??/, as I have rbewn above concerning Sacriji' 
 cesy as if it were laid, 'I'hat God did ?wt command Baptifin ; that 
 he hated /V^and was weary to hear it^ that he would not have it^ ^c. 
 If fuch J'f ^/-j cou'd be found, How wouMthe Quakers triumph i 
 Whowou'dbe able to fl:and before them! And yet, if fuch 
 were found, they wou\l prove no more againft the outward 
 B A p T I s M, than they did againft the outward Sacrifices, 
 i, e. That if any regarded nothing elfe in Baptifm, than the 
 outward JVafiwg^ it wou'd be as hateful to God, as the Jewifi 
 Sacrifices, when they regarded nothing more in them but tlie 
 Outward. 
 
 And it may be truly (aid, That God did not Command either 
 fuch Sacrifices, or fuch a Baptifm ; becaufe he commanded not 
 the outward alone, but with refpeQ: unto, and chiejij for the fake 
 of the Inward, 
 
 And, therefore, as all thefe, and other the like Expreflions 
 in the Old Teftament did not at all tend to the Abolition^ only to 
 the Rectification of the Legal Sacrifices : So, much lefs, can that 
 fingle Exprellion, i Cor.i. 17. ofPauPs faying' (upon theocca- 
 fion,and in the fenfe above mcntion'd)that he was not fent to Bap- 
 tize, but to Preach , much lefs can this infer the Abolition oiBap- 
 tifm \ being as pofitively lommanded, as Sacrifices were under 
 the Law, and as certainly pra5l-is''d by the Apvftles, as the Sacri- 
 fices were by the Levittcal Priefis, 
 
 X. Now fuppofe that I Hiould deny, that Outward 
 Sacrifices were ever commanded ; or, that the Jewj did ever pra- 
 Bife them : And fhou'd Interpret all that is faid of Sacrifices, 
 only of the Inward, as the Quakers do of Baptifm ', and I fhou'd 
 produce the Texts above quoted to prove that God did not com- 
 mand Sacrifices, which are much more pofitive than that fingle 
 one which is ftrain'd againft Baptifm : I fay , fuppofe that I fhou'd 
 befb Extravagant as to fet up fuch a Notion, what Method (ex- 
 cept that of Bedlam, whicli, in that Cafe, wou'd be moft pro- 
 per) cou'd be taken to convince me ? And fuppofe I fhou'd gain 
 as many Profelytes as G. Fox has done : And we fhou'd boaft 
 
 our 
 
[ 
 
 r-] 
 
 oui' Numbers, ^r\di Light rvuhin, 8cc. wou'd not this following 
 Method be taken with us ? 
 
 1 11:. To fee how Sacrifices are actually iis'd now in tliofe Parts 
 of the World where they do Sacrifice, And being convinced that 
 thele do uie outrvard Sacrifices^ and underljand the firft Com- 
 mand to ^Vr/jff^, inthatlenfe, to inquire 
 
 2dly, Whether they did not receive this from their Fathers, 
 fo upward, to the firft Inftitution? And is not this the fiireft 
 Rule to find out the meaning of the frH Command ? viz,. How 
 it was u/^derfiood 3.nd praf^u''d by thoie to whom the Command 
 was/ri? given ; and from them, through all Ages fince. Upon 
 all which Topicks, the prefent IVater-Baptifm^ now usM, may 
 be as much demonftrated to be the fame which was pr^cJis'^d by 
 tliQjpoftles, and coniequently, which -wslS commanded by Chrifr, 
 as the outrvard Sacrifices can be fliewn to have been, at firft, com- 
 manded to ths. Jews ^ 2.nd pracfis'^d by them. 
 
 "XI. And as for that precarious Plea, before confuted, 
 of the Bapttfm which the Apoftles praclis'd, being only a Com- 
 plyance with the y^H^/ ; there is xrovq Pretence -to fay, that the 
 Jewiflj Sacrifices were in Comply ance with the H -at hen S aerify 
 ceSj which were long before the LeviticaiLaw. 
 
 . I fay, there is more Pretence for this, but not more Truth, 
 More pretence^ becaufe it has been advanced of lare, by 
 Men of greater Figure than Qjiakers^ That the Leviticd 
 Sacrifices were commanded by God, in Complyance with the 
 Gentile Sacrifices j w^hich were before ufed. 
 
 But this is a Subject by it felf. I now only fliew the Q^^^ 
 kers^ t\\2it there is more ground to fpiritualiz,e awv^ySacri/jcBs 
 from the Letter ^ than Baptifm ; more pretence for it from Texts 
 of Scripture^ and from fbme odd Opinions of fbme Learned 
 Men. 
 
 And if the Denial of Outward Sacrifices wou'd be coun- 
 ted (as the like of Baptifm \v3.s^ whi^nfirH ftarted) to be 120- 
 thing fhort of MW;?^/r, the continuance of tlia.t Di/frachon for 
 46 Years together (jis in the Cd.ie of Bapti/mJ might make it 
 more familiar to us, but would abate nothing of the Vnreafon- 
 ableneji. 
 
 XIL 
 
f 53 ] . . 
 
 XII. I believe the Reader, by this time, cannot but think 
 that I have taken too much neediefs Pains, in Anfwer to that 
 Objedion of St. PauPs faying that he was not fent to Baptizey 
 but to Preach : But I (peak to a fort of Men, who are us'd to 
 Repetitions^ and will not take a Hi^^t (unleis it be on their fide) 
 and therefore I enlarge more than I wou'd do, if I were writing 
 to any otjiers. But I think I have faid enough, even to them^ 
 to fhew, that the Meaning of the Jpofile in this Text, was on- 
 ly to prefer the Office of Preaching, befoi;e that of Baptizing. 
 But I muil withal deftre them to take notice, that the Preacfj- 
 ingj that is, Puhlifiing of the Gojpel, at firfl: to Heathens^ was 
 a very diiTerent thing, and of much greater Neccjfity^ thanthcfe 
 let DifcourfeSy which we now call Preaching in Chrijtian Audi- 
 tories. 
 
 XIIT. Let me (to conclude) add one Argument more, from 
 tliis Text, I Cor. i. 1 7. why that Baptifm , mention'd Matt. 
 xxviii. 19. cannot be meant of the Baptifm with the Holy GhoH. 
 Becaufe if when ChriH fent his Jpoflles to Baptiz,e, the meaning 
 was (as the Quakers wou'd have it) to Baptize with the Holy 
 Ghosf; then the Apoftle Paul faid in this Text, i Cor. i. 17. 
 That he was not fent to Baptize with the Holy Ghost Whiclr 
 fenfe, fince the Quakers will not own, they cannot reconcile 
 thefe TextSy without confefling, that that Text, Matt, xxviii. 1 9. 
 was not meant of the Baptifm with the Holy GhoH^ and then it 
 muft be meant of the Water-Baptifm. 
 
 SECT. VIII. 
 
 Objeff ion from 1 Pet. iii. ai. 
 
 THE Words of the Text are thefe. The like Figure iphere- 
 unto (i, e. the Ark) even Baptifm^ doth alfo now fave ui^ 
 (not the putting away of the Filth of the Pl^'fhf but tht Anfwer of a, 
 Good Confcience towards God) by the Refurre^ion of Jefus 
 Qhrin. 
 
 F From 
 
[ 3+ ] 
 
 From whence the Quakers argue thus : That Baptifm doth 
 not confift in the outward Wafljing^ but the inrvard. 
 
 And fb far they argue right, That the inward is the chief and 
 frincifal part ; and therefore, that if any regard only the ouu 
 tvArd Wajhing of the Skin, in Baptifm, they are indeed fru- 
 llrated of the whole Benefit of it, which is altogether Sfi^ 
 ritual. 
 
 And it has been obierv'd SeB. VII. latter part of N'umb. vii. 
 That if only the outward Part of the Sacrifices^ or Circuwcifion^ 
 and other InfUtutions under the Law^ \\'ere regarded, they were^,, 
 hateful to God^ and he rejected them ; tho', at the fame time, he «| • 
 commanded the Performance of them, under the Penalty of " 
 Death. 
 
 Thus it is in the In/litutions of the GofpeL The Imvard and 
 Spiritual Part is the chief) and for the fake of w^hich only, the 
 Outward is commanded : But this makes the Outward neceilary, 
 infiead of throwing it off ; becaufe (as it was under the Law) 
 the Outward W2.S ordained as a Means whereby we are made Par- 
 takers of the Imvard : And therefore, if we negleO: and defpife 
 the Outward^ wiien we may have it, we have no Promife in the 
 Gofpel to Intitle us to the Imvard : As he that negle£ls the MeanSj 
 has no Reafbn to expeQ; the End. It is true, a Miracle may do 
 it ; but it is Prefumption, and Tempting of God^ to negleQ; the 
 Outward Means of God's AppointmiCnt, in expedation of his Mi- 
 raculom Interpofition, againft the Method which he has com- 
 manded. As if provoking of God^ did Intitle us the more to 
 his Protecfion ! Or^ as if we were M^ifer than He, to mend 
 ^nd alter his -Inftitutions J and. ^//^e;?/^ with them, at our Plea- 
 fiire ! 
 
 Here let it be minded, that the Jrk is put only as a Type of 
 Bapilfm • Therefore Baptifm is the more worthy, and more necef- 
 fary. And to neglecl-B^//-//'^, is to venture ya?/>»w/>^ in the£?^- 
 lus,e, without the ^r^. 
 
 if; F. r T 
 
[ 35 ] 
 
 SECT. l± 
 
 The Quaker-Objedion Jro.^^ Eph. iv. 5. 
 
 L.'T^HE Words of the Text are thefe. 0,^e Lord, ose Faith, 
 j^ one Baptijm \ whence the Qmkers argue thus. Tha': 
 Water-Baptifm is one Baptijmy and the Bapufm with the H.ylj 
 Ghosl^ is another Bapiijm ', becaufe the one is the Oia-va^d, and 
 the other the Imvard Baptifin ; and ontivard and inward are trvo 
 Things : Therefore that thele mufl: be two Baptiims : which, 
 they fay, is contrary to this Text, that fays, the Chriftians have 
 but One Baptijm, as they have but One Lord, and One 
 Fait/j, 
 
 II. I Anf\ver. Outward and Inrvard are Trvo things ; but yet 
 they hinder not the X^;^/>j oi that which is compos'd of Both, 
 Thus Soul and Body are Two things, and of Natures the moil: 
 different of any Two things in the World ; yet they hinder 
 not the Unity of the Man, who is compos'd of Both, Nay, 
 it is the Cowpojition of thefe Two that makes up the One 
 Man; infbmuch, that when thefe Two are Divided, the Max 
 is no more ; for it is nothing elfe which we call Death, but 
 the Separation of Soul and Body, 
 
 And (as before fliewn, Se^i. VII. Num, VIII.j while there 
 is Soul and Body in Man, there muft be a Soul and Body of Re- 
 ligisn, that is,* an Outward and an Inward Part of Religion : 
 And if we deftroy the Outward, we fl:all lofe the inward ; be- 
 caufe the Outward was defign'd for the Safety and Prefervati- 
 on of the Inward, 
 
 It is true, that the Fnward is the Chief and Principal Part, 
 as of Man, fb of his Religion : But this does not infer, that 
 the Outward is not likewife neceiTary. We are commanded, 
 Rom. xii. i. to Prefent our Bodies a living Sacrifice, and this is 
 calPd our Reafonable Service, For, is it not Reafonable, that, 
 li nee our Bodies are Go^'s Creatures, as well, as om Souls, He 
 Ihould have the Adoration and Service of our BodieSy as well as 
 of mt. Souls f F 2 There 
 
[36] 
 
 There is no Outward or Vublick Worship but by our Bo- 
 dies ; we cannot otherrvife exprefs the Inward Devotion and 
 Adoration of our Minds, 
 
 And this is fo Natural^ that whoever has a due Reverence 
 and Awe of the Divine Majejiy, cannot help to Exprefs it Out- 
 rvardly, by the Adoration of his Body^ in his Approaches to 
 God^ even tho' in Private. As our Blejfed Saviour^ in His 
 Agony, fell frofirate upon ///i- Kt^f to the Earth. 
 
 And whoever deny the Outward iVorfJjip to God^ or perform 
 it flovcnlj^ and care le fly ^ it is a full Demonliration that they 
 have no True and Real Devotion^ or Jufi Apprchcnjton of the 
 
 Therefore the Outward Part of Religion muft, by no means, 
 be let go, becaufe the Inward certainly dies, when the Out^ 
 ward is gone. 
 
 But the Outward and the Inward WoRS h i p of God are 
 not Two Worfhips, but only Two Parts of the fame Wor- 
 fhip. As Soul and Body are not Two Men, butTwo Parts of the 
 fame Man ; fo the Adoration of this One Man, Outwardly in his 
 Sf^iy, and Inwardly in his *S^«/, is not Two IVorfiips, but 
 Two Parts of the Same Worjhip. 
 
 in. There is but £>;?f F^/>^, yet this F^/V^ confifts o^ feve- 
 rat Parts, There is a Faith in G^^, of which the Heathens do 
 partake : There is a Faith in Chrifi^ which denominates Men 
 Chrifiians : Yet thefe are not Two Faiths in a Chriftian, but 
 T w o P^r/^j- of the Same f '^/>/>. There is hkewife a f4/>^ 
 m the Promijes of the Gd?^^/ ; and that what is therein Com- 
 mandedy is fromG^?^; And there are Degrees of this Faith ^ of 
 which one Chriftian does partake more than another. And 
 yet to Qhrifiians there is but One Faith, 
 
 The Belief of a God^ and of Chrifi, are Two Faiths or 
 Hehefsy becaufe' many do Believe a GW, whado not Believe in 
 ilhnfl : Yet, • in a Chrifiian they are not T w o Fatths , but 
 One Faith \ becaufe the one^ that is, the Faith in Chrifi, does 
 fuppofe the other, that is, the Belief of a Gt?^ ; it only Mdds to 
 it, and J5«//ij upon it. And this makes them no more Two 
 • Faiths^ thaa building an Houfe a Story liigher makes it 1 w o 
 
 97^ "f" ■ ' ' lY.Therc, 
 
[ 37 ] 
 
 IV. There is but Om Lord, that Is Chriji ; yet He confifts 
 of an Outward and an Imvard Part, of Body and Sou/. Nay 
 more, of both the Divine and Human Natures. I might urge 
 the different Perfons in the One Divine Nature ; but this will be 
 no Argument to the Quakers, wiioDeny it. But they Denv not 
 (feemingly at leaf!:) the Divinity of Chrift ; and therefore, as 
 this Lord is but One, tho' confifting of ieveral Natures', and 
 His Faith and H^orfljip but One, tho' confifting of ieveral Parts j 
 why may not His Baptifm be hkewile One, tho' confining of 
 an Outward and an Inward Part ? 
 
 V. There was an Outward and an Inward Circumcision, 
 as well as an Outward and Inward Baptism; yet no Man will 
 fay, that there were Two Circumcifions under the Law. As 
 little Reafbn is there to fay, That there are Two Baptifms 
 under the GoJpeL See what is before faid, Sect. VII. Num. X, 
 & XI, of the itronger Preflimptions to deny the Outward Sacri- 
 fices under the Law, than ihQ Outward Baptism under the 
 GoJfeL 
 
 VJ. Let me add, that Circumcijion was difcontinu'd 40 Years 
 in the Wildernefs ("Jofh, v. 5. j yet this was made no Argument 
 againft the Reviving and Continuance of it afterwards. „ 
 
 But Bapijhi has not been difcontinu'd one Tear, nor at all ia 
 th^Chrifiian Church, fince its firftlnflitution by ChriH. 
 
 If the Quakers cou'd find fiich a Difcontinuance of Baptifm^ 
 as there was of Circumcijion, they wou'd make great Advantage 
 of it ; tho' it cou'd be no more an Argument in the one cafe, than 
 in the other. 
 
 But fince they have not even this fmall Pretence againft it, the 
 Con ft ant and Uninterrupted Practice of Baptifm, in all Chrift tan- 
 Churches, ihiOU^ all Ages, is an In efragable Argument againfl 
 them ; and fhews them to be Diffontint from the whole Church 
 
 ofCHRIST, 
 
 S EC T. 
 
E 38 ] 
 
 S E C T. X. 
 
 An ObjeBion fiom Heb. vi. i. 
 
 .,,^. ^ CouM not have imagiiiM that this fliouM have been made 
 J^ an Obje^Hon^ if I had not feen it urg'd as fuch, in a Book 
 printed this Year, 1696. Intituled, John Baft ijlh Decreafw.g^ 8c c* 
 By John Gratton, Where he urges mightily this Text, as a 
 :..: plain Prohibition to the further Connmame of Bafiifm, He lays 
 great ftrefs upon the Word Leaving, Therefore Leaving the 
 Principles of the Do^rine of ChriH^ let m go en unto Fer feci ion, 
 ^ -Leaving (faith he, P. 45.) Mark^'L'EA.Ni'i^G the Principles^d^c, 
 And Baftifm being nam'd in the fecond Verfe, he infei's, That 
 the Apoftle here Commands to leave off the Praftice of Baptifm, 
 which, he fays, had been Indulg'd to the firfl: Converts to Chri- 
 flianityy with other Jervifh Ceremonies. As to the fuppofed In- 
 dulging ofBaptifm^ on account of its being a Jewijh Ceremony^ it 
 is anfwer'd before, SeQ:. VI. Pag. 19, 20, 21. But now 
 as to this Inference from Heb, vi. i. John Gratton fays, P, 47. 
 f ^^hat this word Leaving feems to entail the foregoing words in 
 ''■.the Chapter before, where he (the Apoftle) had been telling thern 
 'of their Childijhnejs (he mentions the Doclrine of Baptifm^ which 
 cannot prove the Impojing of W^tQV-BsL^tiim, any more than all 
 the rest) and was now for bringing them on to a further St ate ^ where 
 
 they might know Perfection And it feems clear to me, that 
 
 there was fome need for thoje things^ theyhadfo long lain like Chil- 
 dren weak, and Babes in^ to be left. Therefore leaving thefe, let 
 us goontoPerfeftion ; and fatth further \ This will we do, if 
 God permit : But if they had been commanded by Christ ^ to have 
 been ufedto the World's End^ then why Jbou'd Paul have been Jo ear- 
 nest At that Day^ which wa^ foon after ChriJPs Afcenfon, to have 
 had them then to leave them ? Thefe are his words, and a great 
 -deal more to the fame purpofe. And 'm the fame Page, he 
 ranks Baptifm with CircamctJIon, Pajfover, and other Jewijb 
 Pxites. 
 
 II. But 
 
[ i9 ] 
 
 II. But it is very wonderful, how any Man cou'd flint his. 
 Eyes fo hard, as to overlee not only the whole Scope^ but the 
 very HV^ of this Text, Can fiich a Bhndnefs be other than 
 wihul ? The Jpojlie was reproving fbme of tlie Hebrem for their 
 (lender Proficiency in the.Knowiedge of the Goffel. And that 
 he cou'd not lead them to the Higher Myjlerks, they hardly yet 
 being well fixed in tlie very Rudimems and Fundamentals of 
 Chrifiimity: As if one fliouM (ay/ That he would make an ill 
 Doifor of Divinity, who had not yet learned his Catechifm, 
 
 For the Jpofrle in the former Chapter having treated of the 
 M}'fl:erious Parallel 'twixt Chrifi and Mekhifedec, he flops fliort, 
 Ver. II, upon the account of their Incapacity, ofwh&m (that 
 is, of Chrifi^ and Melchifedec) ive have many things to fay y and hard 
 t^'^^ uttered, Jeeing ye are dull of hearing : For when for the time 
 ye ought to he Teacher s^ ye have need that one teach you again, which 
 be the firfl Principles of the Oracles of God. Then he goes on to 
 provoke them to a fuxihevProfciemy in the words of theText we 
 are now confidering. Therefore (fays he) leaving the Principles 
 of the Doclrin of Chrifi j let u-s go on unto Perfection, not laying 
 again the Foundation of Repentance from dead Works, and of Faith 
 towards God^ofihe Doclrin of B apt ifms, and of laying on of Hands c^, 
 and of the P^ejurreclion of the Dead,' and of Eternal ^udgfnfnt. 
 And this will we do, if God permit. 
 
 Here is the Doftrine of Baptifm placed in the very Heart 
 of the Fundamentals of Chriftianity ; yet the Quakers would 
 filch it out from amongft all the reft, and refer it alone to 
 the Ceremonials of the Lav/ fpoken of in the former Chapter^ 
 This was drop'd at a venture ; for the former Chapter treats on- 
 ly of the Melchifedecal Priefthood, which was no Part of the 
 Law ; and there are none of the Lfgal Types _ or Ceremonies ih 
 much as mentioned in it. Yet Baptifm in the next Chapter muE 
 refer to them ! 
 
 There cannot be a greater Confeffion to Baptifm than this Ob- 
 jeBion of the Quakers ; nor a ftrpnger Proof for the Necefjity 
 of it, than to fee it rankM with thefe moff-acknowjcdg'd 
 Foundations of Chriftian Religion, and call'd one of the FirB 
 Principles of the Oracles of God, 
 
 III. And 
 
[40 ] 
 
 III. And as to the word Le^ving^ upon which this Author 
 lays fb great a ftrefs , in this Text^ as if it meant Forfaking 
 2ii\& Abandoni'/jgy it is ftrange that he iliould bring inthtApo- 
 file Exhorting to Leave ojf^ and Forfike the Principles of the 
 DoBrine oi Chrift ! But Leaving there is very plainly meant 
 of leaving or intermitting (as the Vulgar renders it) to treat 
 further at that time of theie Principles^ which the Jpoftle is 
 fo far from forjaking, that lie fixes them as tb.e Foundation ; 
 which he fays he will not lay again, jls fuppofing it laid alrea- 
 dy ; but build further upon it, improve and carry up the <SV 
 perflruBure, So that this Leaving, is only leaving or ceafmg to 
 Difcottrfe further upon thefe Principles, Intermittentes Sennonem, 
 intermitting or breaking ojfthQ Debate. Which is literally,accord- 
 ing to the Greek dfevlss Koyovy leaving that Word or Subjeci--^ of 
 which he then jfpoke, he went on to difcourfe of other 
 things. 
 
 The Reader could not forgive this Trifling in me, to prove 
 things which are felf-evident, if he did not fee that I am forc'd 
 to it. 
 
 However, this Advantage is gain'd by it, to fee the very 
 flender Foundations upon which the Quakers build tlicir Objc- 
 ftions againft Baptifm ; which they mufl either grant to be one 
 of the Principles of Chrijlianity, or that Faith and Repentance 
 are not. 
 
 IV. But indeed ( it is frightful to fay it, I pray God they 
 may ferioufly confider of it) they have, together with Baptifm, 
 thrown off all the other Principles of the Docfrin of Chrijl, 
 which are mention'd in this Text, i. Repen- 
 ■ "^u! ?Hf "^'^4 ^4«<^^- , Againft this they have fet up a Sinlef 
 Fern ot PrefJe Perfe6}ion,which. iiced^th no Repentance, They 
 p. 3 1'3, 314. 2^ never beg Pardon for Sin, fiippofing they have 
 Fart, p.^o, 41, j^one ; and mock at us for faying, Lord have 
 61,62. Mercy upon m.) and upbraid our Liturgy for ha- 
 
 ving a Confefflon of Sin in it. Edward Burrough, p. 3 2. of his 
 Works, printed 1672, fays, That God doth not accept of any, 
 where there is any failing, or who doth not fulfill the Law, and doth 
 not Aftfwer every Diwand of Jujlice, • 2. Faith towards God, 
 
 This 
 
[41 ] 
 
 This is the C^r//?/^^ Faith ; or Faith in God through Chrifi, 
 "BwtthQ Quakers fay, That theycan come to God 
 Immediaely^ without the Mediation of Chrifi, and ,^'J/"^^^°' 
 therefore they do not Pray to Chrift, whom they 
 utterlji deny to be that Perfbn who fuffer'd for them upon the 
 Ciofs; as Mr. Penn'm his Serio^is Jpology^ p. 146. 
 
 They make ChriH to be nothing elle than what they call 
 The Light w/>/?/>; which, they fay, is fufficient of itfelf, with- 
 out any thing elle, to bring us to God ; and that whoever fol- 
 lows it, needs naother Help. 
 
 NowtheyfayjThatall the HfW^f;^, every Man that is born 
 into the World, has this Light within, that is, QhriH ; and, that 
 this Light within is fuilicient for his Salvation^ without any 
 thing elfe : Whereby they takeaway any Neceffity of an Out- 
 ward Christ to dye for our Sins^ and make the Heathen Faith as 
 good as the Klhrifiian : And therefore they have taken away that 
 Chrijiian Faith towards God, which is the Second of the Princi' 
 pies mention'd in thisText. The Third is Baptifmy-which they 
 openly difclaim. The Fourth is, the lajiftg erf of Hands^ that 
 is, the Ordination, Confirmation, and Jbfolution of the Church, 
 w^iich are all perform'd by laying on of Hands. And how 
 much foever the Quakers and others do defpife them, yet the 
 Jfoftle here reckons them among the Vundament&ls : For the 
 Government and Difcipline of the Church are EJfential to it, as it 
 is a Society, it could not otherwife be a Society. The Sin of 
 Kj)rah was nothing but conctrnrngChurch-Government, . 
 And Aaronh Rod that Budded, in confirmation of his ^!'':I!''^l^' 
 Priefihood, was ordained to be kept for ever in the '^^^ 
 Jrk, for a Token againfl: the Rebels; fo are they calPd , who 
 RehePd againfl: that Priejlhood which God had then appointed 
 by Mofes \ and the Sin cannot be lefs to Rebel againfl: that 
 Priejlhood which Chrijl himfelf appointed. Which is fhewn 
 more at large in the D/fcourfe mention'd in the Advert ifemcnt. 
 
 Now if Jaron^s Rod, that is, Church-Government, was one of 
 the Three facred Depof turns which were ordain'd to be kept in 
 the Jrk, why fhould we wonder to fee it here placed among 
 the: Fundamentals of Chriflianity ? 
 
 The Pot of Manna, Aaron's Rod, and the Tables of Heb.ix, 4. 
 the Covenant, were allthat was kept in the'^r^. 
 
 G Wlil.-k 
 
VJhichniQWsChunh'Governms/^t to be Necejftry next to our- 
 Ma^ma, the very Support of our Life ; and the beft Guard to 
 preferve the Desalogue, i, e. our Duty to God and Maft. 
 
 V. And tho' the Quakers cry down Chunh- Authority in others,,, 
 ytt they magnifie it as much in themfelves as any Church what- 
 Ibever. 
 
 The Ingenious W, P. in his ^ud^s 'and the Jews ^ writing 
 againfl fbme Diffe^ters^mongik the Quakers, a^vts ths Jut ha* 
 rity of the C/;?^f^ very high, 2Lndthe Porter of the Elders in the 
 Churchy p. 13. and prefles that Text, Matth. xviii. 17. Te/i it 
 unto the Churchy to extend to Matters of Faith and Worjhipy. 
 as well as to Private Injuries or Offences amongfi Chrifii— 
 ans. That Chrifi (fays he) a^s well gaz/e His Church Power to Re- 
 jecl as to Try Sprits, ts not hard to f rove. .That notable Pajfage, 
 Go, tell the Church, does it to our hand : For if in cafe of pri^ 
 vate Offence betwixt Brethren, the Church is made Abfolute Judge ^ 
 from whom there is no Appeal in this World y how much more in any 
 the leaJi cafe that concerns the Nature^ Being, Faith, and 
 Worship of the Church her f elf ? 
 
 But the Cafe was quite alter'd when he came to Anfwer that 
 iame Text, as urged againft the Quaker shy the Church ', which 
 he does in his Addrefto Proteftants, p. 1 52, i $ 3, 8ci 54. of the 
 Second Edition in 0(^/2i/<?, printed 169.2. And then that Text 
 does not relate at all to Faith or WorflHp, but only to private 
 Injuries. For having deny'd the Authority of the Church in 
 Matters of Faith, he puts the Obje£lion thus againft himfelf: 
 But what then can he the meaning of ChrisPs Words y Go, tell the 
 Gliurch ? Very welL I Anfwer (fays he,/'. 153.) 'T^ not about 
 Faith, but Injury,. that Chr ill Jpeaks ', and the place explains itfelf, 
 which is this', Moreover, if thy Brother fhall Trespass againft 
 Thee, go and tell him his fault, between thee and him alone. 
 Here is Wrong, not Religion ; Injuftice, not Faith or Confcience 
 toncern^d ; as fome would have it, to maintain their Church-Poweri 
 
 •^ The words T'KESVASs and Fault prove abundantly, that He 
 
 only meant Private and Perfonal Injuries ; and that not only fom 
 the common and uyMeniabie ftgnif cation and ufe of the words 
 Trespass and Fault, but from the way ChriJi direch and com- 
 Viands for Accommodation^ ^^iz. That the Perfon wronged. Jpeak 
 
 to 
 
J ^5 3 
 
 to him that commits the Injury ^done ; // that mE not do, that ^ 
 take one or two rvith him : But no man cm think ^ that if. it re* 
 Uted to Faith or Worship, I ought to Receive the 'Judgfnent of 
 one, or two^ or three ^ for a fufficient Rule, Therefore it can- 
 not relate to Matters of Faith, ar^d Scruples of Conscience 
 hut Personal ^^^^Private Injuries. / 
 
 Thus he. But the' the Judgment of one, tm^ or three^ is not 
 of itfelf 2ifufi€ient Rule, {^none ever faid it was) yet may not 
 one, two, or three Admonish one another, even in Matters of 
 Faith and Worjinp, as well as of Private Injuries, and, in cafe 
 of Refra6torinep and Obfiinacy, bring the Caufe before the 
 Church ? Thou /halt in any wife Rebuke thy Neigh- 
 bour, and not fuffer Sin upon him. Yet was not the ' ^'^^ 
 Judgment of every Man difufficient Rule to his Neigh- "^^* 
 ^bour. And our Saviour^ commanding to bring the Cattfe fi- 
 nally before the Church, fhews plainly, that the Judgment of 
 the one, two, or three, was not meant for a fufflcient Rule, that 
 is, the tdtimate Deciiion. 
 
 But in Anfwer to Mr. Renn's Argument, That this Text, 
 Tell it unto the Church, was meant only of Private Injuries, I fhall 
 repeat but his own words before quoted, and grant, that as it 
 was meant of Private Injuries, fb, as Mr. Penn very well in- 
 fers, How much more in any the leafi Cafe that concerns the Na- 
 ture, Being, Faith, and Worihip of the Churchherfelf? 
 
 VI. But, to return. The ffth Article in that Enumeration 
 '^^Fundamentals, Heb. vi. i,8c2. is, The RefurreBion of the 
 Dead ; which the Quakers do likewife deny ; as it is fully 
 :prov'd in The Snake m the Graf, Par. 2. SetSt. i^. 
 
 The laft is that of Eternal Judgment, which depends upon 
 the former, and may be made one with it; and is likewife 
 deny'd by the Quakers, that is, turn'd into Hymemm and Phi- 
 let us* s Senfe, of an Inward only and Spiritual ReJurre5lion, or 
 Judgment perfbrm'd within us. I have frequently heard Qua- 
 kers fay, that they expeded no other Refurreclion or future 
 Judgment, than what they had attainM already, that is, the 
 Rejurreolion of Chrift, or the Light ; and the Judgment or 
 Condemnation of Sin, in their Hearts. 
 
 Ci 2 George 
 
[4+] 
 
 George Whit eh e Ad, in his Book calPd The Nature of Chrijtia^ 
 mty.^Q. printed 1 67 1, p. 29, thus ridicules it : DoH thou ({kYs 
 he to his Opponent) look for ChriH, oi the Son of Mary, to Ap- 
 pear outwardly, in a Bodily Exiftence^ to fave thee ? If thou doff, 
 thou may ft look until thy Eyes drop out^ before thou wilt fee fuch 
 Afi Appearance of him^ 
 
 And now what Wonder is it, that thefe lliouJd throw off 
 Baptifm, who have hkewife thrown off all the other Fundx- 
 mentals J which are reckoned with it in this Text ? 
 
 VII. But let us hence obferve, and beware of yVf^/^c?/>^ or 
 Dejpifing the Outward Infbitutions of God \ becaufe thefe de- 
 pending upon the Authority of God^ no lefs than the Inward 
 and Spiritual, rejeQ:ing of the one overthrows the Obligation 
 and Sancfion of the whole, and is a rejeQing of God the 
 Insiitut&r) who, in His juft Judgitient, fuffers thofe to loft 
 the one, that think themlelvestoo good for the other. 
 
 jMen were made Partakers of Chrift to come, by the Sa- 
 crifices which were appointed, as Ty^es of Him, under the 
 Law : So now are we Partakers of Him, who is come, by the 
 Sacraments, which He has appointed in Remembrance of Him, 
 under the Gofpel. 
 
 And as thofe who neglecled or de^ is'' d the Sacrifices, when 
 they might be had, from the Legal Priesls, according to God''s 
 Inif itution, were made liable to Death, and did forfeit their Ti- 
 tle to the Participation ofChriH the Archi-Type : So thofe who 
 mglecf or dejpije the ^^c/^;^/^;?/-^. which He. has commanded as 
 the Means ot Grace, and of our Inward Participation of Him, 
 under the Gojpel, do thereby juftly forfeit their Title to fuch 
 Participation. 
 
 ViOv, if we will not take God's Way, we have no Promife 
 nor Reafen to ieeure us in tlie foHgwing of our &wn. Inven- 
 tions. 
 
 SECT 
 
[45 ] 
 
 SECT. XL 
 
 The Q\xd.ker-Objedion^ That there are no Signs m^ 
 
 der the Gofpel. 
 
 I. ^ I ^HE Quakers throw off all Outward Inftitutions, as7iot 
 J^ only Vfelej^, but Hurtful to the ChrifiUn Religion ; 
 which, they pretend, corttifis not only f/'/>/?K (which is granted 
 to them) but/^/f/y in the Inward and S-^iritual Part. Tliev 
 fay, That all Figures and Sig?7s are Shadows ; and that when 
 ChriH^ who is the Subfiance^ is come, the others ceafe of courfe. 
 That they have attain'd to ChriH tlie Subftame \ and therefore 
 thefe Shadows are of no ufe to them. That Baptifm and the 
 Lor d^s Supper are fbmeofthefe^SW^jj?/; and thefe were Indul- 
 ged to the Early and iVeak Chriftians,.but that the Quakers, who 
 have ftronger Participations of the 6/>/>/>, are. got beyond thefe 
 Beggarly Elements, 8cc, 
 
 II, This is lettPd as a Foundation^PrincipIe, a Kty^&c. by 
 
 That ;?o Figures, or Signs, are perpetual ; or of W. P. I'unted, 
 
 Inftitution, under the Gofpel- Adminifiratio'/t,whe'a '*^p4- C. lo- of 
 
 ChriH. who is the Sub (lance. U come ; though their on.f'"!\l c^^^'"^ '' 
 „ r ■ 1 1 I Till ^ "^'^^ tne buppei\ 
 
 VJe might have been Indulge a to young. Converts F. 24. 
 
 in Primitive Times, 
 
 Anf. I. To fay they were not Pf"?-/?/^//.^/, is one thing ; but to 
 fay, That they were not fb much as of Inflitution under the Go- 
 fpel, feems aftrange AiTertion, when ChriU gave the Inftitution 
 outof hisownMouth, M/?^/.xxviii. 19. Go Baptize. And of 
 \i\s Supper, ^d\A, This do, Luk. xxii. 19. 
 
 2.. The Reafbn why this fhouM not be Perpetual, is very Pre- 
 carious, to fijppofe that the Holinefoi any Perfbn fhou'd exempt • 
 him from oblerving the Infiitutions of God ; whereas Chrifi > 
 himfelf fubmitted tothem, and faid. That it became 
 h im to fulfil all Righteoufnef^, i.e. all the Righteous ^at.m.\%.: 
 Infiitutions o^God, This is the Reafon which Chrifi 
 
 gave. 
 
