A Brief APOLOGY IN Behalf of the PEOPLE In Derision Called QUAKERS.  
WRITTEN For the Information of our Sober and Well-inclined Neighbours in and about the Town of Warminster in the County of Wilts.  
BY Wil Chandler, Alex. Pyott, Io. Hodges, And some others.  By honour and dishonour, by evil report and good report, as deceivers and yet true, as unknown and yet well known, as dying and behold we live, 2 Cor. 6.8, 9 
LONDON: Printed for Thomas Northcott in George-Yard in Lumbard-Street, and are to be Sold by William Longford, Bookseller in Warminster, 1694.   

A Brief Apology, etc.  
IT is not that we love Contention, or desire Controversy, or are impatient in bearing Reproaches, that we appear thus public; but such have been the repeated high Charges, and smart Lashes that our Adversaries (more especially, some of the Presbyterian Assembly,) have of late taken a liberty, liberally and lavishly to bestow upon us; that we find ourselves concerned, to Clear and Vindicate the Truth and Innocency of our Christian Profession from those black Aspersions, that have rendered it so frightful and formidable, as though 'twere only a mere complication of pestilent Errors, as well as to satisfy the Minds of such of our piously inclined Neighbours, as may be desirous to hear us speak for ourselves, as also for the information of those who may have been imposed upon, by that dress wherein our Opposers have represented us. And although these can Object nothing material against us now that hath not been long since over and over offered by some of the same Persuasion, and have as often received Answers from some or other of our Friends; (some of which have never yet been by them replied unto) yet forasmuch as those may not have come to the view of many of our Neighbours, for whom this is chief intended, we thought it fit briefly to say so much as we think may be accommodate to the present occasion; and which perhaps with unprejudiced Minds may bespeak our Creed not so unsound and erroneous, 
Esth. 3.5.  as our somewhat different deportment hath rendered us obnoxious and contemptible, as well as distasteful to those who either ambitiously affect honour and respect, 
Joh. 5.44. Mat. 23.10.  and love greetings, or think a complaisant compliance to the Fashions, customs, and compliments of the Age, to be one of the chiefest felicities of this Life, and best expression of their Civility and good Manners.  
We therefore desire our well-disposed Neighbours, candidly to weigh what we have to allege against the Clamours of those, who to be sure will not set us out to our best advantage, and to receive an Account from ourselves, what we are, and what we believe and hold for Christian Truths; who certainly must needs know better our own Belief, than those who perhaps never examined it, to any other end than to find fault, if ever they did it; and also that you will not think it strange, that we express not our Belief in some particulars, in the affected Terms of other Professors of Christianity, but think it more reasonable and safe to content ourselves with that Dress of Language, in which the Holy Ghost thought fit to hand them to us in the Holy Scriptures. Those most Excellent and Divine Writings, which above all others in the World, challenge our Reverence and most diligent Reading, those Oracles of God, and rich Christian Treasury of Divine saving Truths, which were written for our Learning, 
Ro. 15.4.  that we through patience and comfort of them may have hope, and are profitable for doctrine, reproof, correction, 
2. Tim. c. 3. v. 15, 16, 17.  and instruction in righteousness, to the perfecting and thoroughly furnishing of the Man of GOD to every good Work, making him wise unto Salvation through Faith which is in Christ Jesus; containing all Christian Doctrines necessary to be believed for Salvation, and are a sufficient external standard and touchstone to try the Doctrines of Men; and we say with the Apostle, 
Gal. 1.8.  whosoever shall publish, and propagate any other Gospel and Faith than is therein testified of to us, by those inspired Penmen who were the first Promulgators thereof, though he were an Angel let him be accursed; all which, and whatsoever is therein contained, we as firmly believe as any of you do; and as 'tis the duty of every sincere Christian, we are hearty thankful to God for them, who through his good Providence hath preserved them to our Time, to our great benefit and comfort.  
We Believe in that Great Omnipotent God, that made and created all things, and gave us our Being, whom in sincerity of heart we fear, reverence and worship, being seriously concerned for our souls welfare to eternity. We believe that Great Mystery, that there are Three that bear Record in Heaven, 
1 Joh. 5.7.  the Father, Son, and Holy Ghost, and that these Three are One in Being and Substance: And as do ye, so do we also hope for and expect Salvation, only and alone through the Son of God our blessed Lord and Saviour JESUS CHRIST of Nazareth; believing that God the Father hath ordained him for Salvation to the ends of the Earth; 
Isa. 49.6. Act. 13.47. & 4.12.  and that no other Name is given under Heaven, by which Men shall be saved; who being conceived by the Holy Ghost, in the Womb of the Virgin Mary, was born of her at Bethlehem; 
1 Pet. 2.21, 22. Heb. 4.15.  as also his Holy and Exemplary Life, perfectly free from sin; his Doctrine, Miracles, Sufferings, and Death upon the Cross, without the Gates of Jerusalem; his Resurrection from the Dead, and Ascension into Heaven, 
Ro. 8.34. 1 Tim. 2.5, 6. 1 Jo. 2.12.  where he is at the Right Hand of God the Father, perfect GOD and perfect Man, and the alone Mediator between GOD and Man, and is our Advocate with the Father, and ever liveth to make Intercession for us; and also shall judge both Quick and Dead: 
Act. 10.42  All which, and whatsoever else is recorded of him in the Sacred Scriptures, we firmly believe.  
This Jesus, 
Col. 2.9.  in whom dwelled the fullness of the Godhead, we believe offered up himself according to the Will of the Father, 
Eph. 5.2. 1 Joh. 2.2. Heb. 10.12.  an acceptable Sacrifice to God, and became a Propitiation for the sins of Mankind, to the end of the World, and died for all Men, 
Rom. 5. v. 12.18.  as all died in Adam; through whose Blood God proclaims Redemption and Salvation to Man, 
2 Cor. 5.19. Ro. 3.25.  and offers to be reconciled, and freely for his Son's sake to remit, forgive and pass by all past Offences to as many as shall truly and hearty repent of their Sins, 
Luk. 24.47. Acts 10.43. & 26.20. Eph. 4.22, 23, 24. Ro. 8.3, 4. 2. Cor. 5.15.17. Tit. 2.14. Joh. 14, 15, 21, 23, 24. & 15.10. 2 Tim. 2.19. 1 Pet. 4.1, 2, 3. Jam. 2 12. to the end.  and turn from the same, and shall so believe in our Lord Jesus Christ, and love him as for the future to live a holy Circumspect Christian Life, and obey his Commands, thereby continuing in his love.  
