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Primitive Chriſtianity
REVIVED
IN THE
Faith and Practice
Of the PEOPLE called
QUAKERS.
Written, in Teſtimony to the preſent
Diſpenſation of God, through Them,
to the World: That Prejudices may
be removed, the Simple informed,
the Well-enclined Encouraged, and
the Truth and its Innocent Friends
Rightly Repreſented.
By William Penn.
This People have I formed for my ſelf: They ſhall ſhew forth my Praiſe,Iſa. 43. 21.
LONDON,
Printed and Sold by T. Sowle, near the
Meeting-houſe in White-Hart-Court in
Gracious-Street, and at the Bible in Leaden-Hall-Street
near the Market, 1696.
BY this ſhort Enſviz. The Light of Chriſt
in Man, as the Manifeſtation
of Gods Love, for
Mans Happineſs. Now,
for as much as this is the
Peculiar Teſtimony and
Characteriſtick of the PeoQuakers; their
great Fundamental in ReWorſhip,
and Practice, both
in their Ministry and WriJealouſie of their
Vnſoundneſs in ſome Points
of Faith; and that there
are not a few in all PerſwaAgent,
which God hath given and
appointed for their Supply
For theſe Reaſons and
Motives know, Reader, I
and ſo often trod upon and
treated as the Off-ſcouring
of the Earth, are the
People of God, and Children
of the moſt High.
Bear with me Reader, I
know what I ſay, and am
not high minded but fear.
For I write with Humility
towards God, though
with Confidence towards
thee. Not that thou ſhouldſt
believe upon my Authority
nothing leſs, for that's not
Act upon Knowledge but
Truſt: But that thou
And when thou, Reader,
ſhalt come to be acPrinciple,
and the plain and hapStranger
to that which was ſo
near thee, and as much won
I have done, Reader,
I
have told thee. Firſt, That
I have ſtated the Principle,
and opened, as God has enNature and
Virtue of it in Religion:
Wherein the common Doctrines
and Articles of the
Chriſtian Religion, are deliI have endeavoured
to expreſs my ſelf in Plain
and Proper Terms, and not
in Figurative, Allegorical,
or Doubtful Phraſes; that
ſo I may leave no room for
Truth
of the Subject I treat upon,
may appear Eaſily and Evidently
to every common
Vnderſtanding. Next, I
have confirmed what I have
writ, by Scripture, Reaſon
and the Effects of it, upon
ſo great a People; whoſe
uniform, concurrence in the
Experience and Practice
thereof, through all Times
and Sufferings, ſince a PeoReader. Thirdly, I have
written briefly, that ſo it
might be every ones Mony
and Reading: And, much
in a little is beſt, when
we ſee daily that the Richer
People grow, the leſs MoInquiſitive
as thou canſt; and that
for thine own Soul, as
well as the Credit of this
moſt miſunderſtood and abuſed
People: And the
God and Father of Lights
and Spirits, ſo bleſs thine,
in the Peruſal of this
ſhort Treatiſe, that thou
mayſt receive real Benefit
by it, to his Glory and
thine own Comfort: Which
is the Deſire and End of
him that wrote it; who is,
§. 1. THat which the People
called Quakers
lay down, as a main
Fundamental in Religion
is this, That God, through
Chriſt, hath placed a Principle in every
of Religion.
This is their Ancient, First and StandTeſtimony: With this they began,
and this they bore, and do bare
to the World.
§. 2. By this Principle they unDivine,
and though in Man, yet not of Man,
but of God; that came from him,
and leads to him all thoſe that will be
lead by it.
§. 3. There are divers ways of
ſpeaking, they have been led to
uſe, by which they declare and
expreſs what this Principle is,
about which I think fit to Precauviz. They call
it the Light of Chriſt within Man,
Light within, which is their AnManifeſtation
or
Appearance of Chriſt
the
Witneſs of God,
the
Seed of God,
the
Seed of the
Kingdom,
Wiſdom,
the
Word in the
Heart, the Grace
that appears to all men,
the
Spirit given to every
Man to profit with,
the
Truth in the inward
Parts. The
ſpiritual
Leaven that Leavens the whole
Lump of Man: Which are many of
them Figurative Expreſſions, but all
of them ſuch as the Holy Ghoſt hath
uſed, and which will be uſed in this
Treatiſe, as they are moſt frequently
in the Writings and Miniſtry of this
People. But that this Variety and
Manner of Expreſſion, may not ocReader, I would have him know,
that they always mean by thoſe
Terms or Denominations, not an other,
but the ſame Principle, before
mentioned: Which, as I ſaid, though
it be in Man, is not of Man, but of
God, and therefore Divine: And
one in it ſelf, though diverſly ex
§. 4. It is to This Principle of Light,
Life and Grace, that this People refer
all: For they ſay it is the great Agent
in Religion; That, without
which, there is no Conviction, ſo no
Converſion,
Regeneration;
and conſeſight of Sin, nor ſorrow
for it, and therefore no forſaking
or overcoming of it, or Remiſſion
or Juſtification from it. A neceſſaIrreligion among
Chriſtians, ſo much Superſtition, inHeart-Reformation, is becauſe
People, in Religion, Over-look
this Principle, and leave it behind
them.
They will be Religious without it,
and Chriſtians without it; though
this be the only means of making
them ſo indeed: So natural it is to
Man, in his degenerate Eſtate, to
prefer Sacrifice before Obedience,
and to make Prayers go for PraHoly, Humble,
Patient, Meek, Merciful, Juſt, Kind
and Charitable; which, they ſay, no
Man can make himſelf; but that this
Principle will make all them ſo, that
will embrace the Convictions, and
Teachings of it; being the Root of all
true Religion in Man, and the Good-Seed,
from whence all Good Fruits
proceed. To ſumm up, what they
ſay upon the Nature and Virtue of
it, as Contents of that which folDivine. Secondly, Vniverſal.
Thirdly, Efficacious: In that
it gives Man.
First, The Knowledge of God and
of himſelf, and therein a ſight of his
Duty, and Diſobedience to it.
Secondly, It begets a true Sence and
in thoſe that ſeriouſly
regard the Convictions of it.
Thirdly, It enables them to forſake
Sin and Sanctifies from it.
Fourthly, It applies Gods Mercies in Chriſt for the forgiveneſs of Sins that are paſt, unto Juſtification, upon ſuch Sincere Repentance and Obedience.
Fifthly, It gives the Faithful Perſeverance
unto a Perfect Man, and the
Aſſurance of Bleſſedneſs World without
End. To the Truth of all which,
they call in a Threefold Evidence:
Firſt, The Scriptures, which give
an ample Witneſs, eſpecially thoſe
of the New and better Teſtament.
Secondly, The Reaſonableneſs of it
in it ſelf. And Laſtly, A General
Experience, in great Meaſure: But
particularly their Own, made crediHiſtory,
Treatiſe.
§. 1. I Shall begin with the EviDivine Principle,
and that under the Name of
Light, the firſt and moſt common
Word, uſed by them, to expreſs
and denominate this Principle by;
as well as moſt apt and proper in
this dark State of the World.
John 1. 1. In the beginning was the
Word, and the Word was with God,
and the Word was God.
Ver. 3. All things were made by
him;
Ver. 4. In him was Life, and that
Life was the Light of Men.
Ver. 9. That was the true Light,
which Lighteth every Man that
cometh into the World.
§. 2. I have begun with him,
that begun his Hiſtory with the beJohn the Divine.
He tells us, firſt, what he was in
viz. The Word.
In the beginning was the Word.
And though that ſhews what the
Word muſt be, yet he adds and exWord was with God,
and was God; leſt any ſhould doubt
of the Divinity of the Word, or
have lower Thoughts of him than he
deſerved. The Word, then, is Divine;
and an apt Term it is that the
Evangeliſt ſtiles him by, ſince it is
ſo great an Expreſſion of the Wiſ
§. 3. All things were made by him.
If ſo, he wants no Power. And if
we were made by him, we muſt be
new made by him too, or we can
never enjoy God. His Power ſhews
his Dignity, and that nothing can be
too hard for ſuch a ſufficiency as made
all things, and without which noHusband,
ſo his Creator muſt be his Redeemer
alſo.
§. 4. In him was Life, and the Life
was the Light of Men. This is ou
The Evangeliſt firſt begins
with the Nature and Being of the
Word: From thence he deſcends to
the Works of the Word: And laſtly,
then he tells us what the Word is
with reſpect to Man, above the reſt
of the Creation, viz. The Word was
Life, and the Life was the Light of
Men. The Relation muſt be very
near and intimate, when the very
Life of the Word (that was with
God, and was God) is the Light of
Men: As if Man were next to the
Word, and above all the reſt of his
Works; for it is not ſaid ſo of any
other Creature.
Man cannot want Light then; no
not a Divine Light: For if this be
not Divine, that is the Life of the
Divine Word, there can be no ſuch
thing at all as Divine or Supernatural
Light and Life. And the Text does
not only prove the Divinity of the
Light, but the Vniverſality of it alMan mentioned in
it, is Mankind: Which is yet more
diſtinctly expreſs'd in the 9th verſe,
That was the True Light, which lighteth
every Man that cometh into the
World. Implying, that he that
lighteth not Mankind is not that
True Light; and therefore John was
not that Light, but bore witneſs of
him that was, who lighted every
Man; to wit, the Word that took
Fleſh: So that both the Divine
Nature, and Vniverſality of the Light
of Chriſt within, are confirmed to
§. 1. BUt though there be no
Paſſage or Propoſition
Light within.