[46] 
 
 gave for his B/r/^fz/w ; yet the Quakers think that their Holinef 
 will excufe them from Baftifm, ChriH fubmitted to John's 
 Baptifm^ ^yif^g? That we ought to fulfil all God's Inftitutions : 
 Yet the Quakers will not fubmit to Chrih''s Baptifm^fayingy That 
 ^they are got beyond it. All were required to fubmit to John's 
 Baptifin, during his Minifiry^ becaufe he was fent from God to 
 Baptize; therefore Chrisi alio flibmitted unto it ; and did re- 
 ceive his own Commiflion to Baptize^ by the vifible Defcent of 
 the Holy GhoH^ upon his receiving the Baptifm of John, All 
 
 are yet more exprefly commanded to receive the 
 Mat.KXYulig. Baptifm of Christ Goy Baptize All Nations. 
 Mar.iLw\A%. Go ye into Ali. THE World, and Preach the Go- 
 
 Jpel to Every Creature : He that Believeth, and is 
 Baptized, ^hall be faved. But the Quakers and Muggletonians 
 isxcufe themfelvcs, as being too Good for it , They truly feding in 
 ■themfelv£S (as it isexpreffed in the Kjy before quoted, />. 26.) 
 the njery Things which outward Water ^ Bread and Wine dofignijie^ 
 they leave them off. But were they as Holy as they pretend, yet 
 wouM not this excufe them from obferving the Infiitittwns of 
 Chrifi ; nay, the greateft Sign of Holinefi) and true Humility, 
 is, not to think our felves above his Infiitutions^ but obediently 
 ■to obferve them, after the BlefFed Example of CAm/ our £or^. 
 -And it is the greateft In fiance of Spiritual Pride, and the moft 
 Fatal Deception in the World, thus to over-value our felves ; it 
 betrays the groffefi: Ignorance of Spiritual tilings : For the mor-c 
 a Man knows of /'/^/^//^, and of Go^, the more he difcov^rs of 
 his own M^eakne^ 2ind 'Vnworthinef^; he appears /^^ in his own 
 fight, and frames himfelf the more Ohfequioufly^ with the mofi: 
 profound Humility and Refignation, Dutifully and Z^doufly to ob- 
 ierve every the leaB Command of God, They are Novices in 
 the Knowledge of Gi?^, who are lifted up with Pride ; and thefe 
 fall into the Condemnation of the Devil^ i Tim. iii. 6, 
 
 And what can be greater Pride^ than to think our felves in 
 an higher Condition of P^r/ei^/^/?, than the Holy Jpoflles, cuid 
 all thofe Glorious Saints and Martyrs, who were the FirH-fruits 
 of the Gojpely called(in the ^,7 above quoted) by the LeJJening 
 •Stile of I'oung Converts, in Primitive Times ? 
 
 St. Paul, though Immediately Converted, arid Yjilightned 
 Miraculously from Heaven, Vv^as commanded to .go to Ana- 
 
 nias 
 
[ 47 ]. - ^ ... 
 
 nias to be Baptized, But our j^ke/s> pais hirfi' of ss a TSunvr^^ 
 Convert, they have got beyond htm, and think themfelves' more 
 Highly £/2//^toe^ than he was :. And, for that Reafon only, 
 not to need that Baptifm, which was thought necelTary for 
 him; 
 
 And all the other C hri films y from ChriH to George Fox, were 
 Toung Converts ! Then it was that a greater L/g^/?/ was given 
 than ever was known in the CWf^ ot C^r//jf before, to ma»ke 
 the Outward Baptifm ceale^ as of no longer ufe to thofe who 
 had attain'd the Suhftancel Or otherwife none of the Primitive 
 Chrifiians knew their own Holinefs ; or were fb Humble as not 
 to own it, to that Degree as to place themfelves above all£?»r- 
 ward Ordinances ! 
 
 Thefe are the Grounds and Reafbns of the Quakers^ wfiy- 
 Baptifm, and the Lord^s Supper were not Perpetual ! 
 
 Which, in the mildefl: word that I couM h'ame, I have calPd 
 Precariom'. And they mufl: appear to be fuch, till thQ Quakers 
 can give fbme other Proof befides their own faying fo, either' 
 that the Holinefs of any Perfbn can excufe him from the Obfer- 
 vanceof ChrifFs Infiitution : Or, that they have a greater De^ 
 gree of Holinefs than all others fince Chrisl, v/ho have been^^ 
 Baptized. 
 
 ^. But the Perpetuity of Baptifm, and the Lord'* s Supper y are 
 fully exprelTed in the Words of the Scripture. When Chrilt- 
 gave Commiflion to his Difciples to Baptize, he promifed to be 
 with them, in the Execution of that Commiflion, even unto the 
 End of the World, Matt, xxviii. 20. which fbews, that the Com« 
 miffion was to defcend after the Death of the Apofiles to whom 
 it was given. And it tells how long ; Alrvay, even unto the End 
 (f the II or Id, The like Perpetuity is annexed to the Infiitution 
 of the hordes Supper , i Cor. xi. 26. Till ChriH come again. It 
 was Inff ituted in Remembrance of him ; and therefore to becon- 
 tinuM till his Coming again. 
 
 ni. I know the Quakers do Interpret this, not of ChrifPs 
 Outward and Perfonal coming at the Refurreclion, which (after 
 Hymeneus and Philetm, 2 Tim.ii. 18.) they fay \spaH already, 
 that is, Inwardly perform'* d, by the Spiritual Refurreftion of' 
 ChriUy or the Light -m their Hearts. And they fay, Ihat the 
 
 Inftitutiofl - 
 
[ 48 ] 
 
 Jnftitution of the Lor^s Supper was only to continue till that /;;- 
 ward Coming, or forming of ChriH'in our Hearts ; which they 
 having obtain'd, (as they prefume) therefore they throat off the 
 Outward Supper, 
 
 But was not C)5'Wi"/ formed in tlie Hearts of the Apofiles^ to 
 whom ChriH gave his Holy Supper, as much as in the Hearts of 
 tho, Quaker snow ? Was he not Come Spiritually to Paul^ af- 
 ter his Gonverfion ? And before his Command,above quoted, of 
 continuing the PraQice of the Lord's Supper ^ till his Coming ? 
 
 If they fay, That this was only to have it continu'd to thofe 
 weaker Cliriftians, who had not Chrift thoroughly formed in their 
 Hearts. 
 
 Firft, Who can fay, That Chrifl: is thoroughly formed in his 
 H«art ? May there not be greater and greater Degrees of the In- 
 fpiration of Chrift in oar Hearts ? And can we ever come to the 
 End of it, fb as to need no further Infpiratioin, or Coming of 
 Chrift: within m^ Therefore Chrift's Inward Coming is always 
 to be expelled. His further and further Coming and Injpi^ 
 ration. 
 
 But if \h2itComing^ which the Qjukers wou'd make to be the 
 Determination of the Outward Infiitution of the Lord'^s Supper, 
 be the Leasf Degree of his Coming, then every C-hriJlian, nay, ac- 
 cording to the Quakers, every Man in the World, not only is, 
 but always was exempted from the Obfervation of that Infiitw 
 tion ; becaufe the Quakers do own, That every Man in the 
 World has, and ever had the Light within, which they make to 
 be ChrlH, at lea ft, an Influence and h7jpiration from ChriH ; and 
 fb to be a Coming, or Prejence of his in the Heart : And there- 
 fore, by tliis Rule, Chrift is Come to every Man, in fbme Degree 
 or other : And, if there be not ibme Jlinting, or afcertaining of 
 this Degree, then Christ was always fo Come to ^//,as to make the 
 Infiitution of the Lord^s Supper ufelefs, at all Times, to All. Nay, 
 it was ended, before it began. For, if his Imvard Coming does 
 ■fpjd it, it couM never begin, becaufe he was always ib Inwardly 
 Come. 
 
 But if there are fbme Degrees of his Comipg fb weak as to need 
 the Help of the Outward Inftitution, to which God has annexed 
 the Promife of his Grace, when duly Adminiftred, and Received, 
 tjienth.ele De^^rces nm^h^ known, clfe thoie may bedepriv'd 
 
 of 
 
[ 49 ] 
 
 of the Benefit of k, who have moil need of it r And thofe are 
 they who think that they need it lea 11. 
 
 Secondly, The Quakers do not always pretend, all of them, 
 to the fame Degrees ot Perfection (if there be Degrees in Perfe£ii- 
 on) they muft be fenfible fometimes (at ieaft others are) of 
 the many WeaknefTes of fome of their Number : Why then do 
 they not allow the luord's Supper to thofe Weaker ones ? Elfe they 
 muft fay, That it was not intended for the Weak more than for 
 the Strong. And fb, that the Inftitution and Pramfe of it, by 
 Christ and his Jpofi/es, was wholly ufekjf, and to no purpofe. 
 And that all thofe high Things faid of it, That it is the Commu- 
 nion of the Body and Blood oiChriH^ i Cor. x. i6. And Chrifi\ 
 own Words, This is my Body : And therefore, that the receiv- 
 ing it unworthily, is being Guilty of the Body and Blood of the 
 Lord : That therefore we fhou'd approach to it, with the ^iQ2ii- 
 t^ Reverence and Preparation, to Examine our felves ferioufly and 
 diligently, that we may receive it with pure Hearts and Minds : 
 And the Dreadful Judgments which do attend the Negleci, or 
 JUfe of it, not only fundryDifeafes, and divers kinds of De^/^j-, 
 but Damnation, i Cor.xi. from Ver. 27. I fay all thele were 
 Words thrown into the Air, of no Meaning, nor Import at all, 
 if the Quaker Interpretation be true, which makes nothing at 
 all of the Lord's Supper, but renders it wholly Precarious and In- 
 ftgnifcant, even. at the time of its Infiitution ; and now to be 
 hurtful ^nd per niciom, as drawing Men from the Subfiance, to' 
 meer Shadows j for they make of it no more ! 
 
 ^ IV. But I wou'd befeech them to confider how much more 
 highly God does value it; and how Material a part of his Re- 
 ligion he does make it : For when St. Pad was taught the Faith 
 immediately from Heaven, and not from thofe who were Jpo" 
 //f J betore him (ashetelJsus, G4/. i. 16, 17.) C/;r/7/ took care 
 to inllrud him as to this of the Lord's Supper particularly. And 
 he prelles it upon the Corinthians, as having received it from 
 God. For I have received of the Lord (fays he, i Cor. xi, 2 ^.) 
 that which aifo I delivered unto you, th.it the Lord Jefm, the fame 
 Night in which he wa^ Betrayed, took Bread, kc. and fo goes en 
 to relate the whole Injluutton of tliQ Lord's Supper,2inc\ the migh- 
 ty Confequences, the Benefits and Advantages of it ; the Exa- 
 
 H minaticn 
 
. [-50 ] 
 
 mirintion preparatory to it ; and the Vengeance both Temporal and 
 Eternal^ wliicli was clue to the Contempt of it. 
 
 This Hiews, tliat ChriU did not Inftitute this Holy Sacrament 
 by Chance. It was the laft Aft of his Life ; and his Upng Be- 
 f^nesl to his Church ; fill'd with all his Blefftngs, and carrying with 
 It, to the Worthy Receivers^ the w hole Merits^ and Purchafe of 
 his Death and PaJJion^ the Remijjion of our Sins^ and full Title 
 ... to Heaven I Brethren^IJ^eak after the Manner of Men ; 
 ^ ' tho^ it he but a Mali's 'Tejiament^ yet, if it be confirmed^ 
 no Man difannklleth, or addeth thereto. How much lefe then 
 can any Man take upon him to difannul this la / Will and Te [la- 
 ment of ChriH\ which he has left to Iiis Church ; and Bequeath- 
 ed It to her with His Dying Breath ! - 
 
 This was the Reafbn tliat it was not only fb particularly Re- 
 corded by the feverai Evangelifts in the Gojpels ; but when 
 St. Paul was taught Immediately from Heaven^this moll: Mate- 
 rial Jnfritution was not forgot^but Christ Himfelf inftru£l:ed him 
 in it; to fhew tlie great Str^fsand Value which He laid upon it. 
 Am let thisfuffice, to have (aid in this place, concerning this 
 other Sacrament o^the Lord^s Supper, Its Inflitution is as Plain 
 and Exprefsas that oiBaptifm. And the Pra^ife of it, in the 
 Days of the ^^^//^-.f, .and all Ages fince has been as Vniverfal. 
 And what has been laid o^Baptfm, is of Equal Force as to this ; 
 And the Quaker Arguments againft this, are upon the fame 
 Foundation as thofeagainil Baptifm ; only they have not fb ma- 
 ny Objeftions again ft this : Therefore I have made Baptifm the 
 chief Subjeft of this Difcourie ; yet fb, as hkewife to Include 
 the Sacrament of the Lord^s Supper, Theretbre we will go on to 
 eonfider what remains of the prefent Objeftion (which Mili- 
 tates equally againfl both) that there are no Signs under the 
 GofpeL 
 
 V. And here let me obferve, 
 
 Firsl^ Thatthefe Signs 2inA Figures v:\\k\\ the Quakers m.ake 
 Incompatible to the Gojpel State, ought only to be underflrood of 
 tjxe Signs and Figures in the Laiv^ M^hich were ordain'd as Types 
 of Chrtst. And of thefeit is truly argu'd. That when Chri'si^ 
 who is the Suhfance^ is come, they muff ceafe of courfe ; which 
 Argument the Quakers bring againfl: die Signs and Figures 
 
[ 51 ] 
 
 which ««/; did Inftitute under the CoJ}cl. But how foreian 
 ^ this ,s from their purpoft,, let any one judge. For thofe 6W. 
 and f/^*m which were appointed by OmB, cou'd not be Type, 
 ofChnsi ; becaufe a Type is vvliat goes kfore a Thing,and fteWs 
 It to come. And therefore, when that which it fonj77em is come 
 nf^'^t- ^V^' a^^ t'fre vvere Tj^.. under the L.t to /.«&l' 
 Chnft s coming in the Fejh, and his Sacrifice upon the Cr./T 
 which therefore are ceafed ; fo ChnB has appointed other tJ^ 
 tofoK&twbis feco^d coming to Judge the Worid ; and which 
 therefore muftlaft till he fhallfo come, as the Types of hkfiri 
 coming did laft, till he did fo come. The Sacrffices under the 
 La«, did prjg«re the Death of ChnH ■ but th^ Sacraments un- 
 dertheGo^c>/, M'erelnftitutedin Rf«^i?iK^„„„of it ; as -well as 
 for Types of our future Vmon w ith him in Heaven. Therefore 
 the fame Reafon which makes the Legal Types to ceafe, does in- 
 fl II u i /]■» t,^'^»Jf/z^^/T>/pw muft »o? ceafe, till they likewife 
 ffiallbeM^; which will not be till we arrive zt Heaven 
 Thus, as they are Ty/w. ^nd then, 
 
 Secondly, As they are Remenihrances of what is paft, thev are 
 to laftas ongas the Remembrance of that which th^iy Reprerent 
 ought to M with us. Chrnt did not Inftitute his Lper, that 
 we fliou'd thereby Remember his I>f../., a D.j, or a rir, but till 
 his Cc»«»^ ^««. His Death took his P.r>«^/ Prefence from 
 us; and therefore till that Return, we muft continue thei^,-. 
 «..;«^««.f thatis of his Jbfence, till the Glorious Retui'n of 
 hisFMle Body which was feparated from us b v his Death. 
 
 Thus no advantage can be brought to the (^^u^ker Pretences 
 againft the Chrtftun Sacraments, from tht Sacrifices and other 
 Signs or Figures under the Law. 
 
 VI. We come now to Examine, what they fet up againft a- 
 ny Signs or Figures under the Gopi, from another Topick: 
 and that IS That the G«//-f/ is all 6V^>«,f, and therefore that 
 there muft be no Sign or Figxre at all in it. 
 
 Jnfw By Subfance here they mean that which is /»,wi, or 
 ipiritual, that every thing in the Gofpel is Spiritual. 
 
 But this will overthrow all outward, or Bodily Woriiiip For 
 that IS diftmguilhed from Spiritual, or Inward Worfliip 
 
 H 
 
 A„ J 
 
And, in one lenfe, all Bodily Worfhip is a Sigft or Figure of 
 the bnv.vdj or Spiritual ; which is the Pri/icipal^nd Subfiantial 
 Worlliip. Thus Bowing the Kj^ee^ or Vncovering the Head at 
 Frayery are Signs or f/^//rf/ of the birvard Reverence and Devoti- 
 on of the Heart, 
 
 And this the jQ^.i(Tr/ pradife ; therefore, by their own /Ar- 
 gument, they have Signs and Figures as well as others ; only 
 they throw off thole of ChrisPs Inftitution, and make new ones 
 of their own. 
 
 It is impofTible to be without Signs and Figures, For this 
 whole World is a Figure of that which is to come. We our 
 lelves are Figures of God, being Images of him : And what is an 
 Image but th&Figure or Sign of a Thing ? Chrifi is d.Figure ofGody 
 being the Exprep Image of his Pfry6>;?,Heb.i.^. And we now have 
 the Knowledge of God in the Face ofjefm ChriH. God is a Light 
 Jnaccefiible to^';?^^/^,as well as unto M;?,without fbme Medium: 
 His EJfence cannot be feen or known Immediately, by any but 
 Him/elf. AW Creatures partake of him in Signs andF/^^re-jof him ; 
 each in their feveral Degrees ; there are Higher and more Nol/le 
 Figures ; but all are Figures. And God has, in all Ages, through 
 the World, Difpenfed himfelf to Mankind in Signs and Figures ; 
 we cou'd not otherwife apprehend Him. ChriU is the moft A^o- 
 ble and Lively Figure of God : Therefore his Difpenfation is far 
 beyond all others that went before him. Yet even now, VVe 
 fee through a Glafdarkijy i Cor. xiii. 12. or, in a Riddle ; as our 
 Margent reads it, h di-AyuArh in a Figure, 
 
 What is the Bible that we read, what are Words but the Sig- 
 natures^ the Signs or Figures of Things ? We can fee the Effencs 
 of no one thing in the World, more than of God. And what 
 are all thofe Accidents of Colour ^ Quantity and Quality ^ by which 
 we diftinguifh Things, but ^o many Figures, or Signs of 
 them? 
 
 So very wild is that Notion, that there mufl: be no Signs or 
 Figures under the Gofpel I 
 
 It would be much Truer, if they had faid, That there are no- 
 thing elfe but Signs and Figures : There is nothing elfe without 
 a Figure but God I For ajl Creatures are Figures of Him, ChriH^ 
 the Hi^heH. 
 
 But 
 
[531. 
 
 But have the Quakers no Figures ? G. Fox in his SauPs Er- 
 rmd^ p. 1 4. fays, That Chriffs rlejh is a Figure, They call the 
 Body of Chrisi generally, a Figure^ a FaH^ a Garment, Then 
 either they have none of it, or they have Figures, 
 Richard Huhherthorn wrote, That Chrtfi'*s com- Snake in the 
 ing in the Fleflj was but a Figure : He meant of ^''^'^'ifjg^^^^^^' 
 the Inward coming o^Chriff, or the Light in the ' 
 
 Heart, which they call the Subfiance and the My fiery ; of which 
 Chriffs Outward corning in the Fle^^ they fay, was but a Shadow^ 
 or the Hifiory (to ufe their own words.) G. Fc>jc made a great- 
 My fiery, or Figure of his Marriage, which, he faid, 
 H'^^ above the State of the fr t Adam, in his In- 2d Part, p. 43. 
 nocemy ; in the State of the fecond Adam that ne- 
 ver fell. He wrote, in one of his General Epifiles to the Churches, 
 (which were read, and valu'd by the Quakers, more than 
 St. PauPs,) That his Marriage was a Figure of the Church com- 
 ing out of the WiUernefi. This, if 4eny'd, I can Vouch unde- 
 niably, but it will not be deny'd, tho^ it be not Printed with the 
 reft of hisEpiftles, but I have it frorn fbme that read it often. 
 But why was it not Printed? That was a fad Story. But take 
 it thus. He Marry'd one il^^ir^^r^/- Fell, a Widdow, of about 
 Threefcore Years of Age ; and this Figure of the Church mud 
 notbeB4rr^«; therefore, tho' fhe was paft Child-bearing, n 
 was expected, that, as Sarah, ilie fhou'd miraculoufly Conceive, 
 and bring forth an IJaac ; which G. Fox promisM and boafted 
 of, and ibmethati know have heard him do it, more than 
 once. Shewascali'd, The Lamb'' s Wife. Audit was faid a- 
 monf^flrthe^^^^r/, That the Lamb had nov/ taken his Wife, 
 and i'he wou'd bring forth an Holy Seed. And Big fhe grew, 
 and all things were provided for the Lying in; and, he, 
 being perfwaded of it, gave notice to the Churches, as above 
 obierv'd. But, after long waitiiig;, alLprov'd Jbortive, SLud 
 the Figure wa-s IpoiiVi, And novv^ you may guefs the Reafbn, 
 why that Epifile which mentionM tliis Figure,wd'» not Printed. 
 
 I ivouM have brouglit nothing into this Difcoarle that looks 
 hke a JeFl- ; but they have compeHed me. An I ;t may be of 
 uietothem, tofhewthem, that while they Jirow ofY the Sa- 
 craments of Christ^ Inftitutioi), upon the Pretence that there 
 mufl be no Signs or Figurss under. the Gofpel^ they, at the ianie 
 
 time 
 
time, make Pvidiculous Signs and Figures of G. Fox^ and his 
 Fantafticalii/^rr/^^f ; and of ieveral otlier things ; every thing 
 a hnofi: among them, is a 6V>;2 or Figure of fbmething to come 
 upon the World. How many of tlieir Lying Prophets have 
 cail'd tlicmieh^es Si^.js to the Men of their Generation, as the 
 Holy Prophets WQi'Q in thieirDay ? 
 
 VII. There have been Outrvard Signs , in all the Tnftitutions 
 of ReHgion, fince the beginning of tlie World ; as well before, 
 ^s under the Lan\ and now under the GofpeL Only they have 
 teen ij^rfd^ or Ended according to what they prshgur'd. Thus 
 tliofe Signs which had no further Tendency, than to point out 
 what Christ did orfuffer'd upon Earthy are fulfill'' d and there- 
 fore Ended. 
 
 But tiiere were fome Signs, v/hich, though they pointed to 
 ChriH upon Earth, had yet a further Tendency : For Signs may 
 t)e appointed to more Ends than one. Thus the Infiritution of 
 the Sabbath was appointed for the Commemoration of God's 
 ^eH from the Works of the Creation^ GenAi.^, and Ejc^^.xx.i i. 
 and likewife the reft of the Children of Ifrael (who were the 
 'Type of the Church J from their Captivity and Slavery in Egypt, 
 Deut, v. 1 5. (which expreiles the Servitude of Sin and Hell J and 
 their final Refl in Canaan (the Type of Heaven) after their for- 
 ty Years wandering in the Wildernef^, (which reprefent the La- 
 bours of this Life.) But this was not the Ultimate ReH, or Sab- 
 hath, Heb. iv. 18. Fi^r // Jofhua had given them Refi, then 
 wou'd he not aftervoard have fpoken of another Day ; there remain- 
 eth therefore m^Ucf^TsofMi, the keeping of a Sabbath (which fignifies 
 ^ellj to the People of God, For he that is entred into his Refi, he 
 alfo hath ceafedfrom his own Works, as God dJd from his. Thus 
 ChriH, 2iS he fiiffered the 6th Day of the Week,the fame Day that 
 Man was created, and fell ; fb, On the lame Day on which God 
 Refted from his Work 0^ Creation, viz. the 7th Day, did ChriH 
 'Keft in his Grave,from his Work 0^ Redemption, And there is yet 
 a farther Rejl or Sabbath beyond this ; and that is, the Eternal 
 Refi in Heaven, Heb. iv. 11. Let m labcur therefore to enter into 
 thAt Reft, 
 
 N,pw, though ieveral Significations of the Sabbath 2irQ sdresL- 
 
 dy paft, as the Deliverance out of Egypt ; the Entrance into 
 
 , , Canaan ; 
 
[55]. 
 
 Canaan ; and the Refi of Chrifi, in his Grave ; Yet there being 
 one behind, that is the Sabbath of Heave/Zy therefore do we flill 
 keep the Sabbath as a Type of it. 
 
 But there is another Reaibn for the Continuance of the Sab- 
 hath ; and that is, That it was not only ordained as a Type of 
 Things to come ; but as a Commemoration of what was paf^, 
 viz.. Of God's Reft from his Works of Creatiofi. And, by the 
 Alteration of the Day of the Sabbath^ it ferves likewife to us 
 Chriflians , as a Commemoration of the KefurrecHon of Chrifl^ 
 and his Conqueft over the Powers of Death and HelL It was 
 the frft Day in which Light was created ; and Chrift (who is 
 OMxTrue Light y of which the Vifible Light is but a ShadoiVy and 
 was ordain'd as a Type) Arofe from the Dead^ the fame Day ; 
 and gave Light to thofe who fat in Darknef, and th^Shadoiv of 
 Death y by the Joyful Tidings of our Redemptio'a fvomHeli, and 
 Eternal Bl/ fin Heaven I 
 
 Now fb long as the Works of our Creation and Redemption 
 are to be kept in Memory, ^o long is the Sabbath to continue, as 
 a Comm.emoration of thefe Inelrimable Benefits. 
 
 And, by the fame Reaibn, fo long as we ought to comme- 
 morate the Death and R cfjion of our Lord; fo long ought the 
 iS^cr^/^^f;?^ of it to continue ; which he Inftituted in Remem- 
 brance of it ; and commanded it to be continu'd till liis Coming' 
 again. 
 
 Thus you fee that there are Signs under the Gojpel ; nor only 
 thetv/o Sacra^nents of the Chnrch (which flowed difrindlly out 
 of C/r/y/'s Side, after his Death, upon the CV^^/Tj but that the 
 Gcjpel does (liW vtta'm the Signs of Commemoration^ which have 
 defcended down to us all the way from tiie Creat-ion : And likQ- 
 wife ftich .Sig/;/ or 7 j/'c'i- as have yet a Profpecl forward, and 
 are not wholly fulfiir''d. 
 
 And '^diy. The Signs of Pre ft ?7t Signifcation, as tliQ oiitiraid 
 Acts of IVorjhip : To which we are as "much, nay more lfri6t- 
 ly obliged under the Goft?el, than they were under the Law. As 
 Sr. Jren.t!-^-6 argues, (advert. H^ref. 1. 4. c. ^4.) That the iTian- 
 nev of Worfbipj as of Sacrifices^ is changed ; -hm not the iVor- 
 /hip abolifhed. Nun Genm ablatio j-^ts Keprohatam eH^ohiationes 
 cmm & illiCy oblationes autem & hie : Sacrijiaa in Populoy Sa- 
 cripcia & in Ecdefta ; fed Spec its Immutata eU tan turn. i.e. I'he 
 
 l\hd 
 
1 56 ] 
 
 I^lnd or Nature of the Offering is not Aholijhed ; for there were 
 Offerings under the Law^ and there are Offerings alfo under the 
 Grffel : there were Sacrifices among the People of the Jems. 
 7'here are Sacrifices Ukewiie in the Church : but the Species or 
 Manner of them only is changed, viz,. That fbme Sacrifices 
 under the Lam were Bloody^ as Praefiguring the Death oJiChriB : 
 and therefore that Sort or Manner of Sacrificing is c?4/ei, becaufe 
 FulfilPd in the Dc^^/' of C^r/f/ : But their Vn-Uoddy Sacrifices^ 
 and Oblations^ as of Tythes^ and other Offerings Remain ftill a- 
 mong Chrifiians : and are cS'/g/s^j-, as much as they were under 
 the Law, The outward JVorfbip of God muft be by Actions pro- 
 . , per and fignificant. Nihil enim Otiofum^ nee fine Signo^ 
 nee fine Argument apud turn. i.e. For there is nothing 
 Empty y nor without a Sign, nor without Signification in the Wor- 
 fijip of God. And, in the very next words, he applies this to 
 
 Tythes, Et propter hoc illi quidem Decimas — And for this 
 
 reafon the Jews paid Tythes, viz. as a Sign of their Dependence 
 upon God, and having Received All from Him : And in Hopes 
 
 of their Receiving More from Him. Sed nos omnia But 
 
 the Chrijlians, inftead of a Tenth Part, which the Jews gave, 
 Give All that they have, becaufe (fays he) they have a Better 
 Hope. And, ch. 27. fhewing how Christ did Heighten the Law, 
 as, inftead of Adultery, to forbid LuH ; inftead of Murder, to 
 forbid Anger; and, inftead of giving the Tythe, commanding 
 to fell AU : And this, fays he, is not a Dijfohtng of the Law, 
 Martii V 8 ^^^ Enlarging it. So that no Part of the Law is 
 i-v.i7,i • jy^pQJi^ . and All is not FulfilPd \ and fince AH 
 mu^h^ FulfilPd, it follows, that what is not yet F////f//V, muft 
 yet Remain : And Many of the Signs in the Law not being 
 FulfilPd in ChrifPs Death, nor ever to be FulfilPd while we Live 
 upon this Earth, confequently do Remain, and muft {b Remain 
 to the End of the World. So that the Gojpel has Signs as well 
 as the Law ; and, in Great Part, the fame Signs ; with other 
 Sacramental Signs added by Christ, which are thofe of which 
 we now Treat, Baptifm, and The Supper of The Lord, 
 
 VIII. And let us Refie£l:, that ever fince God made outward 
 Things, and gave us thisB*^, as the Soul qo^^s ad by the Me- 
 diation of the Body j fb has God ordain'd, that his Gifts and 
 
 Graces 
 
£57] 
 
 'traces Jhall be conveyM to us by Outward Signs and Means, 
 
 Chrifi us'd outtvard Signs and Means for his MiracuLotu Cures ; 
 to Ihew, that tho' the Fenue did not come from the Means, yet 
 that they were of Ufe, and notto be Defpifed. 
 
 But why do we lay, that the Ferttie does not come from the 
 Means? We fay fb, when we cannot tell the Reafon and Man- 
 ner how the Means work their Effefi^^ and can we tell it, in thofe 
 whicli we call Natural Mq^hs? No furely, we know only by 
 Obfervation, and Experience; and what often comes to pafs,we 
 call it Natural, as being the common Courfe of Things ; not 
 that we know the Reafon of it, more than of thofe Occurrences 
 whicli we call M/V^(:«/(?/^ and Extraordinary. 
 
 Man doth not live by Bread alone^ but by every Word that tro* 
 ceedeth out of the Mouth of God. 
 
 ^Bread has no Vertue or its own to nourifi ; but only what it 
 receives from God : And if he give his Fertue (for it is His only) 
 to a Stone ; or any thing elfe, it will nouriflj : And Bread will,, 
 and does ceafe to nourifh, when he withdraws his Bleffing from 
 it. 
 
 Therefore the Spittle of Chrijl and the Clay, the Waters of 
 Siloam and Bethejda, and the Brazen-Servent had as great Ver- 
 tue to Cure, when they were Appointed ty God, as Bread has to 
 jiourifjj ; and the Vertue came as much from Them, as it does 
 from the Bread, in our Daily Food. 
 
 Now, if the Brazen-Serpent, which was but a Type of Chrisi, 
 had Vertue to Cure the Body; fliall we deny that the Bread, 
 which ChriH blelled, for the Remiffion of Sin, has Vertue to 
 work that Effed ? 
 
 He whole finglc Eiat made the Worlds, and whole Influence 
 gives Power to all Things, and makes them what they are ; he 
 faid of that Bleffed Bread, This is my Body. And his ^loly 
 Apoflle faid of it, The Bread which rve break, is it not the Commu- 
 nion of the Body of Chrift f And do we doubt, how it works 
 this Hff-eQ ? Dare we Rejeft it, becaufe it feems ftrange to us, 
 how it fiiou'd work this EffeQ:, who know as little how our 
 Daily Bread does nourilli our Bodies ? Do we objedl our Igno- 
 rance how a Man can be Born of Water and the Spirit, who can 
 give as fliort an Account how we are formed, of a drop of Wa^ 
 ur, in the Womb ; and by what Ligaments fuch different Na- 
 
 I tures 
 
[ 58 ] 
 
 tures as Soul and Body^ are compaflecl and linked- togetlier ? How 
 can we pretend to have Faith in Chrift^ and yet not believe his 
 Words y becaufe of the feeming difficulty to our Underftandings 
 (who know nothing) oithQ Method 2inA Manner y how He can 
 bring them to pals? 
 
 According to our Faith it will be unto us^ Therefore let us 
 Humble our Souls greatly, and imitate the Holy Angels (far 
 more Enlightnedth.2Ln we are) "who vail their Faces before God ; 
 and prcfume not to difpute his Commands ; or pretend to un- 
 derftand all the Methods of his Power and Wrfdom unlearchable I 
 but defire to look into thofe Things ^ i Pet. i. 12. thole Glorious 
 Myfteries of the Gojfel^ which the Quakers defpife, as below the 
 Meafure to which they have attain'd ! And the Principalities and 
 Powers in Heavenly place s^ do fiibmit to learn the Manifold Wif^ 
 dom of God, Ephef. iii. i o. from that Churchy which the Quakers 
 do vilijie and trample under their feet ; as thinldng it uncapable 
 to teach them any thing, or to adminiller to them the Sacra^ 
 ments which Chrifi has commanded. 
 
 But becaufe the Difpute will arife which that Church is, in the 
 miierable Divifions of Chrifiendom, and amongft the various 
 Ibrts of the Pretenders to it, I have in the Difcourfe mentioned 
 in the Jdvertifement, I hope, given a plain and fure Rule to 
 guide all Honefi and Difmterefied Enquirers, in that moft necef-^ 
 Tary2ind fundamental Toinu 
 
 The 
 
C S9 ] 
 
 The Conclulion. 
 
 Shemng the Neceffity of Water-Baptiim, 
 
 '^¥ "^ H E Sum of what has been ^id, concludes in the great 
 
 A Neceffity there is of Water-BaPtifm, 
 
 ** But before I fay more of it, I will obviate an Objedioo, 
 which may arife from the word Neeeffsry, 
 
 If it be Abfolutelf^ NecefTary, then none can be faved without 
 it : Which Ibrt of Neceffity I do not plead for. This is plainly 
 diftinguifhed in the Catechifni of our Church, where thi4^ and 
 the other Sacrament (of the Lord's Supper J arc laid to be Ge/te- 
 rally neceflary to Salvation. Generally, that is, in the General 
 and Common Methods which are prefcribed in the GojpeL For 
 no Body will pretend to Limit God ; as if He cou'd notfave by 
 what Means and Methods He pleafes. But we are ty'd up to 
 thofe Rules which He has Prefcribed to Vs : Yet H^e mufl not 
 Tie Him up to thofe Rules, to which He has Ty^dVs. 
 
 But who are they who have Reafbn to expeft God's Extraor- 
 dinary Mercies, out of the Common Methods of Salvation ; and 
 to be made Partakers of the Inward, without the Outward Bap- 
 tifm? 
 
 I. Thofe who being confcientioufly concern'd for the Out- 
 ward, yet cannot obtain it, through the Want of a Minifier of 
 Chrlfl, Lawfully Ordaiti'd to Adniinifler it ; as in Turkey, 
 Africa^ &■€. 
 
 'Th^^Q 2i\'Q un^QV 2in Invincible Neceffity : And their EarneH 
 Defires (I doubt not) will be accepted by God ; and the Spiri- 
 tual Baptiiin be confer'd upon them, without the Outward. 
 
 II. Thofe who have been B/j/>^/yf<a( by Perfons, not lawfully 
 Ordain^., and confequently they have receiv'd no Baptijm, ha- 
 ving receiv'd it from thofe who had no Commiffion to Admim- 
 
 I 2 fler 
 
[ 6o ]: 
 
 J^erlt; but who were Guilty of the HigheftS^mV^^?, inUfurp- 
 ing fuch a Sacred CoramifTion,. not Lawfully Deriv'd to thein 
 by a Succefflve Ordination from the Jpoftles : But yet, through a 
 General Corruption of the Times^ mch BapTifms2iYc fufferM to 
 pafs, whereby the Perfbns fb Baptized^ Iwiming down the 
 Stream, do thinktheir Baptifm to be valid, and therefore feek. 
 not for a Re-BaptizM ion fvomtho^Q -who 2iVQ truly Empowred to 
 Adminifter it. I fay, Where no fuch Re-BajJtization is taught, 
 and thereby the People know nothing of it ; in fuch Cafe, their 
 JgnQrancehy ill a Manner, Invincible 'y. 2^116. th^i^Sincerity and 
 Devotion in Receiving No Sacraments, yet thinking them True 
 Sacr&menPSy mz-yhQ Accepted by God, and the Inward Grace 
 confer'd, and the D^/g^i in tlie Q/^/n' W and Fiftble Signs m^y 
 h^Pardon^d:,.-':-'^ *\' rx-'^ 
 
 But neither'of thefe Cafes does reach thofe, w.honegle0 the 
 Outward Means, upon Pretence of Inward Perfection without 
 them. ThcfQ De^ife tliQ Ordinance o£ Chriff, and make. them- 
 ielves JVifer than He ; as if He had appointed A/f^/zj either Vn* 
 necelfarj, or Ineffectual to tliQ Ends for which- they were in-* 
 tended ! 
 
 And I deiire thefe to confider the Great NeceJ/rt^'Xher^ is for 
 Water-Baptifm, -as before Explained . 
 