Which Holy Life so much Celebrated and strictly kept to in the Primitive Ages of Christianity, (that whosoever named the Name, or took the Name of Christ upon them, were to departed from Iniquity;) we believe aught to be inseparable from a true and faithful Christian, as ever accompanying a true living and active Faith; and it seems was thought no less necessary, by those, who composed the promise, that should be made in behalf of Infants, before they were admitted into that once sacred Catalogue, (to wit) that as they came to Years of discretion, 
Tit. 2.11, 12.  they should forsake the Devil and all his Works, the Pomp's and Vanities of this wicked World, 
Luk. 1.75.  and all the sinful Lusts of the Flesh, and keep Gods holy Will and Commandments, and walk in the same all ●he days of their lives: 
Ro. 6.18, 19.22. 2 Cor. 7.1. Eph. 4.24. 1 Thes. 3.13. & 4.7. Heb. 12.10.14. 1 Joh. 4.4.  This we be●…eve to be the bounden Duty of Mankind, and though our Opposers have scoffed us, and branded us with error for holding Perfection, because (in pleading for a Holy Righteous Life, as that which is wellpleasing to God, and avouching his power to be stronger in Man, as Man believes and cleaves to it, ●o rescue him from under the power of Satan, than is, that of the Devil to retain him in Thraldom,) we have sometimes made use of the Words of Christ and his Apostles, as be you perfect, 
Mat. 5.48. Col. 4.12. 1 Joh. 3.3.  as your Father which is in Heaven is perfect; he that hath this Hope in him, purifieth himself even as he pure; etc. Yet have we never pretended to a Moral Perfection beyond what is contained in the above Promise; which is sound and true in itself, and is that which God requires of us; and therefore 'tis that we frequently press its necessity, and fervently exhort People to its performance. Neither do we expect to be exempt from Temptations, while we inhabit these frail Tabernacles, 
Heb. 4.15.  which is no Sin, provided we consent not. Christ himself was likewise tempted, yet he Sinned not; for though both Good and Evil is presented to our Thoughts, yet we appropriate neither, but as we entertain and embrace it: So that though the number of Thoughts may sometimes press us, and the nature of some grieve us; yet they don't otherwise affect us, or is Sin thereby conceived, i● our Wills don't close with, and join to them by assenting; but if we consent, we are culpable in the sight of God, though it proceed not to an open immorality. And as we can't prevent the forming of some Thoughts, so we can't wholly avoid the presentation of some Evil ones, while our common Enemy is busy with his Baits; but yet the more we resist, and the more the Lusts and Affections of the Flesh (which is the part that entertains them) is mortified, the more their Habit is weakened, their Assaults Feebler, and we the less infested by them.  
And notwithstanding we have hence been falsely accused, that we expect to be saved by our own works as being Meritorious, yet we don't acknowledge a Holy Life as the Efficient and procuring Cause of our Salvation; which we no less than you totally refer to the free Grace, 
Eph. 2.8.  and Mercy of God in Christ, without any Merit in Man; but we esteem it as a constant Companion thereto, 
James ●. 18. to the end.  and a necessary condition on our part, in compliance with God's gracious Offer, without which we may not obtain it, 
Heb. 11.6. Ro. 12.1, 2.  being ●nseparably annexed to that Faith, which only pleaseth God, and is but our reasonable Duty.  
And we believe that although Christ thus offered up himself once for all, 
Heb. 2.9. & 10.12.  for the Sins of all Men to the end of the World; thereby rendering Repentance and Amendment of Life prevalent with God; yet that the Traditional Belief of that alone is not sufficient to entitle us to that common Salvation that comes by him; but that 'tis of necessity that we truly Repent and be Converted from the evil to the good; 
Act. 3.19.  and therefore 'tis no less necessary for us now than 'twas for Believers in the Apostles Days, 
and 26.18.20.  that we be turned from Darkness to Light, or in other terms, from the dark power of Satan, to the power of God who is light, that thereby we may every one know the work of Redemption and Salvation, wrought in and for ourselves: For 'tis not enough to believe that Christ died, if we feel not the blessed Effects of his Death, who came to save us from our Sins, and bless us by turning us from our Iniquities, 
Mat. 1.21. Act. 3.26.  and gave himself for us, 
Tit. 2.14.  that he might redeem us from all Iniquity, and purify unto himself a peculiar People, zealous of good works.  

Gen. 2.17. Ro. 5.12. 2 Cor. 5.14. Gen. 6.5. Ro. 7.5.  For we believe such to be the natural State of Man in the fall, that by Nature we are dead as to God, at a distance from him, prone to Evil, and to gratify the Desires of our Sensual Minds, swayed by the corrupt and sinful Lusts of the Flesh, 
Eph. 2.2.  and under the power of a strange King, ruled by the Prince of the Power of the Air; 
2 Tim. 2.26.  so that our inward Man being thus Dead from God, we cannot exercise our Spiritual Senses towards him, nor can this natural Man perceive, know, or savour the things of God, 
1 Cor. 2.14.  which only are Spiritually discerned: Wherefore, notwithstanding our Saviour died for us, we are yet by Nature in a miserable undone condition, in Captivity to our Soul's Enemy, 
1 Cor. 15.45.47. Eph. 2.1.5. Col. 2.13. Ro. 8.11. Eph. 5.13.14. Joh. 1.9. Eph. 2.3. & 5.6.  except we know the Second Adam the Lord from Heaven, that quickening Spirit, to quicken our Souls, and make us alive to God again, that being restored to the use of our inward Senses, we may by the assistance of his Divine Light (wherewith for that end he hath blest all the Sons and Daughters of Men) see ourselves in ●his sad and lost state under the wrath ●f God, and abhor ourselves therefore, ●nd under this living Sense (wherein ●hings will appear with another aspect ●han before,) cry to God for deliverance therefrom, 