Some will have it to be but a
Natural Light, or a Part of Man's
Nature, though it be the very Life
of the Word by which the World
was made; and wrapt within thoſe
Verſes which only concern his Eternal
Power and Godhead. But, becauſe
I would be underſtood, and treat of
things with all plainneſs, I will o
§. 2. If by Natural be meant a
Created thing, as Man is, or any
thing that is requiſite to the ComLife of the World, which
was with God and was God. But if
by Natural is only intended, that
the Light comes along with us inLight of our Naſame thing. For it is Natural
to Man to have a Supernatural
Light, and for the Creature, to be
lighted by an uncreated Light, as is
the Life of the Creating Word. And
did People but conſider the ConſtituSun in the Firmament is the
Light of the Body, and gives us diſLife of the Word is the glorious
Light and Sun of the Soul: Our Intellectual
Luminary, that informs our
Mind and give us true Judgment and
Diſtinction about thoſe things that
more immediately concern our Bet
§. 3. But others will have this
Text read thus, Not that the Word
enlightens all Mankind, but that all
who are Enlightned, are Enlightned by
him, thereby not only narrowing
and abuſing the Text, but rendring
God Partial, and ſo ſevere to his
Creatures, as to leave the greateſt
part of the World in Darkneſs, withall have
Light
that
Chriſt is
the Light of the World,
and that
he dyed for all;
yea, the
Vngodly, and
that God deſires not the
Death of any, but rather that all ſhould
repent and come to the Knowledge of
Truth and be ſaved;
and
that the Grace of
God has appeared to all
Men, &c.
§. 4. There is a Third Sort that
will needs have it underſtood, not
of any Illumination by a Divine
Light or Spirit in Man, but by the
Doctrine Chriſt Preached and the
Life and Example he Lived, and led
in the World; and which yet neither
reach'd the thouſandth Part of ManJohn intends in the beginimmediate Inſhinings
and Influences: 'Tis moſt true,
Light of
the World in that very Appearance,
and ſhined forth by his heavenly Doctrine,
many admirable Miracles, and
his Self-denying Life, and Death: But
ſtill that hinders not, but that he
was and is That Spiritual Light, which
ſhineth, more or leſs, in the Hearts,
of the Sons and Daughters of Men.
For as he was a Light in his Life
and Converſation, he was only a
Light in a more excellent Sence, then
he ſpoke of to his Diſciples, when
he ſaid, Ye are the Lights of the
World. But Chriſt the Word enRemote, but in this Sence
he is Preſent and Immediate, elſe we
ſhould render the Text, That was
the True Light which did lighten, inſtead
of which Lighteth every Man that cometh
into the World. And that the EvanHis being the Meſſiah, and
not John; for whom many People
had much Reverence; for, verſe 8.
he ſaith of John, He was not That
Light, but was ſent to bear Witneſs of
That Light: Now comes his Proof and
our Teſtimony, That was the True
Light, which lighteth Every Man that
cometh into the World; which was
not John, nor any elſe, but the
Word that was with God, and was
God. The Evangeliſt did not deThat was the True
Light, the Word in Fleſh the Meſſiah,
John, or any elſe, which
lighteth Every Man that cometh into
the World. So that Chriſt is manireceiving
and obeying it. There are many
other Scriptures, of both Teſtaments,
that refer to the Light within; ei
§. 1. THe Third thing, is the
Virtue and Efficacy of this
Light for the end for which God
hath given it, viz. To lead and guide
the Soul of Man to Bleſſedneſs. In orWord himſelf ſaith,
that cannot Err, as John relates it,
Chap. 3. 20, 21. For every one that doeth
Evil, hateth the Light, neither
cometh to the Light, leaſt his deeds
ſhould be Reproved. But he that doeth
Truth cometh to the Light, that his
deeds may be made Manifeſt, that they
are wrought in God. A moſt pregVirtue and Authority
of the Light. Firſt, It is that
which Men ought to examine themSecondly, It gives a true
Diſcerning betwixt Good and Bad,
what is of God, from what is not of
God. And Laſtly, It is a Judge, and
condemneth or acquitteth, reproveth
or comforteth the Soul of Man, as he
rejects or obeys it. That muſt needs
be Divine and Efficacious, which is
able to diſcover to Man, what is of
God, from what is not of God; and
which gives him a Diſtinct Knowit manifeſteth God,
and his Works alſo, which is yet ſomeobedient Man a diſcovery of what
is wrought or performed by God's
Power, and after his Will, from what
is the meer Workings of the Crea
§. 2. But that this Light doth
manifeſt God, is yet Evident from
Rom. 1. 19. Becauſe that which may be
known of (God) is manifeſt in Men,
for God hath ſhewed it unto them. An
univerſal Propoſition; and we have
the Apoſtles Word for it, who was
One of a Thouſand, and inſpired on
purpoſe to tell us the Truth: Let it
then have its due weight with us.
If that which may be known of God
is manifeſt in Men, the People calQuakers cannot, certainly, be out
of the Way in Preaching up the
Light within, without which, noEpheſians, Eph. 5. 13. Whatſoever
doth make manifest is Light. Well
then may they call this Light withManifeſtation or Appearance of
God, that ſheweth in and to Man all
that may be known of God. A paſMicah, Chap. 6. 8. God hath
ſhewed thee, O Man, what is good; and
what doth the Lord require of thee, but
to do juſtly, and to love Mercy, and to
walk humbly with thy God? God hath
ſhewed Thee, O Man! It is very EmLight in the Conſcience,
which the wicked Rebel againſt,
Job 24. 13. Who, for that
know not the ways, nor abide
in the Paths thereof: For its way are
ways of Pleaſantneſs, and all its Paths
are Peace, to them that obey it.
§. 3. But the Light giveth the
Light of Life, which is Eternal Life
to them that receive and obey it.
Thus ſays the bleſſed
Saviour of the World.I am the Light of the
VVorld, he that follweth me ſhall not
abide in Darkneſs, but ſhall have the
Light of Life. Now he is the Light
of the VVorld, becauſe he lighteth
every Man that cometh into the
VVorld; and they that obey that
Light obey him, and therefore have
the Light of Life. That is, the Light
becomes Eternal Life to the Soul:
That as it is the Life of the VVord,
which is the Light in Man, ſo it beHeavenly
Light.
§. 4. Furthermore, this Light
was the very Ground of the Apoſtolical
Meſſage, as the Beloved Diſciple
aſſures us. This then
is the Meſſage,
which
we have heard of him,
and declare unto you, that God is Light,
and in him is no Darkneſs at all: If we
ſay we have Fellowſhip with him, and
walk in Darkneſs, we Lye and do not
the Truth: But if we walk in the Light,
as he is in the Light, we have Fellowſhip
one with another, and the Blood of Jeſus
Chriſt cleanſeth us from all Sin.
VVhich is ſo comprehenſive of the
Virtue and Excellency of the Light,
in reference to Man, that there is
little need that more ſhould be ſaid
upon it; for as much as, Firſt, It reSecondly, It diſcovers DarkThirdly,
That Man ought to walk in the
Light. Fourthly, That it is the
VVay to obtain forgiveneſs of Sin,
and Sanctification from it. Fifthly,
That it is the Means to have Peace
§. 5. Some perhaps may Object,
as indeed it hath been, more than
once, objected upon us, That this is
another Light, not that Light wherewith
every Man is enlightned. But the
ſame Apoſtle, in his Evangelical Hiin the VVord was
Life, and the Life was the Light of
Men, and that that very Light, that
was the Life of the VVord, was the
True Light which lighteth every Man
that cometh into the VVorld, John
1. 4, 9. VVhere is there as plain a
Text to be found againſt the ſufficiBeloved Diſciple inTwo Lights, in his Evangelical
Hiſtory, and his Epiſtles, to be ſure
he would have noted to us his Diſtin
§. 6. But if any ſhall yet Object,
That this is to be understood of a Spiritual
Light, and that ours is but a Natural
one. I ſhall deſire them to do two
things. 1ſt To prove that a Natural
Light, as they phraſe it, doth marightly Reprove or DiſDivine,
and ſome, Miſtakenly, call Natural
Light, can do both. 2dly If this
Light be Natural, Notwithſtanding
it doth manifeſt our Duty, and ReMedium, or Way, whereby
we may truly diſcern, and diſtinguiſh
Natural Light within,
from thoſe of the Divine Light withNatural
and a Spiritual Light within. They
may, with as much Reaſon, talk of
a Natural and Spiritual Darkneſs within.
'Tis true, there is a natural
proper darkneſs, to wit, the Night
of the outward World; and there
is a Spiritual darkneſs, viz. The
clouded and benighted Vnderſtandings
of Men, through diſobedience to the
Light and Spirit of God: But let
them Aſſign us a Third, if they can.
People Uſe, indeed, to ſay, improdark,
we may Call a Natural or Idiot ſo,
if we will: But where is there ano
Chriſt diſtinguiſhed not between
Darkneſs and Darkneſs, or Light
and Light, in any ſuch ſence; nor
did any of his Diſciples: Yet both
have frequently ſpoken of Darkneſs
and Light. VVhat difference, pray,
doth the Scripture put between SpiLuke 1. 7, 9.
Mat. 4. 16. John 1. 5. John 3. 19.
John 8. 12, 31, 46. 1 Theſſ. 5. 4.
1 John 1. 6. Acts. 26. 18. Rom. 13.
12. 2 Cor. 6. 14, 22. Eph. 5. 8. Col.
1. 13. Upon the ſtricteſt CompariLight within,
and Light within; or that there
are really Two Lights from God, in
Man, that regard Religion. Peruſe
Mat. 4. 16. Luke 2. 32. Chap. 15. 8.