 J. Becaufe it is ordain'd as the A/e^;?/ whereby the Inward 
 Baptifm oi t\\t Holy-GboH IS givtn , as I before quoted , Acts 
 ii.38. BeBAPTIZ^ED^afidye fhall Recei^>e the Gift of the HOLT 
 GHOST, By This Baptifm, cou'd not be meant .the Baptifm 
 with the Holy'GhoH, becaufe This Baptifm is Here propofed as 
 the Means whereby to Receive the Inward Baptifm of the Holy 
 Ghost. 
 
 Again, Ephef v. 26; That He (Chvi{i) might Sanclife and 
 Clean fe it (the Church) with the Wafhing of Water, by the Word^ 
 Here the Wajhing o^ Water is the Means, tho' the Operation and 
 Vertueis^vomthQWord: And therefore the Outward Wajbin(^ 
 or Baptizing (which means the lame, as before toldy Sed. j.) 
 cannot be the fame, with the J^'^ord. in this Text. 
 
 2. ChriH having appointed this as the Means, you fee what 
 Strefs He lays upon it, and how Neceffary He makes it. 
 
 fohn iii. 5. Except a Man be Born of Water and the Spirit, Ire 
 cmnot. Enter intathe Kjngdom of God. Here the Water and 
 
 the 
 
tfie Spirit are plainly Diftinguifhed , and Both made Necejfary 
 to Salvation , the Outward as W€ll as the Inward : As it is writ-* 
 ten , Rom, x. lo. For with the Heart Man Belkveth , unto Righ^ 
 teoufnefs ;. Jnd with the Mouth Con feffion is made unto Salvation, 
 The Behef of the Heart is Necejfary unto Righteoufnefs^ i. e. to 
 make Us Righteous before G^^; But the Outward Confefficn of 
 the Mouth is likewife as Necejfary to our Salvation. As C/^r/7/ faid ^ 
 (Matt.x,'^2,) Whofoever jhall Confefs me before Men^hc We muft 
 Outwardly^ and ^^/or^ Men, Gonfefs to Chrift, by the Due 
 Performance of His Outward Ordinances ; without which our 
 Inward Belief m Him wil] not be fufficient to our S/j/'z/^^/^;;.- 
 Baptifm is an Outward Badge of Chrijliamty, by being the Out' 
 ward Formy appointed to admit Men as Members of the Church 
 o^ChriH ; and whereby they own them felves to be fuch, before 
 Men : But thole who will not wear this BJDGE, as a Con- 
 feffion to Chrijl^ before Men ', Chrifi w\Vi viOt Confefs them, be- 
 fore His Father J in Heaven, 
 
 Mark xvi. it5. He that Believeth and is Baptized^ jhaU befaved: 
 Here both the Outward and the Inward are join'd together, and 
 both made Necejfary ; For, by Baptifm, Here, cannot be meant 
 the Inward Belief, that wouM make a Tautology of the Text^ 
 
 and mean thus, He that Believeth and Believeth Thus it 
 
 muft be, if by Baptifm, in this Text, the Inward Baptrfm, or 
 Belief of the Heart be meant. But this being plainly meant of 
 th&.Outward Baptifm , the Conlequeuce from this Text is plain- 
 ly this,. That he who doth not Believe, and is not Baptized, fha!4 
 not be Saved... Of which I adjure the Quakers to Confider mofl: 
 lerioufly : For tho'' they had the Inward Baptifm ^s much as they 
 Pretend to it, yet were the 0//rn/-«r^ necefTary. Pe^^r thought 
 Wat£r neceflary to give Outward Baptifm to thofe who had al- 
 ready-Received the Inward Baptifm^ of the Holy GhoFl, A£ts 
 
 X. 47. 
 
 And the Dooirine of Baptijm is reckoned among the Princi- 
 p/fi'.and Foundations of Chrtjlianity, togetlier with Vaith and 
 Repentance, SiC. Heb.y I, 1,2. 
 
 But the Quakers J like Naaman, flout at the Means, as tod 
 eafie to be ejfeBual', and call Baptifm , in contempt , Water- 
 Sprinkling, And I will anfwer them with NaamarPs Servants, 
 (2 KJngs V. 1 3.) If Chrtft had^bid thee do fome great thing, 
 
 wouldfi 
 
[ 6i ] 
 
 muldjl- thou not hive done it ? How much rather then when He 
 
 faith to thee^ IVaJb and be Clean ? And as mceffary as the Wa" 
 
 urs of Jordan were to the Cleanftng of Naaman, fo neceffary are 
 
 the Waters of Baptifm to the Clea^fing of our Souls, None dare 
 
 lay, that GOD cou'd not have Cleanfed iV/«4«?/«/^ other wife : 
 
 But G O D having, by his Prophet^ appointed th&t Means, if 
 
 Naaman had negleded it , he had not otherwife been Cured. 
 
 How much more , when GOD has appointed the Means 
 
 of Baptifm , by his Son , if we A^eglet'f it , fhall we be 
 
 S/Jx/'^ without it ? He that DeJ}is''d Moles^i Latv, dj^ without 
 
 Mercy : Of how much forer Punifhment , fuppofe ye , fhall he be 
 
 thought worthy^ who hath trodden under foot the Inftitution of 
 
 the Son of GO Dy and counted it an unholy things doing De- 
 
 Jpight to ity Inventing Contemptible Names for it, and Ridicu^ 
 
 ling the Adminiftration of it ? But as the Spirit of God movedySit 
 
 firft^ upon the Face of the Waters (Gen. i. 2.) to Impregnate 
 
 them, and make them ¥ru5tifte \ and gave a Miraculous Vertue 
 
 to the Waters o^ Jordanj of Siloam, and Bethefda^ for HeaUng 
 
 of the Fkjh ; Why fhou'd we Doubt that the fame Spirit can 
 
 and will Sanflife the Waters of Baptifm to die Myftical Wajhing 
 
 -arvay of Sin , having the Pofitive Inflitution and Promije of 
 
 Chrifi for it ? A^s IL ^8. Repent and be Baptized^ every one 
 
 ef you , in the Name of '^efm Chrifi ^ for the Remiffton of Sinsy 
 
 And ye /hall Receive the Gift ef the Holy Ghofi, 
 
 This was not tlie Extraordinary Gift of MiratleSy which is 
 !ierePromifed,(and which all BaptizedYtv^ons ^id. not Receive 
 or Expe0) hut the Remiffion of Sins. And let me add, That 
 the Ordinary Saving Graces of the Spirit, wkich work filentfyy 
 without Oifervatwn or ShoWy are much Preferable, and more 
 Defirable, than the Extraordinary Gift of Mtraclesy which, for 
 a time, Mxre Neceffary, at the firfi: Propagation of the Gofpel ; 
 and held Men's Eyes in Great Admiration : But were of Dan- 
 gerous Conlequence to the PoiTeiTors, and a Temptation often to 
 Vanity ; which had almoll over-fet the Great Apoflky 2 Cor. 
 xii. 7, 8, 9. and threw others into the Pit of Deitrudion, Matth, 
 vii. 22, 2:j. I Cor^ xiii. 2. and therefore Vv^ere not to be Prayed 
 for, or Defir^d : We muft be totally Pafflve in this Cafe ; and 
 when fent, being for the Convidion of others, to Receive fuch 
 an Extraordinary Gift^ with Fear and Tremblingy left it Hurt 
 
 our 
 
[^3 ] 
 
 our weak Mwds, not capable, but by ^s Extraordinary an Affi- 
 ftance of Divine Grace, to Bear fiich mighty RevelationSy and 
 not to let in with it a fecret Pride in our lelves ; which fpreads 
 our Sails fo wide, that without a Proportionable BaUafi of deep 
 Humility^ we fhall be driven from our Compa/. The Enemy 
 throws in this ftrong Tempfation, with thofe Miraculous Gifts ; 
 which vain Men do Ignorantly Covet , and fbme falfly Pretend 
 to, to their own De/lrucfion, But much more Valuable are 
 thole Saving Graces, which we are commanded Daily to Pray 
 for, and Daily to Endeavour : Much more Available to us, and 
 Precious in tne fight of God, than all Miraculous Gifts, is that 
 Gift of The Holy Ghost, the RemiJJion of Sins, which is Pro- 
 mis'd to the Due Reception of Baptijm, and enrolls our Names 
 in Heaven. Behold (faid ChriH to his Difciples, 
 who Boajled, th^t even the Devils were fubjecl to Luk.x. 17, i8, 
 them, through His Name) I give unto you Power 
 to tread on Serpents and Scorpions, and over aH the Power of the 
 Enemy ; and nothing ^3 all, by any means, hurt you ; notwithfiand- 
 ing in this Rejoice not, that the Spirits are fubje^t unto you ; But 
 rather Rejoice, becaufeyour Names are written in Heaven. 
 
 To be added to the End ofSeB, VIII. p. J4. 
 
 But R. Barclay argues in his Apology, That the Baptifm, of 
 which the Ark was a Type, cou'd not be the Outward, or Water- 
 Baptifm, becaufe that it felf is a Type, viz. Of the Inward or 
 Spiritual Baptilin. And he fupports this Notion by a Qriticifrn 
 upon the Word 'AvUrvrnv in this Text, which he fays is not 
 rightly Tranflated in our Englifi by The like Figure, Becaule, 
 he fays, the Word 'M'T^tv^©- fignifies the thing Typiffd, and 
 not the Type. 
 
 But, by his leave, it fignifies the quite contrary. Heb.ix, 24. 
 not the thing Typiffd, but only the Type : For there the Holy 
 Places made with Hands are call'd the "Arrirvrm, the Figures or 
 Types of the True, And that Word is not to be found, except 
 in thef e two Texts, in the whole New Teftament. And there- 
 fore 
 
[64] 
 
 fore if one of thele Texts muft explain the otiier, the Word 
 Mir7<7V'B-©-, or Anti'Tyfe, i P^f. iii. 21. muft be taken in the 
 -'fameSenfe, in which it is uled, Heh.h, 24, becaufe there it 
 cannot pofTibly be taken to mean the thing Typiffd, or the 
 jtrchi'Type ; therefore neither ought it to be fb ftrain'd, as Bar- 
 cUy does, to mean the quite contrary, in the preient Text. 
 And our Tranflation is Juflify'd, which renders ' ^vynvu^ the 
 like Figure ^ as does the VulgAr^^imilU form^. For both the Wa- 
 ters of the Ark^ and of BAptifm^ are the outward and vifible 
 ^ignsy but not the thing jtgnify^d, which is the Salvation of the 
 Souly by the Re-generation and Wafhing of the Spirit, And 
 they are like Figures, both fignifying the fame thing, in a man- 
 .,ner very like to one another. That as Noah, &:c. were favM in 
 the Jrk by M^ater from Corporal Death, fb are the True Be- 
 lievers fav'd by the H^^^^r of Baptifi?^f from the Death of Sin 
 and Hell, In which Senfe the Jrk was a Type of the outward or 
 Water-Baptifm, tho' both were Type^, but one nearer than the 
 other. And becaufe the Baptifm mentioned in this Text, i Pet, 
 iii. 21. is an *Ai'?<7y7r©-, a Type or Figure ; therefore it muft be 
 tht Outward 2ind Water^Baptifm^ which is here meant. For the 
 Inward and Spiritual Baptifm is not the Type or Figure, but the 
 t\\mgftgnify'^d. And thus R<?^. B4r^%^s Argument and Criti- 
 -dfm has turn'd into a full Demonftration of the direft contrary 
 of that for which he brought it: And has thoroughly Efta- 
 blifLed th& Divine Infiitut ion of the Outward ox JVater-Baptifm, 
 
 July 17. 
 1696. 
 
 FINIS 
 
DISCOU 
 
 SHEWING, 
 
 Who they are that are now Qjialify'd to 
 AdminiAer "Baptifm and the Lord's^Supper. 
 
 Wherein the Caufe of 
 
 EPISCOPACY 
 
 Is briefly Treated. 
 
 By the Author ^ 
 
 O F 
 
 A D I S G O U R S E 
 
 Proving the Divine Inflltution of Water-Baptifm, 
 
 N9 'Man taketh this Honour unto himfelfy hut he that is called of 
 God^ AS W4S Aaron f Heb. 5.4. 
 
 LONDON^ 
 
 Printed for C. Brome at the Gun^ at Weft-end of St. Pauls j W. Kdle- 
 
 Tphite at the Swan m Si, Paul's Church-Yard $ and H.mn^marfto at 
 
 theGoWf»-iS^//over-againft the Royal Exchange, C<?r«^»//, 1698, 
 
THE 
 
 F AC 
 
 THIS Difcourfe was Promised in that 
 which I formerly Publifh'd, proviug 
 the T^hine Inflitut'tQn of ff^ater-^^aptijm ; And 
 was intended to have been Annex'd to 
 that, but fome Delays prevented ic. 
 
 I can give no good Reafon why it 
 has ftay'd thus long, having made but 
 little Addition to what was then 
 ^one: But other things Interven'd, and, 
 as it is ulual in Delays, the firft in De* 
 fign proves the lail in Fadt. 
 
 The Subjed ot this has led me dired^^ 
 ly upon th6 larger Theme of £pifcopacj^, 
 which having been fo Elaboratly and fo 
 Often treated of, I intend not in this to 
 Branch out into fo wide a Fields but in 
 a short compendious Method^ to lay be- 
 fore the Quakers^ and others of our Dijjm* 
 
 ters^ 
 
The Treface. 
 
 ^mfrom Epifcopacy, thcHeart of theCaufe,' 
 fo far particularly as it concerns our pre- 
 fenc Subjed, the ^^hi oi<tAdmimijlmg the 
 Sacraments o^C^rijl. 
 
 And to avoid the length of Quotations, 
 when brought into the Difcourfe, and Di- 
 lated upon, I have, at the end, Annex'd: 
 a fmall Index of Quotations out of the Pri- 
 mitive Fathers ^nd C^mcils of the firft 450 
 Years after Chrifi,to which the Reader may 
 Recur, as ther is occafion. And having 
 themall inone view, may confider them 
 more Intirely, and Remember them the 
 better. 
 
 I have Tranflated them for the fake of 
 the Englijh Reader, but have put the Orf- 
 ginalf m another Column^ to juftifie the Tran- 
 ilation > and for their fakes who may not 
 have the Books at hand . 
 
 The 
 
The CONTENTS. 
 
 c Tj {^ T T 
 
 The NecefRtf 4 <«» 0"^^^^"^ \'T^'''' '" '''' ^'''"'^''' 
 
 V of the Gofpel. , r r ' 
 
 7'/,;C./« Smed, as tothofe Quakers, /- r^h^j^P- 
 
 mfaOion tins ts Intended. A^^-,m<>ra- 
 
 i: o/perfonal S^ualtficattons requtfue tn the Admmiltra^ 
 
 tors of the Sacraments. .^ r ^ 
 
 II Of the Sacerdocal %./#.«»» »/ "« Outward C«- 
 
 * »«//i"o«, af.was gn>en to Chrift ^jf God. 
 III. By Ghrift «« the Apoftles, &c. 
 TV Bv the Apoftles to others. r .t ^, 
 
 V ' Thole others Impawerd to ^Ve tt to others after them. 
 
 the Deduaion of this Gommffion ^> ««n«« ^ in the | 
 
 Suceefwn of Biihops, and not of Presbyters. 
 
 I. Either, way it operates agatnfl the Quakers. 3 
 
 ri The ContiuJeof every Society is Deduc d in he Suc^ 
 
 ceffion of the cW Governours of the Society, not oj^ 
 
 HI ''fhiftZ^tSter of Fob, as to the Churd. .. 
 
 D<«M ; particularly here «« England- -(,-n,„^;ck. 
 
 IV. the 'Presbyterian P/.^ c^^^rV tW B ftoP^k 
 
 were hut (mle Parifties ; and , confe^Henly, that ever 
 
 . Sbyter^-.:.Blfhop; ^nd ./.«...« Logo-mach 
 
 . „«,« tibe words •E^;--®^.«i "r:-.^7'^- , . 
 
 >V.i«^/«»« «^ Type i the Levitical Pn#W, .'^^ 
 ^' jfcL/fe tfe Nkthod of Chrift, tfc^ Apoftles, and Vx 
 mitive Fathers. . y^When 
 
The Contents. 
 
 V^I. whence the Cafe of Korah and the Vrtshyterims Jheivn 
 to he the fame. And the Epifcopar Supremacy as 
 Plainly and Fully Eflahlijhed^ as was that of Aaron 
 and his Succeflbrs. 8 
 
 V^II. No Succeffion ^f Presbyters can he jhewn from the 
 Apoftles. 9 
 
 VIIL The Pretence of Extraordinary Gifts, no Ground or 
 Excufe for making of a Schifin. 1 1 
 
 S EC T. III. 
 
 Ohjefiionfrom the Times <?/ Popery in this Kingdom i as if 
 that did Un-church, and xonfecjuently breaks the Suc- 
 ceflioii of our Bifhops. 
 1 1. This jhewn to he a Popijfh Argument. 17 
 
 i 11. That Idolatry does not Un-chureh. Proved 
 
 1. Becaufe a Chriftian may he an Idolater. 1% 
 
 2. From the Type of the Chuvch under the LaW« 19 
 ^11. E'pKcopzcy the moji oppojtte to Voptry. ibid. 
 iV^ Male- Adminiftration iflex Forfeit, hut ^^t Vacate .a 
 \ Comrni:ffiony till it he Rie^cdlld, 21 
 'j V". Defers in SuccelTion, vo Bar to the Poffeffors, where 
 ' ther ^r^ ??i?«^ W;^ Claim. ^ Better Right. 2^ 
 
 ■.,$!£/C.T. IV. 
 77j^ Affurance and Confent in the EpLfcopal Commu- 
 nion^ heyond that of any other, 
 
 I. The Epifcopal Communion of much greater Extent^ and 
 
 more Univerfal than all thofe who opfofe it, ,^ 24 
 
 II. And than r/-?e Church &f Rome, if join d with them. ib. 
 
 III. The Diffenters from Epifcopacy, do.a// Peny the Or- 
 dination or Cd}} of each other. 25 
 
The (Contents. 
 
 IF. If the Quakers receiDe Baptifm from any ofthefe DijP. 
 fenters, they have no Reafon to exfeB the fame Allowan^ 
 ces as May he given to thofe of their own Communions. 
 
 y. The Ef if CO]/ al Ordinations^ and confequently tBeir Right to 
 Baptize, is owridhy both Papifts <!r«^ Prerb/cerians. 
 
 S E C T. V. 
 
 Tide Perfonal Sanftky (?f r^^ Adminiftrator of the Sacra- 
 ments, tho high/y Requtfit on his Party yet not ^Ne* 
 ceflit/, as to the Receivers, to conlpey to them the Be-, 
 nefitsofthe Szcnments: Becaufe 
 11 The Vertue comes not from the Minifter, hut from God 
 alone, 26 
 
 II. For this Caufe (among others) Chrift chofe Judas to he an 
 Apoflle. 27 
 
 III. God'x Power is Magnify d in the Meanefs of Bis Inftru- 
 ments. . 
 
 IV. St.V2i\ARejoyedattheVxtzdjk\gofE's'AMen- 28 
 V> This confirm' d hy dayly Experience, 
 
 VI. The Jrgument flronger as to & Sacraments. 29 
 
 jVlI. The Fatal Confequences of making the Perlonal Holinels 
 (f the Adrainiftrator Necejfary towards the Efficacy of 
 the Sacraments. 
 I.- It tak^s away all AHavmct in our Receiving of the Sa« 
 
 craments. 
 z. It renders the Commands ofChviOc^ of none EffeB* 30 
 I* It is contrary to the tenure of God'x former Infiitutions^ 
 and futs us in a more uncertain Condition than they 
 were under the Law. 
 '4.; It was the Ancient Error of the Donatifls ; and Borders 
 ufon Popery. ^ 
 
 VIIL^^ 
 
•^f> 
 
 The CohtcWt^. 
 
 VIII. Js great Sanftity to he found in the Clergy of th 
 Church V/Eqglandj asamonganyofourjyiiknttxi. 32 
 
 l^^Ther isy at leafl^ a Doubt, in Recehing Bgiptrfmfrom 
 my of our Diffenters. Whkh^ in this cafe^is a Sin ; There- 
 fore jfecurity is only to he had in the Epifcopal Communion. 
 
 X. The JdDantage of the Church of England, hy Her being 
 the Eftabliihed CovSMitution^ever fincethe Reformation. 
 
 XL That therefore nothing i: an excufe Schlftn from Her ^ hut 
 Her Enjoyning fomethingj as a Condition of Commu- 
 nion, that is contrary to the Holy Scriptures; which can-- 
 riot he jhewn, -.3 j. 
 
 XII. Therefore to Receive Baptlfrh from the Church of Eng- 
 land, IS the greateft kcuvlty which the Quakers c^wj?^!?^ 
 of Receiving it from Proper Hands. 
 
 XIII. ^« Anfwer to f/;e Objeftion, That Baptllm to not 
 fuch Vifible E£Fed;s amongjl usj as the Quakers wou*d 
 
 defire. . ^^ 
 
 The Supplement. 
 
 L Some, Authorities for Epifcopacy, as Diftinft from^ 
 and Superior to Presbytery , tak^n out af the Fathers 
 and Councils /?2 the frf 450 Tears ^^^rChrift. 55 
 
 11. That the whole Reformation ^ ^t^k Calvin, Beza, and 
 thofe of i/w Communion, were z^ealms Aflerters of 
 Epifcopacy. ^.58 
 
 A 
 
( «J 
 
 A 
 
 DISCOURSE 
 
 Shewing;^ who they are that are now qualijyd to Jdminifier 
 BAPTISM, and the LORD'S SUPPER. 
 
 SECT. i. 
 
 The NeceJJity of an Outward Commijfon to the Minifters 
 
 of the Gofpel. 
 
 SOmc Qttikers having p^rus'd my Difiourfe of Bapfifm^ think 
 the QttAker Arguments againft it fufficiently Anfwered: 
 And they have but one Difficulty remaining, that is, who they 
 are (among the various Pretenders) that are duly Qualify 'd to M' 
 mimfierit. • ' • ^ 
 
 And if fatisfadion can be given to them herein, they promife a 
 perfed Compliance to that Holy infiitution. 
 
 The Chief thing they leem to ftand upon is tlie Perfonal Holynefs 
 of the AdmimfrrAtor '^ thinking that the jjp/r//^/?/ ESaStsot Bapfifm 
 cannot be convey'd by the means of an UnUHiiify^J, l»{irt*- 
 went. 
 
 But yet they Confefs, that there is fomething elfe NetefTary, 
 befides the Perfonal HoUnefs of the Admiui/irator : Othervvife, they 
 W^nM think them 'Vlves asmuch i^4//y5''<^ to Adminjfter it as any 
 others 5 becaule, I, pre fume, they fuppofe themfelves to have as 
 ^reat a Meat lire of the Sffirit as other Men. 
 
 This ^f^////iV which they want, is that of Lawful Ordin^ition, 
 
 But the Pre<hyterians^ Indc^ende-nts^ and Baptijis do pretend to 
 this. Therefore their Tttlc to it is to be Examined. 
 
 B And, 
 
And, that .we may proceed the more clearly in this Matter, 
 Vv'kh Refpef^ ftill to thsit Difficulty upon which the Onders lay the 
 ftrcfs', we will Inquire concerning tho(e Oiialificatio?7s which are 
 Kequifit in any Perlon that fhall take upon him to Adminijler the 
 SucYAments of ChrtsPs Inllitution. And, 
 
 Thefe Qualifications are of two Ibrts, Per[o?7al or Sicerd.ot.il. 
 
 I. per(oriaL The Holi/iefs of the Jdminijlrator, And , 
 though this is a great Qaalification to Fit and Prepare a Man 
 for fuch an Holy Adminiflration, yet this Ah^e does^ not fuffi- 
 ciently Qaalifie any Man th take upon- him- fuch ari^Admini- 
 ftration. 
 
 II. But there is moreover r^uiryi*; aly, h' Sacerdotd Qiii- 
 lincation, that is, an Outward Comfnijfton^ to Authorize a Mail 
 to execute any Sner dotal or Minijierial kdi of Religion. For, 
 ThU Honour no Man taketh unto himself ^ hut he that U cal- 
 led of God, as n>M Aaron*, fo alfo chri/l glorify d 
 
 ' ^* ■^*.:- <**^''^* hm\elf to, be made an High-Priefl ^ But he that faid 
 tmro' ^fm, thm art my ^^»— -^ — -ThiU •■ayI a Priefi^ ,8cC<,^., , ■; -^^jj ^• 
 
 Accordingly we find that Chriji did not take upon Him the 
 Office of a Preacher, till after that O^itivard CommllJion given to 
 Him by a Voice from Heaven^ at His Baptifmi, for it is written, 
 Alatth, iv. 17. From that time Jt(us hegan to Preach: Then He. 
 Began ; znd He was th^n about Thirt)> Tears of Age, LukG in, 23, 
 Now rl6 Man tan doubt of C^r/i?'s QiaalifiCationSj before /^^^ 
 ti/ne^ as to Holinefs^ Sufficiency^ and all Pergonal Endowments. 
 And if all thefe were not fufficient to chriH Himfelf, without 
 an outward Commif/im, what other Man can pretend to it upon 
 the Account of any Perfonal Excellencies in Himfelf, without 
 an cuiitrard Commi^on ^V ^'^'' ' ~ i... 
 
 III. And as chri/} was^butwardly CommiflTionated by H« 
 Father, fo did not He leave it to His Difciples, every t)aes 
 Opinion of his own fufficiency, to thrufl: himfelf into- the ^/;/^- 
 yardy but Chofe, Tw^elve Jpojiles by Name 5 and after theoH 
 Seventy others of an Inferior Oi*der, whom He fent toPreack^ 
 
 IV. And as' ChriH gave outivard Comrnrfflons., •'while He; \^fts 
 .!. upon the Earth, fa we find that His ^;<7y?/r/did Pro- 
 
 i.^'^v.z3. ^^^j .^ ^1^^ ^^^^ Method, after His Afcenlion. They 
 
 :. crdal^ed them Eiders in every Church, 
 
 V. Bur had they, who were thus Ordained by th^^,^^//^>, 
 
 Power 
 
PoWiCr to Ordain • others fY€5, For this eiujeieft /^ ^ 
 theejn Cj^^te, tlut tbm jbotildefi -— . OrdAtu Eldiirs /> ''^^l;.'*'- ^ 
 ^kY^^X CV/^ X^/ hr^ds^fi^ddenlyonpo Murty 8cc. St.C/<-, '.Ij/**^'^ 
 
 ^pQigerping-, ,thj^ .Jfj^i//>^ which Kct) of "'A^rofoAoif ^Jz-x^y l^y'ce:^ '^fl 
 was".-:th.^n ■ rifen up .amorig(l S-Kv^.h %TH/)i^g-^^\Jjfi^jO-f 
 diem, lays,Parag;44. Thaifh 'if>u oRr) 5" ovJ/,taT©o r^^ 'E'3Tt(r;t(^- 
 Apojtles fore'knowing there v^oitd Tn^q, ^ix itwThjj kv rJto cJti^J' 'zso- 
 1)6 .(Jontefis c<>ncermng th^ yvi^tnv eiX/i^oT?^ t^X&Uc, kol-A^^^ 
 £pi(ci)f^l NAme {or: office) did. t^V "^TpHfiiA^^y'iiC, -^ A^'2^|^\ *'^- 
 themjekes af point, the Perfons.:. rya^hjo ^iS^cii^cKnVy oTf^; iaiv yj>fj.<x.- 
 And not only lb, leil that might ^:im ^ '^<it^i^&;j/^ " ev^/JoV ^f^o^- 
 be faid to be of force, only /A,ct(rji/^Qi a^'d:^^ ^. tl/ju h9i,r$p;fict}f 
 during their time. But that «Jtcw>', -^ fl< • g^ x^fdS -ot^J^^- 
 ihey afterwards efhl'lifhed an ts^ 'z^^ Qsa ^^w rojaro, -hol-A- 
 Order how y when thofe whom, pj^ r'2-g ■ '^!rt^Qd^/]iU>iy'd^» 
 ■f hey had OrdzinH jhou d>Die '^ others^ jit and approved Men'^ fbotid 
 jmce^d them in their , Mini^ry-. V^u^^j, that they .who were in- 
 trnfied with this mrk, j^y Cod^ i» chrtjl^ did Con[Uttite thefe Offi- 
 ceysy 
 
 But this Matter depends not upon the Teftimony of him, or 
 many mgrp that might be produced. ;|( is fuch a Publick Mat- 
 ter/ of FaiS, That I might as well go about to quoite. particular 
 Authors, to prove that there were Emperors in Rome^ as that 
 the Minivers of the church oi chrili vJttQ Ordained to fucceed 
 one another, and that they did fo fucceed. 
 
 S E C T. IL 
 
 ^ *.di .cijniio'i'O 
 
 ThtT>eduBion of this Gommiflion is contimd in the SuC" 
 ceffton of Blihops and nop of Presbyters. 
 
 BUT here is a Difput.ej whether this Siuceffion W2is pre- 
 fer v'd in the Orderj of ;Bi^(>ps or Preibyters j^ or whether 
 both are not the fame; ^ :, 
 
 I. Anfiv» I. This is the Conteft betwixt the Presbyterians and 
 us; But either way it operates againft the jj^^/vr/, who allow 
 of no Succeffion -deriv'd by outward Ordination, 
 
 s : B 2 I. ^^>. 
 
(4) 
 
 U, A/ffir,7. But becaufe the Ds(ign of this Difcfiurfe is ta 
 ftiew the Succeffion from the ApofiUs^^ I anfwer that this Succef" 
 [ion is piefcrv^d and deriv'd only in the Bijhopi : As the conti- 
 nuance of any S^ciety^ is deduc'd in the Succejfim of the Chief 
 Ccvermrs of the Society^ not of the inferior Officers, Thus ifl 
 Kingdoms, we reckon by the sttcceffion of the Kings^ not of 
 Sherifs or ConJlabUs h and in Corporathns by the SucceJJkn of the 
 Mayors or other C^/Vf Officers'^ not of the Inferiour BMffs or 
 Serjeants : So the Suue'Jion of the Churches is Computed in the 
 SuccejJiQn of the Bifhops^ Vjho^rQ the chief Governours of the chur- 
 ches-, and not of Presbyters, who arc but Infer if>ur Officers under 
 the Bifbops, 
 
 III. And;, in this, the Matter of Fa^fl is as Clear and Evident 
 as the SuccefTion of any X/»^i or Corporatkns in the World. 
 
 To begin with the Apoftks^ we find not only that they Confti*. - 
 rated Timothy ^i(hop of Ephefm, and Titus of Crete^ asintheSub- 
 fcriptibns of St. VauPs Epiftles to them-: But, in £^/^^/«^ and other 
 Zcclefix/lical B^prians^ you. have the BifhopsHzm'd who were-Con- 
 ftiruted by the Apoftles them lei ves,over the then famous Churches 
 o{ Jerufalem^Antioch^Rowe^ and Atexandri/i^ and many other Chur*. 
 ches ; and the succeffkn of them down all along, 
 
 Sr. Polycarp, Brfliop of Smyrna^ was Di(ciple to St, John the 
 jipofiie 5 and St. Jren^-t^, who was Difciple to St; Polycarp, was 
 Qon^xtxit^d Bifhp of LytitJs in Frame,- 
 
 r mention this, becaufe it is fo near us •, for^, in all other 
 Churches^ throughout the whole- World-, whei-e-ever Chriftianity 
 v,^'as- Planted, Epifcapacy was every where Eflablifh'd, without 
 one Exception, as is Evident from all their Pvccordj. . 
 
 And fo it was with^us in England)^ whither it is generally 
 mppos'd, and with very good Grounds, that Sr. PaulRtft brought 
 the Chriftian Faith. Clemens Kdmxnus^ in his F/r/? £/>//?; to the 
 CorirahiAnSs Puragr. 5; Says, that Sr. PauL went Preaching the 
 Gofpel to the fartheft bounds of the weji 5 cl^ -n -r^pua. t^ Avi^scog^ 
 by. which Term ^r/V/?i;/ was then Underftood. And Theodortt 
 exprefly Nimes the Brit ains among the Nations Converted by 
 xhQ Apo^i/es, CTo. 4. ferm.9. p. 5io.) And Eftfebius in his Evap^. 
 Judical Demofijiritiiin, ('. :^.c, 7. p, 1 13.) Names -likewife. the Bri-^ 
 ui»s^ as then Coaver ted. 
 
( 5 T 
 
 Eut whether St. paul^jyc^ as fome Coi:i]QSiViXC^Jo[dt>h of Ari^ 
 mathea^ or any oihtr Jpoflolical Perfon was the firft who Preach- 
 ed Chrift in En^and^ it matters not, as to our Prefcnt Piir- 
 pofej who Enquire only concerning Epifcoiacy -^ And it is Cer- 
 tain by all our Hiftories, that as far up as they give us any 
 Account of chriJiUmty in this Jflxnd^ they tell us like wife of 
 JBifh&ps 5 and the SiKceffion of this church of EnglAnd has been 
 Deduc'd in the Succeflion of Bifljr-ps^ and not o\ Presl?yter^, 
 And particularly in- the D/^f^/f of t<j^<^'^;?^ which was the fir(t 
 ^rchi-Epifcdpal See^ before Jugnftm^ the. Mo^k cams hither^ af»- 
 ter \^'hich it was Eftafcliih'd in Cdnttjb^ry, : And -the Saxo)* 
 Writers have Tranfmitred the Succeilion of their ^//^v/^xiac^^fi. 
 Urhury^Ro&he^llcr^ Lo:$don^ &c. I "; f) 
 
 And in Countries fo Remote and Barbarous ^s Jflmd it feif 
 we find the fame care taken 5 Ara. or Ara4^ an iflindifb W\^^ 
 Sornam*d Hi^afro de^iht Le-Ariied^ who Hourifli'd in tlie Eleventh 
 Century^ and was 25 Years Old when Glnijthnity was broJgiit 
 thither,- in his Book of that Country written in iflxndr^ has 
 Tranfmiited to Poflerity, nor only the Succcfjhn b.t the Ge;ie^^ 
 Logics of the Bifiyofs oi skdholt and HoIa (tire two Epifcopal Sees 
 of Jfland) as they Succeeded one another in his Time, . I 
 mention this of Jflandy to iliew that Epi'^coracy has Extended it 
 felf Equally with chrijiiAnityy which was carry'd by ir, im^ 
 the Remoteft Corners of the Earth 5 upon which account the 
 Bishops oi skalholt and /f<?/^, and. their Smaf^nyZi^Si.'^ Heoiariv- 
 able Proofs of Epifs^paeyj tho' not fo. Famous -as 4he Bifi^ops of 
 Cdfgterbury ^nd Londo/J. ; 
 
 IV. If the Presb,yteria?7 T wiWi^y (becaufe tliey have nothing 
 left to lay) that 9,11 Lc?7d(m (for Example) was but one Pdrilh-^mi. 
 that the Preshytvr of every othQt P. tuf/jss/ as as much a B/fhjp ^ 
 the Bifhop oi London ; becaufb the words 'ETn^ncair^ and ^'-piyiou rr,n^,.. 
 Bifljcp and Preshyter are- fometimes us'd in the- lame lejiie ; 
 Theyi may as well prove t\\2XJ2hr'tih was hx^^'xDea-cov^ .beoaufe 
 He is fo caiPd, Rom» xv. 8. A^:6;co^#»> which Ave rightly "J rai>j/c;t<3 
 2l Mtmjieri And Bi^Jcr^ fjgniiiet. an O'^erfefr^^nd P/esryrerati 
 Amient Jlian., ox Elder /S/^^z/rj, whence- our Term of A^ derm n, 
 Andv this is as good a Fourtdation to Prove that the ^^9^// <?/ 
 were Aldermen^ in the City acceptation of the Word 3 or tha^ 
 oi-ir Aldermen zxz.^W B/Jbofs and ApojfleSi as to Prove that />^'^ /- 
 
i^iterf nnd ^Ifjops ate all one, tVoni the Cbildifli Cti^gfe ofnhe 
 Words. • 
 
 It wou'd be the fame thing, if ore rtiou'd .undertake- to Con- 
 front all Antiquity, and Prove agati^ft all the flirtorie&, :tl]ac,rl$c 
 ' Emperors of Rome were no more th^n Ge/ferals oi 4rmks) :^n<\ 
 that every Roman General was Emperor of Rcme--, jbecau^^t H^ 
 cou'd find the word Jmperator fometimes apply'd to the Generni 
 of an Army, 
 
 Or as if a Commott-rvealth-mnn fhou'd get up, and fay, that 
 our former Kings were no more than our Dakes are now , be- 
 eaufe the Stile of Grace, which is nowgi^^en to iJ^/v/^^w^as then 
 given to Kings» "^ : lanVl av^d £-tr> • \ / 
 
 And fuppofe that any one were put under the Tennance of 
 Anfwering to fuch Ridiculous Arguments 5 what Method wou'd 
 he take, but to fhew that the Emperors of Rome^ and former 
 Khgs of England^ had Genera/s of Armies ^ndD/tkes uadQt tb^rn, 
 and Exercis'd Authority over them ? 
 