2 Cor. 7.10.  with such an inward hearty Sorrow, as works a true Repentance for the same. 'Tis not our ●eing sprinkled, when Infants, that will make us true Christians, convert us ●rom being Children of Wrath, 
Joh. 1.12.13. Ro. 8.14.  to become Children of Grace, and Sons of God, and Members of Christ's Church, and invest us in an Interest in him; 'tis not learning our Catechism, and subscribing to certain Articles of Faith, though never so Orthodox, and being educated in a Historical Belief of what Christ did for us above Sixteen Hundred Years ago; 'tis not this only that will administer a sufficient, true, and saving knowledge of Christ, and really interest us in his Death and Sufferings; all which People may talk of, and please themselves withal, and yet continue as fast bound under the Dominion of Satan (who still rules where disobedience is) as those less perfect in that Lesson: But the true and saving Knowledge of Christ, is to know ourselves turned from Darkness to Light, 
Act. 26.18  from the power of Satan to the power o● God, 
Col. 1.13.  that by it we may be delivered from the power of Darkness, and be translated into the Kingdom of his dear Son; to know his saving power really to rescue and redeem us from under the power of him that hath enthralled us, 
Joh. 8.32.36. Mar. 3.27.  and leads Captive at his Will those who lives in the vanity of their Minds; to know him bind this strong Man, 
Mal. 3.2, 3.  to spoil his Goods, and dispossess and cast him out; to know Christ to sit in the Soul as a Refiner, 
Luk. 3.16, 17. Ro. 15.16. Joh. 13.8. 1 Thes. 5.23. 1 Cor. 1.2. Joh. 14.23. Heb. 13.21.  to burn up, consume and destroy, to purify and throughly to purge out whatsoever is contrary to him, to wash us, and make us clean, that we may have right to a part in him, that being cleansed and sanctified, he may take up his abode with us, exercising his Kingly power, and working in us both to will and to do of his good pleasure. The Mind being thus disentangled, and having cast off its former Yoke, the old things being done away, 
2 Cor. 5.17. Ezek. 36.26.  all things now become new; a new tender Heart of Flesh according to the Promise, new Thoughts, Desires, Inclinations, Affections, Words, and Actions; this new inside producing a new outside also, 
Mat. 23. ●6.  even throughout a new Creature; now in Christ indeed, and ●eally entitled to those Benefits that ●…erue to Men through him. That li●ing Faith that pleaseth God, 
Jam. 2.18. to the end.  and gives Victory, and is ever fruitful to him in ●ood Works, being begotten, and this work of Redemption and Regeneration thus wrought in the Soul by Jesus Christ, 
Heb. 12.2.  together with that most pre●ious Sacrifice he offered up, when his Precious Blood was shed upon the Cross for us, we believe completes the Salvation of every Soul that is thus awakened, and made alive, and set free, 
Ro. 6.11.13.  by the power and Spirit of him that ●s the Way, the Truth, 
Joh. 8.36.  and the Life of every Soul that truly lives to God, to walk in that Holy way of Life, Truth and Peace, 
Isa. 35.8, 9  that was prepared of old for the Ransomed and Redeemed to walk in.  
And we believe that he graciously waits with exceeding great kindness, and long suffering, that Men may Repent, knocking at the Door of every Man's Heart, freely offering, 
Rev. 3.20.  but not imposing his Assistance to this most concerning work and change in the Minds of Men; 
Mat. 23.37.  so that in the day wherein God will judge the World by Jesus Christ, and every secret thing will be made manifest, God will be justified and clear of the Blood of a Men; and every Mouth will be stopped, and every Man's Condemnation will be of himself; for having rejected the Day of his Visitation, (where in God calls to Man,) and offers to be reconciled to him; for resisting th● strive, and slighting the Reproofs of his Spirit, 
Neh. 9.20.  which in matchless Mercy he hath given Man to instruct him, and show, and lead him in the way of Life and Peace.  
We believe, that though the pravity of Man's Nature in the Fall is such, that the Natural or Carnal Man, that is enmity against God in the state of mee● Nature, 
Ro. 8.5.7, 8.  minds only the things of the Flesh, and naturally brings forth the Works thereof, and cannot please God, nor keep and observe his Laws, but is prone to evil; yet that those who embrace the Visitation of God, 
1 Pet. 1.23.  and are really Regenerated, and born again of incorruptible Seed, 
Heb. 4.12.  by the Word of God that lives and abides for ever, that engrafted Word that is quick and powerful, 
Jam. 1.21. Joh. 17.17.19.  and able to Save and Sanctify the Soul, are born into a new Life, and invested with another and higher power, and becomes Spiritually minded, 
Joh. 3.6.  and by the Spirit are set at liberty to walk after the Spirit, and bring forth its fruits, and receive ability from the Spirit to serve God acceptably, 
Ro. 8.14.15.  being now led by the Spirit of God, and become his Children, taught of him, and through the Spirit of Adoption received into their Hearts, 
1 Cor. 12.3. Ro. 8.13. & 6.6. Eph. 4.22, 23, 24. Gal. 5.24. Col. 3.9.10.  have right to call God Father, and Jesus Lord: For having through the Spirit mortified the Old Man or first Nature, with his corrupt and depraved inclinations, and evil Deeds, and put him off, having crucified the Flesh, with the affections and lusts thereof, they put on the New and Heavenly Man, which after God is created in righteousness, and true holiness, and being renewed in the Spirit of their Minds, 
Ro. 6.4. & 7.6.  they now walk in Newness of Life, and are really in Christ, and therefore are changed and become new Creatures; and now think and act under the conduct of a principle Superior to that which formerly governed them, having their Minds raised to a Region above that of fallen Nature; so that now the stream of their thoughts, desires and actions, runs in another current, and the bent of their affections are after those things, that are above where Christ is; 
Col. 3.1, 2.  that Eye being now opened that sees a more transcendent beauty and desireableness in the invisible and durable treasures of him, than all the transcient felicitles of this World can afford.  