John 1. 4, 5, 7, 8, 9. Chap. 3. 19, 20,
21. Chap. 8. 12. Acts 26. 18. Rom.
13. 12. 2 Cor. 4. 6. Chap. 6. 14. Eph.
5. 8, 13. Col. 1. 12. 1 Theſſ. 5. 5.
1 Tim. 6. 16. 1 Pet. 2. 9. 1 John 1.
5, 7. Chap. 2. 8. Rev. 21. 23, 24.
Chap. 22. 5. And we believe the
greateſt Oppoſer, to our Aſſertion,
will not be able to ſever Light from
Light, or find out two Lights within,
in the Paſſages here mentioned, or any
other, to direct Man in his Duty to
God and his Neighbour: And if he
cannot, pray let him forbear his
mean Thoughts and VVords of the
Light of Chriſt within Man, as Man's
Guide in Duty to God and Man. For
as he muſt yield to us, that the Light
Manifeſteth Evil, and Reproveth for
it, ſo doth Chriſt himſelf teach us
of the Light, John 3. 20. For every
one that doth Evil hateth the Light,
neither cometh unto the Light, leſt his
Deeds ſhould be reproved. And the
Apoſtle Paul plainly ſaith, Eph. 5.
13. But all things that are reproved
are made manifeſt by the Light; thereManifeſting,
Reproving, and Teaching
Light within. And this the Apoſtle
John in his firſt Epiſtle makes plain,
beyond all Exception, to all ConſiFirſt, In that he calls
God, Light, Chap. 1. 5. Secondly,
In that he puts no Medium, or Third
thing between that Light, and Darkneſs,
Verſe 6. If we ſay, we have Fellowſhip
with him, and walk in Darkneſs,
we Lye, &c. Intimating, that
Men muſt walk either in Light or
Darkneſs, and not in a Third, or ocannot be Darkneſs. This
all Men muſt confeſs.
§. 7. And, as if the Apoſtle John
would have anticipated their Objeviz. 'Tis true, your Light within
reproves for Evil, but it is not therefore
the Divine Light, which leads into
higher things, and which comes by
the Goſpel; he thus expreſſeth himJohn Ch. 2. 8, 9. The Darkneſs is
and the true Light now ſhineth. He
that ſaith he is in the Light, and hateth
his Brother, is in Darkneſs even until
now; which is not another Light then
that mentioned before, Chap. 1. For
as Light is put there, in Oppoſition to
Darkneſs, ſo Light here, is put in
Oppoſition to Darkneſs. And as the
Darkneſs is the ſame, ſo muſt the
Light be the ſame. Wherefore we
may plainly ſee, that it is not another
Light, then that which reproves a
Man for hating his Brother, which
brings a Man into Fellowſhip with God,
and to the Blood of cleanſing, as the
next Verſe ſpeaks: Therefore that
Light which reproveth a Man for hais of a Divine and
Efficacious Nature. In ſhort, That
Light which is oppoſite to, and reSpiritual Light;
but ſuch a Light is that which we
Confeſs, Teſtifie to, and Maintain:
Therefore it is a Spiritual Light. It
is alſo worth our Notice, that the AChap. 2. 8. The True
Light ſhineth, that he doth in his EChap. 1. 9. That
was the True Light; intimating the
ſame Divine Word, or True Light
now ſhineth; and that it is the ſame
True Light in his account, that reproveth
ſuch as hate their Brethren: ConTrue Light. And
ſtrange it is, that Chriſt and his Diſſtoops to the loweſt ſtep of Imgroſſeſt Evil, to be no other than the
ſame Divine Light, in a farther degree
of Manifeſtation, which brings ſuch
as follow it to the Light of Life, to
the Blood of Cleanſing, and to have
fellowſhip with God and one with another.
Nay, not only ſo, but the AChild of
God, to depend upon his Anſwering
of this Light in a palpable and common
viz. not hating of his Brother:
And that yet any ſhould ſhut their
Eyes ſo faſt againſt beholding the
Virtue of it, as to conclude it a Natural
and Inſufficient Light, is both
Vnſcriptural and Vnreaſonable. Shall
we ſlight it becauſe we come ſo eaLight and Air,
and Water? And ſhould we therefore
contemn them, or prize them? Prize
them certainly, as what we cannot
live, nor live comfortably, without.
The more general the Mercy is, the
greater, and therefore the greater
Obligation upon Man to live humbly
and thankfully for it. And to thoſe
alone that do ſo, are its Divine Se
Obj. BUt ſome may ſay, we could
willingly allow to the Spirit
and Grace of God, which ſeemed to be
the peculiar Bleſſing of the New and SeLight within; but except
it appeared to us that this Light were the
ſame in Nature with the Spirit and
Grace of God, we cannot eaſily bring
our ſelves to believe what you ſay in fa
Anſw. This Objection, at firſt look,
ſeems to carry weight with it: But,
upon a juſt and ſerious Review, it will
appear to have more Words than
Matter, Show than Subſtance: Yet
Property's aſcribed to the
Light within, are the ſame with thoſe
that are given to the Holy Spirit and
Grace of God; and that thoſe ſeveral
Terms or Epithytes, are only to exſame Principle,
then it will not, it cannot be
denied, but this Light within, is Divine
and Efficacious, as we have AſProperties of the Light be comSpirit and
Grace of God. I ſay, they are the
ſame, in that, Firſt, The Light proone Word,
and one Life of that one
Word,
with
God and was God.
Vniverſal, it lighteth every Man.
Thirdly, It giveth the Knowledge of
God and Fellowſhip with him, Rom. 1.
19. John 3. 21. 1 John 1. 5, 6.
Fourthly, It manifeſteth and reproveth
Evil, John 3. 20. Eph. 5. 13. FifthIt is made the Rule and Guide of
Chriſtian Walking, Pſalm 43. 3. John
8. 12. Eph. 5. 13, 15. Sixthly, It is
the Path for Gods People to go in,
Pſalm 119. 105. Prov. 4. 18. Iſa. 2.
5. 1 John 1. 7. Rev. 24. 23. and the
Nations of them that are ſaved ſhall
walk in the Light of the (Lamb.)
Laſtly, It is the Armour of the ChilSatan, Pſalm 27.
1. The Lord is my Light, whom ſhall I
fear, Rom. 13. 12. Let us put on the
Armour of Light.
§. 2. Now let all this be compar'd
with the Properties of the Holy Spirit,
and their Agreement will be veIt proceedeth from
God, becauſe it is the Spirit of God,
Rom. 6. 11. Secondly, It is Vniverſal.
ſtrove with the Old World,
Gen. 6. 3. Then to be ſure with the
new One: Every one hath a meaſure
of it given to profit withal, 1 Cor. 12.
7. Thirdly, It revealeth God, Job
32. 8. 1 Cor. 2. 10, 11. Fourthly,
It reproveth Sin, John 16. 8. FifthIt is a Rule and Guide for the Childten
of God to walk by, Rom. 8. 14.
Sixthly, It is alſo the Path they are
to walk in, Rom. 8. 1. Gal. 5. 15.
Walk in the Spirit. Laſtly, This is
not all, it is likewiſe the Spiritual
Weapon of a true Chriſtian, Eph. 6.
17. Take the Sword of the Spirit, which
is the Word of God. After this, I
hope none will deny that this Light
and this Spirit muſt be of one and the
ſame Nature, that work one and the
ſame Effect, and tend evidently to
one and the ſame Holy End.
§. 3. And what is ſaid of the Light
and Spirit, may alſo, very well be
ſaid of the Light and Grace of God;
Grace floweth
from Chriſt the Word
that took Fleſh as well
as the Light;
Light
of Men, ſo he was full of Grace and
Truth, and of his fulneſs have all we received,
and Grace for Grace. SecondVniverſal; both from this
Text, and what the
Apoſtle to Titus teachFor the Grace of
God that bringeth Salvation, hath appeared
to all Men. Thirdly, It manifeſteth
Evil, for if it teaches to deny
Ungodlineſs and worldly Luſts, it
muſt needs detect them, and ſo ſays
the Text. Fourthly, It revealeth
Godlineſs, and conſequently it muſt manifeſt
God. Fifthly, It is an Inſtructor
and Guide; for, ſays the Apoſtle,
It teaches to deny Vngodlineſs and worldly
Luſts, and to live Soberly, Righteouſly
and Godly in this preſent World, and
herein is a Rule of Life, Tit. 2. 11, 12.
It is to all that receive it, all
that they can need or deſire, 2 Cor. 12.
9. My Grace is ſufficient for thee. An
high Teſtimony, from Heaven, to the
Power of this Teaching and Saving
Grace, under the ſtrongeſt Tempta
§. 4. Obj. But there is little men
Anſ. By no means another Thing,
but another Name, from another Manifeſtation
or Operation, of the ſame
Principle. It is called Light from
the Diſtinction and Diſcerning it gives.
Let there be Light, and there was Light,
ſaid God in the beginning of the Old
World; ſo there is firſt Light in the
Spirit, begiveth Life, Senſe, Motion,
and Vigour: And it is as often mentiOld as
New Teſtament; which every Reader
may ſee, if he will but pleaſe to
look into his Scripture-Concordance.
Thus Gods Spirit ſtrove, with the
Old World, Gen. 6. 3. and with Iſrael,
in the VVilderneſs, Neh. 9. 30.
and David ask'd, in the Agony of his
Soul, Whither ſhall I go from thy Spirit?