 Therefore when we find it given in Charge to Tmothy^ the 
 firft Bijh^p of £//^f///^, how he was to Proceed againft his.Pr^j- 
 hyters^ when they -TranfgrelTed 5 to Sic in. Judgment upon them, 
 ExdiminQ fvitneffes againfl them^ and pafs Cenptres upon them, 
 it is a moft Impertinent Logomichy to argue from the Etymology 
 of the Words, that notwithftanding of all this, a Bijhop and a 
 Preshyter are the fame thing. Therefore that one Text, i Tim. 
 V. 19, is fuSBcient to filence this Pitiful Clamour of the Presby- 
 terians ; our Englifh reads it , again ft an Elder , which is 
 the /./V^r^/ Tranflation of the word PKcsbyter, ^tala, Tr^ia-J^vii^Hy 
 Again ft a Presbyter receive not an Accufationiy but before two or 
 three fyitnejjes. and, them that (in Rebuke btfore ally that others 
 alfo may fear. Now, ^^DOl\l\\Q Presbyterian Hypothcfis, wemuft 
 fay that Ttmothy\i2idL no Authority or Jurifdiffion over that Pres- 
 byter^ againfl: whom he had Power to Receive Accufations^^ Exa- 
 mine ivitneffesy and pals Cenfures upon him : And that fuch a 
 ^-Presbyterh^d the fitnQ Authority over Timothy — which is fa Ex- 
 travagant and againfl Common Senfe, that I will not flay lon- 
 ger to Confute it , and think this enough to have fM con- 
 cerning the Presbyterian Argument from the Etymology of the 
 .words Bishop dtnd Presbyter. ■ - 
 
 And 
 
(1) 
 
 And this liltewire Confutes thei* other ^rff<*f^ which I have 
 irention'd that the Ancient Bt^frtcks were only swoU and 
 
 iMve takea up but "of late (being lieattn from ^-'l^'h^'' ° 
 Holds) and Launched by Mr. D:^v,i cUrk\m, m a Book vvhidi 
 ht Emitules fnmimc lfi[ccp.cr, ^'h.ch has B';.^" °="-" .^ 
 an Excellent Anfwer, by Ur. Uer,. "^^""^^'n 1 hif endef 
 nhctUn EfifcoPuy, Printed 163I. which, I fuppole, his ended 
 fhat Controvert and hindred the World from be.ng more 
 UoubM upon tha; Head. And their other ''ttle S^^.ft, and as 
 Groundlefs, that the Primitive Bihfs were no o htr than their 
 SmS ^'dvanced more ktely b/ C>11>. «»/. late Mder.tor 
 
 with great Clearnefs of M"«> Confined by the W o.thy ,. 5. 
 in V^Princ'fies of the Cypriwick Age, Printed ifipj.^ 
 
 Btit^as I laid, that Text, 1 Tim. v. 19. has made all thele ?'r^.. 
 
 /m*wh()By-ue1efsto the mshmhns: For foppofing their 
 
 Tft Notorious falfe fuppofition, as if the .,?W. o J.rg- 
 
 lent Rome. Alcxa>,dn<t, ox London, confiiled but ot one ingle. 
 
 Cona ga ion. and that fuch BHhfs had ^oPreslpers under them, 
 
 but fha? all presbyters were Equally B.ibops , I fay , ftwoij'g 
 
 this, then it muft follow from what we Re3d of rtmothy, ^V.i 
 
 t^tSU or Preshter hid J.rilMo over other i(#.;^orPm-; 
 
 W. which will Deftroy the P...<i;«W-.« Claim of P.r/^, ?s, 
 
 SaT their Confeffion to the Truth, ^r^Av^^^nJU'tcr c F.a 
 
 TTb%cps had Vresbpers under their J.rtmio,,; and that 
 
 J y wS I^ftina oris : Notwi.hft.nding that a Bf^^rn^y 
 
 bcUuAd-^v^ a D..««, or Mi.,pr o Chr. a ^na hkewre 
 
 nt,^.e@^, an £W«- or G..-. Man, which « ^ T"''^ , n^^v 
 
 W/^wr a.^C««'(r, and notty'd to J-^. AnJ a \^-eshterm^ 
 
 iSS a found Se„(e,be cill'd a.^#.^. that '^^"f^-('-;; 
 
 S,&,?;^^fi, which he truly is over his Particular Flo.k . wuu^uc 
 
 denying at atl his Dependance upon his '^'ff''?^^^ Over ft'-, 
 V. As under the Term oiPrie/l, the //.^&-Pr/./ was Incmced 
 
 Without Deftroyinghis supremacy, °-/V''^° ,"' vX't>e 'a"! 
 Which J^.r.^ and his P...i^^..^, or Infer.oUr Vu^U aro.e. And 
 if ihe PreshterUm will take his word, whom, ot -a. 1. 1. 
 FatheL they moft Admire, and Quote often on ihj 
 fide, Aat is,'^ St. Jero., he will tell them, m that xe,y^|. 
 
( » ) 
 
 piffle (td Evagr,) whicli they Boaft favours them To muth, That 
 whjt Mro;?,d.nd his So/fs^ and the Levites were in the Temple, that 
 fame are Bi/bop-) Vt'eshyUr^ and Deacon in the church. 
 
 And long before hin>, Clemem Romanus in his i £/>//?. lo the 
 Corinthtuns, n^.akes fiequent Allufion to iht Epifcopacy of the £^- 
 vitical Vrieprod, and argues from thence to that oiihQChrifija» 
 Church. Thus Paragraph 40, TSo ^ *A()^i^Sii^icti ?[.GiIsp}^QLi ^i- 
 Toths High-Vrieft {{ixysXit) were ^o/ucivcqci^' ^tp'^? 'U^iSjiv iS'i(^ 6 
 allotted hfs proper offices'-) to the rQ7r(^ 'c^Hteoc'^)^ >^ AdC/To/^ Td'/ot/ 
 Pr/f /?j", //;£'^r proper place wot af- oixasyiut S^k^v'^' /\.(3^7(3c, avQ^7n<; 
 Jfg/ied^ 4 W fo the Levitei their Xs^c, \cLf>isj<; 'zs^^y(jLaL<nv li^i^J ' 
 ierVfces were appoint-ed'^ &nd the Lay-men rvere Refiraind ^within the 
 p*-ecepts to Lay-men. And Paragraph j^2, he applies that Scripture, 
 A'^. LX, 17. to tlie Oificersof the C/^r/y//^iw Church, and renders -it 
 ihus ^ / 31'/// Co?iftitute their Bifliops in Right ecu fr/ejs^ and their Dea- 
 ' cons tm Faith. The Grr^^' Translation of thcLxx^s it thus. / 
 will or^e thee Rulers (or i^r incest ^ot'ozt) r«<; ccp^v'S-g ca dp ei^twyj^ ^ 
 m Veacc •, and thy Bifhops //; Righ' tbV *E'm'ntC'^<i^ an dv ^tx.cifo<jiujy!* 
 itecujnels. 
 
 It was the frequent Method of fhefe Primitive Fathers toRea- 
 fon thus from the Parallel *twixt the L41V and the Gofpe/^ the one 
 being an Exi3:TYpeoi' the other, and therefore being fulfilfd in 
 the other. And in this they followed the Example of chriH^ and 
 t4ie Apoftles^ who argu'd in the fame manner, as you may fee, 
 Aiatih. V. I Cor. x. the whole Epipe to the Hebrews, and many 
 Gtlier Places of the New TejUment. 
 
 VI. Now the P/'^jf^)'mv.f»/ are defir d toHiewany one Difpari- 
 ty betwixt their Cafe and that of Korah ; who was a Pr/>//ofthb 
 [ecoijd 0\-dQ)\ that is, ^9reshyter ^^ and withdrew his Obedience 
 from tlie Ht^h-VneH with other Mutinous Leittes i For, iher 
 was no matter of i:»^c7r//^^ or ATf^-r/Z'^/' betwixf liiem and ^^nw- nor 
 any other Difpute but that of Church-Government. , And, by the 
 Parallel betwixt the Old Teflame»t and the New,^ -Korak was i 
 " VreshyteriayJr who Rofcup aj^aiuft \.\\q, Epifcop^y Qi.^aro,/;, ^But 
 this Cale is brought yet nearer home 5 for^ w^ are told ;j«% xi.) 
 of thofe under the Gojpe/^rvho pe? ij7j in the gain^ faying of- Kor-^h : And 
 in the Fprjl- of Cle/-f.'. Rom. to the.Ctfr//;/,''/'.j»i, btfure:fQuoted, 
 Par^tgtaph 43. He pldiuiy applys this Ci^(e oiK<!rahj:pq the ft^te of 
 tjie chr/JI/an chm-ch; ilficwmg at large, ,,|;h^t qs Mpfe^,:hy x\]g 
 
 "' '^' Conv 
 
(9) 
 Command of God, Determin'd the Pretenfions of the Twelve 
 Tribes to the cloryoi the Priefthood^ by the Miraculous Budding 
 of Aaronh Rod, which was after the Schi[m and Vumfhment of 
 Korah and his Company. So hkewife^ he fays, the Apojlles fore- 
 knowing, by Christy that Diflentions wouM arife uHb in the 
 Chrtji tan churchy by various Pretenders to the Evangelical Vriesi- 
 hood-, did Settle and Eilablifh, not only the Perfons themfehxs; 
 But gave Rides and Orders for continuing the Smcejjlon afrer their 
 Deaths, as I have before Quoted his Words. So that it is plain 
 from hence. That the Evangelicd Priefihood^ is zsPofitively^ and 
 Certainly EftabliOi'd, and Determin'd, in the Succeffion of Ecclefi- 
 afiical Ordination^ as the Levitical was, in the Smcejjion of Aarqn, 
 And confequently, that the Rebellion of Presbyters from under 
 the Government of their Bifljops, is the fame Cafe as the RebeHion 
 (for fo it is calPd, Nf^mb, xwu. lo.) of Kor^ih znd his Levites^ a- 
 gainft Aaron 3 who had as good a Pretence againft him from the 
 word Lev it e^ which was Common to the w'hole Tribe ; as the 
 Presbyterians have againft BijhofSy from the Name Bijhdp and 
 Presbyter^ being us'd fometimes promifcuoufly, and apply 'd to 
 the clergy in General 5 which is a Term that Includes all the Or- 
 ders of the Churchy as Levite did among the Jews, 
 
 Vlf. But, to leave the fruitlefs Conteft about ivord>s^ let this 
 Matter be Determin'd, as other Matters of p-i6i are. 
 
 If I pretend to fucceed any Man in an Honour ox Ejlate^ I muH: 
 name him who had fuch an Eftate or Honour before me ; and the 
 Man who had it before him 5 and who had it before him ; and 
 fo up all the way to him who firfl; had it ; and from whom all 
 the reft do derive •, and how ic was lawfully deduc'd from one to 
 another. 
 
 This the Bijh^ps have done, as I have (hewn • and can name all 
 the way backward, as far as Hiftory goes, from the Prefent Bifjop of 
 London^ (for example) to the iiril Plantation of Chrt[fi7nitj in this 
 Kingdom; So, from the prefent Bijhopof Lyons up to Iren^tis ih.Q 
 DifcipleofSt.Pc/)'C4/'/', as before is told. The Records are yet more 
 certain in the Great Btfljcpricks of Ro?ne, A:itiocb, Alexandria^ and 
 others,while they lafted iu the World. And tho' the Records may 
 not be Extant of every fmall Bijhoprick^ which was kfs taken notice 
 of; as the Names of mjny Kings are lofl*, in obfcure Nations, 
 of many Mayors or sheriffs^ wlio, notwithftanding have as cer- 
 
 C tainly 
 
( 10 ) 
 
 tainly Succeeded one another, as where the Records are prcferv'd. 
 I fay, tho' every Biibop in the World cannot tell the Names of 
 all his Predecejjors up to the ApoJlUs^ yet their succejjion is cer- 
 tain ; And in moft Cl\riftian Nations there are Btlho-j^s who can 
 do it 5 which is a fufficient Proof for the reft , all ftanding 
 upon the fame Bottom, and being Deriv'd in the fame Man- 
 ner. ^ ^ ^ - 
 
 Now, to Ballance this, it is Defir'd, that the ^reshyter'tAns wou'd 
 /bsw the Succeffion of any one Presbyter in the World, who was 
 not likewife a Bijhopy in our acceptation of ^^the Word,. in the 
 like manner, from the Afo files. 
 
 Till when, their fmall Criticisms upon the Etymology of the 
 Words, nifhof or Vreshjter^ is as poor a Plea, as if I fiiou d pre- 
 tend to be Heir to an Eft ate, from the likenefs of my Name to 
 fomebody who once had it. 
 
 And here I cannot choofe but apply the Complaint of our .S4- 
 "viom^ Johnv,^^. If any come, in the Name of C/^r//?, that is, 
 byaCommiflion from Him, deriv'd down all the way, by Re- 
 gular Ordiffatio^^ him ye will not Receive ; Nay, tho' he be o- 
 therwife a Man without Exception, either as to his Life and Co^-^ 
 verfatioH^ or as to his Gifts and Sufficiency for the Miniflry '^ you 
 make this his Commifflon^n Ohje^ion againft him: For that Rea- 
 [on aloney you will not accept him. But, if another come in his 
 mvn Name^ that is, with no Commijfion, but what he has from 
 himfelf^ his own Opinion of his orvn fVorthinefs ^ g^'^^^g ^^^ thu 
 bimfelf is fome GrcAt One^ (Ad. viii. p.) him ye will Receive, and 
 Follow and Admire him 5 Heaping to your [elves Teachers^ having 
 Itching Earsj as it was Prophefy'd of thefe moft degenerate Times, 
 1 Tim AW 3. 
 
 But as to thofe well-difposM Quakers ^ for whofe Information 
 Chiefly I have wrote this Difcomfe^ I muft fuppofe that their 
 Inquiry is wholly concerning the feveral Titles of Bijhovs^ Vres^ 
 LyterianSy Independents^ &c. to the true Succefficn from the Ap^- 
 files'. That it may thereby h^ known-, to which of all thefe they 
 ought to go for Bapti[m, 
 
 This 1 have Hiewn, in behalf of Epifcopacy . and put the Presby- 
 terians to prove their Succeffion^ in the Form oXVresbytery^ which 
 they can never do : Becaufe, as I have faid before, the chrono- 
 looy of the chhxch does not Compute from the smceffion of the 
 
 FresbyterSy 
 
( " ) 
 
 VreshyterSy but only of the BijhopSy as being the Chief G&vernon 
 of the Church, And therefore, tho' in many BrfJjobncks^ the Roll 
 of their Bijhofs is preferv'd from the Afojiles to this Day • yet 
 there is not one bare Vresbytey^ that is, the Minifler of a IParifh^ 
 and no more, no not in all the World, who can g\v^ z R»ll oihu 
 Vredeceffors^ in that Parijby halt way to the ApofHes^ or near it : 
 For, from the firft Plantation of ChriflUnity^ the church was Di- 
 vided into Bijhofricks 5 this was necedary for the Government of 
 thQ church: But it was not fo early Sub-divided into Varifbes. 
 The Vresbytersy at firft, attending upon thQ Bijhop, were fent out 
 by him, to CuchVlaces^ andforiuch T/>»^ as he thought fit ; and 
 Returning, gave Account of their stewardjhips^ox were ri/itek.and 
 chmgedhy him, ashefawCaufe: And therefore, tho' one might 
 come after another, in the Place where he had Minijlred before; 
 yet they cou'd not Properly be faid to succeed one another ; as (to 
 fpeak Intelligibly to the Qunkers) many of them do Preach after 
 C, Fox^ yet none of them are faid to Succeed him. 
 
 1 have been thus long upon the Vreshyterians^ becaufe they on- 
 ly, of all our Dil[entersy have any "Pretence to SucceJJIon, And 
 what I have faid, as to them, muft Operate more ftrongly againft 
 the later independent, Baptifi, ^c. who have not the Face to Pre- 
 tend to Sucee(Jion^ but fet up merely upon their own pretended 
 Gifts, 
 
 VIII. But what are thefe Gifts^ which they fo Highly Boaji f 
 
 1. An Inward^ and more than Or^w^r; Participation of the c?r4-' 
 ces oftheHolyS/>/V//. 
 
 2. A Fluency and Vorverfulnefs in breaching and Praying* 
 
 I know of no other Gffts that any of our Diffenters -pretend to^: 
 unlefs they will fet up for Miracles, as G, Fox^ &c. And othet 
 Viffenters did likewife pretend to the fame, at their firft fetting out,' 
 to amufe the People ; but (as the Quakers) have let it drop after- 
 wards, to ftop any further Examination of it j having already 
 ferv'd their Turn by it. 
 
 But, as to thefe pretended Gifts^ if we may truft to our savi* 
 cuis Rule, of knowing the Tree by its Fruits^ we cannot think it 
 the mly Spirit of which thefe Men did partake, who fiU'd thefe 
 three Nations with Blood and slaughter 5 and whofe Religion was 
 never |otherwifie Introduced, than by Rebellion, in any Country 
 whither-foever it has yet come. 
 
 ,C 2 Ani 
 
f 12 ) 
 
 And as to that Voy'iliiy oi Tongue^ which they Boafty as the 
 raain ?r(;o/ of their Miffin-t we have found it by Experience, that 
 a little Confidence and Cujlom) will 1 mprove very flender Judg- 
 ments^ to great Readme fs m that tort of Talent, 
 
 And the Powerfubejs which is found in it by fome, who are- 
 affeded with a Difmal Tone^ Wt^y Faces^ and Antick Gefiures^ is- 
 not more but iefs, if there be either Method or Senfe in the Dff 
 courfe : Which fhews their Paffio/i to proceed not from Reafiff^ but 
 Jmxginntion,. 
 
 The Scots Presbyterian-Eloquence affords us Mo nflro us Proofs of 
 this 5 but not Co many, as you may have from Eye and Ear-wit- 
 neffes. 
 
 Such Courfe ^ Rude, and Mt/?; Treatment of c?^(j/, as they call D^- 
 VQtion ; as in it felf, it is the higheft affront to The Divine Ma- 
 jefty . fo has it Contributed, in a very great Meafure, to that wild 
 At he if m J which has always attended thefe fort of Infpirations : It 
 feeming to many, more Reafonable to WorQiip no Godd.x, all, than 
 to fct up one, on purpofeto Ridicule Him. 
 
 But this fort of Enthufiafm prefumes upon a Familiarity with^ 
 G^d^ which breeds Contempt ^ and Defpifes the^o^r/V/^of iii^//g/(?;/, 
 as a low Difpenfarion. I Recommend to the Reader that Excel- 
 lent Sermon^ upon this Subje(5i, of Dr. ///V^j, calPd The spirit of 
 Enthu/i-ifm Exorcised. And I deflre thofe to confider, who are. 
 moft taken with thefe Teeming Extraordinary Gifts of p'oluhility 
 and Nimblenep in Prayer^ that the mod wicked Mtn are capable 
 of this Perfedion ^ none more than Oliver Cromwell^ efpecially 
 when he was about fome Nefarious wickednefs : He continu'd moft 
 Fluently in th\s E^ercife, all the time that his Cut-throats were 
 Murthering of his Royal Mafler. And his Gift of Prayer was great- 
 ly Admir'd. Major weir oC Edinborough) was another great Inftance, 
 who was ftrangely Ador'd for his Gifts^ efpecially of Prayer y by 
 the Presbyterians in Scotland >, while, at the fame time, he was 
 wallowing in the moft Unnatural and Monflrom Sins.. See his 
 Stupendous Story mRavillac Redivivfi^s, 
 
 There are many Examples of this Nature, which fliew that this 
 Gift is attainable by Art. Vr.wilkins (the Father of the Z/im/^* 
 dinarians) has given us the Receipt^ in his Gift of Prayer. 
 
 Yet none of the Performances of thefe Gtfted-men are any ways. 
 Comparable (as to the wonderful Keadinefs'm which they Boaft) 
 
 to 
 
( '5 ) 
 
 to the Extempore Ferfes of wefiminfler School^ which Jfrac Fofftm 
 eou'dnot believe to bQ Extempore^ rill he give ihQ Boys a Theme, 
 which was fencs hJs 9ueri^ and he had no iooner fpoke the Words, 
 but he was immediately Pelted with Ingenious Epigrams from four 
 or five Boys. 
 
 So that this Solubility in Vrayer^ which is the Gift out Diffen^ 
 ters do moft Glory in 5 may be deduced from an Origind far ihorc 
 di Divine Inf^irat ion. 
 
 But fuppoie that they had really thofe wonderful Gifts which 
 they pretend to, yet were this no ground at all to Countenanc© 
 cr Warrant their makeing a Schijm^ upon that Account. 
 
 This Cafe has been KuFd in a Famous and mod Remarkable In- 
 fiance of it, whichGod was pleas'd to permit, (for the future In- 
 ftrudion of His Church) at the firft fetiing out of the Gv/^el, in 
 the very Days of the y^/'^//^/. 
 
 Then it Vv'as that chriji, having Afcendedup on High^ gave many 
 and mtYAculom Gifts unto Men 5 which was necelTary towards the 
 firft Propagation of His Go[pel^ in Oppofition to all the Edablifh- 
 ed Religions 2ind Governments then in the World, and under their 
 Verfecution, ^' 
 
 But thefe Gifts o^ Miracles did not always fecure the Poffeffors 
 from Fanity, and an high Opinion of themfelves, to the difparage- 
 ment of others • and even to break the Order and Peace of the 
 churchy by advancing themfelves above their Suferiors • or thinli^ 
 ing none Suj)erior to themfelves. 
 
 The CrtdXA^oftle of the Gentiles was not free'd from the Ten^ 
 tation o{ this i^ whom the Meffenger of Satan rvas lent to bt^ffet^ leafl 
 he (hoti'd he Exalted above meafure^ thro'' the Abundance of the ReveLz^ 
 tions which )vere given to himy 3 Cor. xii. 7. Way more, our Bleiled 
 Saviour tells of thofe who had miraciilom G'fts beftow'd upon them> 
 and yet fhou*d be finally ^^yVc7^^, Matih. vii, 22;, 23. Therefore He 
 Inftruds His Difciples not to Rejoyce in thofe Miraculous Gifts 
 which he beftow'd upon them, but rather that their Names were 
 written in Heaven^ Luke x. 20, which fuppoies, that they might 
 have fuch Gifts, and yet their Names not be written in Heaven. 
 
 And when He taught them how to Pray^ Headded no Petition 
 for fuch Gifts^ but only for tlie Remiiiion of their S//^/, and the ' 
 San^ifying Graces of the Holy Spirit ^ which are, as moH Pro fita* 
 hie to Us^ fo moll Preciom in the fight o^God, 
 
 Ngv7 
 
( 14 ) 
 
 Now^ fome who had thefe Miraculous Gifts made ill ufe of them, 
 and occafion d a great Schi[m (the firll in the chnftian Church; at 
 Corinth, They were EsAlted above Meafnre^ in their own Gifts 5 
 and therefore Refus'd to fubmit thcmfelves to thofe who were 
 their Superiors in the ch/^rch (who, perhaps, had not fuch Gifts 2iS 
 they had) but (qz up for themfelves, and drew Parties after them, 
 who were CharmM with thck Extraordi/iary Gifts'^ thinking that 
 the Participation of the fivip^g Graces of the Holy Spirit muft there 
 Chiefly be Communicated, where God had beftow'd fuch ipon- 
 derful Gifts. And they laid more ftrels upon the Perfcnal Qua/ifi-. 
 cations ohh^^Q MimfiersoiGodj than upon the obfervance of that 
 Order and Conflit/iti'n which He had Commanded, which 
 was, in Effed, preferring Men to God, and trufting to the inftru- 
 ments rather than to the Author of their Religion • as if thro* the 
 Vower and HoUnefs of the Adminiflrators of God's Injiitutions^ and 
 not from Him alone, the Graces which were PromisM to the due 
 Obfervance of them, were convey'd. AH. iii. 12. 
 
 And this, as it turn'd Men from God^ to Truft in Man^ fo, as a 
 neceflaryConfequence of it, it begot great Emulatims zmong the 
 People for one Teacher againft another, even (Ibmetimes) when it 
 was not the Fault of the teachers. For People being once kt loofe 
 from Government and Order-ito follow the Imaginations of their own 
 JSrain^ will run farther than their firft Seducers did Intend 5 and 
 will Carve for themfelves. 
 
 Thus, in the Schtfm of the Church at Ccrinth^ one was for Paul, 
 another hr Apollos, another for Cephas^ 8cc. much againft the 
 Minds of thefe good /^/'^///^i- 5 but having been once unfettl'd by 
 the Pride and Ambition o{ Seducers, they Heaped to themfelves Teach- 
 ers., having itching Ears ; and mdidc Divijions among themfelves. 
 Pretendingly in behalf of c^r/>? and His Apoflles^ but in Effed, 
 tending to Divide chri(l and His Apoflles^ as all Schifms do. 
 
 Againft thefe Sr. Paul Difputes with wonderful force of Reafon 
 and Eloquence 5 particularly in the xii chap, of his firft Epiflle to thefe 
 fame Corinthians 5 wherein, from the Parallel of the Unity oi Mem- 
 bers in the fame Body^ he admirably, Illuftrates, That the many 
 Different and Miraculom Gifts which were then Difpenfed all from 
 the fame spirit, cou'd be no more an Argument for any to Advance 
 himfelf beyond his own Station in the Churchy than for one Mem- 
 ker of the Body^ tho' an Eye or a Handy the mofl: Ufe/ul or Beautifuly 
 
 to 
 
( 15 ) 
 
 to Glory it felf againftthe inferior Memhers ("who are alJ A<f^uated 
 by the lame ^oul) or not to be Content with its Office and StAtion in 
 the 5<?^5and due Sul>ordmatio» to the Head, Thence the j4poflle goes 
 on, and makes the Application in the xiiir^. C/^i/?. That the moft 
 Exalted Spiritual or even MirAculota Gifts cou'd not only not Ex- 
 cufe any ^chi\m to be made in the Body^ that is, the church 5 But 
 that if any who had luch Gifts ^ did not employ them for the Pre- 
 fer vation of the ^w/7 of the C^z/r^^jwhich is very properly Ex- 
 prefsMby charity^ i.e. Loieiot the whole Body^ fuch 6"//^^ wovfd 
 Vrop him l^othingy loofe all their Fertue and Efficacy , as to the 
 "PoJleffor, and be rather an Aggravation againft him, than any Ex- 
 cu[€ for him, to withdraw his Obedience irom his lawful Superiors^ 
 and Ufurp the Office of the Head; and fo m^kQ^Schifm in the Body^ 
 upon the account of his Gifts'^ which tho' they were as great as 
 to fpeak with the Tongues of Aden and Angels ; to underftand all ' 
 Myfieries, ^nd zW KnoSled^e ':, to have a\\ Faith, even to Remove 
 Mountains ^ and fuch a Zeal as to give all his Goods to the Poor^ and - 
 his very Body to be Burned^ yet, if it be done in Schifm, out of that 
 Love and charity which is due to the Body, and to its Untty^ all is ^ 
 Nothingy will profit him nothing at all. 
 
 And no wonder, when all that Heavenly Glory in which Lucifer 
 was Created, cou'd avail him nothing, when he kept 
 not his firfi Vrincifality^ but AfpirM Higher, and made J^ ^ ^' 
 zSchi[m in the Hierarchy of Heaven, 
 
 How then ihall they who have (as St. Jude exprefles it) left their 
 own Habit at ion y or Station in the Church , and advanc'd themfelve*; 
 above their Bi/hops^ their lawful Superiors^ the Heads and Princi- 
 ples of Unity^ next and immediately under chrijl^ in their Refpe-" 
 dive churches^ upon pretenceof tli^ir own Peribnal Gifts and Qua^ 
 lifcations^ and thereby make a Schifm in the Terreftrial Hierarchy * 
 of the cWf^^'^which is the Body ofchri[l,\ht Fidncfs of him 
 who Filleth all in all : How fhall they be Excus'd for ^^ ' ^" ^^' 
 this, whofe pretended Gifts are in nothing Extraordinary, except 
 in a FuricHs Zeal without Knorvledge^ and a t^olnbility of Tongue.^ 
 which proceeds from a Habit of speaking without Thinking •, and- 
 an Affurance that is never out of Countenance for Ten Thou fan d 
 Blunders^ which wou'd Da(h and ConfourM any Man ofsenfe or AIo- 
 defly^ or that confider'd the V re fence ol God^ in which he fpoke 1 
 
 If 
 
( 15 ) 
 
 Ihho^Q tt Illy Mir dciiloiii Gifts ^ which were made a Pretence for 
 xh.^ Schtjm 2t Cor/nrh, were not fuificient to juili^Q that Schifm : 
 How Ridicuiof^s and mutli more mckedisth(i Pretence q^ out Mo- 
 dern Gifted'?mn^ who have pleaded their Delicate Gifts as a Tuffi- 
 cient Ground for all that ^chifm and KeheUton which they have 
 Rais'd up amongft us c 
 
 If the real Gilts and InlprAtions of the Holy S/zV/V 'Axre Stinted 
 
 and Limited by the Governors oi the churchy to avaid Schifm and 
 
 Confufon'm the church: If the Prophets wtxQ Conjin'd as to their 
 
 I Cor. xiv. isi umber ^ to Tji*^, or at the mod Three at a time 5 fome 
 
 fromv.xe. Q^^Q^Q^ tobJd their Peace^ to give place to others , o- 
 
 thers to kee^ filence for want of an Interpreter 5 and the women (tho' 
 
 Gifted QX Ini'piid as many then were) totally Client* d'\n 
 
 the churchy or Pubiick Afjemblies : What S/'/n^ has 
 
 Poflefs'd our Alojer^/ Pretenders to C7//>j^ that will not be fubjed: 
 
 to the Vrofhets^ nor to ihechurchj nor to any Inflitutions whether 
 
 Divine ur Humane ! But if their Superiors pretend to Direct them 
 
 in anything, they cry out, what ! will you /?//?? the S/'/>/> I And 
 
 think this a faiRcient Caufe to break quite loofe from their Author i^ 
 
 ty, and fet up an open Schifm againft them, upon Pretence of their 
 
 wonderful Gifts forfcoth ! 
 
 • That firii Schifn in the church of thefe Corinthians was vigoroufly 
 Oj pos'd by the Jpoflles and B //hops of the churchy at that time. 
 7 hey, like good iPatch-men, wou'd not give way to it, knowing 
 the fatal Confequencts of it. 
 
 This produced 7 w^ £/>///£■/ from StiP^^/ to the Corinthians^ and 
 Trvo to them from St. clerytent^ then Bifljopoi Kome^ which arepre- 
 fcrv'd, and handed down to us. It was this fame occafion of 
 Schifm^ which fo early began to Corrupt the Church, that led the 
 Holy ignattM (who flourilh'd in that fame Age- to prefs fo Earneftly 
 in all his E^iflles to the feveral churches to whom he wrote, the In- 
 difpenlable obligation of a ftrid obedience xo their Refpe(5tive Bi- 
 fhops. That the Laity ilieu'd fubmit theuifeives to the Presbyters 
 and Deacons^ as to the Apoffolical College under chrijl'-y and that 
 x\\^Vres^^yters and Deacons^ as well as the L^/Vy, iliou'd O^^jy their 
 Bilbop^ as chrifl Himfclf; whofe Pcrfon he did Reprefent: That 
 therefore whoever kept not Outward Communion with his i?//^(?^, 
 did forfeit his Inward Communion wirh Ch/ijl ; - That noSa(;ra- 
 merits were Valtd^ or Acceptable to God^ which were not cele- 
 brated 
 
( ^7 ) 
 brated in Communion with the Bijho^. That nothing in the church 
 fliou'd be done, nor any M.irrUge Contracled without the Bt[fjof'^ 
 Confent, &c. As you will fee hereafter. 
 
 Thefe clear Teftimonies forc'd theP/^j^y/m/t^jChecaufe they were 
 not in a Temper to be Convinc*d jto deny thefe Efiftks oiSzJgnatitu 
 to be Genuine. But they have been fo fully Vindicated, particu- 
 larly by the mofl Learned Bifliop oichejfer^ Dr. Pearp^^zs to filence 
 that Cavil, and leave no Pretence remaining againft £/>i/c^/>^fy ia 
 ihat {Primitive and ApQJlolical Age. 
 
 SECT. II L 
 
 OhjeBion from the Times of Popery in this Kingdom ; as if 
 that did Un-Church, and confequently break, the SuCcef^ 
 fion of our Bifhops. 
 
 I mud now Account for an Obje(flion, which with fome, feems 
 a mighty one, even enough to overthrow all that I have faid 
 concerning the Sttcceffion of out Bijbcps: And that is, the long 
 Mld-mgh of Popery^ which has, in old Time, Darken'd thefe 
 Nations. 
 
 Well. The SucceJ/im, of which I have been fpeaking-, was no 
 Part of that Darknefs •, and we have^by God's Blefiing,recover'd our 
 felves, in a great Meafure, from that Darknefs. Bu f that Dark- 
 nefs v/as fuch, as, with fome, to Deflroy thQEpifiopalSucceJ^mi 
 becaufe, as they fay, {uoh great Errors^ efpecially that of idolatry y 
 ^ot^c^mt^iin'church a People 5 and confequently muft break their 
 Succejfton. 
 
 I. This, bytheway> is siVopifh Argument, tho' they that now 
 make it, are not aware of it. For the Church of Rome argues 
 thus, That idohtry does Un^church; and therefore, if Hie was ido' 
 htroH6._ lor ^ long a time as we charge upon her, it will follow 
 that, for fo many Ages, there was no ri[ihle churchy atleaft, in 
 thefe ^^yr^-r-?? Parts of the Wcrld. And ArUmjm (which is idola- 
 try) having broke in feveral times upon the church --^ i^ idolatry 
 4id qumll/f-church^ and Break i)\Q Succefjion, ther wou'd not be 
 a chrifiian Church hardly left in the World. The Confequenoe 
 
 D of 
 
r 18 J 
 
 of which Avou'd be as fatal to the Church oi Rome ^&s to us: There- 
 iore let her look to that Pofition, which ihe has advanced againll 
 iiSj iXutldoLitrydotsUn-church, 
 
 I!. But that it does not Un-church^ I have this to offer againft 
 iliofe Vdpijisy OjukerSy and Others who make the Objedion. 
 
 I. If it does quite UK-church, then cou'd no chrijiian be an idola- 
 ter 5 becaufe, by that, he wou*d, iplo fa[io^ cea(e to be a Mem- 
 ber of the chrijiian Church : But the Scripture does fuppofe that a 
 chrijiian may be an idolater: Therefore idolatry does not Un-chtirch, 
 The Minor is prov'd, XCor. v. 1 1. if any Man that is called a Bro- 
 ther (that is^ a chrijiian) he a fornicator y or Covetou4. or an idola- 
 ter -Nay, £/?A. V. 5. a covet om man is calPd an /^o^/^r • and 
 
 0/,.iii, 5, covetoufnefs IS idolatry. So that, by this Argument, Cc)-, 
 'vetoffjnefs does Un-chmch, If it be faid, that Covetoujnefs is call'd 
 Idolatry y only by AUufion, but that it is not F^^r/iw^/ Idolatry ; I 
 know no Ground for that Diftindion. The Scripture calls it idola- 
 Sryj and makes no Diftinflion. But, 
 
 'idlyy In the firft Text quoted, i Cor. v. it, both Covetoufnefs 
 and idolatry are Nam'd 5 fo that, you have both Material and For- 
 mal^ or what other fort of idolatry you pleafe to fanfie. 
 
 I grant, that, in one fenfe, idolatry does ttn-church'-i that is,whi[e 
 we continue in it, it renders us Obnoxious to the wrath oi God; 
 and forfeits our Title to the Promifes which are made to the church 
 in the Gofpeli But, fo does Fornication^ Covetoufnefs^ and every 
 other si»i^.t\\\ wq Repent, and Return ^tom it. But noneofthefe 
 Sins dofottn'church us, as to Exclude our Returning to the Fold, 
 by fincere Repentance ; or to need a fecond Baptifwy or Admifflon 
 into the C^//r^^; Neither does idolatry. Do I then put idolatry 
 upon the level with other common Sins^ No, far from it. 
 Every Scab is not a Leprofk • yet a Leper is a Man^ and may Re- 
 cover his Health, idolatry is a fearful Leprofte •-, but it does not 
 therefore quite Un-church^ nor throw us out of the Covenant, For, 
 if it did, then wou'd not /?^/><f;?/^;>?ff heal it 5 h^czu^^Q Repentance h 
 a great Part of 1 he Covenant, And therefore, fince none deay Re- 
 pentance to an Idolater ^ it follows that he is not yet quite out of 
 the Covenant. Some of the Ancients have deny'd Repentance to 
 Jpofldcy, yet granted it to Idolatry 5 which fhews that they did not 
 look upon Idolatry to be an abfolute Apojlacy • for every Sin is an 
 ^/'<?7?;359<, in a Limited fenfe. 
 