● Ro. 13.14.  And we believe, That whosoever expects the blessed imputation of Christ's Righteousness, ought thus to put on the Lord Jesus, and to be thus clothed upon, and covered with his Righteousness, and in measure have his Holy Life brought forth in and through them, and know him to enliven and influence their Minds, 
Isa. 26.12. Phil. 2.13. and 4.13. Joh. 15.5.  and to work in and for them; and that without him they can do nothing; but through him that strengthens them, they can do whatsoever he commands them; that as they abide living branches in him, through that sap and virtue they daily receive from him, 
Joh. 15.5, 8.  they are made able to bring forth fruits wellpleasing to God, whereby he is glorified. For though God the Father accepts us in Christ, and for his sake; yet is the New-Birth the indispensible Qualification, and true distinguishing Mark of those that are really in him. He that is in Christ is a new Creature: 
2 Cor. 5.17. Gal. 6.15. 1 Joh. 2.6. & 39.7, 8, 9  Old things are passed away, behold, all things are become New. John says, He that saith he abideth in him, ought himself also so to walk, even as he walked. We ascribe nothing to Man, as having any power or ability in or of himself to please God, 
Joh. 15.4, 5.  but attribute all power to do that which is good to Christ alone, in whom only the Father is well-pleased. 'Tis through him that Men so love and fear God, as to eschew evil, 
Acts 10.34, 35.  and work that Righteousness which is acceptable to him; upon whom therefore Man's dependence ought to be daily, to receive from him such suitable supplies, as through a constant watchfulness may enable them so to walk, as to continue in his favour, and enjoy his smiles. For 'tis not, as too many seem either to imagine, or would gladly have it to be, that they may live in sin and disobedience here, and indulge their corrupt inclinations; 
1 Pet. 4.18.  and yet hereafter have Christ's Righteousness imputed to them. For though we are not under the Mosaical Law, so as to be obliged to its Ordinances, divers Washings, and Levitical Priesthood, Christ our Highpriest having offered up himself once for all, and abolished it; 
Mat. 5.20.  yet are we not so under Grace, as to be discharged from living well; though we are not tied to its Rites and Ceremonies; yet are we obliged to fulfil its Righteousness; which Christ came not to destroy but to establish: 
Ro. 3.31. & 8.3, 4.  For though God be gracious and merciful to forgive us our Trespasses through the mediation of Christ, upon our true and hearty Repentance, 
Isa. 55.7.  and turning from them; yet 'tis not that we should take a liberty to go on in Sin and Rebellion against him. We are not to sin because he is gracious, 
Ro. 6.1, 2.  that his Grace may abound; if so, Where is the straitness of this way? If this be to take up a daily Cross to our own Wills that we may perform his. Pray where is the liberty of the Flesh? Those that are virtually in Christ, which renders them acceptable to the Father, and completely espoused to him, must needs have resigned their Wills, as an effect of true love, and requisite to so strict an union; opposite Wills being inconsistent therewith, whence Obedience necessarily follows. The Apostle John, after having signified that God is Light, and that those that would know the Blood of cleansing, 
1 Joh. 1.5, 7.  and true fellowship with him, and one another, aught to walk in the Light as he is in the Light, tells the young and weak in the Faith, whom he calls Children, that he writ those things, that they should not sin; but yet if any through weakness or inadvertency should sin, and so fall under the Father's displeasure, he tells them, that Christ the Righteous is both a Propitiation and also an Advocate that intercedes with the Father; 
Chap. 2. and first 6 Verses.  and that their keeping his Commands, was the surest evidence of their knowing and being in him; but of the strong, whom therefore he calls young Men, he says, That the word of God abode in them, and that they had overcome the Evil one.  
These things may soon be spoken and comprehended in the Understanding; but to experience them fulfilled in ourselves, is our highest interest, and only can make us sharers in them. The essence of Christianity, and happiness of Christians, don't consist in having our Heads stuffed with knowledge, only to lodge there and feed upon; but to have our Hearts filled with divine love, 
Joh. 14.21, 23.  which animates us to diligence, and inspires us with courage and vigour to observe and perform the Will of God; who looks not at what People profess only, or by what name they are called, but regards the Heart, and what Principle governs there: People may make a profession of the best things; and yet continue alive to themselves; they may alter Opinion or Persuasion, and yet not turn from Darkness to Light, from the power of Satan to God. There hath not been wanting a very large and splendid Profession of Christianity, adorned with curious, elaborate, and elevated Notions, polished with Rhetoric and Oratory; but that power and life that reaches the Heart, and gives Victory and Dominion over its lusts and affections, which war against the Soul, is that which too many are yet strangers to: When yet to know our lapsed Souls restored from their first fallen state in Adam, and raised to a station where we may both perceive the things of God, and receive power to work his Will; to know our Minds redeemed, and that power vanquished which led us captive, and we leavened by the Heavenly Gift, into its own nature; as 'tis the very Life and Marrow of that Religion, about whose exterior parts the world is filled with Noise; so 'tis the proper and most concerning-business of our lives, to find this great salvation accomplished in us. The experimental working out whereof in the Heart, by the saving Grace and Spirit of God, that is given to Man to profit with, 
Gal. 6.3, 4.  will yield more satisfaction and true contentment to that Soul, that sincerely seeks the Kingdom of Heaven, and the Righteousness thereof, in whom 'tis begun and carrying on, than to hear or read all their days of what God hath done through all Ages, for those that truly love and fear him: For want of which 'tis, that the profession of Christianity is generally so empty and barren in producing a real Pious Life, attended with the fruits of the Spirit, and a due Obedience proceeding from the birth of the Spirit, without which the most refined Methods of Worship and Devotion will not recommend us to God, who is inaccessible by the birth of the Flesh. Nor do we believe that 'tis acceptable to God for People to sing before him those Songs and Psalms, that were the Experiences and spiritual Exercises of Holy Men in times past, without having some living Experience of the same things in themselves; or that People can properly and truly speak more, or farther of the things of God, than what they have known and experienced.  
Where amongst all these sound Gospel-scriptural-truths', is lodged that latent Venom so much feared and talked of by our Adversaries, that is so dangerously contagious, and apt to infect the Minds of those that shall incline to converse with Us, or our Books, touching our Belief in these necessary Points of Christianity? Which of them is it, that being imbibed, 
As said Tho. Vincent.  is more mortal and destructive to the Soul, and defiles it more than drinking a Draught of Poison, or going to a Bawdy-house? Where are those damnable Opinions and Heresies wherewith you have been terrified? Which of them is it, that being persisted in, does necessarily lead to Damnation, and for which the 
* T. R's unsavoury & uncharitable Expression.  Devil must needs carry us a pick-pack to Hell? Is it in that we hold forth the infinite Love of God to Mankind, in not only freely of his mere Grace and Favour, providing a Sacrifice, through which an Atonement is made for the past Transgressions of Man, who was never at all in a capacity to make any for himself; 
Joh. 3.15, 16. Act. 10.43. 1 Cor. 12.7.  which is applicable to every one who shall believe, repent and return; but hath also afforded to all the means of Faith, Repentance and Conversion; for God requires not impossibilities of Men, but expects they should improve those talents distributed to them: In not only sending forth the Son of his love to die for their Sins, that they should no longer live therein, but also in sending forth his Light and Spirit of Truth into their Hearts, 
Joh. 14.16, 17, 26. & 16.13.  to lead and guide them into all Truth; and causing his Grace that brings Sal●ation, 
Tit. 2.11, 12.  to appear to all Men, to instruct and teach them to deny all Ungodliness and Worldly Lusts, to forsake the Devil and all his Works, the Pomp's and Vanities of this wicked World; to rescue and save them from ●iving in the sinful Lusts of the Flesh, and help and strengthen them to return to their Obedience, and live a Sober, Righteous and Godly Life; to keep God's Holy Will and Commandments, and walk in the same all the days of their Lives.  