Pſalm 139. 7. and the Prophets
often felt it. It is ſtiled Grace, not
from its being another Principle, but
becauſe it was a fuller Diſpenſation of
the Virtue and Power of the Same
Divine Principle: And that being
purely God's Favour and Mercy, and
not Mans Merit, is aptly and deſerGrace, Favour or
Goodwill of God to undeſerving Man.
The Wind does not always blow freſh,
nor Heaven ſend down its Rain freely,
Sun ſhine forth clearly;
ſhall we therefore ſay, it is not of the
ſame kind of Wind, Rain or Light,
when it Blows, Rains or Shines but
a little, as when it Blows, Rains or
Shines much? It is certainly the ſame
in Nature and Kind; and ſo is this
bleſſed Principle, under all its ſeve
§. 5. But this is moſt freely, humbly
and thankfully acknowledged by
us, that the Diſpenſation of the Goſpel,
was the cleareſt, fulleſt, and noblest
of all other; both with regard to
the coming of Chriſt in the Fleſh, and
being our one Holy Offering to God
for Sin, through the Eternal Spirit;
and the breaking forth of his Light,
the Effuſion of his Spirit, and ApMan,
in a more excellent manner, after his
greater Meaſure; and that is the Pridimly, ſhines ſince with great
Glory. Then it appeardarkly,
open Face. Types, FiVailed, and made
its appearances look low and faint;
but in the Goſpel Time,
the Vail is Rent,
Hidden Glory manifest.
It was under the Law but as a
Dew, or ſmall Rain, but under the
Goſpel, it may be ſaid to be poured
out upon Men. According to that
Gracious and Notable Promiſe of
God, by the Prophet
Joel,
In the latter Days,
I will pour out of my Spirit
upon all Fleſh. Thus we ſay, when
Augments his Light,
Grace and Spirit to theſe latter Days.
They ſhall not have it ſparingly, and
by ſmall Drops, but fully and freely, and
overflowingly too. And thus Peter,
that deep and excellent Apoſtle, apJoel, on the Day
of Pentecoſt, as the beginning of the
accompliſhment of it. This is Grace,
and Favour, and Goodneſs indeed.
And therefore well may this Brighter
Illumination, and Greater Effuſion of
the Spirit, be called Grace; for as
the coming of the Son excelled that
of the Servant, ſo did the ManifeſtaSence
of the Light, Spirit, and Grace of
God: And by what is ſaid, it is evione and the ſame Principle,
and that he that has Light, need
want the Spirit or Grace of God,
if he will but receive it, in the Love
of it: For the very Principle that is
Light to ſhow him, is alſo Spirit, to
quicken him, and Grace, to Teach,
Help, and Comfort him. It is ſufficient
in all Circumſtances of Life to
them that diligently Mind and obey
it.
§. 1. Obj. BVt ſome may yet ſay,
if it be as you declare,
how comes it, that all who are enlight
Anſw. Becauſe People don't reReaſon, but all Men are not Reaſonable.
Is it the fault of the Grain, in
the Garnary that it yields no increaſe,
or of the Talent in the Napkin, that
it is not improved? It is plain a Talent
was given; and as plain that it
was improveable; both becauſe the like
Talents were actually improved by
others, and that the Juſt Judge exTalent with Advantage,
which elſe, to be ſure, he would neTalent was not improved, we
ſhall be ready to tell them, why the
blame the Sun, nor Sinners
tax the Grace of Inſufficiency. 'Tis
Sin that darkens the Eye, and hardens
the Heart, and that hinders good
things from the Sons of Men. If we
do his Will, we ſhall know of his Divine
Doctrine, ſo Chriſt tells us. Men, not
living to what they know, cannot
blame God, that they know no more.
The unfruitfulneſs is in us, not in the
Talent. 'Twere well indeed, that
this were laid to Heart. But, alas!
Men are too apt to follow their ſenſuReaſonable
part of a Man, is his ſpiritual
part, and that guided by the Divine
Word, which Tertullian inReaſon in the moſt excellent
Sence, makes Man truly Reaſonable,
and then it is that Man comes to offer
up himſelf to God a reaſonable SacriMan indeed; a compleat
Man: Such a Man as God made, when
he made Man in his own Image, and
gave him Paradice for his Habitati
§. 2. Obj. But ſome yet Object,
If Mankind had always this Principle,
how comes it that Goſpel Truths were not
ſo fully known before the coming of Chriſt
to thoſe that were obedient to it.
Anſw. Becauſe a Child is not a
grown Man, nor the Beginning the
End; and yet He that is the Beginning,
is alſo the End: The Principle
is the ſame, though not the ManifeMan to his Perfectiwell done good and faithful
Servant. And yet many of God's
People in thoſe Days had a Proſpect
of the Glory of the latter Times, the
Improvement of Religion, the Happineſs
of the Church of God.
Propheſie of Jacob and
Moſes,
Reſtoration of Iſrael,
Chriſt. So
David in many of his excellent Pſalms,
expreſſing moſt ſenſible and extraorPropheſies.
Particularly his 2, 15, 18,
22, 23, 25, 27, 32, 36, 37, 42, 43, 45,
51, 84, &c. The Prophets are full of
it, and for that Reaſon have their
Name; particularly Iſaiah, Chap. 2.
9, 11, 25, 28, 32, 35, 42, 49, 50, 51,
52, 53, 54, 59, 60, 61, 63, 65, 66. Jeremiah,
alſo Chap. 23, 30, 31, 33.
Ezekiel, Chap. 20, 34, 36, 37. Daniel
Chap. 8, 9, 10, 11, 12. Hoſea, Chap.
1, 3. Joel, Chap. 2, 3. Amos, Chap.
9. Micah, Chap. 4, 5. Zachariah, Chap.
6, 8, 9, 11, 13, 14. Malachy, Chap.
3, 4. This was not another Princi
It was the ſame Spirit that came
Moſes, which came upon John
the Baptiſt, and it was alſo the ſame
Spirit that came, upon Gideon, and
Sampſon, that fell upon Peter and Paul;
but it was not the ſame Diſpenſation
of that Spirit. It hath been the Way
of God, to viſit and appear to Men
according to their States and CondiDavid break forth in his ExWhither ſhall
I go from thy Spirit, or whither ſhall I
flee from thy Preſence? Pſalm 139. 7,
8, 9, 10. Implying it was every where,
though not every where, nor at evealike. If I go to Heaven,
to Hell, or beyond the Seas, even there
ſhall thy Hand lead me, and thy Right
Hand ſhall hold me. That is, there
will this Divine Word, this Light of
Men, this Spirit of God, find me,
lead me, help me and comfort me.
For it is with me where ever I am,
and where ever I go, in one reſpect
or other; Prov. 6. 22. When thou
goeſt, it ſhall lead thee; when thou ſleepest,
it ſhall keep thee; and when thou
awakest, it ſhall talk with thee: And I
can no more get rid of it, if I would
then of my ſelf or my own Nature;
ſo preſent it is with me, and ſo cloſe
it ſticks unto me. Iſa. 43. 2. When
thou paſſeſt through the Waters, I will
be with thee; and through the Rivers,
they ſhall not overflow thee; when thou
walkeſt through the Fire, thou ſhalt not
be burnt, neither ſhall the Flame kindle
upon thee. David knew it, and
therefore had a great value for it.
In thy Light ſhall we ſee Light, or we
ſhall be enlightned by thy Light.
Thou wilt Light my Candle,
the Lord my God,
will lighten my Darkneſs.
The Lord is my
Light,
whom ſhall I fear.
It was his Armour againſt all Danundaunted, becauſe he
was ſafe in the way of it. Of the ſame
bleſſed Word he ſays elſewhere, It is
a Lamp unto my Feet, and a Lanthorn
to my Paths. In ſhort, a Light to
him in his way to Bleſſedneſs.
§. 3. Obj. But if the Jews had this
Light it does not follow that the Gentiles
had it alſo; but by your Doctrine all
have it.
Anſw. Yes, and it is the Glory of
this Doctrine which we profeſs, that
Gods Love is therein held forth to
All. And beſides the Texts cited in
general, and that are as Full and PoRomans,
That the Gentiles having
not the Law did by
Nature the things contained
in the Law,
and were a Law unto
themſelves. That is, they had not
an outward Law, circumſtanced as
the Jews had; but they had the Works
of the Law written in their Hearts
and therefore might well be a Law
to themſelves, that had the Law in
themſelves. And ſo had the Jews
too, but then they had greater outGentiles or
Vncircumciſion is ſaid to be by Nature,
or Naturally, becauſe it was
without thoſe Additional, External,
and extraordinary Miniſtries and
Helps which the Jews had to provoke
them to their Duty. Which is ſo
far from leſſening the obedient Gentiles,
that it exalts them in the ApoJews,
yet the Work of the Law written in
their Hearts was made ſo much the
more evident by the good Life they
lived in the World. He adds, their
Conſciences bearing Witneſs (or as it
may be rendred, witneſſing with
them) and their Thoughts, mean while,
accuſing or elſe excuſing one another, in
the Day when God ſhall judge the ſecrets
of all Hearts by Jeſus Chriſt, according
to my Goſpel. Which preſents us
with four things to our Point, and
worth our ſerious Reflection. Firſt,
That the Gentiles had the Law writin their Hearts. Secondly, That
their Conſcience was an allowed WitThirdly,
That the Judgment made thereconfirmed by the Apoſtles
Goſpel at the great Day, and thereFourthly,
That this could not be, if the
Light of this Conſcience were not a
Divine and Sufficient Light: For Conſcience,
truly ſpeaking, is no other
then the Sence a Man hath, or Judgement
he maketh of his Duty to God, according
to the Vnderſtanding God gives
him of his Will. And that no ill,
but a true and ſcriptural Uſe may be
Conſcience, I liDuty, and that, to a Virtuverſe 7, 8, and
9. It was to that therefore the Apomanifeſt, for they dared
to ſtand the Judgment of Conſcience
in reference to the Doctrine they
preach'd and preſt upon Men. The
Beloved Diſciple alſo makes it a Judge
of Man's preſent and future State, unHeart, For if our Heart
condemn us, God is
greater then our Heart,
and knoweth all things. Beloved, if our
Heart condemn us not, then have we
Confidence towards God. Plain and
ſtrong Words: And what were they
about, but whether we Love, God,
in Deed and in Truth: And how muſt
that appear? VVhy in keeping his
Commandments, which is living up to
what we know. And if any deſire
to ſatisfie themſelves farther of the
Divinity of the Gentiles, let them read
Plato, Seneca, Plutarch, Epictetus,
Marcus Aurelius Antoninus, and the
like Gentile VVriters. They will alChristian Quaker, and compared
with the Teſtimonies of Scripture,
not for their Authority, but agreeaLove and Devotion to Virtue:
A fruit that grows upon no Tree, but
that of Life in no Age or Nation.