 2.. Let 
 
( «p ) 
 
 2. Let US, in this Difquiiition, follow the Example before mea- 
 tlon'd, oi tha ApoJiksQind mo liVrimitive Fathers^ to meafure the 
 Xlhripxn Church with its exad Tyfey the Church under the Z-^ii' ^ 
 which are not Trvo churches^hut Two States of the (^mQ Church ^(or 
 it is the fame chriflian Church, from the firft Promife of chri(t^ 
 Gen,\\\. 15. to the End of the World. And therefore it is faid, 
 Heb,\v,2, That the Cofpelw^s Preached unto Them^ as well as 
 unto Us. And thefe two States of the Church, before and .tfter 
 Chrift, do Anfwcr, like a pair of /W^;5?r«r^j- to one another; the 
 one being, to an Iota fulfilled in the other. Manb.v, is. 
 
 Now we find frequent Lapfes to idolatry in the church 
 of the Jews : Yet did not iXmUn-church them 5 no, nor deprive them 
 of a competent meafure of God's Holy Spirit 5 as it is written, Nek ' 
 ix. 18, 20. Tea^ whin they had made them a inoiten calf And faiJ^ thk 
 
 is thy God' yet thoUy in thy manifold Mercies ^ forfookeji them not 
 
 Thou gavejl thy good fpirit to injlrucithem^ &c. 
 
 And let it be here obferv'd, That t ho' God fent xx\2.nYVrophets 
 to Reprove the great mckednefs and idolatry -i as well of their Priefts 
 as Veople'-y yet none of thefe //^/y Prophets did feparate Communi- 
 on from the mcked Priefts : They wou'd not joyn in their idoUtrotis 
 Worfhip 5 but in all other Parts, they joyn'd with them ; and 
 fet up no oppofit Priefthood to them. So little did the Prophets think 
 that their idolatry had either Un-church'd them, or broke the Sus- 
 cejjlon of their Priefts 5 or that it was Lawful for any, how Holy 
 foever, to ufurp upon their Priefthood, and fupply the Deficiencies 
 of it to the People. And apply to this, what I have before (liewn, 
 in the words of St. clement ^ tvhofe Name is written in the Book of 
 Life, Thuthc Evangelical Priefthoodj isasfurely fixed, in the 5/- 
 fljops of the church , and its Succejfion continued in thofe Ordain d 
 by them, as the Levitical Priefthood was confirmed by the Budding 
 oi Aaron'' s Rod^ and to be continu'd in that Trihe, 
 
 IlL And here let our Korahites^ of feveral fizes, take a view of 
 the Heinoufnefs of their Schifm-y and let them not think their 
 Crime to be nothing, beeaufe they have been taught, with their 
 Nurfes Milk, to have the utmoft abhorrence to the very Name 
 of a B/Jhop'y tho'they cou*d not tell why. Let them rather con- 
 fider ferioufly the misfortune of their Education, which fliou'd 
 make them Strangers, to all the reft of the Chriftian World but 
 
 D 2 them- 
 
( 20 ; ■ 
 
 thcmfelves in a Corner ; and to ail the former Ages of chnp- 
 
 xn'tty. 
 
 They have been told that Eft[copacy is Voperyy becaufe the P/t^. 
 
 * ' So have they Vreshyters too, that is ^ Par i/b Vrie/Is : They have 
 ihe CreedllkQWiiey and the Holy Scxipturejj and all thele mud 
 be Pop/jh:) it this be a good ^rguM/ent, 
 
 But J, are they willing to be undeceived f Then they mufr know 
 that Epiicopaoj has none io great an Enemy as the Papacy ; v\ hicli 
 v.'ou'd Engrol's the whole Epifcofa/ Power, into the fingle S^^ of 
 Home •, by making-all other B((hops abfolutly dependent .upon that, 
 \vhich only they call tht ApojloUcul Chair. And no longer iincc 
 than the CoimciC of Trent^ the Pope endeavor'd, . with all his In? 
 tereftj to have Epifcopacyj x^^cpt only that of the Rijbopo^ Rome, 
 to be declar'd not to be Jnre Di'uho, By which non other Bir 
 jbops cou*d claim any other Power, but what they had from 
 Him. But that Conmll was not fo quite Degenerated astofuifer 
 this to pafs. 
 
 And the Jepiin^ and Others, whoDifputed there onthep^^^^A 
 parr, us'd thofe fame Arguments againft the Divif2e Right of 
 Epifcopuy^ 'wliich. from them, and the Popifh Canomjh 2.nd School^ 
 'men have been lick'd up by the Presbyterians and others of our 
 Viffenters, They are the fame Arguments which are us!d by Pope 
 ^ndPreshyUr ^Lgiir&Epifcofacy, 
 
 When the P<?/>^coudnot carry his Caufe againft Epifcopacy in 
 the Council of Trenty he took another Method, and that v^^as, to 
 fet up a vaii Number of Vreshyterictn Priefls, that is, the Regu- 
 Urs^ v/hom he Exempted from the JurifdiB.ion of their refpedive 
 BifhopSy and fram'd them into 2l Method and Difiipline of their 
 own, accountable only to Superiors of his_, and their own contri- 
 ving '-x which is exactly the Presbyterian Model. 
 
 ^\^{Q.UyirPAtions upon xh^ Eptfcopd Authority, made the Fa- 
 nious Archbiiliop of ^paUtOy quit his great Preferments in the 
 Cimroh ot Rorney 2indTt3.>j€i imo E'^gUnd^ in the Reign of King 
 'jnmes \. to Teek for a more Primitive and Independent Episcopacy, 
 Himfelf, in his Con fdi'/^m Prof ecitonis^ gives thefe fame Reafons for 
 it: And that this fliameful Depref/Ion SLndProftitt^iono^Ep/fcopacy^ 
 in the church, of Rcme^ was the caufe of his leaving her. 
 
 He 
 
( 2i ) 
 
 Heobfetv'd truly, that the iiirther we fearch upward in v^,^-//- 
 ^mry^ there is ft ill more to be found of the Epijcopa/^ andiels of 
 th-QFapdl Eminency. 
 
 Sr. .(e^'^^^'^ Js full, in every lineahnoflj of the highAiithonry 
 of the i>fj«4'?^ next and immeciiately under Chr/Jl ^ as all the other 
 VV:ricerS:ih:t^hu'e Prhnitive Times : But there is a profound iilence 
 in them aJi of that S¥pref^fiicyin the Bipjop oi Rome^ which is 
 ncny clairn a over .all the other Bishops of the CutlnUck Church \ 
 Which coil d not be, if it had been then known in the World. 
 This had beenailiort and effi.'duai Method, whereby Su P.^/^/, or 
 %l. clement mi^x. have quieted the great ^chtfmoi the Corinthi- 
 ans ^ agaioii which tfiey both wrote, in their £>-^/f/(?i tothem^ to 
 bid them refer their DiiTerences to the Infallible Judge of Control 
 "verfy^ the Supreme Pafior at Rome. But not a word hke this. Efpe- 
 cially confidering that St. P^^fr was one, for whom fonic of thele 
 Corwihia-fis ftrove (i Cor. i. 12.) againll thole who preferred others 
 before Him. 
 
 The UJurp''dSrfrfmacyQ{thQht^r BijJjops of Rcme ovQt thtit Fe^- 
 hm-Bijhops, has been as Fatal to-Epifcopacy^ as the Rebellion of our 
 yet later PredjUrs againfl their RefpeCiive B/Jhjps. . 
 , * And indeed, W'hoeverwou'd write the true Hiftory of Pr^i^/^r- 
 rtAnijm-^ muffc begin at Rorne^ and not at Genev/i. 
 
 SoyayGroundlefsy as w^ell as M^%liavu^\^ is that popular Cla- 
 mour of EPijcopacf having a 177 Relation to Popery, They are fo 
 utterly Irreconcilable, that it is impoliible they can ftand toge- 
 ther : For that moment that, Epifc&puy ssfzr.^ Reftor'd to its PiV 
 mitive Independency^ -the P^/>4(;j, that is, i\).dX%ti>bremAcy^ which 
 does now diifinguifJi ir, .muO: ipfofach ceale. But enough of this, 
 for I muft noE digreTs into various Subjeifrs., 
 - Lhave fliewn, in Anrwerto the Ubjeftipnpf the Ages of Pope- 
 ry in this Kingdom, that- all thofe Errors-^ qvqw JihUtry it [c\\\ 
 does not U^-chwch^ wjt break ^iiccej]ion. And zdly^ I have E\em^ 
 plifi'd this from the Parallel of the 'jewiflj Chwchy under tlie /,i?j]/. 
 Th^n applying of this to our Cafe, 1 have vindicated Efljcopcicy 
 from thelmputatian of Pc/'^r/. I vyillnowgo:on to further /^^.z- 
 fo^s^ -w^hy th^Sncceffio/^ of our prefent i^/y^rj^jis nothiirt by th-ag 
 Dduge of P^'/'ifr/, which once cover'd the face of this Land. 
 
 IV. The end of 2\\ Government^ as well in the Church 2^^ '^tite^ 
 is to preferve Pi'-^fcV, Unity j and Order '-^ and this cannot be do le^ 
 
( 12 ) 
 
 \^ the MMe-Ad/f^iniJlrdiion oi ih& Officer s in the Government, did 
 f'acate their Comm'Hion^ without its being Re-call'd by thole who 
 gave fuch Comm'.jjhn to them. For then, i//. Every Manmuft 
 be Judge, when ibch ^Cvmm'tjpion\% VuAted^ and then no Man is 
 bound to obey longer than he pleales. ' iMjy One may fay it is 
 r^catcd, another not ; whence perpetual Contention mufk arife. 
 
 A Man may Forfeit his Commiflion, that is, do thole things, 
 which give juil Caufe to his superiors to take it from him : But 
 it is not ^Ci\:i2.[\yyncat£d^ till it beadually ^^r/i//'<^ by thofe who 
 br.ve lawful Power to take it from him : Otherwile their cou'd be 
 no Pe/tce nor Cert ai fit j in the World, either in Tuhlick or in Private 
 afFiirs. No Family cou'd fubfift . No Man enjoy an Eftate. No 
 Society whatever cou'd keep together: And the church being 
 ^ an Outward Society fas fliewn in the Difcourfe of fVater 
 
 5.?/'.^//52^) muft confequently fubdft by thofe Laws which 
 itre indifpenlible to QVQxy Society, And tho' idolatry does juftly 
 "orfeit the CGT^miJJion of any churchy in this fenfe, that God's 
 Promifes to Her being Conditiond^ He may juftly take her Com' 
 mijjbn from her, and Remoie her Candle flick : Now tho* her Com- 
 mifjion be thus Forfcitahle^ yet it ftill Continues^ and is not aftually 
 Facatedj till'God fliall pleafe/?if?/5^4//^ to Recall it^ or lake it away : 
 For no CommilJton is Void^ till it be fo VecUrd, Thus, tho' the 
 Jews did often fall into idolatry^ yet (as before has been faid) God 
 did bear long with them ; and did not Un-church them, tho' they 
 had jurtly Forfeited, Andthefe wicked Husbandmen^ who flew 
 thofe whom the Lord knt for the Fruits of His nneyard^ yet con- 
 rinu'd ft ill to be the Husband-men of the Vineyard^ till their Li'r^ 
 did Difpoilefs them, and gave their Vineyard unto others. 
 
 And natural Reafon does enforce this: If a Steward 2hu[t his 
 Truft, and oppreOes the Tenants^ yet are they ftill oblig'dtopay 
 iheir Rent to him, and his Difcharges are fufficient to them againft 
 their Landlord, nil he fhali Supercede iUch a Steward, 
 
 If a Captaifs wrong and cheat his Soldiers^ yet are they oblig'd 
 to remain under his Command, till the King, who gave him 
 his Qommifpny cr thofe to whom he has Committed fuch an Au- 
 Ithority, ihiil Cafhier him. 
 
 And thus it is in the Sacerdotal Commijjtony Abufes in it, do not 
 toko, it away, till God, cr thofe to whom He has Committed fuch 
 
 an 
 
( 23 ) 
 
 an Authority, fliall Su[^en(i^ Deprive ^ ox Degrade' {^s tli^Fa^ Re- 
 quires) fuch a Bifhop or a Priefi, ■ 
 
 Arid there is this higher Confideration in the Sacerdotal Com- 
 million, than in thole ol-" Civil Societies; That it being immedi- 
 ately from God^ as none (thereforej an take this Homur to him[elf^ 
 but he that is called of God^ as was Aaron 5 fo can none take it . - 
 way, but he that is 2iS Exprefl/ and O/z^n'^r^/ycalledthereun to, as 
 Mron was to be a Priefl, For this wou'd be to Ufrfrp upon 6V/s 
 immediate Prerogative^ which is to Conditute -His own Pr/ejis, 
 .Upon this Foundation I argue. 
 
 V. As the neceffityoi Government ^ and the general Commands 
 in Scripture^ o{ Obedience to Government do require our Submidioa 
 to the Government in being, where there is no Compention con- 
 cerning the titles^ or any that Claims a l^etter Right than the Pof- 
 feffor : So where a Churchy once Eftablifh'd by God^ tho' (uifering 
 many Interruptions, does continue, Her Governors ought to be ac- 
 knowledge, where ther isno /^^^^<'/'C/^/>// fet up againftthem. 
 
 This was the Reafon why our Saviour and His ApoJHes did, with- 
 out fcruple, acknowledge the- High-Priejl and Sanhedrin of the 
 Jews in their time 5 tho' from the days of the Maccahees^ ther had 
 been great irruptions^ arid Breaches in the due Succeffton of their 
 Priefis: and before C^?//? came, and all His time, i\\QRomanSy as 
 Conquerors^ difposM of the Priejlhood as they pleas'd •, and made it 
 Annual and Arbitrary^ which God had appointed Hereditary and 
 Wnmovable. 
 
 But ther was then no Competition: The J^iP/did fubmitto it, 
 becaufe they were under the fubjet^ion of the Romans^ andcou'd- 
 have no other. No H/^A-/'r/>i"/ claimed againft him in Poileilion, 
 but all fubmitted to him. 
 
 And our ^^T/iiJz^r did confirm His Authority, and of the 5"^^i'^- 
 drin^ or Inferior Vriefis with him, (Afatth. xxiii- 2.) faying, th^ ' 
 Scribes and Pharifees Jit in Mofes'^s feat. All therefore, what fo ever ' 
 they bid you obferve, thatobferve and do. And St, Paul ownM the 
 Authority of the F/g^-Pr/V/?, .4r7.xxiii. 5. 
 
 Many Objedions might have been rais'd againft the DediiiHiIon ' 
 of their Succeff/on from Mofes : But ther being none who claim'J 
 any better Right than they had 5 therefore tliQiY Right was U;?- 
 controverted ; aad by our Saviours Authority wasConfirm'd. 
 
 Now^^ 
 
( 24 ) 
 Now fuppofe ^QTist Intgrrtiptions had been in the Succefflon, (^x 
 ■Corruptions in the Do^rine and mrjhip of our E^giijh Bijhops^ in 
 former Ages, yet (as in the Cafe of xht Scribes and Pharijees) that 
 cou'd have no Effec> to Invalidate their Comm'ffion and Authority 
 At the prefenr. 
 
 SEC T. IV. 
 
 7 he Affurance ani Coiifent in r/;^ Epifcopal Communion^ 
 heyonil that of any other » 
 
 I. ni^HE whole ChrijlUn World, as it always has been, foat 
 jL this Prefent, it is E^tfcopal, except a few Biffenters^ who, 
 in lets than Two Hundred years laft paft, havearilen, WkQ ^wart 
 upon the Face of the wefiern Church. For Uttle more Propor- 
 tion do our Vi\f enters \\^tz^ xSxtHugomts VixTrAnce^ the Vresbyte- 
 runs in HolUvd^ Geneva^ and thereabouts, bear to the whole Bo- 
 dy of the LAt'tn Ghurch, which is all Ep [copal. But;, if you com- 
 pare theiTi with the C4?W/r^ Church all over the World, which 
 is all Epifcopal^ they will not appear fo big as a >/<?/f . 
 
 II. If our t> /([enters think it much, that the Church of Rome 
 Hiou d be reckoned in the Lift againft them 5 we will be content to 
 leive them out: Nay more, if we fliou'd give them all thofe 
 Ch/ircheSj which own the supremacy of Rome to be j. ynM with 
 them (as Uiey are the neareft: to them) it will be fofar from caft- 
 ing the fiallance on their Cide, that the oxh^x Epifco^pd Cb' rches 
 will, by far, out-number them both. 
 
 Let us then, to thefe hi[[enters againft Epffi^vacy^ ar'd the chur- 
 ches of Jtalyy and Spai/f entire, with the PopffJj Part of Gerrd^ny^ 
 Ermice^ VoUnAd^wd. HiwgAry (I think they have nom re- to reckon 
 upon,) againft thtfe we produce the vaft Empire of XnfftA (which 
 IS greater in Extent than all thefe '^opt[h Countries btfore-n Xm'd) 
 England,^ ScotU?jd^ Denmark^ Sr^eden^ and all (he o«/'^fr^« Chur- 
 ch.es in Germany^ which will out-number bo-h >be Pap/;ls and 
 Presbyterians before-mention'd. And this -cc'mpariron is only 
 made as to the Latia Church. But then, we ha c all ihe reft of the 
 c.hril}i,in World,whoIiy on the Bjfifio^al [ide^ agiiaft both the Sffpre- 
 
 macy 
 
( 25 ; 
 
 rnacy 6^ Rome, and P^r/V^ oithQVreslpyteyianf^ The "whole Cy^^i" 
 Church, the Armenians^ Georgians^ MingrelUns^ Jacobites^ the 
 chrifimn 6i %X* Thorn (U, and ^t,Jobn in the E^]t- Indies^ and o- 
 ther Orient d Churches, Then in Africa ^ the Cophties in Egypt ^ 
 and great Empire of the AbyJ/ms in <jEthhpia, Thefe all are Epif- 
 copaly and never own'd the Supremacy of Rome: And ov^er reckon, 
 out of fight, all that difown Epifcopacy, and all that own the su- 
 premacy of Rome u'ith them. 
 
 III. Let me add, that among our Diffenters, every Clafs of 
 them does Condemn all the reit ; the Presbyterian Damns the 
 Quaker^ the Qjiaker Damns him, Independent^ Baptift^ &c. All 
 Damn one another, and Each denys the others Ordination or 
 Call. 
 
 So that, the Ordination of every one of them, is difown'd by 
 all the reft ; and all of them together by the whole Chrijiian World. 
 And if their Ordinations are not Valid, then they have no more Au- 
 thority to adminifter the Sacraments^ than any other Lay-men 5 
 and confequently, thet can be no fccurity in Receiving Baptism 
 from any of them. 
 
 IV. What allowances God will make to thofe who think 
 their Ordination to be good enough, and that they are true Mi- 
 nifiers of the Go fpel'^, and, as fuch, do receive the J^fr^;;^^;?^/ from 
 them, I will not determine. 
 
 But they have no reafon to exped the like allowances who are 
 warned of it before-hand, and will notwithftanding venture upon 
 it ; before thefe Diffenters have fully and clearly acquit themfelves 
 of fo Great and Univerfxl a Charge laid againfl: them; fuch an 
 one, as muft make the whole chrijiian World wrongs if they be 
 in the Right / Not only the prcfent Chriftian Churches^ but all the 
 Ages of chrifHanity fince chrijh Of which the Diffenters are de- 
 lir'd to produce any one, in any Part of the World, that were 
 
 not Epi[copal any one Conftituted church upon the Face of the 
 
 Earth, that was not Governed by Bifjops^ 6ift\nti from, and Su- 
 perior to PrejhyUrSy before tho F'atfdo is in Piedmont, tliQ B-'^gonots 
 in ErAnce^ the Calvinifts in Geneva^ and the Presbyterians thence 
 Tranfpianted, in this laft Age, into Holland^ Scotland and England, 
 
 V. If it (bou'd be retorted, that neither is the church of Eng- 
 land without Oppofers ; for, that th^:: Church of Rome o^^o^QS Her, 
 as do likewife out Diffenters. 
 
 E . Anf, 
 
( 25 ) 
 
 Jpf. None of them do oppofc Her, in the Poiat we are now 
 upon, chat is<the Validity oi Epifcopal Otd'mmony which th&C^firch 
 of Rome dojs own j and the Preshyterians dare not deny it, becauie 
 they wou'd (thereby) overthrow ail their own OrdmAtiom 5 foi: 
 the Presbyters who Reformed (as they call it, from Bijhafs^ i-ect*iv'di> 
 their Ordination from Bi[bops, 
 
 And therefore, tho' the Episcopal Principles do Mva/idate tiie 
 Ordinatio'/i by P' esbyterSy yet the Pre shy ter tan Principles dxj not //z- 
 I'aUaAte the Ordinmon by B'tjhaps i So that the raHMty of Epijcopal 
 Ordimtion- ifaiidsfafe, on all fides, even by the Confeilion ot tholb 
 who are Enemies to the Epifco^d Order : and, in this, the Bijhop 
 hive naoppoiers. 
 
 Whereas, on the other hand, the rdidity of the PresbyterU-a 
 OrdJifations, is ownM by none but themlelves; and they have all 
 the reft of the World as oppofite to them. 
 
 Therefore, to ftate the Cafe the moft Impartially . to receiva 
 Saptffmitomthci&Dij]e/2Urs^ is, at leaff, a hazard q{ mzny Tho ri- 
 fuhds to Or/e-^ as many as all the tQ^oi chrijiiamty^xQ more than 
 they : But to receive it from the B^jhops^ or EpijcopaiCXtigy^ has 
 no h.iz,ard at all, ^s to its Validity j even as own'd by i\it Presbyte^ 
 m,»r/ themfelves. 
 
 . SECT. V. 
 
 The Perfonal Sandiity of the Adminiftrator of the Sa- 
 cramentSj tho highly Befjjjtte on his Part^ yet not ofl^c- 
 ceflity as to the P^eceivers, to ConDey to ' them the Beneiixs 
 of the Sacraments. 
 
 L " I ^ H E only Objection of thofe Qmkers.^ who are othervr ife 
 \^ conviac'd of the Oblig.^t'io??. of the S^cramer/ts^ is theTV^- 
 ceffty they think ther is of great /'^r/ijW Holineis in the Mmf" 
 mji'ratd-rs '^ without which, they cannot fee how the Spiritual Ef- 
 itd:s of the sacraments can be convey'd. But I wou'd befeech 
 them to confidcr, how, by this, inftead of referring the Glory to 
 C'hi. and iifje/7if2g the Perfcrf^.tnce of AU»^. which I charitably 
 
 pre- 
 
(27) 
 prefume (and I am confident as to fome of whom I fpeak) that 
 it is their true and fincere Intention; but indead of that, I do, 
 in great Good-UJll> invite them to refled whither their well-in- 
 tended Zeal hasturn'd the Point of this QuelHon even to o- 
 
 ver-fliagnifie Ala^, and tr-ansfer the- Gloty of cod unto His weak 
 Inflrti^kent '^ 3s it' any uhe le'aC^Part) of the Divine Stxivj^ which 
 God has annexed to His Sacraments did proceed from His Adi^i- 
 fier. If this be not the meaning (as fureit is not) why fo much 
 lirefslaidupon the^^;?(:7/>yofthey^//>///^r.j?- asitthro' 
 their fower or holtnefs the Holj choji was gi verr '! "» « » ,': ■■_ v f ' ^"' ^ ^* 
 
 If. ^To obviate this pretence, our Saviour chrift chole a DeiU 
 ijoh^ vi. 70. j to be one of His Apofiles 5 and he was fent to Baptize 
 and w^ork Miracles as well as the reft : And thoi'e whom Jud.zs 
 did Baptize^ were, no doubt, as well Baptized^ and did partake 
 of the Communication of the spirit (according to their Prepara- 
 tion for it) as much as any w ho were Baptiz?.a by the other Apo- 
 files i> unlefs you will fay that Chrift Tent him to Baptize^ who had 
 no Authority to Baptize, and that none iliou'd receive Benefit by 
 his Baptifm, which wou*d be to Cheat and Delude the People; 
 and is a great Blafphemy againft Chrift y and a diftruft of His Power , 
 as if it were Limited by the poor Inftrument He pleafes to make 
 ufeoflf, whereas, 
 
 IK. His Greiitnefs is often moft Magnify d in the meanefs of the 
 'jnftraments^y which He works. Thus He deftroy'd Egrpt by Frogs 
 and Lice 5 and the Philiflines by Emerods and Afne ; and fent 
 His Armies of Fltes znd Hornets to difpoffefs the Cayiaanites, Out 
 of the mouths of babes and Juckl/ffgs hafi thoti ordained 
 ftrengthy beciufe of thine enemies^ that thou mighteft '* ' ^"^' ^* 
 fiiU the enemy ^ and the avenger j u e. That the Enemies of God 
 might be confounded, when they fawHis great Power fixerted 
 by fuch weak and contemptible Inffrur/^ents, The Walls of J<f- 
 richo 'the Type of Spiritual wicked nefs) were thrown down by 
 the blall: of feven Rams Horn^^ when blown by the Priefis whom 
 He had Commanded: And He rebuked the Iniqj^i^y of Balaar^ 
 by the mouth of an A[s^ to ihew that no Inftruments are Ineffectual 
 in His Hands 5 and made ufe of the mouth oi Balaam to Prophefie 
 of Chrisl: for thiscaufe, (siys St, Barnab.ts, m 
 his Catholick EptftU^ c. 5. did Chrisl choofe Men vt^^ 'rra^ avui^- 
 who w^ere Exceeding great Sinners to bs His A- rixv dvojuum-A^H^, 
 
 E 2 foftles'^ 
 
( 28 ) 
 pcfiles'i to fliew tlie Greatnefs of His Povper and Grace*, and put 
 the Ineftimable Treafare of His Gofpel into Earthen rejfeis^ that 
 thePraife might be to God, and not to Men. 
 
 Iv". St, Paid rejoyced in C^r/T/ being Preached, tho' 
 Tbii. i. i^. ^^^ Cmcerely by thofe who did it 5 becau(e God can bring 
 Gooi out of Bvil'-i and by s^iok^AinftrumentSy Propagate His Goj- 
 fels turning their 7w^//c^ (even of the Z>m/ himlelf ) to the fur- 
 therance oUhe VAtthi Otherwifc tlie ^/-^j/?/^ cou'd have no caufe 
 to Rejoyce in- che Preaching ofmcked Men^ if none cou'd receive . 
 benefit by it. And he plainly fuppofes, i Cor, ix. 27,. That a Man 
 may fave others by his Preaching, and yet himfelf be a caff-awaj, 
 V. And fo far as we can know or judge anything, we fee daily 
 Experience of this ; That God has touched Mens Hearts upon 
 hearincT the Truth fpoken, tho' by Men who were great Hypocrites ^ 
 and ve?y mcked. And what reafon can be given to the contrary i 
 Truth is Truth whoever fp.eaks it ; And if my Heart be preparedj 
 the ^W 5^^^ receives no evil Tincture oS. the Hand thatfowedit: 
 And who can Limit God^ that His Grace may not go along with 
 me in this ^ 
 
 I have heard fome of the now [eparate Quakers confefs, that they 
 have formerly felt very fenfible Operations of the spirit y upon 
 the Preaching of fome of thofe whom they have fince Deteded of 
 gro\s Errors and Hyfocrifes 5 and they now think it ftrange. But this 
 were enough to convince them, that the wind btoweth where it iifl- 
 eth : otherwife they muft condemn thcmfelves, and confefs. that, 
 in all that time, they had no true Participation of the spirit of 
 Godj but that what they miftook for it, was a mcQt Deiufio»i Or 
 elfe contefs that by the Truths which were fpoken by thefe Afim- 
 jlers of Satan (for they fpeak fome Truths) God might work a 
 good Eff^^d upon the Hearts of fome iVelUdifpos^d, tho' then Jgao- 
 rant, and much Deluded People^ If not fo, we muft judge very 
 feverely of all thofe who live in idotntrom or Schifmatical Coun- 
 tries 5 ther ^NQtt great Prophets and^^j^^ Me» among the Ten Tribes^ 
 And if the mrds, nay Miracles, of chrifi, did render the Hearts 
 of many yet more obdurate, even to fin againft the 
 Mmh. xii. frotn jj^iy q^ji . vvrhich was the reafon why He fometimes 
 V. 3 1. ygf^5'J jQ -vvork Miracles among them, becaufe there- 
 by they grew worfe and worfe , and if the Preaching of the Gofpet^ 
 by tUe mouths oi.Apofilesy became the favour of Death to mcked 
 
( 2p } 
 
 tnd u^iprepar^d Hearts, why may not the words of r?'.V/Ohave a 
 good Effed upon Jf^A?^/ and ^W Minds, tho' fpoken fjorn the 
 mouth of an Hypocrite^ or of Pet fons^ who, in other things, are 
 greatly Deluded} . 
 
 I have before mentlon'd the y/Izard Major fVeIr, who Bewitched 
 t^Q Presbytertaf?s'm Scetland^ jfince ihQ Refioration, I6d>0j as much 
 as Simon Mag^i4 did the Samaritans : And yet 1 fuppofe the more 
 moderate of the Qmkers will not raOiIy give all over to Deftru- 
 dion, who blindly followed him, and admir'd his c?//>/ ^ or will 
 liiy but that fome words of Truth he might drop, might have a 
 real good Effect upon fome well-nicAmng^ the' grofly Deluded Pqo^ 
 ple^ who followed him. Two o^ ivir/de/sfvitchcs (fee tA^ Smh 
 in the Gya^s^ p. 300. 2^. Edit.) wqxq Preachers ?,mQnglhQ Quakers 
 for Twenty years together ; and thought to be as Potverful and 
 JjfeHing as any others. 
 
 VI. But, the Argument will'hold- ftronger againft them, asto- 
 the Sacraments, than in the Office of Preaching ♦, becaufe in Preach" 
 //?^ much depends upon the Quahfications of the Perfon^ as to/;?- 
 vention^ Memory^ judgment, dec. But in the Adminiftrationofan 
 Outward Sacrament^ nothing is reqiiir'd, as of Necejftty^ but the- 
 lawfulnefs of the.O;??/»/^<?;?^ by which fuch a Perfon does Admi- 
 nifter 5 and a fmall meafure of natural ox acqaird Parts is fufficient 
 to the Admini/i ration,. 
 
 Therefore let us lay no ftrefs upon the Inflru/^ent (more than 
 was upon the^^^^^ry of Jordan to heal Naarnan) but truft wholly 
 upon the Commif/ion^. which conveys the Fertue ftom God^ and 
 not from His Mintfters r That all the Glory, may be to God^ and not 
 to M^n. 
 
 'Tis true, the Perfinal Qua lificaf ions of the Indrument are Love^ 
 ty and Defirahle • but they become a Snare, where we expedi any 
 part of the Succejs from them. This was the ground of the Co^ 
 rinthian Schifm (i Cor, i. 11.) and, tho' unfeen, of ours at this 
 •Day. 
 
 VII. And the confequences of it, are. of m.^nifold and fatal i 
 Deftrudion. .• ; - •- 
 
 1. This unfett4esali the>4jf///r4;?i:^ wecanhave in God^sPromife-' 
 to affift His own Jnfi/t/ition ^ for, if the rertue^ or any part of it, 
 lies in the Holinefs of the Jnftruwent-^ we can never be fureofth^: 
 
( 30 ) 
 
 'E{feif>, as to ns ^ becaufe, we have no certain knowledge of the 
 Holinefs of another. Hjfff rites d^cewQ tvQngoo^ Men, 
 
 2. This wou'd quite difappoint the Fromt]t Chrift has made, 
 ^/^/^/^. XXV ill. 2 0. To be with His Minii^ers^ in- the E>;;cCution' of 
 His Com million •, tohar^tize^ ^c, alwnyf^ even untb th^ endofthe 
 ivorld, -For, if the HoUnefso^ the In^rument be a /^ecejfary Qud.^ 
 lificatron, this may fail, nay always muff fail. To far as we can be 
 [ure of it-, ond confequencly chr/fi has commanded Baptifm and 
 //^ Supper to continue, to the end of the wcrid, till his coming a- 
 gdnx, and, yet h^s^-not-atforded'^^^'^;?/ whereby they, may be con- 
 tinifd 5 which' BS^UWliot done, if the Holme fs of the ^dmimftra' 
 tor hQ^neciflAry QiialiHcation ; and tha: He has net left us d^cer- 
 tun Rule, whereby to judge ef the Ho/me fs of another: And 
 thus have you rendred the Command of chr/fi o^nonc EtJeClj thro' 
 your Tradition. 
 
 3. This is contrary to all God's former Inftitutions; Ihe rtichd- 
 nejs of the Priejis^ under the Law, did notexcnfe any of the Peo- 
 ple from bringing of ibzix Sacrifices to the Priefts : The Prtefis 
 were to Afifwer for their own Sin, but the People were not anfwer- 
 able for it, or their offerings the lefs accepted. 
 
 But we were in a much worfe condition, under the Gofpel-Jd- 
 winsft ration^ if the Effec'l of C^r/T/'s Inftitutions, did depend either 
 wholly^ or in part upon the Pergonal Holmefs of His Prtefis, This 
 w-i)u'dputus much more in their Power, than it is the Intention 
 of thofe who make this objedibri to allow to them : This mag- 
 nifies Men^ more ihan is due to them • therefore I \^'ill apply the 
 ApofiU\ words to this Cafe 5 Let no man ^lory in men • 
 ^vho is Paul, < and who u Apollo / hat minifiers — fo .then^ 
 neither is he thut pUnteth any thin g, neither he th. it water eth'-^ but 
 ■Codwhogivethtlkifuredfe,' . - '^j . "• - ■,' ■-- "^i, 
 
 4. Ihis was Cwith others) the Error of the Pi^tfcktit^bcfna^ijis:, 
 thole Proud and Turbulent Sc^z/w^-^/V^j, the great Drfturl^ers oi 
 die Peace of the Church, upon an opinion of their own SanBify^ 
 above that of other Men ; 'For which reafqri, they reje.^ed aW Bap^ 
 tifn/Sy except what was performed by themfelves ^ and Re'h/ip'tiz\i 
 thofe who came over to them, from iht church t, for^they faid 
 that the Holinefs of the Adminifirator wa^ Ji-ccejfary tOvVards con- 
 veying the spiritual Graces of Baptifm: Thus they argu'd ; Qui 
 non hdhet quod Det^ (^mmodo Dat 1 i. e. Plowjhall a uUan give that 
 
 to 
 
{ 31 ) 
 
 ti> /tnoihery' which hth^iiop- himself f But Op f^tr/^s Adv. ramri}. If. 
 Anfwcrs them, th4t God was ibe Giver, and not Ed/z-^^J^'^fK p 87 
 Majjy l^idete Demn. e[je Dalorem, And he argues 
 that it .was prefen-ing Thnnfehes before God^ to think that the 
 VertMo^ B'ipsiirf^ did come Ixom Them 5 that they were nothirg 
 but A^'ffijtcrs rx f^Fork-r^e^- -y and that, ss when a cUri? wo^sVyca^ 
 the./ff/fei;'/^: oi the Cif;:'//j came from the odf.hws jnfus'd, not item 
 the. vertae of t.h^ T^yer, So that in B^tifm the Ch.wgc of the 5?/^- 
 pizedy crilns fi^om the l^crtuc ot the Sacr/tmcfiT^ .no£ irom ih? --I'i- 
 ?m^tJiraror : Ihat it was the mt^^r of Btpijm, which dids'.>',/Z», not 
 the Pei'fcxi whj apply 'd the jv-Aet,.. That ih^ Per[o}jal smflity. oS 
 the Adtninifiranr (igiiify'd nothijsgtQ the EficACy.o\ ihe S^cmment • 
 Therefore, fays \\q\ Nos operemm M jlle det^ qui f^ dat/trum 
 ejfe pfom^fi^. i e. Let m rvork^ thai Gm^ ivho h.rs promts'' d />, P* ^ • 
 W24;' bcflow'tbe Effefi ? And that when we work, HamAn-t '^rnt cpen^ 
 fed Dei iti'ap Mu?ier.^., i,t. "Ihe ^.rk is Max'^s^ but the' C7^/^ is God^j, 
 And thence he • expofes .thcil Jam itlud qH&}n FM'udum. eH^ 
 Ridiculous Principle oi \.\\q Do.^ ' qmdy qm{i &d chriam veJJ-ram^ 
 natiftsy which iheyadvanc'd to Avcbis Um^er audittir^ hocmf^nm 
 g2i\n cJi*r)t to Them, Is Ives y that Baptifmutis, ejt Dafitii^ mn>Ac-' 
 the Gift in B^iptifm was oF the cipienti^ ? p. 8p. 
 Admin'tCtYAtor^ and not of the i2<?^fi:^r ; But he Ihews, that the 
 Gift was conferred by dd^ propottionably to xXxzFAtth ofth,e/:<f- 
 c-emjet, and not according to the Hxlinefs of the Admini^^rator^ 
 
 The Difcourfe is large, to which I refer the Reader. I have' 
 given this. Tift of it, to lee thefe fee to whom I now write, that 
 they have (tho' unaware) {iumbl-ed up.^n the very Notion of the 
 Dp;?.i///^x,which divided themfjom the Cnholick church^^nd which, 
 with them,, has been, long lioe.v Exploded by the whole c/y^/y^i- 
 an World v '^vid [ hope this may bring thejn to a more fobsr mind ^ 
 to confider //'£«? ivheMeySLnd-with. wbo'/<ithQy have fallen • and to 
 return again to the P^ace of the chi^rcb^ and the Parcicipaiion of 
 the Blcff'.^d Sz!:rA nents of ChriR^ and the Ineflimible Benefits which 
 He has promised ro the Worthy Receivers of thein. 
 