Which Gift from God to Man, the Holy Scriptures plentifully testify too, under various denominations, as Spirit, Light, Word, Grace, Seed, Leaven, Anointing, etc. By all which we understand that Spirit or Heavenly Talon, 
Mat. 25.14, 15.  with which God hath endowed Mankind in some degree or other, that he may profit with it; in the improvement whereof, by a diligent Coworking therewith, to the answering those holy ends for which we receive it, we doubt not but to be happy in rendering a good account of our Stewardship, and entering finally into the Joy of our Lord. Our Opposers themselves also pretend to the Spirit and Grace of God, or else what means their Praying for its Assistance, and those plausible finespun Discourses of it, wherewith they sometimes entertain their Auditory: We Charitably hope 'tis more real, than only to beautify and recommend them to the Hearers, as what they cannot well avoid, for that the Scriptures are so full of that Language and if indeed it be real, why is that a●… Fault and Error in us, which is so sound and ornamental in them? And we think it very strange that they should apprehend any incongruity in granting this Divine Principle to be a Divine Light to the Mind; since its proper Office is to teach and instruct, to manifest and point to us our Duty, as well as to dispose and enable us to perform it; and aught to be our Leader and Governor. If the Godly Admonitions, 
Tit. 2.11, 12. Joh. 14.17, 26. & 16.7, 8, 13, 14. 1 Joh. 2.27.  and Exemplary Lives of Good Men, were rightly called Lights to the World, surely much more properly may this, whose Fountain is Light, (and does more nearly illuminate and inform the Understanding, and renders those effectual,) justly challenge that necessary and acceptable appellation. If then the Grace and Spirit of God be in the Hearts of Men, surely 'tis not wholly unactive there, ●●t will be making some Attempts ●●wards accomplishing the end for ●hich 'tis placed there; 'twill be at ●●mes attacking the Enemy, and endeavouring to supplant its contrary, for ●●ing holy and pure in its Nature, it's ●…ver reconcileable to Sin and Evil, ●…t ever strives against it, and may, as ●●…en regard it, be infallibly known by ●●e nature of its efforts. And we dare appeal even to all Mankind, whether ●●ey find not something placed in their ●inds and Consciences, which though perhaps not regent there, yet never ●ingles with, nor consents to their e●●… deeds, but always remains undefi●●d, and testifies against them, and conflicts, reproves, 
Joh. 3.20, 21. Eph. 5.13.  and condems them for 〈◊〉; and also ofttimes in the cooler ●…emper of their Spirits, manifests their ●…ates to them, and as 'twere Reason's ●ith them, discovering the evil of their ●ays, secretly calling to them to come ●ut of it; begetting Desires and Inclinations, sometimes to seek after God, ●nd to make their Peace with him. Now since Man in his mere natural state, is totally Dead, and fallen from God, that he cannot as of himself think 〈◊〉 good Thought; and that God only ●…s essentially good, and as that which is truly so, must needs proceed fro● him; 
Joh. 16.8, 13.  this Principle in us that ever convicts us for Vice and Evil, whether 〈◊〉 Thought Word or Deed, and dispose● us to consider of our latter end, 
Prov. 14.13.  an● oft makes Men sigh in the midst 〈◊〉 Laughter, reminding them, that f●… those things they must give an Accounted; that draws us Heaven-ward and inclines us to Virtue and Goodness, to do to all Men as we would b●… done unto; to be Just, Sober, Merciful, Temperate, etc. Must needs b●… something that is not of us, but 〈◊〉 pure and immaculate, and of a divin● nature; ever aspiring, and raising th●… Mind towards its Original.  
Whence it cannot be a Natural Light or mere light of Nature, as very man● would have it, who yet talk of the Spirit of God being in Man; for 'tis a● undoubted truth, that no Agent can act beyond its own sphere, and raise its object to a state more noble that itself, nor produce effects of a Nature more sublime than its own Original Besides, 'tis very clear and evident from Scripture, 
Job 21.17. Psal. 18.28.  that the Mind of Man is oft lighted by a Light superior to that of mere Reason, and that Man by the utmost power and extent of Humane Reason and Speculation, (though 〈◊〉 may arrive to an implicit knowledge that there is a God, yet) can ●ver attain to a true, spiritual and ●●ving knowledge of God, without the concurrence of a Divine and Supernatural Agent: 
Ro. 1.19. 2 Cor. 4.6. Prov. 20.27. Luk. 24.45. Joh. 1.9. Eph. 5.13, 14, 17. Psal. 36.9.  For though the Mind 〈◊〉 Man as a Rational Being, be that ●apacity or Candle that is to be Light●●, yet 'tis Christ that must so enlighten it, as to give us a true discerning of those things, that appertain ●o him and his Kingdom; and by adhering and yielding Obedience to its Discoveries, 
Prov. 4.18. 1 Cor. 2.10. to the end.  we shall know an Accession ●f more Light. And the Apostle speaking of what God by his Spirit had re●ealed to them, saith expressly, that ●he spirit searcheth all things, yea the deep things of God; and that as none knows the things of a Man, save the Spirit of Man which is in him, so the things of God knows no Man but the Spirit of God: That the Natural Man neither knoweth nor receiveth the things of the Spirit of God, because they are spiritually discerned, and to that end they had received the Spirit which is of God. The Light of Nature is occupied about natural Objects, those things that are within its own Region, acting within its own prop●… Orb; but reaches not to that knowledge of God, which is Life Eternal, except our natural Powers, or human Capacity be illuminated by the Rays o● Divine Light; for the World by Humane Wisdom knows not God. An● Christ saith very plainly and positively, 
1 Cor. 1.20.  That none knows the Father but th● Son, 
Mat. 11.27.  and he to whom the Son reveals him.  
That these struggle in us should be the suggestions of Satan, that he should disquiet and disturb People for their Sins, for serving him, and put them upon endeavouring to be freed from their vassalage under his power, were absurd to imagine; no, our Saviour puts that beyond a Question, when he asks, 
Mark 3.24, 27. Luk. 11.21.  Can a Kingdom divided against itself stand? And by and by saith plainly, That whilst the Strong Man armed keeps the House, his Goods are at peace, till a stronger than he comes to bind him, etc. So that 'tis clear it's not the Devil, but the approaches of a Superior Power, that breaks the peace of People for Sin, and that follows and condemns them for Disobedience and Transgression; and is the same that would, and only can redeem their Minds ●●t of that miserable state, and bind ●…at Strong Man, and break his power, ●nd cast him out, would they but join hereto, and accept of Deliverance by 〈◊〉.  
