ciples and Apoftles to be taught and obferved by them, concerning the things which appertained to the Kingdom of God, A&ts 1.2, 3. And that the Obfervation of this Day was one of those things, is to me indifputable. In that none but he that is the Lord of the Sabbath, could' juftify the change thereof, and that was Chrift only and not his Apaftles, Mark 2. 28. And yet the Apostles kept the first Day and not the feventh as the Chriftian Sabbath, which I am fully perfwaded they durst not have done, had not this been one among other things commanded by him, and whereof St. Luke makes mention in Ath 1. aforefaid.

Now the Quakers are for the Abolishing this, and all other Days for his Service, as not only useleß, but Unlawfull too, if shame, and the Universal hatred of Jo loofe a Doctrine, and the fear of the Laws of our Kingdom, bath not forced them to change their first Principles, and for fake their first Founders. For once more let us fee what the Anfwerer of our Commen Prayer Book, hath written on this fubject, p. 23. "Now as to the Chriftians Meeting together on "the firft Day of the Week, one of the lix Days, "Chrift and his Apoftles do not fet forth that as "a Law and Commandment that they should keep "that as a Sabbath. But they were not to obferve "Days and Times and Years: And they were not CC to judge one another about fuch things: But the "Apostle faid he was afraid of them that obfer"ved Days, left he had bestowed labour in vain. "And are not all the Apoftles Labours and Epiftles bestowed on them in vain that run into Days, which was the Work of the Apostles to "bring them off, to Christ the Lord of the Sabแ bath, &c. All Days you fee here, by this Mans Divinity, must be expunged out of the Quakers Calendar. Not only the Jewish Sabbath of the feventh,

feventh, but alfo the Christian Lords Day of the first day of the Week, both must ceafe together, and determine: And whofoever shall press the obfervation on this Day upon any, mult therefore undergoe the odious Character of bringing them off from Christ thereby.

And who fees not how ready and compendious a way this would quickly prove, utterly to exterminate, and extirpate, and root up the Chriftian Relis gion out of the World? When the Apostle was fo zealous to advise his Countrey-Men to hold faft the profeffion of their Faith without wavering, he urgeth (as a fure means to effect the fame all of them to keep up and maintain their publick Affemblies, not forfaking (faith he) the Affembling of our felves together, as the manner of fome is; but ex horting one another, &c. Hebr. 10. 23, 25. Now how can this be? How can Affemblies be kept up, and not forfaken? How can Publick exhortations be? When neither Place, nor time, are certain wherein, and when to meet together? Take off Days once, and the Service of God to be performed in them, will quickly drop off too and vanish.

Now how little the Church of Rome makes of this Day, doth too plainly appear by the Unlawful Latitude they take unto themselves thereon. 'Tis True, they do not with the Quakers cry down the Day quite, but many of their Holy Days they do much prefer and advance before it.

And yet for Holy Church fake, they can dispense with a total neglect of them all, yea and of Preaching up, and Printing an Impeachment of them all in general, and every one of them in particular

Pope Pius V. in his Bull for the Anathematizing Proteftants, that the undertakers for the Ad vancement of Rome, might not fcruple any thing when they are indulged, hath thefe Words. "We « further

"further Will and Authorize the Wife and Lear"ned of our Ecclefiafticks, expert in Divine Ser

vice, to labour, endeavour and devife all man"ner of devices to be devifed, to abate, allwage, "and confound thofe Herelies repugnant to "our Sacred Laws, &c. You fee here is Latitude enough given. To devise all manner of devices, is a difpenfation as large as can be given, and comprehends both Omiffins of their choiceft, and most generally received Principles and Practices, and allo Contradictions of them: Yea and alfo erecting and divifing Principles and Practices of any other Complexions, never owned or ufed by any others of their Communion before; nor to be owned or ufed by themselves, but Whilst, and no longer than Whilst, the fame becomes Serviceable to the Church of Rome. Would you know how? It follows in the faid Pull,

