WHOEVER is defirous, not out of Curiofity or Contention, but a fincere Love of Truth and Inftruction, to be farther informed in these Matters, than is poffible to croud into this Difcourse, let him read the Doctor's Explanation of the foregoing Definition, particularly what he faith on the Article of Baptifm. Let him read alfo the feveral Epiftles of St. Cyprian on that Subject from the fixty-ninth to the End, together with his Account of the Council of Carthage, and Dr. Marshal's Differtation thereon.

I fhould here take notice of another fort of People, who greatly err, as to the Doctrine of Baptifm; and these are the Anabaptifts. But Time, and the Compass of a Preface, will not permit to enter the Lifts with them.

Nor

would there need any other Argument to convince them, did they but rightly understand the Nature and Defign of Baptifm; what the Chriftian Covenant means, particularly the great Privileges and Advantages of the Baptifinal Engagement, and what is the true Conftitution of the Church or Kingdom of Chrift. I fay, a right Apprehenfion of those three Things, which have already been touched upon, would foon cure them of their three-fold Error; namely, ift. their Denial of Baptism to Infants. 2dly, Rebaptization

of

of fuch unhappy Converts as fall away to them from the Church of England: And, 3dly, prefuming to baptize at all, without lawful Authority. Thefe Things I leave to their ferious Confideration, and pass on to,

A 5th Sort of Perfons, who fo err concerning Baptifm, as to deny the very Use of it to be neceffary. These are our Quakers; a People for whom my Soul grieves and mourns in secret, as the greatest Objects of Chriftian Compaffion, and for whofe fake chiefly I have taken upon me to prefix this Difcourfe before the following Letter, although their Cafe be not strictly pertinent to the Subject of it.

The

noted Integrity of their Morals, the general Up-rightness of their Dealings, the Plainness and Simplicity of their Garb and Conversation, joined with a remarkable Sagacity and Prudence, as well as Meeknefs and Peaceableness of Behaviour, has often and often made me wifh that they might be fet right in fuch Points, as have excluded them from the Communion of our Church; that fo they might be not only almost, but altogether Chriftians: And I am perfuaded, that, with those natural Virtues they already pof fefs (to the Reproach of too many of our own Church) they would do Honour to Christianity. But, if I may prefume on my own Judgment, I [ c ]

muft

muft freely confefs, that, as yet, I have not seen those difputed Points between them and us fo cleared up, as may yield them a full and fufficient Satisfaction: Our own Principles have neither been fo well explained, as to convince them; nor theirs so answered, as to confute them.

THE Stress of the Whole feems to lie upon those two noted Questions: 1ft, Concerning the Spirit, or Light within; and, 2dly, The Use of the

Sacraments.

GOD forbid I should take upon me to condemn the Labours of any, who have taken pains to set them right in thefe and the other Articles, wherein they differ from us; particularly a Book just published, called A Prefervative against Quakerifm, which is well written, and charitably defigned. But, with humble Submiffion, I cannot but ftill think, the Quakers have the Advantage as to many of the Texts they produce in their Defence, concerning the Inward Light, and Illumination of the Spirit; their Miftake not lying fo much in their Notion, and Froofs for fupporting that Notion, as in their Application of it to themselves. Granting, therefore, what of our Writers are fo loth to grant, that many the Scriptures they alledge, do in general prove what they hold, we need fear no harm to our

own

own Caufe from fuch a Conceffion; but rather, admitting thofe Texts they make use of, we fhall find them the best Weapons to establish our own Opinions, and overthrow theirs.

WE grant then the Scriptures do fay, that Chrift is the true Light, that lighteth every Man that cometh into the World: That, the Spirit beareth Witness with our Spirit, that we are the Children of God (Rom. viii. 16.) that, hereby we know that we dwell in him, and he in us, because be hath given us his Spirit; (1 John, iv. 13.) and (v. 6.) It is the Spirit that beareth Witness, because the Spirit is Truth: And we do alfo allow, that thefe, and many fuch Paffages to the fame Effect, do clearly prove there is a Light, even an Inward Light beftowed on us; yea, plainly felt by thofe, who are so happy as to have the bleffed Spirit within them. But then the Question lies here: Who are they that have this Spirit? the Quakers only, or We? or all Mankind indifferently? If not all Men alike, as the Quakers themselves must needs mean and confefs, by their confining this Privilege to their own Sect, and excluding others; How then, and by what Means is the Spirit obtain'd? If it be by Na ture, then all Men would be equally entitled to it; and fo there would have been no need of Revelation, or Teachers, or Meetings for the [c2]

fake

fake of Inftruction, nor for the Quakers combining into Societies, and feparating from the reft of the World. - Now it appears from the very Proofs they quote out of r John iv. 13. that this Spirit is a Gift; and therefore not natural to us, but of Grace, and the free Gift of God: For it is faid, He (that is, God) hath GIVEN us of his Spirit. And whom hath he given it to?--- Not to Any, or to Mankind in general; but to Us, faith the Apoftle: which certainly must mean, Us Chriflians. For of thefe, peaking of them, inclufively with himfelf (and of thefe only) he faith, WE know that WE dwell in him, and he in Us, &c. If then this Spirit be given to Chriftians only, and fo not to any others, much lefs to all Mankind without Distinction; the next Queftion is, Who are Chriftians? and what is it that differences a Chriftian from the reft of the World? We answer with Chrift (Mark xvi. 16.) He that believes, and is baptized; that is, Faith in Chrift and Baptism, is the Mark and Character of a Chriftian. Again, the Perfons whom St. Paul wrote his Epiftle to, [where he faith, The Spirit beareth Witness with our Spirit, that we are the Children of God] were doubtless Chriftians, as he himself was one; he would not elfe have faid, OUR Spirit, &c. and that WE are the Children of God. And how was St. Paul himself made a Chriftian; or,

(as