Nor does its being extended to all Men, through all Ages from their Youth ●pwards, bespeak it to be therefore natural or contemptible; but on the contrary, of the greater moment to all Men: For besides that the Apostle saith, 〈◊〉 manifestation of the Spirit is given ●o every Man to profit withal, 
1 Cor. 12.7.  the Blessings and Gifts of God are free and valuable from their intrinsic worth; God in nature ordained nothing in vain, ●ut by how much any thing is of the greatest use to us, for sustaining and accommodating our natural Life, the more common it is, as the Sun that gives Light to all through all Ages, etc. 'Tis we fond rate things according to our Fancies, and esteem and prise them more for their Rarity and Curiosity, than Usefulness; but God bestows most universally that which is of the absolutest necessity to Man. Are not all Men that are born, Strangers and Enemies to God, in the dark, and at a distance from him, in the State of Nature, and must therefore be enlightened, 
Jo. 3.3, 5.  converted, and born again, and beco●● Spiritural, before we can be reconcile● to him; shall not God then, that woul● have all Repent and be Saved, 
1 Tim. 2.3, 4. 2 Pet. 3.9.  cau●… the Light of the Son of Righteou●…ness to shine upon all, and give measure of his Grace and Spirit to a●… to assist them in the accomplishment o● that in themselves, which they canno● do of themselves, and yet is of indispensable necessity to our Salvation Wherefore, God by his Spirit strive with Man so long as his day of Visitation lasts.  
Since than our Opposers acknowledge the Spirit and Grace of God which also is Light to be in Man, unless they can show it, by its manifestly different and superior nature, tendency and operation, to be contradistinct, from that we have been speaking of; we see neither absurdity nor error in concluding it to be one and the same grace and free-gift of God to all, which is always the same in nature, though it differs in degree; and is that Heavenly Treasure, which God hath committed to our trust. And blessed will they be, who rightly employ and improve it, 
Mat. 13.31, 32.  and give place and room to this seed of the Kingdom in their Hearts, where, though it may appear at first contrary to the expectation of Man, little, mean and contemptible, scarcely regarded amongst the stuff, wherewith men's Minds are filled; yet ●oyn but to it, that it may exert its power and energy, and 'twill grow and increase; 
Mat. 13.33. Luk. 13.21.  let but this leaven have its perfect work, and 'twill leaven the whole lump into its own Nature.  
Be pleased to consider, whether we have justly merited the invidious invectives of our Adversaries, 
Jer. 17.10. Ro. 8.27. Rev. 2.23. Amos. 4.13.  in believing that the Lord searches the Heart of Man, and shows him his Thoughts; that he hath and will remember this ●atter Age of the World; and hath not forgotten to be gracious in performing those bountiful Promises made in times passed to the Offspring of the Gentiles, 
Jer. 31.33.34. Ezek. 36.26, 27. Joel 2.28, 29. Act. 2.16, 17, 18. Isa. 54.13. Mat. 11.27. Isa. 42.7. and 61.1.  ●n placing his Law in our Hearts, and putting his Truth in our inward parts; ●n pouring out of his Spirit upon all the Sons and Daughters of Men; in becoming our Teacher; and giving us the knowledge of himself, through the Revelation of his Son Jesus Christ; who ●s come to open our blind Eyes, and to bring us, that were bound in darkness, ●ut of the Prisonhouse, who hath promised to be with his People to the end of the World; 
Joh. 14.16, 17, 26. & 16.7.  in believing that God hath sent us the Comforter, the spirit of Truth, to be our Remembrancer, and to guide and direct us in the way of Truth; in attesting the sufficiency and utility of the Teachings of this Holy Unction, 
1 Joh. 2.20, 27.  sent into our Hearts; in believing that though Christ be in his glorified Body in Heaven; yet that he is present also in the Hearts of his People; 
Joh. 14.17, 20, 23. & 17.23, 26. Isa. 57 15. 2 Cor. 6.16. Prov. 8.31.  who is King of Saints, and shall he not then rule in them? The High and Holy One that inhabits Eternity, hath promised to dwell also with the Humble and Contrite, to revive and comfort them; shall not he, whose Presence fills Heaven and Earth, be present in the Heart of Man? Shall not he that rejoiceth in the habitable parts of the Earth, and delights in the Sons of Men, reside in his People? Are they not Members of him, 
1 Cor. 6.15, 17, 19  and he their Head? Can there be a more intimate Union and Communion than between the Head and the Body, 
Joh. 15.4, 5.  the Vine and the Branches? The same Spirit of Life that is in the Head, is the Life of the Body also, and acts it; he that is joined to the Lord is one Spirit; doth not the Life that is in the Root, pass to the Branches also, and preserve them living? Are not all dead Branches, in whom this Life is not? Whosoever hath the Son of God, 
Joh. 6.56, 57 1 Jo. 5.12.  and feeds on him, hath Life by him; and those that have not Christ, who is the Life of his Saints, have not Life: How could his People in all Ages partake of him, if he were not present in them? Surely this Doctrine don't deserve to be scoffed, but is most comfortable to those who are sick of Love, and thirst ardently after the Enjoyment [not Hear-say] of him.  
Consider seriously these things which are agreeable to Scripture, 
Ro. 10.6, 7, 8. 2 Cor. 13.5. Col. 1.27.  and with what reason People have derided us for our Belief herein; terming it the Quakers Christ; as though his manifesting himself in our Hearts were another, or distinct from Jesus Christ of Nazareth, that is glorified with God the Father in Heaven, which we deny: For though he be ascended into Heaven, and sits at the right hand of God, far above all Principalities and Powers; yet is not he so circumscribed, but that (as by him all things were made and created so) he is the Life and Fullness, 
Col. 1.16. Eph. 1.23. & 3.9. & 4.10.  and filleth all in all in his Church and People. Is the Divinity and Humanity of Christ divided? Is not their inseparable Union the true and entire Christ? Can then his Godhead be present, and he who is the Heavenly Man be absent? What think you of him that appeared to John, and gave him his Commission to the Seven Churches? whom he describes, Rev. Ch. 1. who saith, Behold, I stand at the door and knock, 
Rev. 3.20. & 2.23.  if any Man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. The same saith, I am he which searches the reins and hearts, and I will give unto every one of you according to your works: Was not this the true Christ the Mediator, 
Act. 17.31. Ro. 2.16.  by whom God will judge the World? And can he make this near inspection into the innermost part of the Minds of Men, so as no Thought can escape his notice, if he be not present there? What made Paul desire that our Lord Jesus Christ might be with Timothy's Spirit, 
2 Tim. 4.22. Joh. 1.16. 1 Joh. 4.13.  if he thought it impossible? Do not all acknowledge the Spirit of Christ, who is the Anointed, to be in his People, and is he then absent? Is its being a Mystery, far beyond our comprehension to conceive how it can be; a sufficient Argument, that therefore 'tis not so? Ought we not in such cases to exercise Faith? and acquiesce in the Testimony of the Holy Ghost, expressed in the Sacred Scriptures, rather than interpose with our nice and curious Subtleties? prying unnecessarily into things that are too high for us; remembering that Secret things belong to God; and that those that know most here, know only in part the things that are invisible; 
1 Cor. 13.9, 12.  and see them but as through a Glass. Shall Men that neither know themselves, nor have any intuitive knowledge of the Essences, even of the meanest things, wherewith Nature  presents us, which are obvious to our Senses, aspire to those yet more abstruse, and undertake to account for that which is beyond the reach of the most pregnant Wits to penetrate.  