Some of the moſt Eminent VVriters
of the firſt Ages, ſuch as Juſtin Martyr,
Origen, Clemens Alexandrinus,
&c. bore them great Reſpect, and
thought it no leſſening to the RepuGentile Authors,
as well as that they uſed and urged
them, to engage their Followers to
the Faith, as Paul did the Athenians
with their own Poets.
§. 1. Obj. BUt it may be ſaid,
If it were one PrinciPatriarchal, Moſaical and Chriſtian,
have their great differences; to
ſay nothing of what has befallen the Chri
Anſw. I know not properly
they may be called divers Religions,
that aſſert the true God for the Object
of Worſhip; the Lord Jeſus
Chriſt, for the only Saviour; and the
Light, or Spirit of Christ, for the great
Agent and Means of Man's Converſion
and Eternal Felicity, any more than
three Men, inſtead of three growths or
periods of Time, of one and the ſame
Man. But paſſing that, the many
Modes or Ways of Gods appearing
to Men, ariſe, as hath been ſaid,
from the divers States of Men, in all
which, it ſeems to have been his
main deſign to prevent Idolatry and
Vice, by directing their Minds to the
true Object of Worſhip, and preſſing
Virtue and Holineſs. So that though
mediately he ſpoke to the Patriarchs,
moſtly by Angels in the faſhion of
Men, and by them to their Families,
over and above the Illumination in
themſelves; ſo the Prophets, for the
moſt Part, by the Revelation of the
Holy Ghoſt in them, and by them to
the Jews: And ſince the Goſpel Diſby his coming in the Fleſh, and
Internally, by his ſpiritual Appearance
in the Soul, as he is the great Light of
the World: Yet all its flowings mediimmediately
in Man's own Particular.
§. 2. This is of great weight, for
our Information and Incouragement,
that God's Work, in reference to
Man, is all of a Piece, and, in it ſelf,
lies in a narrow Compaſs, and that
his Eye has ever been upon the ſame
thing in all his Diſpenſations, viz. to
make Men truly Good, by planting his
Holy Awe and Fear in their Hearts:
Though he has condeſcended, for
the hardneſs and darkneſs of Men's
Hearts, to approach and ſpell out his
Holy Mind to them, by low and carTruth to put on divers ſorts
of Garments, the better to reach to
the low State of Men, to engage them
from falſe Gods and ill Lives; ſeeing
them ſunk ſo much below their nobler
Part, and what he made them, that,
like brute Beaſts, they knew not their
own Strength and Excellency.
§. 3. And if we do but well conſiIdolatry,
Earlier and
Darker Times of the
World,Sences of Men; beOutward or Viſible, or more
in their own Power to perform then
one more ſpiritual in its Object. For
as their gods were the WorkmanMens Hands, they could not
prefer them, that being the ArguIdolatry, and the Advantages it
had upon the true Religion with
them, plainly came from this, that
it was more outward and ſenſual:
They could ſee the Object of their
faſhionable too,
as well as better accommodated to
their Dark and too Brutal State. And
therefore it was that God, by many
Afflictions, and greater DeliveranIdolatry,
and plant the Knowledge, and
fear of him in their Minds, for an ExDeuteronomy, which is a ſummary
of the other four Books of Moſes,
will find the frequent and earneſt
Care and concern of that good Man
for Iſrael, about this very Point; and
how often that People ſlipt and laps'd,
notwithſtanding God's Love, Care
and Patience over them, into the Idolatrous
Cuſtoms of the Nations about
them. Divers other Scriptures inIſaiah 44. and 45. Pſalms
37. and 115. and Jer. 10. where
the Holy Ghoſt Confutes and ReIdols with a ſort of Holy Diſdain.
§. 4. Now that which is fartheſt
from Idolatry, and the beſt Antidote
againſt it, is the Principle we have
laid down, and the more Peoples
Minds are turned and brought to it,
and that they reſolve their Faith,
VVorſhip and Obedience into the
Holy Illuminations and Power of it,
the nearer they grow to the end of
their Creation, and conſequently to
their Creator. They are more ſpiIs a Spirit and will be
Worſhipped in Spirit and in Truth, and
that they are ſuch ſort of Worſhippers
which God ſeeketh to worſhip him, in
this Goſpel Day. The hour cometh,
ſaith he, and now is. That is, ſome
now do ſo, but more ſhall. A plain
Promiſe
and Propheſie of the encreaſe of ſuch
VVorſhippers in future. VVhich
ſhows a Change intended from a CeSpiritual One.
Thus the Text; But the time cometh,
and now is, when the true Worſhippers
ſhall Worſhip the Father in the Spirit
and in the Truth. VVhich is as much
as to ſay, when the VVorſhip of God
ſhall be more Inward than Outward,
and ſo more ſuitable to the Nature of
God, and the nobler Part of Man, his
Inſide, or his inward and better Man:
For ſo thoſe bleſſed VVords import,
in Spirit and in Truth. In the Spirit,
that is, through the Power of the SpiIn the Truth, that is, in Realities,
not in Shadows, Ceremonies,
or Formalities, but in Sincerity with
and in Life, being divinely prepared
and animated; which brings Man
not only to offer up Right VVorſhip,
but alſo into Intimate Communion and
Fellowſhip with God, who is a Spirit.
§. 5. And if it be duly weighed
it will appear, that God, in all his
Manifeſtations of himſelf, hath ſtill
come nearer and nearer to the Inſides
of Men, that he might reach to
their Underſtandings, and open their
Hearts, and give them a plainer and
nearer Acquaintance with himſelf in
Spirit: And then it is that Man muſt
ſeek and find the Knowledge of God
for his Eternal Happineſs. Indeed,
all things that are made ſhow forth
the Power and Wiſdom of God, and
his Goodneſs too to Mankind; and
therefore many Men urge the Creation
to ſilence Atheiſtical Objections:
But though all thoſe things ſhow a
God, yet Man does it, above all the
Reſt. He is the precious Stone of
the Ring, and the moſt glorious Jewel
of the Globe; to whoſe reaſonable
Uſe, Service, and Satisfaction, the
whole ſeems to be made and dediBut God's Delight (by whom
Man was made, we are told by the
Holy Ghoſt) is in the habitable Parts
of the Earth, with the Sons of Men,
Prov. 8. 31. And with thoſe that
are contrite in Spirit, Iſa. 66. 1. And
why is Man his Delight, but beintimate
Relation of Man to God: Somenearer than ordinary; for of
all other Beings Man only had the
Honour of being his Image; and by
his Reſemblance to God, as I may
ſay, came his Kindred with God and
Knowledge of him. So that the nearImage; and as he finds that, he
comes to find and know God. Now
Man may be ſaid to be God's IFirſt,
As he is of an Immortal Nature;
and next, as that Nature is Endued
with thoſe Excellencies in ſmall, and
proportionable to a Creatures CapaInfinitely
and Incomparably in his Creator.
Wiſdom, Juſtice, Mercy,
Holineſs, Patience, and the like.
As Man becomes Holy, Juſt, Mer&c. By the Copy He
will know the Original, and by the
Workmanſhip in himſelf, he will be
acquainted with the Holy Workman.
Reader is
the Regeneration and
New Creature we preſs, and according
to this Rule, we ſay, Men ought to
be Religious, and Walk in this World.
Man, as I ſaid juſt now, is a ComTemple
of the Word, and the Word,
the Great Temple and Manifeſtation of
God. By the Body the Soul looks into
and beholds this World, and by the
Word it beholds God the World
that is without End. Much might
be ſaid of this Order of things,
and their reſpective Excellencies,
but I muſt be Brief.
Obj. 1. THough there be many
good things ſaid, how
Chriſt appears and works in a Soul, to
Awaken, Convince and Convert it; yet
you ſeem not particular enough about the
Death and Sufferings of Chriſt: And it
is generally Rumour'd and Charged upon
you by your Adverſaries, that you have
little reverence to the Doctrine of Chriſt's
Satisfaction to God for our Sins, and
that you do not Believe, That the Active
and Paſſive Obedience of Chriſt, when he
was in the World, is the alone ground of
a Sinners Juſtification before God.