 L.tfly^ Let me obferve th.it this Error o[ th^ Dmatij?s and jg^- 
 kers, .bordcics near upon Popery^) nny raih^r feems .to exceed it. 
 For the chmch oi Mider:a Rcf/ie makes ik^l-^^iltdity of the Sacra-^ 
 ments to depend upon the Jatenticn q\ the Priefi -^ but his Intention 
 is much more in his own Power ,* and ther are moccevident St^'hs 
 of ic thanofhis//i'//>/f'//. VIII. I 
 
{ 32 ) 
 
 VIII. I vvou'd not have the ^4^^r>f.imaglne that any thingl 
 have laid was meant in excufe tor the ill Lives of the c/^r^ of 
 the church o{ England '^ as i Ft he Diffemers were unblamable, but, 
 oux clergy wholly Proftitute to all wickednefs, and that for this' 
 caule, we plead againft the ^^;?f7/>; of the *4^w/7?//?r4/-<'r_, as Eflen- 
 tial to the Sicmment* 
 
 NOjThat is far from the Reafon : I do not love to make compari- 
 ioiiS, or Perlonal Heflcdions. If all Men be not as they fliou'd be, 
 pray God make them fo^ But I think ther is no mcdeft Di^enter 
 will be oflFended, if 1 fay, that ther are q^ ouv B/fhcps and clergy ^ 
 Men, not only of Lea.rmng_^^ and moral Honejly, but of Devottony 
 'dndfphitffal lUmnination ; and as much of the Sobriety of Religion 5 
 and can give as many Sigris of it, Equally at leaft (to fpeak mo- 
 deftly) as any of our Di^fenters^ of what Denomination foever. 
 
 IX. And I hope, that what I have (aid will, at leaft, hinder the 
 Succejfion of the Bi{hop irom the Apoflles^ to be any Obje^iofi a- 
 gainft them: And they bang poflefsM moreover of all the other 
 Y^rete-tices ofour Dijjeraers^ the Ballance muft needs lie on their (ide, 
 and fecurity can only be with them 3 becaufe ther is doubt in all the 
 ether Schemes of the Dijferjtcrs^ if what 1 have faid can amount but 
 to a Dc'fibt, . If the want of Snuefjion and outward Commiffion, up- 
 on w^hich Chri/l ^nd His Jpofiles, and the v,'ho\QChriftian churchy 
 i-n all Ages, till the lafb Century --^ and in all Places, even at this 
 Day, except fome Ccrnen in the fVeB-^ and the A^ofaica/ Inftitu- 
 tion before them, did, by the Exprefs Command of God, lay 
 f^ great a flrefs^ if all this make but a Dojd^t (it is ftrange that it 
 ihou'd, at leaft, that it ihoif d not) in the mind of any confidering 
 Perfons^ then can they not, with i'^^rwr/^^, Communicate with 
 ^nyoi outDiffentersi) becaufe, if he that Edteth and Doubteth is 
 
 Damned^' much: more he that iliall do fo in RcUgiom . 
 oOT.^iv. 23. n[^3tt:ers5 wherein chiefiy this Rule mull: (land, that 
 ivhat foever ii not of Faith i^ fi?/, 
 
 X. But now, to argue a little, ad hominem^ fuppofe that the 
 SticceJ/ionoiouY Bijhopi were loft , and fuppole, \v\\m\\Q Quakers 
 and <bme others wou'd have, that the Thread being broke, -we 
 niuft cafl a new knot;, and begin again, and make an Eftablilh- 
 ment amongft our felves, the beft we can. Well, When this 
 is done, ovght not that EJlabUfljment to be preferv'd < Ought eve- 
 ry one to break in upon it, without juft caiifeC Shoud every, 
 
 one 
 
r 55 ; 
 
 one take upon him for her) to Preachy or Baptize ^ contrary to the 
 RuUs Eftabliih'd < This, I think, no Society of Men will allow ; 
 For, the Members of a Society muft be lubjeL^ to thei?«/^/of 
 xh&Sccietyy otherwileit is no Society : And the Quakers of Cyxce- 
 church-peet Communion ha-ve contended as Zealoully for this 
 compliance as any. 
 
 Now then, fuppofethat the confcientious Qmkers to whom I 
 fpeak, (hou'd lay no ftrefs at all upon the ^ucceffion of our 
 Bijhops 5 and confider our Conftitution no otherwife than of an Efla* 
 hlijhment by agreement amongftour felves-, yet even fo, by their 
 own Confeflion, while they can find no fault with our DoBrine or 
 jvorjhip, they ought not to make a Schifm in this C(>f7flauiio?f jVi'hich 
 they found Eflal^l/fljed ; and ihey ought to return to it ; and it a 
 new Kwt was caft upon the broken Thread oi Smceffion^ at the 
 Reformation {xom^opery^ that ;<:;;(?/ ought not to be un-lofed, with- 
 out apparent and abfolute Necejftty ; led if we caft new Knots eve- 
 ry Day, we fliall have no Thread, left un-knotted 5 and expofe our 
 felves to the Derifion of the common Adverfary. 
 
 XI. Confider the grievous Sin ol Schifm ;ind Divifion -^ it is ro 
 lefs than the Rending o^Chrifi's Body ; and therefore great Thi/7gs 
 ought to be born, rather than run intent 5 even all thifjgs^ except 
 only that which is apparently ///;/«/• and that by the Exprefs M^ords 
 o^ Scripture '-i and not from our own Imaginations, tho' never fo 
 ftrong. And tho' ther are fome Imperfetflions in our Reformation^ 
 as to Difcipli/ie^ and all the High Places are not yet taken away 
 (the Lord, of His Mercy, quickly remove them) yet I will be bold 
 to fay, that in our Docirine., fVor]hip, and Hierarchy^ nothing can 
 be obje^^ed that is contrary to the Rule of Holy Scripture^ cr any 
 thing Enjoyn'd, which is There Forbid to be done : And nothing 
 lefs can warrant znySchijm againft our church, 
 
 XII. Now, to come to a Conclufion, upon the whole matter. 
 If you cannot get Bapt/fm as youwouM have it, take it as you can 
 get it. If you cannot find Men of fuch pcrfenal Excellencies as the 
 Jpofi^es^ take thofe who have the fame Comm\(fion which they had, 
 •deriy'd down to them by regular Ordination ; who Reform d from 
 ./'o/jf.r;', and have been the E[lahlt(hed chitrch o^ih\^ Nation^ ever 
 iince : And moreover are as un-exceptionable, in their Lives and 
 <:onver[at!ons^2S2iny Q,K.\\e\s, Ihefe are all the fee uri ties you can 
 have (without new Miracles) for Receiving the s^cramerjts from 
 Proper hands. And therefore ther is no doubt but God will accept 
 
 F of 
 
( H ; 
 
 of your obedience in Receiving them from fuch hands v much ra- 
 ther than your Difobeiiience of His Command to be Baptized^ be- 
 caufe you are not pleas'd with thofe whom His Providence 
 has, at this Day, left in the Execution of His Commiflion to 
 JBaptize 5 as if the weaknefs of His Mim(fer cou'd obftru(5t the Ope- 
 rations of His spirit^ in making good His part of the Covenant, 
 -which He has promifed. 
 
 XIIL Theris an Objection againf^i5ie////?», which is not worth 
 an Anfwer, but that I wou'd condefcend to the meaneft, and 
 leave nothing behind v^hich might be aftumbling block to any. 
 
 I have heard it urg'd, that theris no vifible Effeds Teen by our 
 Baptifms'-, that Men remain )Wtf/v^ and /i?^/^ notwithftanding ; and 
 therefore lome do conclude that ther is no vertue in Baptifm. 
 
 Anfw. To make this Argument of any force, it muft be prov'd 
 that /^f'/?^ do receive any Benefit by it. For, if/^«9^do receive Be- 
 nefit by it, and oth^ers do not, this muft be charged upon the Dif- 
 fofition of the Recipient , according to the known Rule, that rvhat- 
 foever is receiv'd^ is receivd According to the di[poJition of the Recei' 
 ver. Thus the fame Mecit is turn'd into good NoHrifbrnent in an 
 hedihy^ and into noxious Humors in a vitiated Stomach, Simon 
 Magus recciv'd no Benefit by his Baptifin 5 and after the Sop the 
 Devil entred into Judds 5 yet the other Apofiles received great Benefit 
 by it ; To fome it is the favour of z.//^,even the Com- 
 Gor^x. 1^. munion oi chrifl*s Body and Blood -^ to others ofc<?»- 
 demnationy who difcern not the Lord's Body in it, but 
 receive it as a common thing : Therefore we are commanded ta 
 examine our felves, to prepare our Hearts {ot the worthy Ke- 
 
 X 
 
 r. XI. 29 
 
 V. I 
 
 ceivingofit. 
 
 But fome fay, as the Jews to chrifty {hew us afign ; Tliey wou*d 
 have fome Miraculous Effeds, immediately to appear. Thefe are 
 Ignorant of the Operations ofthe^/'/V/r 5 and to thefe I fay, in the 
 words ofchrifl^ Joh. iii. 8. The wind bloweth where it lijleth^ anX 
 thou heareji the {land thereof but canji not tell whence it cometh or 
 whtther it gaeth j fi is every one that is born of the Spirit » It works 
 filently^ hvit powerfully t and i'"s Progrefs^ like the ^ron;/^^ of our 
 Bod/es, is not all at once, but by Degrees 5 whole w(7//V;; is Imper- 
 ceptible tu humane Eyes. 
 
 The true ufe that is to be made of thSs objeBio;t^ thatfo few 
 (and yet they are liot few who) receive the Ineftimable Benefits 
 which are convey'd in the sacraments ofchrifi's Inftitution, is this. 
 
 To 
 
( 55 ) 
 
 To take the greater Care, and the more Earneftly to beg the Af- 
 fiftancc of God*s Grace^ to fit and frefure us, for the worthy Receiv- 
 ing of them 5 but by no means tonegled them; For thofe who 
 refnfed to come to the Supper were Rejeded, as well as he who 
 came without a Weddhg Garment, 
 
 A SUPPLEMENT. 
 
 TH E ftrefs of this Difcourfe being Founded upon Epijcopacy - 
 zvi^long Quotations being improper in fofhorta method of 
 Argument as I have taken • to fupply that Defed, and, at the 
 fame time, to make it cafier to the Reader, I have added, by 
 way o{ supplement^ a ihott Index ox Collection o^ Author it ies^ in 
 the firft 450 Years after Chrtft^ for Epi[copacy^ with refped to the 
 Presbyterian Pretences, of making a Bifhop all one with a Presby-- 
 ter^ at leaft with one of their yJ^(j/!^^r4/<>rj : And, in the next place, 
 I have (hewn the ^QTi^^ of the Reformation^ as to Epi[copacy^ Take 
 them as follows. 
 
 Some Authorities for Epifcopacy, as diftind: from and Su- 
 perior to Presbytery, taken out of the Fathers and Coun- 
 cils, in the firjl Four Hundred and Fifty Tears after Chrift* 
 
 A»no Domini 70. St. element Bl(hop oi Rome^indi Martyr, of whom 
 mention is made P^/7.tv. 5. in his ift. Epifl, to the Corinthians^ 
 N. 42. p. 89. of the Edition 2X Oxford^ '^^11^ 
 
 The Apoftles having Preached Kc&to %^^^ ht-n^^-^'; m^vt^v- 
 the Gofpel, thro' Regions and '2^,»c^^93Wo^' t^; 'Ac^Trp^V «^''??''', 
 
 Cities, did ConftitUte the firft "^'^KifjAuoMlic, -raf •ar^'sy^M^Tr, el^ 
 Fruits of them, having prov'd ^Y.nncrni'Tt^c, Km Aicf^^va^ t^i" jua^- 
 them by the Spirit, to hi Bi(hops Aoj'twj' '7^aua^', n^?'^ ^ k^vm^, 
 and Deacons of thofe who Ihou'd ok yS ^^i 'TraAAt^v ^Qmys/li^ci'^io 
 
 V 2 believe % 
 
( i^ ) 
 
 believe •, and this, not as a new -srgi 'E-jh^ottw*' <c AuhJ)vm'* '^r'A% 
 
 ching, for many Ages before it i^ 'sra My<H -^ :>^et<P)i^ xz-ntj^fru 
 
 Was written concerning 5 /)??<;/'/ t^^ 'Eti^xott^s^ au^Vy -2^ ^;,^o/yicy{)_, 
 
 and De. com 5 tor, thus faith the y.^ 7^; ^■^y/^nc, ^v-P^ 3^ tj-/^. 
 
 ScripHre^ in a certain place, / mUconfiitute /^^ /> BiOiops 
 ■'* ^ '^* in Ri^^hteetijnejs^ afsd their D^diConsin Faith* 
 onder is it then, that KawTi^aut^ 
 
 » were Intrufted by 5*5; TnfEi^^irr?^ -s 
 
 (joa, inL-nrid, with this Com- Sj^ kcc-Apj^ Ti? 
 midijn, fhou'dConftitute thofe before fpoke off 
 
 i^^^. n. 44. And the J^ojiles Ko^ cl 'A7rv?v\^i i>M^v -y^i 
 
 knew by the Lord Jefm Christy ^'a 3" Kw^^/a y.^.ocv 'htrS x^-^, 
 
 that Cornells wou'd arife con- on '^e^/.^ t^ 3^ f oi'j'tttfcTi^ 4 
 
 cerning the Epifcopal Name (or 'EynTk-OTn};, ^^x nmoTiuj ^v rh a}- 
 
 Order ) and for this Cau'e, ha- rix^^ 'sy^yuMmv qv\y\^U^ -nK^^v 
 
 ving perfect fore knowledge (of yMh.^ rU ^^^i^/^/i/t/Ji'a^ , ^ ^.e- 
 
 theie things) they did Ordain 'Tzt^^ hnv^fjJjM '^^Su-^x'nv^ Z^m^^i^v 
 
 thofe whom we have mentioned yji'.>j.v,^jonv^ ^^x^i'^^iiv'^ i-T^pji hh- 
 
 before • and moreover, did Efta- yu^uccyuivoi aV^g^, r Ac-tr^pytctv 
 
 bliih the Conititution,that other <z,u7^\ 
 
 approved M.^n iliou'd fucceed thofe who Dy'd, in their Office and 
 Miniftr) . ~ 
 
 Therefore thofe that were T^^ h Kxra^^yivT^tt; \ss;r' SxJ.. 
 
 Conftituted by Them, or after- vu^v^ jj /uht^^v up' ir^^xy iWoJ^ 
 
 wards by other approved Men, ^x>v dv^-SJy , <Tu/jdC-^oKyiijdc;y,<; r^ 
 
 with the Confent of all the 'EiocAruicu; Tmsv,^^ fi ^9irii^'\nffvci^ctc 
 
 neis, wiiuoucaii iidin 01 mui or Aoi^ ;tfj?J':<; 'vj3?r Tnci^rw^ rk^vc, 
 
 naughtinefs^ and have carry 'd k h^iycoi!;u3^ voyJlcy^p -^krli^oiXic^ '^ 
 
 a gf)od Report, of a long time, Ac-irap^^'csc. d/uLa^.-rix y^ ^ iJuapat 
 
 from all Men^ I think cannot, ifj^v eW , ixv t-^q aX/x^^Tc^^ >> 
 
 without greatlnjuftice,beturn'd gpi'-c^ T^o^viyKovTzu; t^' h^^^cf,^4 
 
 out of their OiHce : For, itwiil 'f.-mmcoTni'^'h^mQclAoty^j. Mz^c^^oi 
 
 be n J fmall fin to us, if we thruft rj 'zst^-^umo^^^ifiq -zirpijS'j-Loi 
 
 thofe frrm their Bilhopricks omi-i^ i)Kctp7^v i ii^Mctv'ia^v i 
 
 who have Flolily and without dyd^v^x. b y)' (vp^f^tv^ j^^ ^ 
 
 Blame offerM our Gifts (and Prai- dvr^^ (jiirztqhi^ ^^ '5 Ihvvuiv^ 
 
 ers to God.) Bkffed are thofe a'o^r? tvttcu. ' o^2yS^rj ^^ -^ 
 
(37^ ) _ _ 
 Priefts who are happily Dead, for ivUc, vju-^i^ fj^Tupdyin k^X-^^ 'zo-q* 
 they are not afraid of being E- Xn<^oy!^o'd^^y)c i^ a,,uiju-^c:)^ clv'^i^ 
 je(ftt'd out of the Places in which Tiny^r.fj,^/,^ X'^iXd^yiz^,, 
 they are ConlHtuted. For^ I Linderftand that you have Dcpriy'd 
 fome, from their Minillry, %Nho bwhaved themielves un-re-prov- 
 able aniongft you. 
 
 Par. 40. To the H'^gh-PrieB T'2 ^^'Ap^^^^i'^'^ \oi('df')4.if 
 his proper Offices were appjjn- h^oyAi^yji dJi' (t''^l6 'hf^iL-iv t)\,;^j 
 ted-, the fncjls had their pro- 6 7zV(^ sTtcfiTa^.^^ ^^^*'^^ j'^V-^i/ 
 per Order^ and the Levites their ^iz^-ca-Ui cJ7n:t<^Vj* Au^-zJ^, civ^^' 
 peculiar Services, or Deuoff- 5r(^ 5'''^ A«^V^<:c 'T^iiiy^.oLiw 'si^ 
 pj''ps '^ and t\\Q Ltj/'pne/?, uhit ^aj' 
 was proper for Lay-men, 
 
 This, as before (liewn, St. clement 'M^'^Xf 6, to the Dinnbucioa 
 cf Orders in the C^r///^« Church 3 Bijhops, Priejis^ xnd De^co/j^\ 
 And ihQ office o^xhQLeviteiy is here calTd by the Word Aiaxs^/y^ 
 /. e. the Oliice of Deacons, 
 
 >4.D. 7 I. Sr,/^/?4////^,a Glorious hV (c dr-ml^JM^jj dp tz^ 'zs-x.^^- 
 AAtr/^rcfC^'^///5wasCcnitiruted, f'jl;juxn ^ «2^. ' Atto-jd^^dc^ %x^.y.- 
 by the Apofbks, B/fjcpcf A/sti- 7:9^. 
 
 cch^ and did thereby think that he fucceeded them (as all other 
 JB/fl?opsdo) in their full Apofic//cal OSice, Thence he falutes the 
 Church of the Tiall anSy in the FuUefs of the Apo/lolicalch.iraSfer ; 
 and in his Epiftle he fays to them. 
 
 Be fubjed to your Bilhop as to T^ 'E-mmy^Cf^ v:^'2oysedi oi; -zzS 
 
 the Lord Kt^if' ' 
 
 . And to the Vresiyters^ as to K^' rrzS ^pi^^vr^io, oeq 'kTro- 
 the AfojHes of C//r.'/-— Like wile <^,\oic, 'U'th Xpij^^-— Af ^ <t '?^vg 
 the Deacons alio, being Almipers AixyjKv^ 'ovra.^ /Jivqvi^oovxoigoZ 'li- 
 ofthe My fteries of C^r///, ought ^j y^xQi'^vTo, r^Wcr 0,^21 yjnv — 
 to p'eafe in all things— Without X"^^"-^' Z^'^rc^t; *B^yA:o7z d:c?.i)J^- 
 
 thefether is no chu/ch of the E- iht inv ■ 6 'j iicfk ^v, ^1^ 
 
 kd-Heis'^'ithoutjwho dees any '-^iv h. y»:-£).c, 5 'ETn^Tc^Tcy, (c 'r^ 
 thingwiihout the5//Z?<?/>jand/'rf/- T\o\a-^xj'np'A)v^ y.cu^ t}]' AizKsmv n 
 lyters^ znd Deacons -^ and fuch an 7r^^--^o^' 6 ?si:vr(^ /x*/x.*t'2 r^ 
 one is Defiled in his Confcience. au/j^il^'M. 
 
 Jn hk Ep/J?. to the MigntCuns, Kiq v/ubi'v q -Trsi-Ti jm) KctTa^o-:" 
 
 he tells them^ That they ought vC[^ -^ ri^mc^x 'S 'E-mntWH^ cl?^.Ax 
 not to defpife their ^//Z;^/' for his }^ yvJfjjLo' 0ioS n^Tfk ■sri^riM* * 
 ycuthjbuttopayhimallmannev iy.-TfzTr};^ a<.irj ^i^^ifjiMv k^^^; 
 
. r 58 ; , 
 
 of Reverence, according to the i'y^Mv kou ^vg iytavc, ^i^isZuri' 
 
 Coinmandment of God the l^a- ^ouq 
 
 ihcr. And as I know that your Holy Presbyters do 
 
 Therefore as Chrili did 
 
 noihiag ^'^(xm^ h o K^'^t©" ^^^ 5^ 
 :iiher do ^-x^lq ou^> woiet, 'iira> jcaj vy.&i^ 
 
 without the FatherSo nci 
 
 ye, w hcther iVe-i^jre-r, X^eacor)^ ^y^ r^ 'E7nax.(>7r^^ f/M^l u^Kr^v- 
 
 or Laick, any thing without the Tfp(^, yu^^l Atajov^, /x.y;^g Acm- 
 
 B.'jbop, yji;. > 
 
 Some indeed call him Bi/bop ; El nveg *£5V73xosrov f^u Xiy^cri^ 
 
 yet do all things without him ^ '^^-'^ dvirj t^vQ^ -zs-oiQa-iv — 
 
 but thefe fee .11 not to me to have ol ^^ 'S*%' ^ ci6j-«//&<^^)i'(9<, 
 
 a good Confcience, but rather to oAA' ele^j'j; '7^^fe; xc"^ /bcoppuvig 'it) 
 
 be Hypocrites and Scorners. juoi cpa^jvov'^, 
 
 I Exhort you to do all tilings in n^^ty<i^ iv q/ulovdU eiS axra- 
 
 the fame mind of God, the i?//"/^^/? ^dtmrs 7mi'ts/L 'zs-^'ri&iV '^atSK^J^- 
 
 Prefiding in the Place of c-v^^and ^-Ja tS 'E^<rfCQ7rti &!; rc'i^oy ©eS* 
 
 the Presbyters in room or the Col- ko), t^'' n^^a-Qv-ri'^M &?; tq-ttov awj'i-' 
 
 Lege of the A^o flies • and the D*^-^ • ^^^^ t^'' 'A^ojBAce;^' x<z) r ^icti^vocv^ 
 
 cm^ m )ft beloved to me, who r t^to/ yXvKJWTVLroiv^ iriTnt^i^fAivoiv 
 
 are intrufled with the Miaiftry oi Aiaimikv 'Inat. X^'ira, 
 
 Je.fsi'S chrift. 
 
 He directs his Epiflle to the 'Ev m ycKTiw -mf 'l-msTtoTrcA)^ koj 
 
 Chi4>rch at i^iiladelphia, to thofe "^Ic, n^'c<T^vApi<;i ksu Aict}(c}voK;, 
 who were in Unity v/ith their BffJjoP and Presbyters and Deuons, 
 
 A/^dfays to them^m his Epiftle, "Omi y^io Xfng'Solaiv^ yT^i ^ rS 
 
 Thit as m^ny as are ofC^r///,ihele 'E^tzot^ottb eioi^'oot?; auv ijucizf Qri:^i)uP[ig 
 
 are M-ith the Jiffhop; and thofe fAdwcnv Sth t!w 'EvoTn-m i' txzM- 
 
 who lliali Repent, and Return to mct^^' ^^i^i 'Iwa xpt^S o^WVoj, ozy- 
 
 the Unit}^ of the churchy being 7>;^'-(ai^*t4ce)j/i« t&^j^ii' Iv r*) /Sao-iAe-io. 
 
 made worthy of Jefus Chrif^^\'^\ T'dXpi^g, 
 partake of Eternal Salvation in the Kingdom oichrift. 
 
 My Brethren^be not deceived, 'A(^tA4>o), /ulyi TxrXxva.^' el m 
 
 ifanyHiali follow himthat makes %(lp^^ «ijtoAb9<f, /3ao-A&lw Oca » 
 
 a 5f^i/???, he iliiil not Inherit the zM^o^OfjM. 
 Kingdom of God. 
 
 I Exhort you to pnrtakeof tlie uh^^kclXu^v v/uut<; fMoi Evxa,(n<^(x, 
 
 one Ef^chari/I-^i'oTC ther is one Body ^^5io9as/* yja. ^p 'b^v yi ctipr rS Ku- 
 
 of the Lord y^/^/<f5and one B/oi'<a' of f^'« 'Iki^S', kou h cu/n/ro a^.uci. to 
 
 His,which was (hcd for us 5 and vvii^ ^ocyi' hyu^V ^<; aai '^Afl^ 
 
 oiicCiip — and om: A/tar ^ fother '^ig 7m7iv i^)6cp% — tv Jva-ixpip- 
 
(39) 
 
 hXim Bijhop^ with his Preshyte" ^ov^ zcq ^l^'Em^o^^^ ^/xa, r^f 
 
 ry^ and the i>^4^o/*/, my Fellow n/'awrj^w, xai/ J'^? ^'^^ip^o*^ W? 
 
 Servants. (^iw^i\%q ^y. , 
 
 Give heed to the Bificp^tnd to T^ 'tm'TKo'zsrco -sr^oc??;^??, ^-ji^ tzJ* 
 
 tht Presl^j/tery^ and to the Dea- n?i(j(SvTi^j^^ kcu TtT'; AizyJvoi<; — 
 
 cons — Without the Bijh.p do no- ;t^Jtk 'E'Tnix-jTra m^^p 'z^-oi^/^. 
 thing, 
 
 /?2 hU EfifiU to the Smyrneans, Tc^ %kiu^-rrt (pivyifi ca^ dp Juj 
 
 hefaySy Flee Divtfions >is the hn- a^y^^v, ^cLvJi^TsS^EmoTcQ-rco d^B- 
 
 • ginning of Evils, All of them Ab^-^^irej *5^ o XpjcV 'WS^ t^ "a- 
 
 rence the Deacons as the Inftitu- ;)5S/^ crnTTtoTn^ -n 'z^p^xr^r^ rdvir 
 tionoi God. Let no man da any yJyTU)v dg r 'Ey.z^/io^xy, iKown 0:- 
 thing of what appertains to the ^o(jx*Evxct^i7i(z. -^^y^odTi}., yi ^jt^ -r 
 
 C^'«r^^, without the 5;/"/^;?/', Let 'E-mr^^oTfov im^ ^ c^ a,v dvroc, e/n'^ L 
 
 thdiXSacram^f^thQjadg'dEffQdia' 4'^. 'Otti^ av cp^j/i-; 6 'B/TifTOo-^©-, 
 
 al and Firm, w^hich is Difpenced h&> tq 'sirXYi^(^ e^, ajWia o^a 5 
 
 by xhcBifh pyOt him towhom the Xfirk , '^^ *; h^ri"^ g-p^.Tiz. 
 
 Btfhop has Commited it. Where- 7m^i?t)K^v, Ovk IJov "^ ;^S^^ ^ 
 
 evQt the Bijhop is^ there let the 'E7nx;^T8, ^ri B^t.-Mr^o^Py '^n^o- 
 
 People be ; as where chnji is, X^w imnX^v' aAA* o^ av h^vc^ ^c 
 
 there the HenvenlyHoJi is gather- ^>7 ;car ajx^hifTiv ©aSj tV^ djpxXU 
 
 ed together.ltis not Iawful,with- >i ;catj .-ggSc^d^o!^ ^j^ o av -^^cmli, 
 out the Btjhopi either to Bapt/ze^ 'Aa-TdlpiuLoLj ^ d^tojtov ^HTnjyto^ 
 
 or celebrate the Oj^i!:^/: But what ^of, W to .9'io'srpe^V. rxpscr/SuT^^ 
 He approves of, according to the ^.of, zau ra; Aia,K})rd<; r^-^trwu'^ Os- 
 good Pleafurc of God^thatis firrn Ab^. 
 and fafe, and fo we do everything fecurely. 
 
 I falute your moft woniiy Mij/jopj your venerable Presbytery^ and 
 the Df^^-tf^/ my Fellow Servants, r 
 
 J» his Epijiie to St, Policarp, Bi(lK)p ^/"Smyrna, and Martyr, rvho:^ 
 together with himfelf^ was Dlfciplc tv St, John the Apoftie, and Evan- 
 gelift. Be gives the feDire^ions, 
 
 If any can remain inCha(lity,to EI nc, ^wjat'^ iv uyviU //iW', 
 the glory of the Body of theLordj '^tifjihjj '^ ffuf>yj<; rS Kv^j Iv a,- 
 let him remain withoutBoafting, houj^^c-Iol (M.viroD' ictv aao'JjJiilau^ 
 ifheBoaft, hePeri(lies;and ifhe <lvnL)\<^' y^cu ectv yvoDcd^Vi 'srxlu) th 
 pretends to know more than the 'E'^s-ijyjTTQv^ i'^^p'^^, t^^Ui h'^ 
 
 Bilho^-i 
 
( 40 ) ■ 
 
 5/2; /> he is corrupted.lt is theda- t^<"V >atAta<^« x^' ^ ^}^h<tuj^^ ^ 
 t) botli of Men and Women that yvJoiJ^^ t 'h-zirtayj^bi rlw '{vMeriy 
 Marry, tobejoyn'd together by, 'Strojet-^, iVz o p'/',a(^>i ;^ Kjjpof, 
 the Approbation of the i5//i??. that v.ctJi fj^ kolt i-^ijv/uixp* Tm^-rzi d^ 
 the M II riage may be in iheLord, nyJ.w QiS yi'lcX^ 
 an J not according to ourovviiLufts. Let ail vhingi be done to the 
 Glory of God. 
 
 Give heed toyour Bi/Jjop, that Too ^E'^io-nlfss-^ 'zs-^gcrsr^n, llv<* 
 Cod may Har ken unto you : My tea) 6 0:o^ v//.ii\ etvii^^y lyu-^j^ 
 Soul for theirsjwho fubjCi^ them- \ss^TTx.65Q}^ivotv 'E-zB-ir^^^^&jjnpea/^w- 
 fdv^es under the Obedience of rt^'i), A/Wvoj^' /xer <zvr£v fAoi 
 their Btfljopy Pres^yters^ and Dea^ ro ^^@^ '§m^3 ixuv 'ds^ 0j?. 
 um^ and kt me take my Lot with thtm m the Lord. 
 
 And he lays to Bifhop PoU- MA^^t'civdO ^ yvu)/utY\^ o-a yivicd^', 
 carp^ Lctjiothing be done xvithatit thy Sentence and approbation, 
 
 y^.D.i 8o. %x, IrerfdLUs^ Bilhop o^ Lyons ^ in France^ who was Difci- 
 ple of St. PolycAYp 5 he f]ourilM about the year ot chri[t \ 8o. 
 
 We can reckon thr.le Bijhops^ ^dvers, H^refe?. /. ^.c. j, 
 
 who 'have been Conltituttd by Habemtts munerare qui ab Jpo- 
 
 the ^/7^.f/r/, and their Succef- jlolis Infiituti funt Eptfcopi in Ec- 
 
 Tors all the way to our times, c-lefiis^ c!^ fucc efforts eorum u^que 
 
 And if the Apoftles knew hid- ad nos, Et f Recondita. myflertA %C' 
 
 den Myfterie-", they wou'd cer- i^ent. ApoHoli^ uel his maxime 
 
 tainly deliver them cliiefly to traderent ea^ quibtts etiam ipfas 
 
 thole, to whom they commit- Ecclefias comrmttebant ; quos ^ 
 
 led the Churches themfelves, fuccejforesre/i^qriebant^fuum/p'o- 
 
 imd whom they left their own rtt*n locum Mxgi[ierii tradentes, 
 
 Succeffors, and in the fame Place liK 4. c. 63. Habemus fucccfftona 
 
 uf Government as tbenifelves. Efilcoporumqicib^isApo^olicumqu^e 
 
 ---We have the Saccelfions of in unoquoque Leo efi Ecclcfum tra- 
 
 the B'ilh^ps, to whom the Apo- diderunti^yij 5;:c; 20. Omnisenim 
 
 llolick Church in every place ii{Hjeretici)'valde Pojleriores fu^t^ 
 
 was committed. Al! thtfe (He^ qus.m Ept\cepi^ qmhus Aposhli tra- 
 
 • ret cks) are much later than the 'diderun-t Ecciefi&s. 
 
 Bifliops, to whom the Apoftles did deliver the Churches. > 
 
 The true Knowledge is the L. 4.c.<5. Agnitio\^erAefi^ A- 
 Do:lrin of tl e Ancftles, and ptftolorum Do5irina^ ^ Antiquus 
 the Ancient State of the Church, EcclepA Hatm, in univer\o Mun- 
 throhgh the whole World, do.^CbAra^er Corporis Chrifiife- 
 and the Chariifter of the Body candies fucce//?ones Epi '^ciporum^ 
 
 of 
 
( 41 ; 
 
 of Chrift, according to the Sue- qitibus illi eara 'qu<e hi um^uofj) 
 
 ceffion of the Bidiops, to whom I'coefi Ecclefiam tradUermstj qiu 
 they committed the Church fervenit uf'que adms. 
 that is in every Place ; and which has Defcended even unto us. 
 
 TertullUn^ A.D. 205. of thePrefcription o^Hercticks, a.d 
 
 c. 32. Let them produce the Ed^tnt ergo Origines Eccleftx- 
 
 Original of their Churches-, let rum [uxrum -^ evolvent ordtnem 
 
 them (liew the Order of their Bi- E^ifcoporum [mrsim ^ it a, ut per 
 
 Ihops, that by their Succeilion, ^mceffunes ab initio decurrernem^ 
 
 deducM from the beginning, we ut frimm tile El)ifcop^ 'aiiquem 
 
 may fee whether their firit Bi- ex Apo-jiolis^ zel ' Apoffolicls 'vi^ 
 
 (Iiop had any of the Apoftles or ris^ qtu t amen cum ApojhUs fer- 
 
 Apoftolical Men, who did hke^ fever averit ^ hdtterit Aiiciorem 
 
 wdfeperfeverewith the Apoftles, <&* Antece^orem, Hoc emm mc^ 
 
 for his Founder and Predeceifor. do Ecclejia Apojhlic£ cenft^s faos 
 
 For, thus the ApoftolicalChur- defenmt : ficnt Smyrfieorum Ec- 
 
 ches do derive their Succeffion : cleju Polycarpum ah Johanne 
 
 As the Church of %myrm from conkcatHm refcrt 5 ficut Roma- 
 
 Polycarp^ v^homjohn {ihQh^o- norum, Clementem, a Fetro 
 
 ftle) placed there^; The Church ordinatum itidem^ Perinde ut'ique \ 
 
 of Rome kom clement^ ^howSiSy d^ Ceterd> exhihent quos ab Afo~ 
 
 in like manner, ordain'd by Pe- Jiolfs in Epifcopatum Confiitutos 
 
 ^^r; And fo the other Churches Apoflolid [emmis traduces ha- 
 
 can produce thofe Conftituted in heant, 
 their Bt[hopricks by the Apofile^ 
 
 c. ^6, Reckon over the Ape- Percmre Ecclefi.is Apoflolicctsl 
 
 ftolical Churches, where the ve- apud quas ipf^ adhuc Cathedra 
 
 ry Chairs ofthe Apoftles do yet Apopoior>!m ]uls locis Pr^tfident, 
 
 Prefide in their own Places. At Cotinthi, Philippi, Epheiiisa 
 
 Corinth-, Ph;llpl>i, Epkefusy Thej. Theflalonica, ^r. 
 fal&nica^ &c. 
 