Nor do we thus celebrate Christ's inward and spiritual appearance in the Soul of Man, with the least intent to diminish the true value and efficacy of what he did without us, or transacted for us as God manifested in Flesh, but in concurrence with it, and pursuant to it, for the completing the Salvation intended in it; neither is it, in opposition to him, as he is without us; but we believe in him, as he is inwardly revealed in measure, and also as he is in his own immense fullness without us, both as he is the one Offering for Sin, and also as he is that quickening Spirit, and immortal Seed by which we are begotten again, and made alive to God; and the Author of that Living Faith, through which 'tis savingly applied to us. For though he offered up himself once for all, and sat down at the right hand of God, yet 'tis of absolute necessity that he thus appear and operate in the Hearts of his People through all times, or otherwise they can never be happy, nor they receive the full advantage of his Death. But that he doth thus appear and work, is most evident; for since he is the alone Saviour, and none are saved but those who are Regenerated, that Grace or Operative Divine Agent (that is the Efficient of true saving Faith and Regeneration,) must needs be Christ in us, our Hope of Glory. Wherefore 'tis that we so frequently invite People to regard, believe in, close with, and submit to him, as he is the true Light, discovering Evil thus manifested in their inward Parts, for the full accomplishing their Redemption and Restoration, that they may taste and see for themselves, that the Lord is good and gracious; and to Christ within, otherwise than thus, a measure of the anointing from the Anointed, we don't pretend, whatever People have apprehended concerning us. Which truth our very Opposers are obliged to acknowledge, notwithstanding they so ridicule it in us.  
We hope it's no Error to avouch the Power of Christ to be stronger than that of the Devil, 
Gen. 3.15.  that he is able really to bind him, to bruise his Head, and break his Power, to dispossess and cast him out; to fulfil to the uttermost the end of his coming; to destroy the Works of the Devil, and to save those from their Sins, who shall have true Faith in his Name and Power: Surely it's not inconsistent with Christianity, to believe that Christ can or will, throughly purge his Floor; that he can indeed deliver out of the Prisonhouse, 
1 Thes. 5.23.  and restore Man out of the Fall to God again, and give him power to forsake the Devil, and all his Works, etc.  
We find it consonant to Scripture, and the Gospel-dispensation, to believe that those who are regenerated and born again of the Spirit, 
Ro. 6.6, 7, 11. 2 Pet. 1.4.  have through the Spirit mortified the first carnal corrupt Nature, which cannot please God; and if dead, 
Eph. 4.22, 23, 24. Col. 3.9, 10.  and slain, and buried too, surely than it no longer lives, but the Mind is at liberty, and restored to act in a new Life; to walk after the Spirit, and fulfil the Righteousness of the Law; the Law of the Spirit of Life in Christ Jesus, 
Ro. 8.2, 4.  having set them free from the Law of Sin, and Death which is its Wages. 'Tis for want of People's experiencing this real Birth of the Spirit brought forth, and knowing Freedom in themselves by it, which no Duties or Performances in the Will of Man, nor entertaining of the most refined Opinions in Religion can administer, short of the Law of the Spirit of Christ in their Hearts; 'tis for want of this, that People are so very apprehensive of difficulty, even to impossibility, of living a Holy Righteous Life; which yet is so necessary to our Salvation, 
Mat. 5.8. Heb. 12.14.  that without it we cannot enter the Kingdom of Heaven, nor see God. Nor is the way broader, or its Passage less straight and difficult than they imagine; nay, 'tis utterly impossible for them to walk therein, while they are immersed in their first, corrupt unbridled Nature, which cannot keep the Law of God; while their Lusts and Passions are rampant, their Affections inordinate, and Wills unsubjected, and follow the Desires and evil Inclinations of their Minds without restraint. But if they come to know another Principle and Power to govern their Minds, to create in them new clean Hearts, to regulate and subject their Wills, to subdue and tame their Passions, to limit their Desires, and direct their Affections and Inclinations wholly after that which is good, to meliorate their Spirits throughout, and make them Heavenly Minded, having an aversion to all Evil, and a great love to Virtue and Goodness: Being thus perfectly transformed, where is the extreme difficulty now, for the good Man, 
Mat. 12.35.  out of the good Treasure of his Heart, to bring forth good things? Will not this new well-inclined inside, that now detests Evil, and loves and delights in Righteousness, as naturally follow after, and bring forth that which is Good, as before he did Evil? Here is no force upon People's Natures, but they are converted, and throughly leavened into another Nature, and are in their measures Partakers of the Divine Nature, 
2 Pet. 1.4  which only can work the Will of God.  
We request our piously-inclined Neighbours, well and seriously to weigh and consider, the absolute necessity there is for every true Christian, thus to know their Minds moulded and fashioned anew, by the Power and Spirit of Christ, working mightily in them, 
Col. 1.29.  in order to their pleasing God by a Holy Righteous Life, having escaped the corruption that is in the World through Lust; and considering that 'tis not so soon attained, as apprehended in the Understanding to be necessary: That with all diligence they address themselves to the performing that which is the main and proper business of our Lives. Wherefore as it hath pleased the Divine Power to give us all things pertaining to Life and Godliness, 
2 Pet. 1.3. Tit. 2.11, 12. Phil. 2.12, 13.  so let us with a vigilant attention to, and coworking with that Grace, which to that end is given, work out our Salvation with a reverend fear; since a good degree of attainment herein is soon lost, except there be a constant sedulous watchfulness upon the Mind amidst all Business and Concerns, to have a check upon our Words and Thoughts, and a diligent pressing forward: 
Mat. 26.41.  For while we live in this World, we are liable to Temptations, and may enter there●nto also, without a strict care and watchfulness; our Senses presenting many Baits to our Minds on every and, which Satan makes use of to beguile, and many Provocations offer themselves in our Pilgrimage; 
2 Cor. 12.9.  against ●ll which God's Grace is sufficient Armour, as our Minds are seasoned by ●t; so that where any shortness is, 'tis through Insincerity, Negligence, or Inadvertency.  