Anſw. §. 1. The Doctrine of Satisfaction
and Juſtification, truly underPartial Writers, or Nice Criticks,
it is ever beſt to keep cloſe to the
Text, and maintain Charity in the
reſt. I ſhall firſt ſpeak Negatively,
what we do not own, which perhaps
hath given occaſion to thoſe who have
been more Haſty than Wiſe, to judge
us defective in our Belief of the Effi
§. 2. Firſt, We cannot Believe
that Chriſt is the Cauſe, but the Efof God's Love, according to the
Teſtimony of the Beloved Diſciple
John, Chap. 3. God hath ſo lo
Secondly, We cannot ſay, God
could not have taken another way to
have ſaved Sinners, than by the Death
and Sufferings of his Son, to ſatisfie
his Juſtice, or that Chriſt's Death
and Sufferings were a ſtrict and rigid
Satisfaction for that Eternal Death
and Miſery due to Man for Sin and
Tranſgreſſion: For ſuch a Notion
were to make God's Mercy little conLiberty or Neceſſity
of his Actings.
Thirdly, We cannot ſay Jeſus
Chriſt was the greateſt Sinner in the
World, (becauſe he bore our Sins
on his Croſs, or becauſe he was made
Sin for us, who knew no Sin) an
Expreſſion of great levity and unſoundneſs,
yet often ſaid by great Preach
ſo ſatiſSelf-condemned; or that
any Man can be in Chriſt, who is
not a New Creature, or that God
looks upon Men otherwiſe than they
are. We think it a ſtate of Preſumption,
and not of Salvation, to call Jeſus,
Lord! and not by the Work of
the Holy Ghoſt. Maſter! And he
not yet Maſter of our Affections: Saviour!
And they not ſaved by him
from their Sins: Redeemer! And yet
they not redeemed by him from their
Paſſion, Pride, Covetouſneſs, Wantonneſs,
Vanity, Honours, vain Friendſhips,
and Glory of this World: Which
were to deceive themſelves; for God
Die for us, yet we
muſt, by the Aſſiſtance of his Grace,
work out our Salvation with fear and
trembling: As he Died for Sin, ſo we
muſt Die to Sin, or we cannot be ſaid
to be ſaved by the Death and Suffer
§. 3. We do Believe, That Jeſus
Chriſt was our Holy Sacrifice, and
Attonement, and Propitiation; that
he bore our Iniquities, and that by
his Stripes we were healed of the
Wounds Adam gave us in his Fall;
and that God is juſt in forgiving true
Penitents upon the Credit of that
Holy Offering, Chriſt made of himwho walk not after the Fleſh,
but after the Spirit. Rom. 8. 1. Mark that.
§. 4. In ſhort, Juſtification conſiſts
of two parts, or hath a twofold Conviz. Juſtification from
the Guilt of Sin, and Juſtification
from the Power and Pollution of Sin,
and in this Senſe Juſtification gives
Man a full and clear Acceptance beActive
and Paſſive Diſobedience with the Active
and Paſſive Obedience of Chriſt. The
firſt part of Juſtification we do revethough by the Operation of the Holy
Spirit, being able to cancel Old Debts,
or wipe out Old Scores: It is the
Power and Efficacy of that PropitiaJustified State; Conſtrong and
dangerous Deluſion; and for crying out
againſt this Sin-pleaſing Imagination,
Doctrine, we are Staged
and Reproached as Deniers and DeWell done Good and Faithful, for
they cannot be ſo eſteemed that live
and die in a Reproveable and Con&c.
§. 5. Wherefore, O my Reader!
Reſt not thy ſelf wholly ſatisfied with
what Chriſt has done for thee in his
Bleſſed Perſon without Thee, but
preſs to know his Power and Kingwithin thee, that the ſtrong Man,
that has too long kept thy Houſe,
may be bound, and his Goods ſpoiled;
his Works deſtroyed, and Sin ended;
according to the 1 John 3. 7. For which
end, ſays that Beloved Diſciple, Chriſt
was manifeſted, that all things may
become New; New Heavens, and
New Earth, in which Righteouſneſs
dwells. Thus thou wilt come to gloDevotion, will be Spiritual: For
the Father and the Son will make
their abode with thee, and Chriſt
will manifeſt himſelf to thee; for
the Secrets of the Lord are with them
that fear him. And an holy Vnction
or Anointing have all thoſe, which
leads them into all truth, and they need
not the Teachings of Men: They
are better Taught, being Inſtructed
Divine Oracle; no bare Hearſay,
or Traditional Chriſtians, but
freſh and living Witneſſes: Thoſe
that have ſeen with their own Eyes,
and heard with their own Ears, and
have handled with their own Hands,
the Word of Life, in the divers OpeAnointed of God,
and the Great Anointing of God, in
his Holy, High Prieſthood and Of
§. 1. AND leſt any ſhould ſay
we are Equivocal in our
Expreſſions, and Allegorize away
Chriſt's Appearance in the Fleſh;
meaning only thereby, our own Fleſh,
and that as often as we mention him,
Myſtery, or a Myſtical
Senſe of him, be it as to his Coming,
Birth, Miracles, Sufferings, Death,
Reſurrection, Aſcention, Mediation
and Judgment; I would yet add, to
preſerve the well-diſpoſed from being
ſtagger'd by ſuch Suggeſtions, and
to inform and reclaim ſuch as are unJeſus Chriſt, took our Nature
upon him, and was like unto us in all
things, Sin excepted; That he was Born
of the Virgin Mary, and Suffered under
Pontius Pilate, the Roman Governour,
Crucified, Dead, and Buried in the Sepulchre
of Joſeph of Arimathea; Roſe
again the Third Day, and Aſcended into
Heaven, and ſits on the Right Hand of
God, in the Power and Majeſty of his
Father, who will one Day Judge the
World by him, even that Bleſſed Man,
Chriſt Jeſus, according to their Works.
He that is with you ſhall be in you, John
14. I in them, and they in me, &c.
Chap. 17. When it pleaſed God to reveal
his Son in me, &c. Gal. 1. The
Myſtery hid from Ages, is Chriſt in the
Gentiles the hope of Glory, Col. 1. Vnleſs
Chriſt be in you, ye are Reprobates?
2 Cor. 13. Or muſt we be induſtriEnds of it, in all the Parts and
Branches of his Doing and Suffering,
becauſe we Believe, and preſs the
Neceſſity of Believing, Receiving and
Obeying his Inward and Spiritual Ap
§. 3. Yet we are very ready to decan be
ſaved by their Belief of the one without
the Senſe and Experience of the other;
and that is what we oppoſe, and
not his Bleſſed Manifeſtation in the
Fleſh. We ſay that he then overcame
our Common Enemy, foil'd him in
the open Field, and in our Nature, triAdam, and his Poſterity; and
that as truly as Chriſt overcame him
in our Nature, in his own Perſon, ſo,
by his Divine Grace being received and
obeyed by us, he overcomes him in
us: That is, he detects the Enemy by
his Light in the Conſcience, and enables
the Creature to reſiſt him, and all
his Fiery Darts, and finally, ſo to
Fight the Good Fight of Faith, as to
overcome him, and lay hold on Eternal
Life.
§. 4. And this is the Diſpenſation
of Grace, which we declare, has appeared
to all, more or leſs, teaching
thoſe that will receive it, to deny ungodlineſs
and worldly luſts, and to live
ſoberly, righteouſly, and godly in this
preſent World; looking for (which
none elſe can juſtly do) the bleſſed
Hope, and glorious Appearing of the
Great God, and our Saviour Jeſus
Christ, &c. Tit. 2. 11, 12, 13. And
as from the Teachings, and Experieven the
good and acceptable Will of God, and
work out their Salvation with fear and
trembling, and make their High and
Heavenly Calling and Election ſure;
which none elſe can do, whatever be
their Profeſſion, Church and Character:
For ſuch as Men ſow they must reap;
and his Servants we are whom we obey.
Regeneration we muſt know, or we
other Spirit and Prinprevail, leaven, ſeaſon, and
govern us, then either the Spirit of
the World, or our own depraved SpiRom. 8. 9. And this
Spirit begins in Conviction, and ends
in Converſion and Perſeverance: And
the one follows the other; ConverConvictions
obey'd, and Perſeverance a naFruit of Converſion, and being
Born of God; for ſuch Sin not, beJohn 3. 7, 8. but through Faithful
§. 5. But let my Reader take this
along with him, that we do acknowDoing and Suffering (for being a Son
he learned Obedience) has obtained
led
Captivity Captive, and obtained Gifts
for Men, with divers Great and Precious
Promiſes, that thereby we might
be partakers of the Divine Nature, having
(firſt) eſcaped the Corruption
that is in the World, through Luſt. I
ſay we do Believe and Confeſs that
the Active and Paſſive Obedience of
Chriſt Jeſus affects our Salvation
throughout, as well from the Power
and Pollution of Sin, as from the
Guilt, He being a Conqueror as well
as a Sacrifice, and both through SufWoman, ſaid Chriſt,
to the Samaritan, at the Well, hadſt
thou known the Gift of God, and who it
is that ſpeaketh to thee, &c. People
know not Chriſt, and God, whom
to know is Life Eternal, John 17.