 OfBaptifm, f. 17. Bandi i Bupti[mim) j^-^s habet 
 
 The High-Priefi^ who is the fumrp.m facerdos , qsi est Epif- 
 
 Bijfjopj has the Power of confer- copus , dehinc Presbyteri d"" 
 
 ring Baptifm ; and under him Deaconi, mn tamen fme Epif- 
 
 the Presbyters and Deacons 5 but copi Authoritate, 
 not without the Authority of the Bijhop, 
 
 Origen, Names the di- ^X>,i\o ^ Or igenU Comment, in ^^ 
 
 Oilnd Otdcrs oi Bi/hop^ Presby- Mdtt,Roihm:tgi[66S,Gr.Lat.p,2')$ 
 
 G ttr 
 
 9 
 
( 42 ) 
 
 tsr ^ and Deaco/7, Such a Bi- oySv "5*5^^ 'E'^iaxs-n^ ^;^Aot> 
 
 Ih )p \ jays he^ fpcakhj^ ofo^e whp i'ppv gVi^i/^t^ — to q ouj\o koi^ tti^ 
 
 jc'iti^ht vam O'iorj^ &C.) doth not Ti^ia-'^VTi^v JcosJ Aja;ti):'otj!' ep,:-7. 
 
 deiire a good Work and the Ibi^, p, z:^^^. oi'j'Q.g ■zK:^f(jM"c/^ 
 
 lams is to be laid of Presbyters etc, Tmn'^djfjAvoi t2 Aacf 'ETr/cTTco^Taj 
 
 ^cd Deacons The B'ljloofs and jcc^u^io-QvTc^oi. — p, 420 j>i^8- 
 
 Vresbyters who have the Chiei y^/.@^j i^rct) '^ oI/ul^ Qvofxd^i^^v ^ 
 
 Place anfiong tht People. The Ttct^i^^dov e^ t?- 'ExA/!ai:e/? 'EW/io- 
 
 ^.^^;yp/ is called Prince in the CW- -sroy p- 442. 'E^<fir«oVoi^j ^ 
 
 t/:^^/ : And fpeaking of the In-e- ue^ia-ZvA^K; ^ Aic^r^voiq, 
 iigious c/^rg;;> hedireds it to thenr), whether Btjhois^.l^reshyters, 
 or Deacons. 
 4°' Sr. Cyprian Archbifliop of Carth/ige^ A, D. 240. 
 
 Our Lord, vvhofe Commands Edit. Oxon, Epjl. XXXIJI. L^ipJJs, . 
 
 we ought toReverence andObey, Doming nofter, cujus Pr^ecc^ia 
 
 being about to Ccnftitute the £- metuere&objiervare dehemu-s.Epif' 
 
 pifc&:pal HonouYj and the Frame copihonorem c^ Ecckfi^ [ke Ratio 
 
 ofiiis Church, faid to Peter, fsemdifponensJnEvangelio loquitur 
 
 Th.oU' drt Peter^kc, From thence C^ die ft Petro^ Ego dico tibi quia 
 
 the Order of Bifhops and Con- xxxts^tixus^^cjndepertemporum 
 
 (titiition of the Church does def- ^fiiccefftonum vicesEpijccprnmOr' 
 
 cend^ by the line of Succeflion, dtnatio & EccUfu Ratio decurrit^ 
 
 thro' all Times and Ages^t ha tthe ntEccUfia juperEpifcopos Conjiitua- 
 
 Church fliou'd be buiit upon the tuY Divina Lege fundatum efty 
 
 Bi[bops — It is Eftabliflf d by the ut omnis aBhs EccUfi£ per Epif 
 
 Divine Law, that every Ad of ccpum Gubernetur, 
 
 the Church fhou'd be GovernM by the Bifliop. 
 
 7o Cornelius//^^;? Bifhop 0^ Rome* Ep. XLV.Cornelio, 
 
 We ought chiefly (my Bro- Hoc enimvelmaxime^ Prater j 
 
 ther) to Endeavour to keep ^ labora?rms ^ Uborare debemt^ ^ 
 
 that Unity wliich was Enjoyn'd ut Unitatem a Domino^ (jr per A- 
 
 by our Lord and His Apofllesto fofiolos^ nobis Succefforibus tradi- 
 
 Vis their SucceiTors, to be careful- tam^ quantum pojfumus obtinere 
 
 ly obferv'd by us. curenim^ 
 
 The Deacons ought to re mem- Ep. ill. Rogatiano. 
 
 ber that it was the Lord who Meyniniffe autem Diaconi de* 
 
 chofe the Apoflles^ that is, the bent quoniam Jpoftolos^ id e-Ji 
 
 Bijhops. Epifcopos Dominus Elegit. 
 
 Chrift faid to the Apojlles^ Ep. LXVI. Florentio. 
 
 and by that, to ali Bilbops or Go- Vi^it chrijlus ad Apoplos^ ac 
 
 pernors 
 
{ 45 ) 
 
 n:ernor5 oFHis Church, who fuc- fer hoc, ad omnes Pr^^cjttos] qtn 
 ceed the Apoftles\ by vicarious Apofloli4 "jkurut ordimtio/^e jucce- 
 Ordination, and are in their dunt^ Qlu vgs audit, me aii- 
 
 »*fteadj He that heareth yotf^ hear- dit.- 
 
 eth me. 
 
 For from hence do Schifms Ibid, 
 
 and Herefies arife, and have ari- I/ide enim Schifmntn ^ H£re* 
 {qQj while the Bijhop^ who is [es ort.^ c^ orimtur^ dmm Epific 
 Oae , and Cover ^oar oi the pus qttiunm eji^i^EccUfm Vra-eCt^ 
 Church, by a proud Prefumpti- [tiperba Pr^jamptione contemni* 
 on is Pefpis'd^ and that Man who tur^ ^ homo digfinttone Del he- 
 is Hdnour'd as Worthy by God, - noratm^ Indignus hmiimhm jftdi- 
 is accounted unworthy by Man. catffr. 
 
 Nor areHerefies fprung up, Ep. LIX. Cornelio. 
 
 orSchifms arifeii from any other Neque enim almnde lUrefei 
 Fountain than from hence, that ohort^i [unt^ aut natu funt fchif- 
 Obedience is not paid to the mata., quam inde qmd Sacerdoti 
 Vrieflt^i QoA'-i and thatther is Dei non obtemperAtur i, nee unus 
 not one Friefl at a time in the in Ecclefta ad tempm Sacerdos, 
 Church, and one Judge for the & ad tempus Judex vice Chri- 
 time in the Place of Chrift. To fti cogitatur : Cai ji lecmdam 
 whom if the wh©le Fraternity Magifleria Divim cbtemperaret 
 did obey, according to the Di- Fraternitas umverpi , mmo ad- 
 vine Oeconomy, none wou'd /ver\us facerdotum Collegium 
 
 dare to move any thing againft quicquam moveret^^ vioore 
 
 thQ Sacerdofa/ Co/Udge-'— It is UQ' /^/^/?tf Epifcopos agere oportet — 
 celTary that the Bijhops fliou'd ex- quod fi itx res eft ut Nequiffimo' 
 ert their Authority with full Vi- rum timeatur Aadacia , c^ qmd 
 gor — But if it is fo, that we are Mali vere at que aqintate m» 
 afraid of the Boldnefs of the po([um^ Te merit ate ^ Defpera- 
 moll Profligat •, and that which tio^e perfciant ^ aclnm eB de 
 thefe wicked Men cannot com- Epifcopatus 'ui^ore ^ d^ de Ec- 
 pafs by the Methods of Truth clefit gtthernanddi, Imlnni ac Di- 
 and Equity, if they can accom- vino, Potefiate. Nee chriftiani 
 plilh by their Rafhnefs and Def- ultra aut dmare aut ejfe jam pof- 
 pair, then is ther an end of the [umm^ fi ad hoc "jentttm e?t^ ut. 
 Epifcopal Authority^ and of their Perditorum Minas atque Infidias 
 Sublime and Divine Power in pertimefcamm — • 
 Governingof the C^//r^^. Nor 
 
 can 
 
r 44 ) _ 
 
 can \vz rern\ia chrli'lU''is any longer, if it is come to this, that 
 we lliou'd be afriiJ of the Threats^ and Sf^ares of the kicked— 
 
 — Th^ Advcrfary of Chrift, — chri(li Adverfarius c^ EC' 
 and Enemy of H s. C.hurch, for cleji£ ejn^ Inimicm^ ^d hoc Ec-* 
 this end ftrikes at ihQ Bifhop or cle(i£ Prsepofitum Jua infeflAtio^ 
 ^/^Z^;' of iheC/V^^/'f^, with all his ne perjeqaiti^r^ ut Gubernatore 
 ^4aHce, thit the Co .ernor h^'vc)^ \^uhUtOy_ atrocim Atqite "v'tolentim 
 taken away, he might Ravage circa. EccUfu N^ftfragia graffe.- 
 the more Violently and Cruelly tar,-— 
 upon the Sliip-wieck of the Church- 
 Is Honour then given to God, Honor ergo djitar uet^ qHA>u 
 when the Divine Maj'^fty and do fie Del AlajefiM & Cenfnra 
 CenPare is fo Defpifed, that Ccntemmtur-"- ut fropomtiir a 
 thefe Sacrilegious Perfons fay; Sacrilegis at que dicatiir ^ ne I- 
 donot think of the Wrath of ta cogitetur Dei ^ ne tlmeatur 
 God, be not afraid of His Judg- jHdicmm Domini^ ne ptdfetttr 
 menr, do not knock at the Door ad Ecctefiam chrifli , fed fuLU- 
 of the Church ; but without a- ta Vosn'uentU^ nee ulU Exomclo- 
 ny Repentance, or Confeffion of geft Crimmk faBa, Defpe^k E- 
 their Crime^ Defpifing the Au- pifcopis Atque CalcAti^ , pax a 
 thority of their B/fbops^ and tram Presbyteris reri^is faliuihf^s p;-^. 
 pling it under their ^t^ty a Falfe dicetur ? 
 
 Peace is Preach'd to be had from the Presbyters {scilicet) in their ta- 
 king upon them to Admit thofe that were Fallen into Communion 
 or the VcAce of the chmch^ without the Allowance of the Bifljov, 
 
 ibid. 
 They imitate the coming of Antichrifitjam propinqtixntis ad- 
 Anti-Chrifl: now approaching., ventum imitantur. 
 
 Ep. LXXx/Succe/To. 
 Vderiin (the Emperor' wrote Refcripfffe valerian'^m ad Sena^ 
 to the Senate, that the Bifb'pSy tumf ut Epifcopi^^presbyterijcjr 
 and the Pres'^yters, and the Dea- Diacones in continenti animadvert 
 ff^/?j ftiou'd be profecuted. tantur. 
 
 Firmilianus Cypriano. Ep. 
 The Power of Remitting Sins,.. LXXV. p. 225. 
 
 was given to the ^^^f*;?//^/, and J^oteftas ergo Peccatorum remit- 
 to the BfJJjjps, who have fucceed- tendorum ApoJiolis data efl~. 0^ £. 
 ed them by a vicarious Ordina- pifcopis qui eis. Ordmatione vica^ 
 tion. riafuccejferunt. 
 
 What I 
 
Wlial Dm 
 fear from the Difpleadirc of 
 God, when foiTiS Preshyters^ 
 neither mindful of th« Gofpel, 
 nor of their own Stadon in the 
 Church, neither regarding the 
 future Judgment of God, nor the 
 Bi[J:>of who is fee over them, 
 which was never done under 
 our PredecelTorSj with the Con 
 
 ( 45 ) 
 r oimhc we to Ep. XVI. p 55. CyprianusPres- 
 
 byceris C5e Diaconibus. 
 (yipd e;-7i:7i verkuhim m^tucre 
 ti'.m dt^hemiis dc Ojje-^jfa Domini 5 ■ 
 qm^do aliqrii de lores' yt ens ^ ncc 
 EvAngelii^hecLcci {hi memores,[cd 
 nepe fittiirurn Domini Jtidiciumf 
 neqm f'oi fr^pvfuum Hpifcopum 
 cgitAntcij qii:)d nanquAm om- 
 
 tempt and Negied of their Bi- eji^ cunCQKtmr^ctia Cv" Cor/tem^- 
 (Jjop^ do arrogate all unto them- tu P)\^pofintotn>-n fihi-'^'e/idiceyitl 
 reives';' I couM bear with the Contuf^H-lixm- li\)\\Qot)U\.i^ noffri. 
 
 Contempt oi our Epijccfai x'^u- dij]lmd.ire a-fcrre iwlfu-m- . 
 
 thority,butther is now noroom jed dtJpniuUHdi nau bens r/on- 
 left for D iflem bH n g , d^c. £ft. 
 
 ! Optatus MitevitAmf^ Bifliop 0^ Mileve^ or MeLt m NitmidU la' 
 Africa, K,D. 35). •: ..- auv^v . .. .; :■ ' . ^ 
 
 In his 2d. Eock againft Parme- I. 2. Contra Pirmenianum. 
 maf7. The Church hasher feve- CerLt Mrmhra, ^ua h^t^et.Ec- 
 ral Members, Bijhops^ Presbyters^ r/^/i^^ B pi: copos, Presbyter os^Di--- 
 I)^4w>^j-,and theCompany of the aconos, (d^turh-im Fidelim^, 
 FaiihfuL 
 
 You found in the Church,- Inveniflis Diaconos, Pre5byte- 
 DeaconSjPres' yterSj Bifiops^ you ros^ Epifcopos /^^//f/x Laieojya^-. 
 have made them L^y-fne-a--, ac- hojcite ics af^im^is evertiffe, 
 knowledge that you have Subverted Soulb. 
 
 Sr. Ambroje'^iih-yp q{ MiUf, O^ofdam delit JPoJloUs^ .qmf. A 
 
 dam i-rophctas, crc. Apafloli y 
 Epircopi /?//^A: Prophets ExpU-. 
 natores '(unt Script mum jicut A- 
 '^d.Xy^x^—.Ev Angel; llx Diaconi /^^/, 
 ■ ' ' '^' ' Na-n /-y 
 
 A. D. 370. upon Eoh^ ivvii.;. 
 
 S.pejxking of the fever al Orders of 
 
 the chwch. And he ga.ve fome- 
 
 Apofl:les,and fome Prophets, and 
 
 Evangelifls, See. Saysy that by /icut fnit Phiiippus 
 
 the Apofiles thci'e were meant Epilcopo omnes ordines fit>i(\ 
 
 quia Prince ps S^cerdos e[ly h;> 
 e(ij Princeps r// Sacerdotun:!-,. ^ 
 Propheta, & Evangelilta,, o' 
 CcUem adirnpiendA ojjioui T.c^ 
 clef/€-. iu 
 
 the Bijhops ^ by ~ Vrcphets^ the 
 Expounders of the Scriptures . 
 and by the Eiangelip^ the Dea- 
 cops. But fays that they all 
 met in the Bijhop . for that he 
 was tl^ chief Vrteji^ that is, 
 
 MintjUrio 
 
( ¥ ) ' 
 
 (A// ^.y the nl^ of the /V/>/f/,snd both VYophet-mA EvimeMx^ 
 kjpply all ihe Oftices of the Church for the Ministry of the Faithful 
 
 An^ ufonv<:or,^iv 28. r.ys CfutinEcclefu Apoftolos"^.: 
 
 tut Chrift Conflitiued the A^^o. foit- /;./ w- EpiibopL 
 
 jtles Head, m the chtirch'^ and that thefe are the Bi^ljop, 
 
 And upon r. 29. ^r^ ^// Afo^ Verum eft, quia \n Ecclefta umts 
 ples^ I.e. all ntQ not Apoft/es. Epifcopiisr//. 
 This is true (jays he,) becaufe in the Church theris but one Bi 
 
 And becaufe all things are QaLt ahunoDeo ?atre Cunt om- 
 
 from one GodthcPaiher, there- nia, ^ingulos Epifcops, (I 'lis Ec^ 
 
 fore hath lie appointed that one clefis Pr^^effeDecrevi/ 
 ^^hop fl]ou'd Prefide over Each Church 
 
 In his Book of the D;omty of De Dignat. Sacerdor. c. .. ut 
 
 thQPnefiM.c.^. delays, Vhat cflefidcremus mhil effe m hot: 
 
 ther IS nothing in this World to femlo E^cellentms Sacerdotibus 
 
 be found more £.v.^//^;;nhan the nM ^uhlmlm E^ikom me- 
 
 yrte^ts^ nothing more Stiblme rirk ^ " 
 
 than the Bifhops, ' 
 
 And ipea^ingof what was Incumbent upon the feveral Order. 
 of tile CW^, he does plainly diftinguiih them : For, fa vs he in 
 the lame place 5 /^ "c, in 
 
 trotn a Bifiop another from a reqmrit Dcm ^AliuiquJi^K^ 
 VredyterwoA<,r from a D«««, bytero, 6- dM ami k Deacono 
 and anotlier from a L^y-mM. & a/iud qmd;. Laico 
 
 0. Sr.7m'»;, A. D. 580. In his Commenv upon the Ep.to Titu. - 
 Wiienic began to be faid, / Fojf^u.^^, muhnirque us 'am. 
 
 every one thought that thofe chri/ii, IN TOTO ORgE nT 
 whom he Baptized, belonged to cnr«^ efi, ut unus de Presbi 
 himlell^and not to Chrift; it was teris EleBus f^^perpc^eretur c2'. 
 
 mat one Cnoien from among rentur. 
 SisKXt^Iy.'''" """^ "^"'' that .he Seeds of ../.y;^ 
 
 In hx^Epift to Evama^. A Marco Ev.^r,.eM, ad He- " 
 
 HeracL^, and Dio^jyfi^ the 5/- pos, PresUf-^rj A;,ryL: n, /J 
 
( 47 ; 
 
 always cliofen out one from a- da collocntmn Epifcopum NomtnA- 
 
 mong tliemfelves, Vv'horii hav- h^nt. 
 
 ing piacM in an higher Degree than the reft, tliey called their 
 
 Bt^bof. ^ _ • 
 
 He that is Advanc'd, is Ad- Qui prove hitury a MimriadMa- 
 
 vancM from lefs to greater. jus p-ovebitur. 
 
 The Greatnels of Riches, or Potent;^ Dnit'urum ^ Pauper- 
 
 the Humility ofPoverty does not i^atis Rumtlit.n^ [uhltmioYum vei 
 
 make a Bi\ljop greater or leis, fee- inferior em Epiicopum mn facit^ 
 
 ing alloi them are the SHcceffors Cetertim O^M'^fj-Aportolofum Suo- 
 
 of I h c At opes, ce (fores fiint. 
 
 That we may know the Apo- lit fciamus Traditiones Afoficd;^ 
 
 ftolical Oeconon.y to be taken ca6\umttxs deieteri Teft.imentoz 
 
 from the Pattern of the Old Te- ^W Aaron, e^ V-ilii t'jVijr ntq"^ 
 
 {lament; the fame that AAYon^ Levitse in Templo fticrtmt^ hoc 
 
 and his 5(?;5?i5 and the Levites fihi fpifcopi, Presbyteri, c^ 
 
 were in the Te^npUj the Bifhops DeaConi , vendicent in £cde-. 
 
 Vresbyters^ and Dencom are in fia. 
 
 l\iQ Church o^chr iff. ^ 
 
 To Nepotiamis. Ad Nepotianum. 
 
 Be fubjed to your Bifloop or Efio fi^jecfus Poatifici tuo -, d^- 
 
 chief-Priefi •, and receive him as q^nafiAnlmi Parentem fufcipe, 
 the Father of your Soul. 
 
 Againd ihQ Luciferiam. yi/i'Z'^rf. Luciferianos. 
 
 Thefafetyof theCh.depends Ecclefne falits in fummi Sa- 
 
 upon the Dignity of the High- ctxdoih Di^^jitate pendet^ cmni- 
 
 Priefl<i to whom unlefs a fort of fi exors qn^Um d^ ah omnibus ■ 
 
 abfoluteand eminent Power be Emtnens dcturPotcfiasy tot in Ec- 
 
 given above all, therwilibeas cU{ia efficientur Schifmnta, qmt 
 
 many Schifms in the Church as Saccrdoics, inde venit^ ut fine E- 
 
 ther are Priefls. Thence it isj) pifcopi jufjlone neque Presbyter 
 
 that without the Command of neqne Diaconus /W babe ant B^ip- 
 
 the Bifljop^ neither a Vresbjter^ tizar^di—'-Adeos qui per Prcsby' 
 
 nor a Deacon^h^vt Power to Bap- teros €>'' Diaconos CUpt-z-itt funf^ 
 
 tize And the Bifbop is toim- Epifcopus ad Invocationem fanfri 
 
 pofe his Hands upon thofe who spirit ns nmmtm Impcfiturus ex^ 
 
 are Baptized by P^'^^^y/'^r^orDf 4- c^irr^t, 
 cons^ for the Invocation of the Holy Spirit. 
 
 And Comforting Heliodor^s^ a Epitaphium Nepotiani a Helio« 
 
 Bijhop^ upon the Dsath o^Nepo- dorum* epifcopum venerehAtur--^ 
 
 tiii}>- 
 
K 4^ ) 
 
 tkn his Vreshyter and h'.s Ne- . Jn /'///'//V^? Epifcopum, domi Pa- 
 
 phew, he Commends Nepoti^^n in inm mverat'—imer Presbyteros 
 
 \.h:it\iQ Reverenced his Bijhcp, He c^** Ce-aquales^. iprirtMs in opere-, 
 
 Honoured Heli'Aorus^ in publick &:c. 
 
 Si$ h\s Bijhop^ at home as his Father. But among his VreslyUrs 
 
 and Ci?-^^//^/j-, he was the Hi ft in his Vocation, c^fV 
 
 Uj^on the eoth, of /p. He calls Prmcipes futiiros Ecclefx Epil- 
 
 tbe future 5/,/'/;^'/'^, Primes oiilio, co^O'i No mm AV.t^ 
 Church. 
 
 Of the Ecclefiaftlcal Writers. in fcript, Ecclejiaji, De Ji- 
 
 Concerning James. cobo. 
 
 y^;?;^/,atief the PaiTionof our Jacobus pofl Pajfionem Domwi 
 
 Lord, was immediatly, by the ftatim ab Apoflola Hierojolmomm 
 
 Apoltlcs, crdaJned Bifliopof J^- E^piiico^us^eji ordimtus, 
 rtifalem. The like he tells of the firft Btjhops of other Places, 
 Epid". 54.againfl: Af(22.^^;?A^/. £/>. 54? ^''/^^''^Montanum. 
 
 With us the Bifljops hold the AptU ms ApoHolorum locum 
 
 Place of the Apo files, Epifcopi tenent, 
 . St. Auguftine Bifloop o^ Hippo in Africa^ A. D, 4^©. Epiftle42. 
 
 The Root of the Chriiiian So- Radix chrijliana Societati4 per 
 
 ciety is d-ffus'd throughout the {edes Apoftolorum c^ Succeffiones 
 
 World, in a riue Propagation, Epikoporum certa per orbemj^rc 
 
 by i he Seats of the ApuJUes^ and p^'igatione diffunditur, 
 the SucccfTion of the Bifiops, 
 Q^e[i» ietey.d^ r*ovi7'e/l.]<[,97* Nemo fgn:rat SalvatoremEplf- 
 
 Tlier is none but knows that copos Ecclefils Jjsjiitnifj'e'^ipfe enim 
 
 our Saviour did Conftitute Bi- priufyjam Ccelos Afcenderet^ JmpO' 
 
 fijops in the Churches ; for be- Pie^s Mafms Apoftchs ordinavit 
 
 fore HeAfcended into Heaven, ^^j Epifcopos, ^//-^^'4^a-;> Clarus 
 
 He laid His Hands upon the ^- I iVmfcuIa/;?? C<3/?f/7/(jCarth3g./Jr- 
 
 pofiUs and Ordained them Bi-^ petit Auguft. de Baprifmo contra, 
 jhops, Donatift. 
 
 L7.C.45. The Sentence of Ma. tfeflA-efl fententU Domi^. 
 our Lord Jefus Chrift is clear, ni mjiri Jefu Chrifti ApoJioUs 
 
 whofent His ApoftleSiandgave fms mittcntis ^^ & tpfis folis 
 to 7 />^;» ^/<?^>^ vhat Power which Votefiater;t a Patre Jibi tradi- 
 
 ,He had Received from His Fa- tam permittenti^ -^ quibus nos 
 
 ther j 
 
( 4P ) 
 
 Father • to whom we have Sue- nos Sticceffimus^eadem Pctejfate Ec 
 
 eeeded, Governing the Church clefiam Domini Gubemmtes, 
 of God by the fame Power. 
 EP. 162, [peaking of the Biiliops heifzg calPd Angels. Rev.z. he fays, 
 
 Bv the voice o? God, the Go- Divinnvoce j'uh nomthe Ange» 
 
 tf^rnor of the Church is Praifed, // Uudaur PnepofttHs Ecclefu, 
 under the Name of an Angel. 
 
 OfthervordiofourLord^Stvva.^^. De verbis Dominty Serm 24. 
 
 If He faid to the Apoftles a- sifolis Apojhlts dixit. Qui vos 
 
 lonQy he that de [fife th you^dejpifeth fpernic, me ipernit, jper»ue nos x 
 
 me then defpife us : But if thofe si mtcm Sermo Ejfts fervenit ad 
 
 words of His come down even nos^ c^vocavit nos. e^ ineorum 
 
 unto us and that He has Called /oco Con/tituit nos^ vjdete ne fper- 
 
 us, and ConftiiUted us in their natis nos. 
 Place^ fee that you do not defpife us. 
 
 AgAinft Faupis, Contra Faufl. Lib. 55. cap, ult. 
 
 We embrace the Holy Scri- Scriptmam am*)le^imur quaab 
 
 pture, which from the Times of Ipfus Wefentia Chri/ii temporibttSy 
 
 the Prefence ofChrift himlelf, perDifpenfationesApoflolrHm, ^ 
 
 by the Dilpofition of the Apo- Cdtera^s ab eornm fedibus Succef- 
 
 ftks and the Succeflions of other fiones Epifcoporum, ufyue ad h£c 
 
 ^//^<?/>j from their Seats, even to tempora toto Orbe terrarum cit- 
 
 thefe Times, has come down to ftsdita^cowmendata. cUn fie at a per- 
 
 us, fafely kept, commended and venit, 
 honoured through the whole £arth. 
 
 Lib, 2 . contra Liter a:s Petiliani 
 
 y^^^,t/«y? Petiiian. C51. 
 
 What has the Chair of the Cathedra quid ttbi fecit Eccief a 
 
 Church of Rome done to thee, in Romans in qua Petrus fedit,& in 
 
 which Peter fat, and in which, qua hodie Anaftafius/^^f^ ; aut Ec* 
 
 at this day, Anafia{im{MS\ or of 'cleft^i Hierofolimitans in qua '^^^ 
 
 the Church of Jerufalem^ in cobusjedtt^ ^ in qua hodie Jozn- 
 
 which J^ui/^j did fit^and in which nts fedet, \yid, contra Crefcon. 
 
 John does now fit. /. 2. c, 57.] 
 
 Againji Julian. Contra Julianum, /. 2, cap, ulr. 
 
 Irenxus, Cyprian, Reticius, Jrenaas^ Cyprianus^ Reticius^ 
 
 Olympius, Hilary, Gregory, Ba- olympius , Hilarius , Gregorim^ 
 
 H fiU- 
 
( 50 ; . 
 
 fil, John, Ambrofe — thefe were Bdfilif^s, JoAnnes^ Amlrofmy ifii 
 Bijbops^ Grave, Learned, a-c, erant Epifcopi , DocJiy Graves^ 
 
 8cc. in EccUfui Kegimine cUri, 
 Qtiefiions tfpon the Old Tefta- 
 
 ment. Queft. 35. Quefi, ex vet, Teji,m.i^, 
 
 The King bears the Image of Dei enim Imaginem h'det Rex, 
 God^2iS the Bijljop of c/^r/yf. There- ficut c^ Epifcopus Chridi. ^am- 
 fore while he is in that Station, dm ergo in ea trtiditione eji^ Horn- ' 
 he is to be Honour'd, if not for randm eU^ fi mn propter fe, vet 
 himfelf, yet ff>r his Order. propter Or dinem. 
 
 Let this liifBce as to the Teftimonies of particaUr Fathers of 
 the Church;, tho' many more may be prodac'd, inthat compafs 
 of time, to which I have confia'd our prefent Inquiry. And 
 now (that no Convii5lion might be wanting) I will fee down fome 
 of the Canons of the Comuilsm thole times, to the fame puroo/e • 
 whereby it will appear, that Epifcopuy^ as dijiinB from^, and [(l- 
 perior to Vreshytery^ was not only th.:^ Judgment of the firft Glo- 
 rious 5.1/';?^/ and A^^r/yrj 01 Chrifl; but the current D^^r/>, and 
 Goternment of the churchy both Greek and Luttrty in thofe early 
 Ages oichriptAnitj, 
 
 In the Canons of the ^/)<?/?/i?/, the diftlndion of i^i/^^?^, Presbyter^ 
 and Deacon is fo frequent, that it is almoft in vain to give citations. 
 The i/. and ^d, Can, fliew the difference to beobferv'd in the Or- 
 dainwg of tht:m. 
 
 Leta5.^^();»beConrecratedby '^^A^ott^ x<^^o^v^(^ iW 
 two or three Bifiops, 'E'm(r^j7mv ^vo -J r^cev. 
 
 Let a Presbyter and Deacon be nfi^^vrvpi^ xszn^ {vlt; 'E-ttitk^- 
 Ordained by one Btfhc>p, ^ -stb ;c.<l/>o'5^e^co, t Aicl>coy(^, 
 
 See the fame Diftindion of thefe Orders. Can, 5.4, 5,6, 7 8. 
 17,18. 25. 27,28,2P. 32,33. 35. 42. 44,45. 51,52,53. 65! 
 68j 69, 70. 83. Can. 15. (hews the Jurifdiction of the Bifhops over 
 the Presbyters and Deacons,- 
 
 If any Prrsbyter or Deacon^ or '""£< 77^ 5TfeaCv7i|0(^,^ A<iJ;(5^'(^, -J 
 any of the C/mV;?/ Order, iliall oV^f >^7i^A^7is75^KAj;^{;^;/,W 
 leave his own Pariih, and go x^ictqrkouj'S nafiouzp, o^Ui-Aauv 
 to another, without i\\t Bi [hop's d7ri\^yi^ h^ '^v-rA^q /uuiTzt^qiict^ 
 
 Return,perfiftifig in his Infolence KCL^j^fjuiva v.vrov rS 'EmtryJ^-^ a/yiJ 
 
 and 
 
C 5] ) 
 
 and ditorderly Behaviour, but he ezTUi.z?i^^v b« v-ss-h^i^-'^ i7r,,uir,«<y 
 
 fliaii be reduc'd there to Com- tv, ajnt^c^a: d^g XaiyJ; f.d'?ci o^^-J,^ 
 
 municate only as a Lay-m^i}u Kov-'uvdru). 
 
 And Ca^?, '^i.l^ any PresLjter^ ''Et n- ^pi(T^'j-7r-p(^ yMct^^Pfo^Yi-- 
 
 defJDifing his own Bi'hcp^ ihall acLc, t2 j% '£7^07^ jW-^ , p^&gj.^^* 
 
 gather Congregations apart,and va^dyyi^ xq^ jvoix^Ji^iov ir.^oi ^^J|^, 
 
 ered another Altar, his Bifhop /t^nd^ei' Ttxli-puy^^c, t2 'LTnsjc^Tra 
 
 not being Convitl of Wicked- iv ivui^J.a. y^cq h^uouz^iw ., %a^- 
 
 nefs or Irrehgion, let him be piicd^x cec ^i^px(^- Ti;^-^>;@o y^ 
 
 f;y, who (hall joynthemielves to k^/^ h^dO-A^du kcu Ti^rM ^^kA-activ 
 
 him (lull be Excommunicated. rS 'Eynr^^vra yii'lodn^ 
 
 But, let this be after the firft, fecond, aid third Admonition of 
 the B^lhop, 
 
 Ca/?.:^g. L^t the Preshtersznd Ol ^^irj^uri^oi k-A AidHsvciy" 
 
 Pt^4<:tf//i^ do nothing without the a^C/ yvMjLtr.g Td '^mtmoTT'd fJ.Y^h 
 
 Confent of the Bi[Ijop ; for it is i'srjTsAG^Tj.^, dvrlc, ^^ '^vq imri- 
 He to whom the People of the g-^'fAiv^ ^\alv rSKv^i^, naui^ 
 Lord are committed, and from \^^ i^jt! -ivx-^y d^r^Zv aC^v (Ittw,* 
 whom an account of their Souls 'nj^-W-w^^'i^' 
 will be Requir'd. > 
 
 Ct;?. 41. We Ordain the Bi- x^oo^'i^-utAV'r^ETrC^jTio'^ovi^^T.a.v 
 fic'p to hive power of the Goods i'x^ctv "^^v 4' '£;c«A/iaix? 'Zi-^xyjA- 
 
 of the Church— And to Admi- rjev -r- x.cq^-'rSiq ^lOjULii on; h^ 
 
 nider to thoie w ho want, by the UfncrCv'Ai>:x)v koa 'Ataxsvcdv ii^iyo^n' 
 hands of the /'rfi^/f^r/ and z:)^^- -^^^iSzi^. " , 
 
 cons. 
 
 Ca:4» 55. If any Clerpyman ''Ef •n; KA«pi;<^^>S2.'.^«T•'E7^c^7i6- 
 {]l.■lll Reproach his i?//^^'/', let him •srcj/, «a;ut.;.t4doe). "Apzovi-e^ T^i 
 be'DeposVi; ^ov,rhofi jbalt no^ ra AaS c^/g^.i^ic^jri;^;. 
 ^enk Evil of the Ruler of the People, 
 
 After the Camm oiWiQ Apofiles^ I produce next a Great Ccun- 
 vU oi 87 Biihops held nt Carthage^ in the Year of chnfr^ 256, 
 under b\. CypriAr*, Archhifli p of "^hat Pia; e, vhich is Publifii d 
 in St. Q/TM^/s Works before qaoj^dv p. 2 2-$>;- where he tells us, 
 
 f hit be fides the Brfhops, ther Ept^u]4_phrimi'^cmn Vnsl^yte-' 
 met thtre be th Presbyters and rU d^ DU€miyfi>i'^<^* 
 Deacons., and great Numbers oftheL.t/>r, 
 
( 5^ ) 
 
 The Council of ^lihrk in spAw^ about the Year of ci^r/}? 305,, 
 Cap. iS.and.ip. 
 
 BifhopSy "^resbyters^ and Dea^ Epifcop^ Vresbyteri^ ^ DUcO' 
 eons are Nam'd diftin<5l. And ni^ &c. ^on eji S^resbyterorumy 
 c. '^^z.Vresbyters and De acorns are /?«/■ Dinconorum Communhnem ta^ 
 forbid to give the Conrimunion libus pr^dare debere^ nifi fisjuffei 
 to thole who had grievoufly of- W/ Epifcopm, 
 fended, without the Co mm and of the Biihop. . 
 
 c. 75. Ofthofe \\ ho ftall fal- Si qm Epifcopum^ Vresbyte- 
 fly accufe a JBiJhp^ Pjesbyt^r^ or yum^ vet Diacomi/u faljis Crimim^ 
 Deacon, bus appetkrity &c. , 
 
 c. 77. It is ordained that thofe Si quis Diacontis, fine Epifcop» 
 who are Baptized, by a Deacon y 'vel ^resbytero aliquos Baptiz^ave- 
 without the Bijhp orVresbyter, rit-^ Epifcopus eos per Benedi^io- 
 ihall afterwards be Confirm'd by. nemperfUere debebit, 
 thQ Bijh'jp, 
 
 The Council of ^r/^j in France^ about the Year o{ chrifl ^og, 
 c. 18^ Itisordain'd that the Dtf'^c^/?/ fliou'd be fubje^l to the ?r^/» 
 hytersi And C ip. 
 
 That the Presbyters fliou'd be Presbyter I fine Confcientk Epif-- 
 fubjed to their Bi[bop, and do copi nihil faciant. 
 nothing without his confent. 
 
 The Council of J/7c^ra^ A. D. 3 1 J. 
 
 c. I. and 2. Having Prohibi- 'Ei juLip'^i nvlq 7^ 'E'dria'i^'sf^v 
 ted thofe Presbyters and Deacons r^^^g avuui^tj'.iv t^^vuxrov nvx rj' 
 who had, in times of Perfecuti- -m'^^ctjnu TxrpofsT^^^^ ^^^ ijip^oav 
 on, Offer'd to Idols, . from the 7s-h(ov 77 ^i^ovcu tj a<puif>^v, i^r 
 Execution of their Office, fays^ dv^;^ ^ rlcui^Hf^zv, 
 that notwithftanding the Bifhop may Dilpence with them if ho 
 fees their Repentance fincerej for that this Power islodf^'d in 
 the Bifhop. 
 
