Judgment. He formerly pretended alfo to dif pofe of the Kingdom in this World. If Chrift rule and interpofe in them, and wills fuch an one to be King, and the Pope wills another, the Pope curfes the Church in that Kingdom, if they will not obey his King.

Under the Law it was as great a Crime for a High Prieft to meddle with the Office of a Prophet, or in making a King, as for a King to meddle with exercifing the Office of High Prieft. 2 Chron. xxvi. 19. Uzziah was fmitten with Leprofy, fo excluded, for attempting to burn Incense. Abiathar was guilty of Death for acting the Part of a Prophet, and for pretending to difpofe of the Crown, and was excluded for high Treason, though not executed: And Zadock, the only high Prieft who ever acted in altering the Succeffion, did it at the Command of the reigning King who was a Prophet, and in the Presence, or jointly with another Prophet: And as the Cafes now cannot be pa rallel with those, so none of them can be any Precedents pro or con. On the other Side they fay that an old Woman can admit, use the first Key as well as St. Peter or any of his Succeffors, or thofe of any other of the Apoftles: nay every unordained, illiterate Teacher, who takes it up at his own Hand, and preaches out of his own Head, protefts loudly against the Pope, and fays that he himself has, nay a crack-brained Woman pretends that she has the Keys: If any Man will come into his or her Congregation,

and

and believe their Nonfenfe, the Holy Ghoft is obliged to pour out his extraordinary Gifts upon them; which Side is most impudently blafphemous, let them difpute. Whatever the infpired Perfons by their Preaching, Writing or Acting bound or loofed upon Earth, is bound or loofed at the final Judgment or in Heaven. Their Commiffion was to publifh the Terms of the Covenant, of the Promises, the good Tidings that the Parts on the behalf of the Aleim were performed; and the Holy Ghost by them could fee who accepted, and who refused those Terms; and even the Holy Ghoft had, as Chrift had (though the Expreffion fhould only upon fuch Neceffity be used) bound themfelves to admit or reject according to those they had fworn to, and upon no other Terms. They declare they had not predeftinated nor accepted with Refpect to Perfons, nor any other Way, but according to thofe Terms; nor gave any Difpenfations or Pardons; nor appointed any Penance here or in an imaginary Purgatory; or allowed Morality, or any other Pretences to evade or supply thofe Terms; much lefs give Powers to any other to do fo. Whatever Pretence the Officers in a Church may make to these Powers, Chrift has bound himself to judge, and will judge according to those Terms; and notwithstanding there was a Power defcended to the Succeffors ofthe Apostles; it was not (after Infpiration ceafed) a Power to fee who complied with and who rejected the Terms, fo as to remit or reject them from the Benefit of thofe Terms, the Inheritance.

Thefe

Thefe Keys were not granted to the infpired Apoftles and to their uninfpired Succeffors in a Succeffion, as the Office of high Priest was; much less to a parcel of mad Men; but kept in Hand, after the Time of the Apostles, to grant in the ordinary Way at Pleasure. Rev. i. 18. I have the Keys of Hell and Death. iii. 7. He that hath the Key of David, he that openeth and no Man fhutteth; and shutteth and no Man openeth. Notwithstanding many were to be admitted by the Key of Baptism into the Kingdom here, fome were to be fmall and fome great, fome fhould not and fome should enter into that Part, which a Subject can enter into in this World, feigned or real voluntary Subjection, fo not entitled, or entitled to the Poffeffions hereafter.

I allow the Pope, or him and his Affistants to difpenfe with the Ordinances he and they have made; fuch as when a Man may eat Flesh; when a Priest may marry; and all Ordinances of their own making; and with taking of the Fees they have fixed for doing fo: but with nothing which was fixed by the Covenant, fo not with what the Aleim have determined in their Wisdom to be the Terms of the Covenant by which each Man is to be faved; and from which they themselves cannot recede.

The Pretence to Inspiration and fupernatural Gifts now in the Pope, in the Diffenters of all Sorts, and more particularly in the Quakers, is founded upon Ifa. xxxii, 15. xliv. 3. Joel ii.

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28, 29. Acts ii. 1. 3. 4. (applied, that of Joel by Name 16, 17, 18. to the extraordinary Gifts of Tongues &c. poured upon the Apostles and others, and continued for a few Years, till Christianity was established, which then ceased.) By impiously leaving out the whole Difcourfe from thence to v. 39. the Sum and End of which was repent and be baptifed

for the Remiffion of Sins, and ye shall receive the Holy Ghost: then annexing v. 39. which refers to the general Promise of a Christ and Remiffion of Sins, and not to the Continuance of fupernatural Gifts: For the Promife is to you [ and your Children, and to all that are afar off, even as many as the Lord our God fhall call. So the Quakers excuse themselves from bearing Arms by Ifa. ii. 4. and apply it to Matthew xxvi. 52. Rev. xiii. 10. Because Chrift would not be rescued but fuffer by the Sword; and because his Apostles could not have any Benefit by ufing, but by fuffering from the Sword; and ftupidly to 2 Cor. x. 3, 4. Eph. vi. 12. Because they did not fight their Lufts, the Devil, &c. by the material Sword.

Matt. v. 19. Whoever therefore shall break one of thefe leaft Commandments, and shall teach Men fo, he fhall be called the least in the Kingdom of Heaven: but whosoever shall do, and teach them, the fame fhall be called great in the. Kingdom of Heaven. 20. Except your Righteoufness shall exceed the Righteousness of the Scribes. and Pharifees, ye shall in no Cafe enter into the

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Kingdom

Kingdom of Heaven. xix. 24. It is easier for a Camel [Cable] to go through the Eye of a Needle, than for a rich Man to enter into the Kingdom of God. Mar. x. 23, 24. How hard is it for them that truft in Riches to enter into the Kingdom of God? Luke. ix. 62. No Man having put his Hand to the Plough, and looking back, is fit for the Kingdom of God. Matt. vii. 21. Not every one that faith unto me, Lord, Lord, fhall enter into the Kingdom. of Heaven: but he that doth the Will of my Father which is in Heaven. Chrift was to enter upon his Power at his Refurrection ; upon Poffeffion at his Afcenfion. xxvi. 29. Until that Day I [the Humanity] drink it new with you in my Father's Kingdom. Mar. xiv. 25. Till I drink it new in the Kingdom of God. Luk. xxii. 16. Until it be fulfilled in the Kingdom of God until the

Kingdom of God fhall come. xxiii. 42. Lord remember me when thou comeft in thy Kingdom· to day fhalt thou be with me in Paradife. Rev. x1. 15. The Kingdoms of this World are become the Kingdoms of our Lord and of his Christ. xii. 10. Now is come Salvation and Strength, and the Kingdom of our God, and the Power of his Chrift. Matt. xxviii. 18. All Power is given unto me in Heaven and Earth. Yet he could not grant the Petition, Mat. xx. 21. Grant that these my two Sons may fit, the one on thy right Hand, and the other on the Left in thy Kingdom,_because his Place was fixed in the Aleim. Mat. xxvi.