live up higher, in expectation of the Power, &c. And Gotherfon in his Alarum, tells us, "That as "Mofes gave way to Chrift, fo the Lamb Christ Je "fus gives way to the high or fpreading Spirit. And fo all muft now become fpiritual, and all Men mußt act by and from the Spirit only.

Now the dental of all thefe Ordinances, is not only winked at, but in all Probability was contrived too, by the Church of Rome. For tho' they in that Church ufe Preaching, Praying and Singing; yet, to bring off all Men from the ufe of thefe in our Protestant Churches, and thereby to Difchurch us, they give Faculties and Licences to their Emiffaries, (which they lend among us) to difown them all, and to oppose them all, as ufelefs, and unlawful.

Upon the apprehenfion of one Throgmorton there were found in his Chamber Licences, and Pardons, from the Jefuites Convent at Sevill, wherein thefe Emiffaries were allowed to be of what trade or calling foever they pleased, to teach what Doctrines, to be of what opinion or Religion foever, provided that they Affembled Quarterly together, and kept a Monethly correfpondence with that Convent, See Foxes and Firebr. Part 2. p. 61. And therefore,

IV. As for Baptifm and the Lords fupper, thofe . of the Church of Rome who either helped to lay the foundation ftones of Quakerifm, or to raife the fuperftructure laid thereon, wifely enough dif owned both. And (I must confefs) they fhewed no mean, no little Policy therein; for many of their Speakers (being Priefts and in Orders in the Church of Rome) did thereby free themselves from a neceffity of ufing all thofe Ceremonies which the Council of Trent had made fo neceflary in the Confecration and Adminiftration of them and alfo from a neceffity of particular Difpenfations for the difufe of them. For as fuch Difpens

P 4

fations

fations might not have eafily fatisfied fome feru, pulous undertakers, fo it might have fcandalized others who knowing them to be Priefts, faw them incur fo many Anathema's as by their own Councils they lay loaded with, for not using thofe Ceremonies, now become fo effential to both the Sacraments as aforefaid, and efpecially in the Confecration of the Eucharistical Elements, and the unpardonable omiffion of the Adoration after fuch a Confecration of them. For fhould thefe Priests declare unto these their fcandalized brethren in the vindication of themfelves, that they did not intend to Confecrate when they used the Words of Confecration, and thereby feemed to Confecrate ; and that therefore as there needed no Adoration, fo the Performance thereof would be downright Idolatry. This would but open a wide gap to Sufpicion, and awaken their JeaLoufy when they fhould fee the cheat so often rei terated) that the like liberty might have been used by thefe Slippery Actors at other times; which would render their impeachments for Idolatry unan]werable.

And on the other hand, they well knew, that fhould they use the Ceremonies required in the Confecration, or fhould they ufe Adoration after it, that then this would have been a Discovery of them fo palpable, that all the Paint and Varnish they had, could never hide it. And therefore to avoid all fuch danger, they took the wifeft courfe of all, which was to cry down both the Sacraments, that fo they might not be Difcover'd in either of them.

In the Days of Pope Pius V. there was by him a Council order'd (by way of a committee) which contained three of the Cardinals, two of the Arch-Bishops, fix of the Bishops, and as many of the late Order of the Jefuites, who daily encrease, and come into great favour with the Pope. These

de

do prefent weekly Methods, ways and contrivances for the Church of Rome, &c. Now thefe contrivances are in number Eleven: the fixth of which take as followeth.

VI. "It was ordered for the better affurance of. "farther intelligence to the fee of Rome, to give "Licences to any that fhall fwear to that Supre

macy due Obedience, and Allegiance to her "Powers, to Difpenfe with Sacraments, Baptifm, "Marriages, &c. See Foxes and Firebr. Part 2. p. 56. They might ufe, or difuse them with all their Ceremonies as to them feemed moft adviseable, and that in the difusing or using them, they might amongst any Sects that appeared most bitter against the Church of Rome as Members thereof Preach or Write in Defence of them, &c. See the fecond Contrivance, p. 53. in these Words Following.

