Page.

Our Saviour enjoyns no set or stated times for the Exercise

of Outward or Vocal Prayer, but recommends pray-

ing in secret, Matt. vi. 6.

ibid.

We are to be thankful for all Mercies as well as some, 248
Our Reception of God's Mercies being continual, so should
our Thanksgivings be continual, which Vocal Thanksgiving

cannot be,

ibid.

The Vicar has either too narrow Conceptions of the Great
Continual and General Duty of Prayer, or is unchari-
table in his Cenfures,

ibid.

The Text the Vicar produces for Vocal Family Prayer, shewn
to have no Manner of Relation thereto,
Words expreft without the Motion of the Spirit, are not

249

properly a part of Gospel Worship,

250

The Reason why the Quakers sometimes give their preach-

ers Notice of their Marriages and Funerals,
A general Command to meet together, is no Contradiction

251

to a Minifter's being ordered and lead by the Spirit of
God when and where to Mir.ifter,

252

A particular impulse necessary to the Exercise of Vocal

Prayer in publick,

253

The Vicar's Uncharitableness in Aggravating Men's Frail-

ties,

ibid.

Preachers are not exempt from Temptations nor from the
common Frailties and Infirmities of human Nature, 254
A Man's falling into Sin is an Indication of his frailty not

The meer Repetition of Outward Words is not properly
either Prayer or Thanksgiving,

255

The use of a Liturgy or Form of Prayer is not command-

ed in the New Testament,

256

The Texts the Vicar produces do not prove it, 257 258
A Paffage of R. Barclay's concerning Watching unto Prayer,

259

The Words of the Apostle, Rom. xiv. 6. prove not the
neceffity of saying a formal Grace at Meat,

260

Our Prayers and Praises to God are to be offered up in the

Name of Jesus Chrift,

261

Our Acceptance with the Father is thro' his Mediation

and Intercetsion,

ibid.

Tho' the Title of Mother of Jesus be given in Scripture.
by way of Honour to Mary, Yet the Title of Son of Ma-

Pag.

ibid.

ry is not there so given to Fefus,
The Vicar's Perversion of W. Bayley's Words, 261, 262

The Vicar's Difingenuity in citing W. Shewen, 262, 263,

264

Three Texts produc'd by the Vi er in favour of Outward

Signs of Reverence, as uncovering the Head, and Bowing
and Kneeling, shewn to be improperly applied,

265

Those outward Signs of Reverence, of uncovering the Head,

and bending the Knee, in publick Worship, were always
us'd by the Quakers,

ibid.

If any of them oppos'd that Order, they were not counte-

nanc'd by the Society therein,

ibid.

Where real internal Devotion is not, outward Forms of
Expreffion, and outward Signs of Reverence, are but

Will Worship and Hypocrify.

266

SECT. XV.

The Quakers affert that Water-Baptism is annull'd in Point

Of Baptifm.

of Obligation,

266

Seven learned Arguments laid down by R. Claridge in Proof

thereof,

267-277

The Vicar's Misconstruction of Heb. vi. 1, 2.
The Outward teaching of the Apostles was Instrumental

278

to confer the Baptism of the Holy Ghoft,
The Vicar's Proofs, that when Christ gave his Apostles Com-
mission to baptize, it was meant to baptize with Water, ex-
amined, and found not to be, as he imagin'd, invincible,

279

279-281

It doth not appear by Scripture, that the Apostles in ad-
ministring Water Baptifm, ever us'd that Form of Words
In the Name of the Father, and of the Son, and of the
Holy Ghost, which yet the Rubrick calls Effentials parts of
Baptism,

282

The Difference between Fohn's Baptism and Christ's was,
that the one was Material, the other not,

283

The Apostle Paul had no Commission to baptize with Water,

284

Water-Baptifm practis'd in Compliance with the Fews,

Aits X. 47.

285

Chrift's Commission to his Disciples, Mark xv. was not to
Baptize with Water, but to preach the Gospel, 285, 286

The Text Ads ix. 17. not neceffarily meant of Water-

Baptifm,

287

The

Pag.

The Vicar's Misapplication of several Texts of Scripture
288, 289

Water-Baptism is no where in Scripture call'd, A Rite of

Admission into Christ's Church, or a Sign and Seal of the
Covenant between God and us,

289

A particular Examination of several Texts of Scripture pro-
duc'd by the Vicar in ravour of Water-Baptism 290-293

Calvin's Interpretation of John iii. 5.
293, 294
The fubftituting outward Ceremonies not appointed by
Chrift, as necessary Means for conveying his fpiritual
Gifts, does but prevent Mens clear perception of the
immediate Communication of his Grace and Holy Spirit,

297

1 Pet. iii. 21. Speaks not of Water-Baptifm
The Vicar's Texts produc'd in favour of Infant-Baptifm

295

confider'd,

296

Water-Baptifm being instituted instead of Circumcifion, is

a mistaken Notion

297

A smart Answer of Cardinal Perron to Bishop Andrews

about Ceremonies,

ibid.