becauſe they are Ignorant of the Gift
of God, viz. a meaſure of the Spirit
of God that is given to every one to
profit with, 1 Cor. 12. 7. which reFleſh and Blood cannot do it, Oxford
and Cambridge cannot do it, Tongues
and Philoſophy cannot do it; for they
that by Wiſdom knew not God, had
theſe things for their Wiſdom: They
were ſtrong, deep and accurate in
them; but alas, they were clouded,
puft up, and ſet farther off from the
Inward and Saving Knowledge of
God, becauſe they ſought for it in
Key of David is an other thing,
which ſhuts and no Man opens, and
opens and no Man ſhuts; and this
Key have all they that receive the
Gift of God into their Hearts; and it
opens to them, the Knowledge of
God and themſelves, and gives them
a quite other Sight, Taſte and Judgment
of things, than their Educational
or Traditional Knowledge afforded
them. This is the beginning of the
New Creation of God, and thus it is
we come to be New Creatures: And
we are bold to declare there is no oown Experience,
as well as that of the Scripno
Saving Sacrifice for them, that refuſe
him for their Example. They that
reject the Gift, do deny the Giver, indaily, for the Givers
ſake. O that People were wiſe!
that they would conſider their latter
End, and the things that make for
the Peace thereof! Why ſhould they
periſh in a vain hope of Life, while
Death Reigns? Of living with God,
who live not to him, nor walk with
him? Awake, thou that ſleepeſt in thy
Sin, or at beſt, in thy Self-righteouſLord
from Heaven, the quickening Spirit,
that quickens us, by his Spirit, if we
do not, reſiſt it and quench it, by our
Diſobedience; but receive, love and
obey it, in all the Holy Leadings and
Teachings of it, Rom. 8. 14, 15. To
which Holy Spirit I commend my
Reader, that he may the better ſee
where he is, and alſo come to the
true Belief and Advantage of the Doings
and Sufferings of our Dear and
Bleſſed Lord and Saviour Jeſus
Chriſt, who ſaves from the Power
and Pollution, as well as Guilt of Sin,
all thoſe that hear his knocks, and open
the Door of their Hearts to him, that
he may come in and work a real and
through Reformation in and for them:
And ſo the Benefit, Virtue and Efficacy
of his Doings and Sufferings without
us, will come to be livingly applied
and felt, and Fellowſhip with Chriſt
in his Death and Sufferings known,
according to the Doctrine of the Apo
§. 6. To conclude this Chapter,
we wonder not that we ſhould be
miſtaken, miſ-conſtrued and miſ-reDoctrines of Religion, for our Practice
in Worſhip and Diſcipline have
deceive themſelves
in the great things of their own Saldiſowned of Chriſt in the laſt
Day. Read the 7th of Matthew; it
is he that hears Chriſt, the great
Word of God, and does what he enWiſe Builder, that has founded
his Houſe well, and built with good
Materials, and whoſe Houſe will
ſtand the laſt ſhake and Judgment.
For which cauſe we are often plain,
cloſe and earneſt with People, to
conſider, that Chriſt came not to
ſave them in, but from their Sins; and
that they that think to diſcharge and
releaſe themſelves of his Yoke and
Burden, his Croſs and Example, and
ſecure themſelves, and Complement
Chriſt with his having done all for
little or
nothing in them, nor they parted with
any thing for the love of him, will
finally awake in a dreadful ſurprize,
at the ſound of the laſt Trumpet, and
at this ſad and irrevokeable Sentence,
Depart from me, ye Workers of Iniquity,
I know you not: Which terrible
End, may all timely avoid, by hearkening
to Wiſdom's Voice, and turning
at her Reproof, that ſhe may lead
them in the Ways of Righteouſneſs,
and in the midſt of the Paths of JudgSubſtance; even durable Riches
and Righteouſneſs in the Kingdom of
the Father, World without end.
§. 1. AS the Lord wrought efDivine
Worſhip and Miniſtry; Chriſt's
words they came to Experience, viz.
That God was a Spirit, and that he
would therefore be worſhipped in the Spirit,
and in the Truth, and that ſuch
Worſhippers the Father would ſeek to
worſhip him. For, bowing to the
Convictions of the Spirit in themwake
their Beloved before his time; or approach
the Throne of the King of Glory,
till he held out his Scepter; or take
thought what they ſhould ſay, or after
their own or other Mens ſtudied
Words and Forms, for this were to
Offer ſtrange Fire; to pray, but not
by the Spirit; to ask, but not in the
Name, that is, in the Power of our
Lord Jeſus Chriſt, who pray'd as well
as that he ſpoke like one having AuPower, a Divine Energy
and Force to reach and pierce
the Heavens, which he gives to all
that obey his Light, Grace and Spirit,
in their ſolemn Waitings upon him.
So that 'tis this Peoples Principle,
that Fire muſt come from Heaven;
Life and Power from God to enable
the Soul to pour out it ſelf acceptably
Coal from
his holy Altar, touches our Lips, then
can we Pray and Praiſe him as we
ought to do. And as this is our Prin
§. 2. And as our Worſhip ſtands
in the Operation of the Spirit and
Truth in our inward Parts, as before
expreſſed, ſo does our Miniſtry. For
what they receive:
This is Scripture; now that
which we receive, is not our own,
leſs another Mans, but the Lord's:
So that we are not only not to Steal
from our Neighbours, but we are not
to Study and ſpeak our own words. If
we are not to ſtudy what we are to
ſay before Magiſtrates for our ſelves,
leſs are we to ſtudy what we are to
ſay for and from God to the People.
We are to miniſter, as the Oracles of
God; if ſo, then muſt we receive
from Chriſt, God's Great Oracle, what
we are to miniſter. And if we are
to miniſter what we receive, then not
what we Study, Collect, and beat
out of our own Brains, for that is not
the Mind of Chriſt, but our Imagi
§. 3. This was recommended to
the Corinthians by the Apoſtle Paul,
1 Cor. 14. that they ſhould ſpeak as
they were moved or as any thing was
revealed to them, by the Spirit, for the
Edification of the Church; for ſays
he, Ye may all Prophecy; that is, ye
may all Preach to Edification, as any
thing is revealed to you, for the Good
of others, and as the Spirit giveth Vtterance.
And if the Spirit muſt give
Chriſt's Miniſters their Utterance,
then thoſe that are his, are careful not
to utter any thing in his Name to the
People, without his Spirit; and by
good Conſequence, they that go becan turn People from
Darkneſs to Light, and from the Power
of Satan to God, which is the very End
and Work of the Goſpel-Miniſtry.
It muſt be Inſpired Men, Men Gifted
by God, taught and influenced by his
Heavenly Spirit, that can be qualified
for ſo great, ſo inward, and ſo Spiri
§. 4. Ministers of Chriſt are his
Witneſſes, and the Credit of a Witheard, ſeen or handled:
And thus the Beloved Diſciple
ſtates the Truth and Authority of their
Miſſion and Miniſtry; 1 John 1. 1, 3.
That which we have heard, which we have
ſeen with our Eyes, which we have looked
upon and our hands have handled, that
declare we unto you, that your Fellowſhip
may be with us, and truly our Fellowſhip
is with the Father, and with his
Son Jeſus Chriſt. I ſay, If Chriſt's
Miniſters are his Witneſſes, they muſt
know what they ſpeak; that is, they
muſt have experienced, and paſt
through thoſe States and Conditions,
Thieves and Robbers. He that has
the Key of David comes in at the
Door, Chriſt Jeſus, and has his Admiſſion
and Approbation from him,
anointed by him, the alone High Prieſt
of the Goſpel-Diſpenſation. He it is
that breaths, and lays his hands upon
his own Miniſters, he anoints them,
and recruits their Cruice, and renews
their Horn with Oyl, that they may
have it freſh and freſh, for every Oc
§. 5. Nor is this all, but as they Receive
freely, freely they Give: They do
not Teach for Hire, Divine for Mony,
nor Preach for Gifts or Rewards. It
was Chriſt's Holy Command to his
Miniſters to give freely, and it is our
Practice. And truly we cannot but
admire that this ſhould be made a
Fault, and that Preaching for Hire
Mark of Falſe Prophets, when it has
been ſo frequently and ſeverely cried
out upon, by the True Prophets of
God in former times. I would not
be Uncharitable, but the Guilty are
deſired to call to mind, who it was
that offered Mony to be made a MiPeter,
Acts 8. 18, 19, 20. The Lord Touch
the Hearts of thoſe that are giving
Mony to be made Miniſters, in order
to live by their Preaching, that they
may ſee what ground it is they build
upon, and repent, and turn to the
Lord, that they may find Mercy, and
become living Witneſſes of his Power
and Goodneſs in their own Souls; ſo
may they be enabled to tell others
What God has done for them, which is
the Root and Ground of the true Mi
§. 1. Object. But does not this ſort
of Ministry, and Worſhip, tend to make
People careleſs, and Spiritual Pride in
others, may it not give an occaſion to
great Miſchief and Irreligion?
Anſw. By no means; For when
People are of Age, They, of right,
expect their Inheritances; and the
End of all Words is to bring PeoVVord, and then
the Promiſe of God is Accompliſhed,
They ſhall be all taught of
me,
from the leaſt to the
greateſt, and in Righteouſneſs (pray
mark that) they ſhall be Eſtabliſhed,
and great ſhall be their Peace. To
this, of the Evangelical Prophet, the
Theſe things have I written unto you,
concerning them that Seduce
you:
But the Anointing,
which ye have received of
him, abideth in you, and ye need not
that any Man teach you, but as the
ſame Anointing teacheth you, of all
things, and is Truth, and is no Lye:
And even as it hath taught you, ye
ſhall abide in him.
In which Three
things are obſervable. 1ſt, That he
writ his Epiſtle upon an extraordinaviz. to prevent their
Deluſion. 2dly. That he aſſerts a
nearer and ſuperior Miniſter than
himſelf, viz. The Anointing or
Grace
they had received; and
that not only in that particular
Exigency, but in all Caſes that
might attend them. Thirdly, That
if they did but take heed to the
Teachings of it, they would have
no need of Man's Directions, or fear
of his Seducings. At leaſt of no Miniſtry
that comes not from the Power
of the Anointing: Though I rather
take the Apoſtle in the higheſt Sence
of the Words, 2 Theſſ. 4. 9. Thus alſo
the Apoſtle Paul to the Theſſalonians.