 The Council of Laadiceay A. D. 321. 
 
 Can, 41. That no clergy-man '02t J ^ei'lipuriKouri K\yi^tcc» 
 ought to Travel,, without the ai^dO )ci?\ivor.i(jcq 'ETria-tf^j^ah^i^^v, . 
 confent of his Bifhop, 
 
 Can, 56. That the Vresbyters 'O-n i' ^a npia/Svripi^^ ts^ t^ 
 ought not to go into theChurch, d«^a tS 'E'^oTto-sa-i^ ^iivauf (c xa3?^ 
 and fit in their Stales, till the 5/- iiSuj h -n^ (^^vutri, aAAa y^ rS 
 f hop come^ and to go in with the 'E'OT<r;^7ra «V/feyay. 
 Stfhop, 
 
( 5S) 
 
 The Firft and Great Council of Nhe, A. D» S^f, 
 Can. 1 6. That if any {^reshy- ^ fAc-Qvripct ri daoe^^caci ol d'-'aytt)" 
 
 ttrs or Deacons leave their, own ^.h'd^i 'i' Sxz^^mctQ, tioctf^a::^ h}i^} 
 
 Churches, they ought not to be o^(^\H^iv^ iv i-npciizaAn'^^ — — 
 
 receiv'd into another Church: d'j^Zc^^jujTc.nv'n^vpcc^vtziTVifT'rzf 
 
 And that if any ihali ordain Rich ^rs^^ h^.^Pifovm^y.c^ ^wpo^^j j^^ ht 
 
 in h»s Ch. as belong to a nother, tR <ju-n^ lyxMmct., yJn (pj-^vMctU'^iMfki 
 
 without the con lent of his pro- ra i^Va 'E7na;(c;a-a-— cLyjj^(^^ 
 
 per Bifhpj let fuch Ordination ecw -^ ;^C'ifo'5>i'/^. 
 be void. 
 
 The Council of Ga^gra^ ^16, .^ 
 
 Can. 6» If any have private 'Ei ti^^s^^ tIw hxX'^J.^'J z<tr 
 
 Meetings out of the Church, i^ictv hz^/^a-dll^- jutyi ct'j^^i'-^ 
 
 without their Pr^/'^^^r, let *eni 7(^ rS ^^icr^vripa^ kj^-^^vJ/A'Jj 5"- 
 
 be Anathematized by the Sen- ''B'^ka-)(oar^^clvz^i/ucii'sz.),' 
 
 tQUCe of thQBiJho/;» 
 
 Cafi.jAfd.ny will take or give of '^E] n; z^^7r^:^o^j:>% hk^''^(na^f(aq 
 
 the-Fruits offered to the Church, l}sA<i ?ictju,^cli'&iVy n^i^iv^ f^,^ t^ 
 
 out oftheChurch,without leave hzMylobc,. -©^^ yvlfjlw rS 'tTri^- 
 
 of the Bilhop^ let him hQ Ana^ yjTrH—^'ApSi/jdcL s'^. ■ 
 thema, . 
 
 The Council of Amhchy A. D. 341. A«2 
 
 Can.^, If any Vresbyter or Efr<^ n^io-Zi^r'^^ n A'AyjOv^ 
 
 "Beacon, leaving his own Paridij y(,aTuX<^'7miv r icwt^ ^aL^o'TuoLv. &l^ 
 
 fhall go to others •, and refufeto \rrc^<tv ciTrsAQj^, tX jua^l^. KctX^vn 
 
 return, when his own Bifhop r:/ B7ri(T^u r^ i^/u) i^ccvi?^^!/ d^ 
 
 fhalllummon him, let him be r n^^ifu^^^' r UvtU k^ 'r^^tuSyri ■ 
 
 Deposed r juih xssrotM.s^i-'" mivrtX^q dur^p kzc-o 
 
 Can, ^. If any 5i/i^ij^< being h; t/$ 'ETne-^cs-'Ser'^- vW ^i^t>o'<:5a 
 
 Depos'd by a Symdy or a Vresby- )ictjz>:^^z^(^.gf ?} U'^iT^vr^fi^, ^ Aicc' 
 
 ter or Deacon being Denos'd by y^v(^ ^^) f 'i^{ci 'E77;(7;(^V«, "^A- 
 
 his own proper Bljhop, fliall pre- juri^Qii}; ri tt^^^o^^ rri<; Aetra/j^j-'c^, 
 
 fume to exerciie his Function, /uiA^^\''^'<ntza].ct?xaiot)g^fjui^y'^^?io^ceg 
 
 let no room be left them, either %u>(^v t/^^v, 
 for Reftauration or Apology. 
 
 Can, 5. If any Vreshyter or Ei tic, ■n^<i'j^6n^(^ yj &iclfm(^ ■ 
 
 Deacon^dcfpiCmgh'is own Bijhopy yt^ct<:p^ovY\9'cu, rS Bmcfft^^oo 78 
 
 (hall feparace himfelf from the f^/ou, dcpci^ia-iv iGLvrlv -rlric, Exzhyi* 
 
 Church, and gather a Congre- oict^, >^ 0ioc (rtwyi^yii ic^&vff'ia' 
 
Ca}7, 59. That one Bilhop Avva'^Q ^ic, 'E^/o^o^^ mX\^ 
 
 ni.iy Oi'dain many Vreshytcrs ; %&<ooTot'eiJ' npeo-our^^oy^* nfHa-QvTi- 
 
 but 'that it was hard to find a f (^ o creo^'E^^o'^toj^V c)^T«^''&t(^ 
 
 Presbyter who was fit to b;i mads ^^o-x^^'^^^; li^oni'^. 
 
 Cm. 6$. Thit a Clergy man^ K^^j^^kov r^jr^Emrjij-uroov k^ij^ 
 
 being Condemned by the Bi- fc^rzt'S'iH.xoJiplat lA i^^'oLj r ctu- 
 
 fhops^ cannot be delivec'd by that roi' i\n -rnxo^ ^ dxTcP^naict^j t,i vyiv^- 
 
 church to which he did belong, ^gi', ^i-n'hTt^ oiaHrn'Ji'Ay'^p'jtiTrti^t*' 
 
 cr by any Min wbatlbever. £/t^^x&i^^ Trvm^, 
 
 Citr?, 12^. i hat /Y^-'f/'y/i^rj and ITpccrCuTjpoi, ^ Aictjcovoi^ cv 0^4 
 
 Veacor.s may Appeal ircm their i'/^^v cLjiiaij^ ^ }av th^-^ ^^pa t8^ 
 
 own >S/Y/7^/' tothe Ncighbcuring idYa; 'E-TnoTtoVb^ /u.iju<:pc»}V7^^ oj 
 
 I?;' //^(;^j,choren by content of their y^utr^y-^g ^^whus-^i tutzdv dytfod^ 
 
 own Bijhop, and from them to awv^^ Hj izt fMTu^v rn-nk'y 'srBxrc^- 
 
 th(^ Vrlr/?ate QX Provincial Synod ^ sz^mv oi .mt^ cll"P^ if^- QujL/cdjViaivT 
 
 b.it not to any Trans-rniirine cr *^*'ie)^ ewr^^ '^•mayia-^uiv 'sst9G'?,3.iJu- 
 
 yurmi-gri Jurifdiction , under l2.aiC(Mpoi' .ixv'^ ^ a-i?* cw':rjS Ujcx* 
 
 pain of Excommunication. >ii(7fc^oc^ JfXri^mcni^^ /a« c^^caAecwv^), 
 
 The Council of chdcedon.^ being the Fourth General Council 
 A.. D. 451. 
 
 C-^/^.p. Ifany c/^rg'y-w^^have Et n^ 'K\i\ZAm ^^ ;cA>ig^xov 
 
 a "Caufs of complaint againft 'z^^yuut tyoi^ /uyi i-^aoe.'m.Xi/jbTmv^ 
 
 another Clergy-rnan ^ let him lau nr ou^iov 'E'ss-fa-KOTrov ^ (c cBn 
 
 .not leave his own proper Bi- Koc]uuf(J ^izx^^a, juvj HctTzi^i^- 
 
 pjypj and have Recourfe to the tsd « Q ti^ v7»^ tko'to ttqi^ 
 
 SecuLir CourtS'-Whoever does nm, KxvcvikzI:; imViJurji^ \j3«ra;cG^- 
 
 otherwire (hall be put under tlie (^, 
 Cano-iical Cenfures. 
 
 Can, 13. That a Forreign SsVj^c xA^y^^tb^ (c dyol^cat; in 
 
 C/^/'^)'-»/4>^^ and not known.ihall crj^^ ttoM, ^'Ix'^^^Tiy^vy^.fx- 
 
 not ofRciate in another City, fjAr-joy rQ fsii^ 'ETria^iaTiis fjL-f\c)CA'jei; 
 
 without Commendatory Letters' /.tJ/^'a/^tSA&fTbp^e^y. 
 from his own Bijho^, 
 
 Ca?j* 
 
( 57 ;, 
 
 Can, 18. If any of the clergy E)1tvi^ rolvu/j K^^ne/ao} ^ Moi- 
 (hall be found Confpiring, or d^cvr^g ivpiS-^ip ^ (J^^oavw^csi ^ 
 Joyning in Fraternities^ or Con- <i>pci.^iXi^o'^7i;^}i zcL'nt<r>idij(^- ^vc^ivoi^ 
 trivingany thingagainil the 5/- -nc, 'c'c^iTnowoig^ ^ cn:yy.?^y,^Kr'i^^ 
 fhops^ they fhall fall from thefr ^'t7xn^iru)^'m^nrsQlii^ii^x^jXH. 
 own Degree. 
 
 Ca», 29. To reduce a Bijhoj/ '^Trlaxo'^ov q^<; upi^^v-nn^ ^xL 
 to the Degree of a Vresbyter, is fxlv <3^ip^v'\ip'^mxU'0.v , 
 Sacrilege, 
 
 Thefe Authorities are fo plain and full as to prevent any Ap- 
 plication, or Multiplying of further Quotations, which might 
 eafily be done : For;, if thefe can be anfwer'dj fo may all that 
 can poflibly be produced, or framed in vv^ords. 
 
 And ther is no Remedy left to the VresbytertAns^ and other 
 DiiTenters from Epifcopacy^ but to deny all thefe by whole- fale, 
 to throw off all Antiqmy, as well the firft Ages of Chriftianity, 
 even that wherein the Apoflles themfelves Liv'd and Taught^ as 
 all fince ; and to (land upon a New Foundation of their own In- 
 vention. 
 
 . But this only (hews the Defperatnefs of their Caufe, and the 
 Impregnable Bulwork of Epifcofacy ; which (\ muft fay it) ftands 
 upon To Many^ clear, and Authentick Evidences^ as can never 
 be overthrown;, but by fuch Topicks as mufl render Chriflianity 
 it felf Precarious. 
 
 And if from the Etymology of the Words Bl\hop and Vreshper] 
 any Argument can be drawn (againft all the Authorities Pro- 
 duc'd) to prove them the fame, we may, by this way of Rea- 
 fbning, prove Cyrm to be Chrifl^ for fohe is (?alPd, //^.xlv. i. 
 
 Or if the Vreshyteriam will have their Afoderator to be a Bi- 
 (hop^ we will not Quarrel with them about a word. Let us then 
 have a Moderator^ fuch as the Bifhops h^foYQ defcrib'd, viz.. A 
 Moderator^ as a (landing Officer, during Life^ to whom all the 
 , Presbyters are to be obedient as to chrifl^ i,e, to the Moderator^ 
 as Reprefenting the Perfon of ChriB: That nothing be done 
 in the church without Him: That He be underftood as the 
 Trinciple of Unity in His Church 5 fo that, they who unjuftly 
 breik off from his Commumony are thereby in a Schism : That 
 he fliew his Snccejjio:^^ by Regular Ordination, convey'd down 
 from the Ap'^fiks, In fhortj that He have all that cbara^er dind 
 
 I Attthff' 
 
C 5<5 ; ^ 
 Cir. 59. That one Bijhop Lvvct^h &i^ 'E^/a^toT?^ tttAAk? 
 m^y ordain many Vresbytcrs ; ^Gt/Jorot-eiv u^ia-^uri^oug' nftio-CvTi^ 
 but "that it was hard to find a ^(^0 '^^'E^^o-KOTniv cfkty\^^<^ 
 Presbyter who was iit to be made ^v<rxi^'^^ iv^o-k^^^. 
 
 a Bijhof. ^ _^^^ ^ , 
 
 Ci». 6'), Thit a clergy man^ KA»jf/«^i"rJr'E':T:j7£o3J-ce;i/ ;t|>i^ 
 
 being Coiidemncd by the ^i- Hj^rct^w^oL^kvlct^ ^fJ>A ii^^-c^rcuj- 
 
 fhops^ cannot be dclivec'd by that toc sirs jtw^' 'j^ c'zpcAnoio^;, -,;$ vTtv^- 
 
 church to which he did belong, %€^ t^tTi^ira o/a^Ji^Ts 'Av9p:e)^b ^»- 
 
 cr by any Mao whatloever. i>L^iz^:bci^ Trvmg, 
 
 Carh iz6.\\\at Prefbrters ^nd U(>ea<^vTip9i, 't Aicckovqi^ at ai^^ 
 
 Veuans may Appeal frcm their i'^'-av <zjTJcq^y.iav m^^ \\,^pii r^; 
 
 own ^i/^W*to the Neighbouring ^/^^ 'E'TnaTtoVa; ^^(^(^ct)^!^^ o« 
 
 j?.'//?;i;r?/,choren by content of their y9un'2i"n<; *E7ricr}<s7isi rnTznv ctK^od' 
 
 own Ei'jhdp, and from thsm to Gtov^^ Kj nz iJA.TZLly miuv 's&xroo' 
 
 the Primate OtJ^rovincial Synod t^ azooiv ol .?rx^* ew'^ if^ Qiujo^i tcnvT 
 
 b.!t not to any Tr an s-m urine cr <^~*>)>' ojjt^^ '^ino^^'rrcav 's;C9(T?v^ytt- 
 
 r^rraigit Jurifdiction , under f^avQ^oi' .Iclv/^ % a's;* cw't/j Ukx- 
 
 l^ain of Excommunication. ^im^oq^Xriowcnv^ fAo/^y-cLXir^v^^ 
 
 (w-i^/) i7rcipy4oijv, 'urC^c, '^ ra, tA^u r^ .SrrcAaoor^ BbA'Y^o(^ o«;£aA<faJ, 
 
 The Council of chalcedony being the Fourth General Council 
 4. D, 451- 
 
 a Caufe of complaint againft 'zs-^yjLtct. s'pxx, //« i-^^xrztXi/jL'mtv- 
 
 anoiher Clergy-.ma}i , let him Ltu -r oi^&iov 'E-zd-jWo^t-qj' , ^ c^^ 
 
 not leave his ov\n proper Bi- 'A.ocfM>(j. ^izci.?^^!^ jurj pc^.Tzz'^fs^'- 
 
 pj^^pi and have Recourse to the tzd « j^ "^i^ v7»^ tkcIt^x sroi* 
 
 SecuLir Courts- -Whoever does mtci, Kai'cyi»c7; iTnlt.i/.ioi; Ozj^x&t- 
 
 otherwife ihall be put under the 0%), 
 Canonical Cenfures. 
 
 Cafi, 13. That a Forreign S^Vj^c xA?7^)tb^ (& dyvol^ca^ cj» 
 
 Clergy-mafiy and not known.fhall 6r?£^ ':;r^M, (^Vi^^si svi^nT^vy^./jL- 
 
 not officiate in another City, fjAr^v r^jWa 'E^rjtjKsVb //t:/](^~;Ai); 
 
 without Commendatory Letters' /-t'?3V/>C'5A&iTbp^feij'. 
 .from his own ^///^o^. 
 
 Ca»^ 
 
Can. 18. If any of the Clergy E!i%v^ rolviw ka^^^o/ fj Moi- 
 (hall be found Confpiring, or d^oimg ivpiS-^ip ;) Qia.ouyvjiclcoi n 
 Joy fling in Fraternities.^ or Con- 'i'pa^ixlpy'n^^vi yiCL-nta-Kdj^^ rvoevop' 
 trivingany thingagainil: the 5/- t?^ 'c^/.r^^^roj^, >i ^Tr-'^j'-Ayj^/AccI?, 
 JhpS:, they ihall fall from their d^^'^i^ircn^T^yJn rSoi-Ada ^x^/uS. 
 own Degree. 
 
 Can. 29. To reduce a Bijhop *E7ri(rK0'!srov elg npc^^viipn /Bx9^ 
 to the Degree of a Presbj/ter, is fxlp (pip^v'Up'.mXlx'^^v. 
 Sacrilege. 
 
 Thefe Authorities are fo plain and full as to prevent any Ap- 
 plication, or Multiplying of further Quotations, which might 
 eafily be done : For, if thefe can be anfwer'd, fo may all that 
 can poflibly be prodac'd, or framed in words. 
 
 And ther is no Remedy left to the Vresbyteriam^ and other 
 DilTenters from Epifcopacy^ but to deny all thefe by whole-fale, 
 to throw off all Antiquity, as well the firft Ages of Chriftianity, 
 even that wherein the Jpoftles themfelves Liv'd and Taught, as 
 all fince ; and to (land upon a New Foundation of their own In- 
 vention* 
 
 • But this only (hews the Defperatnefs of their Caufe^ and the 
 Impregnable Bulwork of Epifcofacy ; which (\ muft fay it) ftands 
 upon To Many^ deary and Authentick Evidences.^ as can never 
 be overthrown, but by fuch lopicks as muft render Chriflianity 
 it felf Precarious. 
 
 And if from the Etymology of the Words T\'tlhop and Vreshper.^ 
 any Argument can be drawn (againft all the Authorities Pro- 
 duc'd) to prove them the fame, we may, by this way of Rea- 
 foning, prove Cyrm to be chriji^ for fohe is (»alPd, //^.xlv. i. 
 
 Or if the Presbyterians will have their Moderator to be a Bi" 
 (hop^ we will not Quarrel with them about a word. Let us then 
 have a Moderator^ loch as the Bifhops before defcrib'd, viz>. A 
 Moderator., as a {landing Officer, during Life, to whom all the 
 Presbyters are to be obedient as to chrtft^ i^e. to the Moderator^ 
 as Reprefenting the Perfon of ChriJl : That nothing be done 
 in the church without Him : That He be underftood as the 
 Principle of Unity in His Church 5 fo that, they who unjuftly 
 breik off from his Commimony are thereby in a Schifm : That 
 he iliew his StccceJJion, by Regular Ordination, convey'd down 
 from the Apofiks, In fhort. that He have all that character and 
 
 I Attths' 
 
( 5» ; 
 
 Authority^ which we (ee to have been Recognlz'd In the Bifiops^ 
 in the very Age of the JtoflUs^ and all the lucceeding Ages of 
 Ch'ijiia/iity-^ and ihen call Him Moderator, SttpermtEndent^ or Bl- 
 Jkp : For, the Conteft is not about the N^f^te^ but the Thi/?g. 
 
 And if we go enly upon the EtymoLgy of the mrd, how fliall 
 w'e prove Presbyters to be an Order iu the churchy more than Bi- 
 jhopsi as AthjinA(hfs(MioDr(i:o}iti{is of thofe who perfuadedhim 
 not to accept of a Bllb-prick, 
 
 why do they per^ii^ide yotfi ?fot to Aid It av fj^QuMvovm, gvi juyi avri- 
 he 4 Bl/hop^ when they themselves 7^^^cLvi^a\ (j2 t^ 'Ett/^^ctt^'^, cw(s\ 
 'willh.ive Freshyt&rs'l ^iMv^^i'zc-iv nfi(^'o^'Apovi;^ 
 
 I V/ill end this Head, with the Advice of that gt^n Father to 
 this fame Dr^uoJtim, 
 
 If the Government of the 'Ei q t^ 'E'^K^m£vyi Aicirzitln; 
 Chuichesdonot pleafeyou^and chc dpio-K^ otj, ^^e vofxiX^^c, ^ t? 
 th t you think the office of a Bi- ^^.Triixomc, Ae^rap^^w^ ymhlv iX^^^t. 
 /Z;/?/' his no Reward, thereby ma- dhhy. Kx'O^cpft.v^v rS vxoTze. Sta- 
 king your felf a Defpiler of our Ta^ctjulvn Xc^T?jp(^ Tn^olmatx, mv~ 
 Suvtotir^ who did Inftitute it 5 toj', '23^;i«Aa), //?} '(^ioduTzt Ao;^'- 
 1 befeeeh you fur mile not any Ipv^ ///v;^^e af £;^icy '^^^tf tz^cJW cw^/3ji- 
 fuch ihingb as thefe, nor do you ^JJovroov. ^ '^a^icc A^aoi-Aov 
 Entertain any who advife fuch tu^tu, a y^o Kvp(^ hu, T^i/ 'A^- 
 things •, for that is not worthy ^?\w -nivTruiocj &;% >czAa acui 
 of Draconttm : For what things /Si/SoLjce, juivi, 
 theiorddid Inftitute byHis^- 
 
 foflles, thofc things remain both Athanaf, Epift. zdDracopit. 
 good and {'vre, 
 
 II. Having thus Explained thofe Texts of Scripture which fpeak 
 of EpifcopAcy^ by the Concurrent fenfe of thofe who liv'd with 
 the Apofiles, and were taught the Faith from their Mouths* who 
 liv*d zealous CorjfefforSy and dy'd glorious Martyrs of chrift 5 and 
 who Succeeded the ^/•^/^/ in thoie VQvy Churches where .them- 
 felveshad fat Bif ops : Andhavir;g deduced their Teftimonies, and 
 of tho/e who Succeeded them do %n for Four Hundred and Fifty 
 Years after chrift (from vi hich time, ther is no doubt rais'd againft 
 the Univerial Reception of £/??7^('/'49') and this not only from their 
 Writings apart, but by their Camns and Uws^ when Aifembl'd 
 togCvherin Council.^ which onewou'd think fufficient Evidence, 
 againft none at all on the other fide, that is, for the Succeffton of 
 
 Churches 
 
( 5P ) 
 chtiiches in the TresbyterUn, Form, of which no one Inftancccan 
 be given, Co much as of any one church in the world (b Deduc'd, 
 not only from the days of the AfoflUs (as is Ihcwn for Epifcopacy) 
 but before C^/i^/^, andthofe who Reform d with him, about i6o 
 Years laft part: I fay, tho'what is done is fufficient to fatisfie any 
 Indifferent 2SidiUn'hjA\s* d.^\xdigm^K\x^ yet ther is one T^/zV/' yet be- 
 hind, which, with our Vt^enters^ w eighs more than all Fathers 
 and Councils , and that isjthe late Reformation^ from whence Tome 
 Date their very chrifiinnity. And if even by this too Epifcopacy 
 fliou d be mfneffed and Approv'd^ then is ther nothing at all in the 
 World left to the Oppofers oi Epif^^opacy^ nothing of Antiquity^ 
 Precedent^ or any Authority but their own wilfd will againft all 
 Ages of the whole Cathdick churchy even that of the Reform xtion 
 as well as all the Reft. 
 
 Let us then Examine. Firft, iox iht church o^ Engimd^ that is 
 thrown off clearly by our Difjenters, fox that was Reform d under 
 epifcopacy ^ and continues fo to this day. 
 
 And as to our Neighbour Nation of Scotland, where the ?r^i- 
 hyterians do boaft that the Reformation was made by Presbyters 5 
 that is moft dearly and Authentically Confuted by a Late Lear- 
 ned and worthy Author (already mentioned) in his Fundamental 
 charter of Presbytery^ Printed i^pj. fo as to flop the Mouths of 
 the moft Perverfe, who will not be Perfuaded tho' they are Per- 
 fuaded. 
 
 Go we then abroad, and fee the ftate of the Reformed Chur» 
 ches there. 
 
 The Lutherans are all cut off, as the Church of England-^ for 
 they ftill Retain Epifcopacy, as in Denmark, Sweden^ &c. 
 
 Ther remains now only the Calvimfts, Here it is the Presbyter 
 rims fet up their Reft ! This is their ftrong Foundation I 
 
 And this will fail them as much as all the other; For, be it 
 known unto them (however they will receive it) that Ci/t/z/^him- 
 felfj andBeza, and the reft of the Learned ^^/^'r.^/^ri- of thsir Part, 
 did give their Teftimony for Epifcopacy as rnucji as any. They 
 counted itamoft-unjuft Repro^tch upon them, to think that they 
 condemned Epifcopacy-, which they fay they did not throw off, but 
 couM not have it there, in Genev,",^ without coming under the 
 Papal Hierarchy: They hi^}\\y Applauded a.nd Congratulated thQ 
 Eplfcopdr Hierarchy oi the Church of England, as in their leve- 
 
( 6o) 
 
 f al Letters to Q. Eliz^heth, to the Arch-hifljop Q^CAftterhttry^ and o- 
 thers of our E ^^glijh Bifh >ps : They Pray'd heartily to God for the Con- 
 tinuance andPreibrvation of it : Bemoan'd their own unhappy Cir- 
 camftioccs, that they cou'd not have the hke, becaufe they had no 
 AdagiflrAtcio Proted them ^and wiflied for Epi[copacy in ihtvcChi^rch- 
 es^ the want of which they own*d as a great DefeH: •, but call'd it their 
 Misfortune rather thin their Edult. As the Learned of the French 
 Htoomts have hkewife pleaded on their Behalf. 
 
 As for their Excufe. I do not now meddle with it, for I think 
 it was not a goo i one. They might have had B/Jhops from other 
 Places, tho' ther were none among themfelves, but thofe who 
 were Vopiflj : And they might as well have had Bi/Jjops as Preslyy- 
 ters^ without the Countenance of i\\Q Civil- Magi flrate. It might 
 have rais'd a greater Perfecufion againft them 5 but that is nothing 
 as to the Truth of rhe thing. And if they thought it a Truth^ they 
 ' ought to have fufferd for it. 
 
 But whatever becomes of their E>:cii[e^ here it is plain, that they 
 gave their Sti'ffrage for Epifcopacy ; whicji who h pleafes miy fee at 
 large in Dr. D/^rel's f^iew of the Government ayid fVorfhip in the Refoy 
 med churches heyond the Seas^ (who was himfelf one of them) 
 Printed. 1667. 
 
 So that our Modern Vres(;yteri.ins have departed from cdvin as 
 well as from Luther^ in thtir Abhorrence of Episcopacy, from all 
 the chrijlian Wot Id^ in all Ages 5 and particularly from all our late 
 Reformers, both of one fort and other. 
 
 Cahin wou'd have Anathe/natiz,*d all of them, had he liv'd in our 
 times. He fay*s ther were none fuch to bt^ fijund in his time, 
 whooppos'd the Epi[copd Hierarchy^ bat only the Papal^ which Af- 
 p'lt^d to ^nUniverJa/ Supremacy in the ^^^ of Rome over the whole 
 Crahdick Church, which is the Prerogative of chrifi alone. But, 
 fays he, 
 
 If they wou'd give us fuch a Taiem [i nobis HkrarchUm ex- 
 Hierarchy^ in which the BijJjops hibeant, in qua fie Emineant Epif- 
 ihou'd {'^ Excell, as thit they did copi, ut chrifto fkheffe non Recu- 
 not refuie to be (ubjed to Ci^^//, fent^ d^ ab lib tanquirn unico 
 and to depend upon Him, as Capitependeant^ ^adlpfum re- 
 their ('«/;' Head, and refer all ro ferantur^ &c. Tum vero nulU 
 Him 5 then Iwill confefs that non Anath'mate dignos fatear f 
 they are worthy of all Ana- qui e runt qui non Earn Reverean- 
 
 *Ii/?.i„jte if iriT/ ■{llf'^n <holl r**a fr/.ir (^svyt/i^tn ft4LO r\haAiOvifin nUidftf. 
 
found , who will not Reve- 'vent, Cahm. De necefj^t^t, Ec 
 rence it, and fabmit themfelves cU[, p^eformAnd, 
 toir, with the utmoft Obedience. 
 
 See, he fays, // ^«/ erunt^ if ther Ihall be any fuch, which fuppofe 
 that he knew none fuch , and that he owu'd none fuch amofigfi: hi 
 Reformers : And that if ever any fuch lh>)ifd arifs, he thought the: 
 were no y4/?4/^^^><?/^ which they dici notdeferve, who lhou'drefu(i 
 to fubmic to the Epifcopai Hierarchy^ without fuch an Wdicrfa 
 Head, as Excludes chriji from being the only Univerfal Hta^ ^ fo: 
 if ther be another^ (rho fubfiitute) He is not only, 1 bus He is callec 
 the chief Bffhop^ but never the only B'fbop^ becaufe ther are other: 
 deputed under Him. But He calls no BijJjopthQ Umverjai Bi[fjop 
 or Head of the Catholick churchy becaufe He has appointed no Sub- 
 fiitHte in that [t^freme Office ; as not of UmvcrJAl Kwg^ fo ne: 
 ther of Univerfal Bi/Jjop. 
 
 And -Bf^^iuppofes asPoGtively as Calv'm had done, that the 
 w^ere none who did oppole ihQ Epijcop.il Hierarchy v^'ithout fuch 21 
 Univerfil Head now upon E:.n\i • or that oppoa'd the Order ol" Epif 
 copacy 'y and condemns them as A/^^-;i??^;^j if any fuchcou'db 
 found. For thus fays he. 
 
 If ther be any (which you Stf.npi/itautcm{qmd[anemih 
 fliall hardly peRvade me to be- non fii\,iie ^erfuafens) qui omnen 
 lieve) who rej.d the whole EptfcopGrumordinemRejicimty ab 
 Order of Epifcopacy, God forbid fii ut quifqaam (atis Ltnas rnerjti 
 that any Man, in his wits, fm ..ribif'S diorum a([entiatur,Bez:t 
 lhou*d alTent to the M^dnefs of ad Tr aB.it ,de Mimjlr.Ev,Grad,ii^ 
 fuch Men. H.idrian,Sara\BelgdEd!iam»c,l 
 
 And particularly as to the church oi England^ and her ///>r^r 
 chy of ArchbifJjops zvA Bijhopi^ he fays, that he: never meant to op 
 pugne any thing of thatf, but calls it a fio-guUr Blejfng of God 
 and rvifhes that fbe may ever en- Eruatur Une ifla ftngidnri De 
 joy it, beneficentta^ qtu utinam (it ill 
 
 Verpetua, Ibid. c. 18. 
 
 So that our Modern Presbyterians are dilarm'd of thePreceden 
 of Calvin J Bez.a^ and all the Reformers abroad ; by whofe Senteno 
 they are An^tthematiz.^d^ and counted as Alad-men. 
 
 Here then, let us confider and beware of the Fatal Progrefs o 
 Error ! Calvin and the Reformers wiih him jet up Presbyterian Go 
 vernment, as they pretencled, by Necejfity\ but dill kept up am 
 
 Pro 
 
(6z) 
 
 ProfefsM the liighefl Regard to the Eplfcopal charaShr md Auth* 
 rity : But thole who pretend to follow their Example, have utter- 
 ly Abdicated the whole Order o^ Epijcopacyy as Anti'ChriJ1:Umi\d 
 din InfupportableGrievame\ While, at the fame time, they wou'd 
 (eem to pay the greateft Reverence to thefe Reformers • and much 
 more to the Authority of the Firli and Purest Ages of Chrift'tAnity 5 
 whofe Fathers and Councils fpoke all the Hi^h things, before Quo- 
 ted, inbehalf of£/'/7^«f^9'5 far beyond the Z,^;?^^^^^ of our later 
 Apologifts for that Hierarchy •, or what durft now be Repeated, ex- 
 cept iirom fuch unquejiionable Authority^ 
 
 In this they imitate the hardnefs of the Jervs^ who Built the 
 Sepulchers of thofe Prophets j whom their Fathers flew ^ while, ac 
 the fame time, they Adhered to, and out -did the Wickednefs of 
 their Fathers^ in Perfecuting the SucceQors of thofe Prophets. 
 
 F 1 ^ IS. 
 
 ERRATA, 
 
 PAg. 5. col. i. Lit. r. Mim%aiv- p. 39. col. 1. 1. i®, n.r. All of you follow yourBl- 
 (hops. col. X. penult, r. Uv p. 40. 1. 16. A. D. 180. (hou'd be on the Margent ; p. 41. 
 
 col. 2. 1. 3. dele — after npi^yrifm' and r. g^H^. p. 44. col. 2. 1.14. r. Ira. p 4f . col. a. 
 
 1.18. r. (cripturarum, p. 47. col. z. penult, r. ad Heljcdorum. p. y r. col. i. 1. 1 1, iz, 13, 14. r. 
 As likewile Cuch other Cler^jf, and as maay as fliall join with him : but the Lay-men lliall 
 be Excommunicated. 
 
ADVERTISEMENT. 
 
 WHereas I have plac*d the Jvoflolkd Canons in the Front 
 of the Cornells before Qyoted, I thought fit (to pre- 
 vent needlefs Cavil; to give this Advercifemenr, that I do 
 not contend, they were made by the ApflUs themfelves. but 
 by the Holy Fathers of the churchy about the end of the sc- 
 cmd and beginning of the Third Century^ as a Su^^maryo^ihat 
 Difciplwe, which had been tranfmitted to them, by lui-mter- 
 rupted Tradition, from the Apo[}les • whence they have judly 
 obiainM the Name of The ApofioLcal Canons-^ and^ as fuch, 
 have been Received and Reverenc'd in tlie fucceeding Ages of 
 Chriftianity. 
 
 The Councils Quoted after thefe Canons^ bear their Proper 
 Dates 5 and ther can be no Cor.tefl: about them. 
 
 And what is Quoted of St. Ig/iatttts and the other Fxthers, is 
 from the molT: Uncontroverted Pares of their Works, to obviate 
 the Objetflion of Ir.terfolationsy and Additions^ by. the Noife of 
 which our Adverfaries endeavour to throw oif, or enervate their 
 whole Authority ; and quite co dif-arm us of all that Light 
 which we have from the Primitive Ages of the ch/irch ; be- 
 caufe it makes all againft them. Though they fail not to Quote 
 the Fathers on their (idc; whenfoever they can Screvv^ them to 
 give the leaft feeming Countenance to their Novelties and Er- 
 rors: Yet Boldly KQjQCt them All, when brought in Evidence 
 againft rhem^ and that they can no otherwife ftruggle from un- 
 der the weight of their Authority. 
 
 ^ Catalogue of Books Printed for Charles Brome at the Gun at 
 the PVeft-Erjd of St, Paul'/ Church-yard. 
 
 TH E Snake in the Grafs : Or, Satan transfurm'd into aa 
 Angel of Light. Difcovering the Deep and Unfu(pe.^tL'd 
 Subtilty which is couched under the Pretended Simplici-y of 
 many of the Principal Leaders of thofe People call'd Quakers. 
 The Second Edition, with Additions, 
 
 Some 
 
Some Seafonablc Reflexions upon the Quakers Solemn Prb- 
 ttllation againit George Ketth^s Proceedings at THrmr\'H(tUy 29. 
 April 169 J. Whicli was by them Printed, and fent thither, 
 as the Reafons of their not Appearing to defend thcmfelves. 
 Herein annexd Verbatim By an Impartial Hand. 
 
 Satan Dif-rob'd from his Difguife of Light: Or, the Qiia- 
 kers Laft Shift to Cover iheir Monftrous Herefies, laid fully o- 
 pen. In a Reply to Thomas Ei/rvcod\ Anfwer (Publiflied the 
 End of laft iMcnth) to George Kehh\ Narrative of the Procee- 
 dings at Turnerh-mll^ June 11. 1696, Which alfo may ferve 
 for a Reply (as to the main Points of Dodrine) to Geo, white- 
 head\ Anfwer to Ihe Snake in the Grafs 5 to be Publifhed the 
 End of next Month, if this prevent it not. 
 
 A Difcourfe proving the Divine Inftitution of Water-Bap- 
 tifm : Wherein the Qiiaker- Arguments againft it, are Colleded 
 and Confuted. With as much as is needful concerning the 
 Lord's Supper. ThefeFour Books are Written by the Author of 
 The Snake in the Grafs. 
 
 The Quakers fet in their True Light, in order to give the 
 Nation a clear fight of what they hold concerning Jefus of 
 Nazareth^ the Scriptures, Water-Baptifm, the Lord s Supper, 
 Magiftracy, Miniftry, Laws, and Government : Hiftorically col- 
 lided out of their moll approved ^Authors, v/hich are their beft 
 tjConflruing- Books, from the year of their Rife 1^50, to the year 
 ^f their Progrefs 1696, By Francis B»gg,SQi), 
 
 An Eiiay concerning Preaching: Written for the Dlredion 
 of a Young Divine, and ufeful alfo for the People, in order to 
 Profitable Hearing. 
 
 Crums of Comfort , and Godly^ Prayers ; With Thankful 
 Remembrances of God's wonderful Deliverances of this Land.