"That thereby thefe Hereticks might be either "recall'd to confefs their Errours, and Acknow "ledge our Jurifdiction of the fee of Rome, or that a total Infamy may be brought upon them

and their Pofterities, by a perpetual Difcord "and Contention amongst themfelves; by which "means, they may either speedily perifh by Gods "Wrath, or continue in eternal difference, to

the reproach of Jew, Turk, Heathen, nay, to the "Devils themselves. Given at Rome the 6th Ide of May, primo Pontif. Now three reafons are given by themselves for fuch large Difpenfations. As firft to hinder Uniformity in the Church of England. Secondly, to prevent Roman Cathclicks, from turning away from their own Principles. And lastly, that the Church of Rome may never want intelligence, having one or more of thefe wife Emifaries, of all Sects, and amongst all forts of Protestants, to help to carry on and countenance all plots and contrivances for them and against us.

Now

Now then to return to the Owning and Dif owning of the Lords Day by the Papifts. I grant that by Difpenfation as aforefaid, and for the ends aforefaid,thofe that are thorow-paced Papists, may Write against and Preach against the obfervation of the Lords Day, and all other Holy Days, both of Qurs, and of the Popish Church. But the Church of Rome in general has a better refpect for them all than to difcard any of them. And as for the

Lords Day, the very Worft of them excepting as aforefaid, and for the reafons aforefaid) were never halff bad as the Quakers to Preach them down, and condemn the fame, but have always continued to command the obfervation thereof, and altho' they have always given themselves a Latitude in the expence of that Day, beyond the Power of a just Vindication (as in many particulars may easily be instanced) yet give them their due, all (that are not engaged by difpenfation to decoy and deceive us) have fhewed more reverence off that Sacred Day, than to decry it as Unlawful to be obferved, or to brand us for bringers of Men off from Chrift, when we our felves uphold and keep it, and prefs others fo to do alfo.

And now to free my felf a little from the farther lothfome turning up this ftinking dunghil, The Quakers that they may make void all the Dotrines of the Chriftian Faith and Religion, all at once,

IV. Laftly, They deny the Refurrection of the Body and Interpret all that looks this way, of a Spiritual Refurrection of Chrift in the Hearts of beLevers. This was one main reafon which induced the Author of the Quakers Spirit. Court Procl. (as he himself informs us) to fufpect this People, and t laft to fall off from them, and to leave them. ndeed he adds many other Errors, more than others'

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others whom I have read, have taken notice of and recorded. Saying that John Stubs, and G. Fox, both of them told him, "That the Souls of all "Men fhould at last return to Glory, Peace, and Happiness and not to Anfwer for any fin after "this Life. (Arguing) that as all died in Adam, fo in Christ all Jhould be made alive. And that all fhould go one and the fame way, when they were "deal, and that they fhould not have any punish "ment for fin hereafter; but that all Souls fhould "return to God that gave them. And that who foever did believe otherwise they were of the old opinion, and not in the Light, p. 8. That for three or four Years they fpake against Marriage, and Taid it was for lust, and that all luft came of the Devil, &c. And that the firft Marriage (which he knew of) was in Prifon, p. 5. and that G. Fo held that there were no diftinct Spirits or Angels, p. 7. That the Beafts and Creeping things had realon as well as pan, p. 8. &c. But the main thing was the Do trine of the Refurrection, which they all denied, and this is the Doctrine of Mr. Penn and his Followers to this very Day, unless he has lately re canted the fame. See his Invalidity of John Faldo's Vindic. p. 373. ftill by the Resurrection understand ing that of the Spirit of Grace in the Soul from the death of fin unto the Life of Righteoufnefs.

Now if this be a True Interpretation, Whit pray you think they of the Refurrection of our Sa viour Chrift himself? Was he Spiritually Dead? Or was fin mortified in him? And then was the Newman raised in him? Or did he after that Spiritual: Death, walk in newness of Life. And yet there with obferve ye the Apoftles Argument. B (faith he) if there be no Refurrection of the Dead, then is Chrift not rifen. And if Christ be not rifen then ・is our Preaching vain, and your Faith is alle vain.

Cor.