But as touching Brotherly Love, ye need
not that I write unto you: For ye your
ſelves are Taught of God to Love
one another. But Helps are uſeful,
and a great Bleſſing, if from God,
ſuch was John the Baptists; but reJohn 1. 26. Lo the Lamb of God! I
Baptize you with VVater, but he ſhall
Baptize you with the Holy Ghoſt and
with Fire, Mat. 3. 11. And ſo the
true Miniſtry does. And while PeoSenſual, and under ſuch an
Eclipſe, by the Interpoſition of Sin
and Satan, God is pleaſed to ſend
forth his Inlightning Servants to awafrom the Darkneſs
to the Light in themſelves, that,
through Obedience to it, they may
come to be Children of the Light,
John 12. 36, and have their fellow
And as it is the Way God has
taken to Call and Gather People, ſo
a Living and Holy Miniſtry is of great
advantage, to VVatch over, and Build
up the Young, and Comfort and Eſtabliſh
the feeble and ſimple Ones. But
ſtill I ſay, the more Inward, the leſs
Outward: The more People come to
be taught Immediately of God, by
the Light of his Word and Spirit in
their Hearts, the leſs need of outIſa. 16. 19, 20.
which is held by all to be a Goſpel
Promiſe, and the Sun and Moon
there, as general underſtood to mean
the external Means in the Church.
Compare them with John 1. 13.
Rom. 1. 19. 1 Cor. 2. 11, 15. 1 Theſ.
4. 9. 1 John 2. 20, 27. Rev. 21. 22,
23, 24. All which points at what we
aſſert of the ſufficiency and glorious
Priviledge of Inward and Spiritual
Teachings. And moſt certainly, as
Grow in Grace, and know the Anointing
of the Word in themſelves,
the Diſpenſation will be leſs in
Words (though in Words) and more
in Life; and Preaching will, in great
Meaſure, be turned into Praiſing, and
the Worſhip of God, more into Walking
with, than Talking of God: For
that is VVorſhip indeed, that Bows to
his Will at all Times, and in all Platrueſt, the higheſt Worſhip
Man is capable of in this World.
And it is that Conformity that gives
Communion, and there is no fellowObedience to his Will, and a
Faithfulneſs to his Word, according
to the Manifeſtation of the Light
thereof in the Heart.
I ſay, this is the trueſt and higheſt
State of Worſhip; for Set Days and
Places, with all the Solemnity of
them, were moſt in Requeſt in the
weakeſt Diſpenſation. Altars, Ark,
Temples, Sabbaths and Feſtivals,
&c. are not to be found in the Wrialike, and
every Place is alike;
let it be to the Lord.
Thus the Apoſtle, but
he plainly ſhews a State beyond it,
for to Live (with him) was Chriſt,
and to Dye was Gain; for the Life he
Lived, was by the Faith of the Son of
God, and therefore it was not he that
Lived, but Chriſt that Lived in
him;
that is, that Ruled, Conducted,
and bore Sway in him; which is the
true Chriſtian Life; the Superſenſual
Life; the Life of Converſion and Regeneration;
to which all the Diſpenſations
of God, and Miniſtry of his
Servants have ever tended, as the Conſummation
of God's Work for Man's
Happineſs. Here every Man's a
Temple, and every Family a Church,
and every Place, is a Meeting-Place,
and every Viſit a Meeting. And yet
Not that we would be thought
to undervalue Publick and Solemn
Meetings: We have them all over
the Nations where the Lord has calReader,
a more excellent Way of WorCarnal, Dead,
and Dry; but the Worſhippers in
Spirit and in Truth, whoſe Hearts
Bow, whoſe Minds Adore the Eterthat is a Spirit, in and by
his Spirit, ſuch as conform to his Will,
and walk with him in a Spiritual Life,
they are the True, Conſtant, Living,
and Acceptable Worſhippers; whether
it be in Meetings or out of Meetings;
Publick TeſtiEdification and Encouragement
of thoſe that are yet Young in the
Truth, and to Call and Gather others
to the knowledge of it, who are yet
going aſtray; and Bleſſed be God,
it is not in vain, ſince many are there
§. 1. AND as God has been pleaſed
to call us from an Human
Miniſtry, ſo we cannot for ConſciSupport and Maintain it, and
upon that Score, and not out of Humour
or Covetouſneſs, we refuſe to pay
Tithes, or ſuch-like pretended Dues,
concerning which, many Books have
been writ in our Defence: We canInconſiſtent
with our ſelves.
§. 2. We dare not Swear, becauſe
Chriſt forbids it, Mat. 5. 34, 37. and
James, his true follower. It is NeedVntruth, that Men's
Yea was not Yea, Swearing was uſed
to awe Men to Truth Speaking, and
to give others Satisfaction, that what
was Sworn, was true. But the true
Chriſtians, Yea, being Yea, the end of
an Oath is anſwered, and thereNeedleſs, Superfluous,
and cometh of Evil. The ApoJames Taught the ſame Doctrine,
and the Primitive Chriſtians PractiſMartyrs; as alſo the earlieſt and beſt
of the Reformers.
§. 3. We alſo believe, that War
ought to ceaſe, among the followers of
the Lamb Chriſt Jeſus, who taught
his Diſciples to forgive and love their
Enemies, and not to War againſt
them, and kill them; and that thereCarnal but Spiritual; yet
mighty, through God, to cut down
Sin and Wickedneſs, and Dethrone him
that is the Author thereof. And as
this is the moſt Chriſtian, ſo the moſt
§. 4. We dare not give worldly
Honour, or uſe the Frequent and
Modiſh Salutations of the Times, ſeeVanity, Pride and
Oſtentation belong to them. Chriſt
alſo forbid them in his Day, and
made the Love of them a Mark of
Declenſion from the Simplicity of
purer times; and his Diſciples, and
their Followers, were obſerved to
have obeyed their Maſters Precept.
It is not to Diſtinguiſh our ſelves a
Party, or out of Pride, Ill-breeding or
Humour, but in Obedience to the
Sight and Sence we have received
from the Spirit of Chriſt, of the evil
Riſe and Tendency thereof.
§. 5. For the ſame Reaſon we
have returned to the firſt Plainneſs of
viz. Thou and Thee, to a
ſingle Perſon; which tho' Men give
no other to God, they will hardly enTeſt upon Pride, and ſhewn the Blind
and weak Inſides of many. This alſo
is out of pure Conſcience, whatever
People may think or ſay of us for it.
We may be Deſpiſed, and have been
ſo often, yea, very evilly Entreated,
but we are now better known, and
People better Informed. In ſhort, 'tis
alſo both Scripture and Grammar, and
we have Propriety of Speech for it,
as well as Peace in it,
§. 6. We cannot allow of mix'd
Marriages, that is, to joyn with ſuch as
are not of our Society; but Oppoſe
and Diſown them, if at any time
any of our Profeſſion ſo groſly err
from the Rule of their Communion;
yet Reſtore them upon ſincere Re
Plainneſs in Apparel and Furniture,
is another Teſtimony peculiar
to us, in the degree we have bore it
to the World: As alſo, few Words,
and being at a Word. Likewiſe Temperance
in Food, and Abſtinence from the
Recreations and Paſtimes of the World:
All which we have been taught,
by the Spirit of our Lord Jeſus Chriſt,
to be according to Godlineſs; and
therefore we have long exhorted all
that their Moderation may be known
unto all Men, for that the Lord was at
hand, to enter into Judgment with
us for every Intemperance or Exceſs;
and herein we hope we have been no
ill Examples, or Scandal unto any
that have a due Conſideration of
things.
§. 8. We cannot in Conſcience to
God, obſerve Holy days (ſo called) the
Publick Faſts and Feaſts, becauſe of
their Human Inſtitution and Ordina
§. 9. Laſtly, We have been lead,
by this Good Spirit of our Lord Jeſus
Chriſt, of which I have treated in
this Diſcourſe, according to Primitive
Practice, to have a due Care
over one another, for the PreſervaSociety, in a Conſuitable to their Holy Pro
Firſt, In reſpect to a strict WalkStrict in the one, ſo they may
be Faithful in the other.
Secondly, That Collections be made
to ſupply the Wants of the Poor, and
that care be taken of Widows and Orphans,
and ſuch as are helpleſs, as
well in Council as about Subſiſtance.
Thirdly, That all ſuch as are inParents,
or are under the Direction of
Guardians or Trustees, are obliged,
Firſt, to declare to them their Intenbefore
they propoſe it to one another, and
the Meeting they relate to, who are
alſo careful to examine their ClearClandeſtine and Indirect Marriages are
prevented among us.
Fourthly, And to the end that this
Good Order may be obſerved, for the
Comfort and Edification of the whole
Society, in the Ways of Truth and
Soberneſs; Select Meetings, of Care
and Buſineſs, are fix'd in all Parts,
where we Inhabit, which are held
Monthly, and which Reſolve into
Quarterly Meetings, and thoſe into
one Yearly Meeting, for our better
Piety and
Charity; that God, who by his Grace,
has called us to be a People to his
Praiſe, may have it from us, through
his Beloved Son, and our Ever-bleſſed
and Only Redeemer, Jeſus Chriſt,
for He is Worthy, Worthy, Now, and
Ever; Amen.
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