Of the Supper of Bread and Wine.

This Phrafe, the Lord's Supper of Bread and Wine, admits
of a twofold Signification, either that Outward Passover
Supper which Chrift partook of with his Disciples the
Night before his Paffion; or that Inward and Spiritual
Supper which Chrift hath ordained to continue in his
Church for ever,

298, 299

299

The Quakers do affert that the Outward Supper of Bread
and Wine is annulled in Point of Obligation,
Seven Arguments laid down by R. Claridge in proof
thereof, and hitherto unanswer'd,

299-310

The Vicars several Misrepresentations of Robert Barclay

manifested,

310-316

The Vicar's hardWords, such as, Impostors, Dreadful Cafe of

Enthusiasts, vilest Errors &c. are but Bugbears to scare
Men from difcerning his lack of Argument

315

The wickedeft of Men may partake of Outward Bread and

Wine

317

Whence it follows that Outward Bread and Wine is not the
Communion of the Body and Blood of Christ,

318

An excellent Inftruction in the Office of the Communion of

the

the Sick, in the Common Prayer Book, useful as
Persons in Health as Sickness,

Page.

well for

318, 319

320

R. Claridge's Account of the Variety of Rites or Usages
in the Administration of them, which have fadly divided

Had Chrift intended Water-Baptism and the Supper with
Bread and Wine, to be standing perpetual Ordinances, he
would not have left it to be continually difputed at
what Time, in what Manner, and by whom, they should
be adminiftred,

Christians.

320, 322

SECT. XVII.

Of the Refurection.

The Vicar's Notion of a middle State for Separate Souls in

Paradise,

323

W. Penn's Reasons tor denying the Gross Conceits of
People concerning the Rifing of this carnal Body we

carry about us

324-325

The Vicar's Perversion of W. Penn's Words,

326

Many good Men have been defirous of being released from

these gross earthly Bodies,

227

The Vicar too fond of making the Quakers Erroneous, 328

The Vicars Assertion of many Quakers being heard to lay,
that they expected no Resurrection but what they had within

229

330

Some Paragraphs taken from the learned John Lock, about

the Resurrection of the same Body,

331, 336

The Vicar's Misconstruction of Matt. xxii. 29. and Mark

xii. 24.

1

337

John Lock's Expofition of 1 Cor. xvi. 29.

338

The Vicar's Discourse about spiritual Bodies, not of a spi-

ritual Substance, unintelligible,

339

Dr. Henry More of the Word Resurrection, 231, 340

John Lock's Discourse about the fame numerical Body,

341, 342

The Vicar's Perverfion of Dr. Philips's Words in his Pro-
teus Redivivus, about the Resurrection of the fame Bo-

dy.

343

A learned Discourse of Dr. Phillips on that Subject. 343,

348

The Vicar's Inftances of Enoch and Elias impertinent. 348
The Septuagint Version of Job xix. 25, 26, 27.
The Vicar's Perversion of Jofeph Wyerb.

349

SECT. XVIII.

Of the Coming of Christ to Judgment.

The Quaker's belief thereof.

Pag.

35

352

1

The Vicar's Perversion of a Passage of G. Whitehead.
His Quotation from B. Coole not justly produc'd 353, 354
A learned Difcourse of S Fisher, concerning the Locality

of Heaven and Hell.

*355-359

meanas they say.

The Vicar's injuftice in not admitting the Quakers to 360, 361

The Opinion of himself and his Party, no Standard of Orthodoxy,

391

The Quakers may reasonably refuse to answer Queries not

in Scripture Terms

362

Every Man is to Judge for himself of Scripture Sense, ibid.
The Injustice of charging the Quakers with Allegorizing

away the Outward Birth, Death and Refurrection of

Chrift, demonftrated,

363-365

Their Writings do manifeft the Contrary,

365-368

The Injustice of imputing a Teacher's Errors to his Hear

ers,

368

The Quakers have not receded from the Doctrine taught by their early Friends, which was the Doctrine of Truth,

370

As they have been formerly, so they still continue Orthodox

in their Notions of the Effentials of Chriftianity.

The Conclufion,

An Appendix Containing

370-372

373

1 A particular Examination of the first Class of Quaker-Testimonies, produc'd in a late Vindication of the Bishop of Lichfield aud Coventry.

2. Remarks on Pickworth's Narrative

375 405