II. A Licence or Difpenfation to be granted to any of the Romish Orders, to Preach, Speak or Write against the now Established Church of England, amongst other Protesters against Rome, purpofely to make England Odious to them: and the Parties fo Licenced and Indulged, to be feemingly as one of them, and not to be either taxed, Checkt, or Excommunicated for fo doing, &c. By all which we may perceive that Priests of all Orders of the Church of Rome, may joyn with any feparatist from the Church of England, to difunite and break the faid Church and may for that end Preach and Print what they please against Rome, its Church, Pope, Religion, Ceremonies, &c. And may ufe or difufe the Sacraments, according to the Tenets of that feparation with which they joyn. Amongst all which the Quakers were the Sect moft fit for their turn, and therefore with them are they more particularly joyn'd and amongst other reasons this is not the leaft, that in oppofing the Sacraments they have avoided

avoided all Difputations of their matter, form, and effi cacy, &c. and alfo thereby hid themselves in their entrenchments, and avoided our Difcovery. And all this they formerly might, and fill may do, without Cenfure of their Church on purpose to difunite and destroy outs. And how far, and Successfully they have proceeded herein, the Inftances of their Conjunctions with this and other Heterogeneal feparations from us, do abundantly Demonftrate.

CHAP. V.

Of the Quakers Oeconomy or House-hold Government, and how the fame is influenced by the Papists.

W

Hat the gentiler fort of Quakers Practise in the Education of their Children, and in the Obedience and Subjection they exact from their Servants, I must here own (for want of Converfe and Acquaintance with them) I am not able pofitively to determine. But as for thofe of meaner Rank and Extraction, it would make a good Mans fpleen to Work, to obferve Parents and Children in their mutual Departments one towards another, as if Religion had quite extinguifh'd Nature, and banih'd reafon out of their Souls; and had blotted out whatfoever looked like either of them. The Parents Authority feemeth to me rather Precarious, than Real; no geftures of reverence being once exacted by the Parents, or payed by the Child, nor reverence in expreffion, to evidence Superiority in the Relation. Nor humility in filence before the Aged, but the Childs affuming an indecent Liberty of oppofing and contradicting his own Parents, without Correction, or so much

a publick reproof for the fame, when publickly commit ted by them. Thefe indeed and fuch like, have been frequently under mine own Obfervation.

Nor could I ever obferve an exact Authority exercifed amongst them: Excepting in this one thing only, that they keep, and will exercise an abfolute Authority both over their Children and Servants too, where they have Power to exert it, and over fuch Servants especially, as are of their own Sect and Society, in not permitting them (tho' at years of difcretion) either to go to our Affemblies, or to abfent themselves from theirs. And herein their partiality is confpicuous, that they condemn that in us as a Crime, which they allow in themselves and defend the Practice of, as a virtue.

The Author of the proud Pharisee reproved, p. 37. thus Canteth, "For Masters or Miftreffes to bring "their Servants to the publick Meetings and Or"dinances, and to make them read the Scriptures, argues a perfecuting Bonner-like Spirit, and is a "feeking to dethrone Christ, and is treason against "the King of Saints, and his tender Lambs. Thus they would damn up the way to our Churches: And (if poffible) fuffer none to come unto us; but be as Abfolute and Arbitrary in compelling all to joyn with them, and their Affemblies. Now let us view a little, and well obferve the Parallel.

As to the Education of Children, thofe of the Church of Rome do generally teach (and Practife too) those Chriftian Rules and Injunctions relating thereunto, contained in the Scriptures; and the like they Teach and Practife in all points of Obedience and Subjection, due from Servants to their respective Mafters and Miftreffes. Yet in all this, they have their Licences and Difpenfations to the con

trary.

For if they can prevail with, or fteal away any

of