Or is it a dangerous heinous Heresy that we with very many Professors of Christianity, 
Psal. 145.9  believe the Universality of the Love of God to all Mankind; that God (who is good to all, whose Mercies extend to all the Works of his Hands;) is sincere in his Intention, and Attestation thereof, and doth not design to delude us, when he affirms, That as certainly as he lives, he desires not the death of a Sinner, 
Ezek. 33.11. & 18.23. Joh. 3.14, 15, 16, 17. Isa. 55.1. Rev. 22.17. Ro. 5.18.  but rather that he would return and Live; that God, whose Love and Mercy is unlimited, doth graciously and generously offer Salvation, through Jesus Christ, (upon certain Conditions to be performed on our part) to all Mankind, to every individual Man and Woman upon the face of the Earth; which is the true Gospel-message, 
Luke 2.10, 14.  good Tidings of great Joy, which shall be to all People, Peace on Earth, and good will towards Men; good cause indeed to rejoice, 
Isa. 55.7. Ezek. 18.21, 22, to the end. Act. 10.34, 35. 1 Joh. 2.2. Heb. 2.9.  that all are within the verge of Mercy and free Pardon; that God is indeed no Respecter of Persons but among all Nations and People, he or she that fears him, and works Righteousness, is of him accepted, and that Christ died for the Sins of the whole World, yea, for every Man; surely then all for whom he died, 
Tit. 2.11.  are thereby put into a capacity for Salvation; 
1 Cor. 12.7. See Pro. 1. from 20, to the end.  that Saving Grace hath appeared to all Men, and a Manifestation of the Spirit is given to every Man to profit withal. And that none are Reprobated, but those that continue to be deaf to the Calls of this Grace, 
Mat. 23.37  and resist the Spirit, and hid and neglect their Talents till the day of their Visitation be over; and Christ so withdraws himself, as to cease longer to strive with them; 
Neh. 9.20, 26.  so that the means being taken away, they are left to themselves, 
Isa 63.10. Psal. 81.11, 12, 13.  and given up to Hardness of Heart; that being absent, that should prepare, tender and mollify it, that now they cannot Repent, Believe and be Converted.  
If thus to believe, be a dangerous ●nd pernicious Error, we confess we are Guilty, and not like to be otherwise; for we cannot persuade ourselves to embrace that Anti-evangelical Opinion, That God from all Eternity hath personally and inconditionally, without respect to their accepting or rejecting the Salvation offered in Christ, elected some, and reprobated others by an immutable Decree, so that those who are so elected shall certainly be saved, let them do what they will, for God's Decree can't be reversed, let the unstable Mind of Man vary as it will: And those that are Reprobated, were in in effect damned Thousands of Years before they were born; so that their Salvation is put beyond all hope, let them seek it never so earnestly and diligently, and be never so desirous to serve and please God. For besides, that this sad Tidings, instead of glad Tidings, if it were really true in itself, puts an end to the whole business of Religion, by rendering all Worship and Devotion, all Preaching, Praying, Assembling together, and Holy Living as 'twere useless, by invalidating all whatsoever on Man's part, as nothing contributing (as a necessary Condition on his part to be performed or neglected) towards his Salvation or eternal Destruction. We dare not take up an Opinion so diametrically opposite to the very Attributes of God, and his repeated Protestations to the contrary, and with some Men thus presume to arraign his Justice, Mercy and Goodness, We cannot believe that God who is Love itself, and Goodness itself, and hath always manifested a wonderful Care and Concern for Man as his darling Creature; 
Wis. 12.15, 16.  (it being disagreeable to his Justice, to condemn those that have not deserved to be punished, and having no pleasure in the death of him that dies, 
Ezek. 18.32. Wis. 11.23, 24. ) should yet make the major part of Mankind with design to damn them, unprovok'd thereto, without ever tendering them Salvation; or that he would make the far greater number wholly uncapable of accepting the Salvation tendered them, by putting it out of their power to perform those Terms upon which he offers it, and then condemn them to eternal Misery, for not complying with those Conditions, that 'twas impossible for them to observe. 
Isa. 45.22.  For he don't only call to all the ends of the Earth (which implies all Mankind) to look to him, and be saved; but he hath given to every one a Portion of his Spirit to enable them so to do; he hath not only sent forth the Son of his Love to shed his Blood for every Man, 
Joh. 3.14, 15, 16.  to be lifted up as Moses lifted up the Brazen Serpent, that whosoever believeth in him, 
Joh. 6.44, 45.  should not perish; but he also draws them, and as they will receive it, toucheth them with that Divine Magnet that only can incline and empower them effectually to turn to that Pole, in which all our true Happiness centres.  
But this is the condemnation, 
Joh. 3.19, 20.  that Light is come into the World, and Men love Darkness rather than Light, 
Eph. 5. ●●.  because their Deeds are evil; and hate the Light, and will not bring their Deeds to it, lest it should reprove them; for whatsoever is reprovable, is made manifest by the Light, but Men love their own broad ways, to pursue the sight of their Eyes, and desire of their Minds, 
Eccl. 11.9.  and therefore hate to be controlled therein and reformed. The Apostle stirring up the Ephesians to Purity of Life, and to avoid several Evils there mentioned, saith expressly, 
Eph. 5.6, 7.  Let no Man deceive you with vain Words: for because of these things cometh the wrath of God upon the Children of Disobedience. And in another place, 
Ro. 8.13.  That those who live after the Flesh shall die. So that 'tis for want of People's embracing the Means, and bringing their Deeds to the Light of Christ in their Hearts; and heeding the Reproofs of Instruction, 
Pro. 6.23. Gal. 6.8.  which is the way of Life; for want of sowing to the Spirit, and by it mortifying the Deeds of the Flesh, that People are lost and sentenced to Perdition; and not because they were personally and inconditionally reprobated from all Eternity. God who is Lord of all, 
1 Tim. 2.3, 4.  is gracious unto all, and would have all Men to be saved; but they disobey the Call of God, and reject his Offers, and resist the Strive of his Spirit, and are deaf to those Knocks of our Saviour for Reception and Entertainment in their Hearts, 
Rev. 3.20.  and choose and prefer the present World, and will not deny themselves to follow Christ. 'Tis not as these Men say, because Salvation was never within their reach; if 'twere not, what must we think? Were those feigned Tears then, 
Luke 13.34. Mat. 23.37.  that our Saviour shed over Jerusalem, when the Day of its Visitation was over? Saying also, How often would I have gathered thee, as a Hen gathers her Chickens, but you would not; not you could not.  
But if any Men can be so hardy as to entertain an Opinion so derogatory to the Justice, Mercy, Love and Paternal Care of God, and repugnant to the Gospel-message; we cannot but admire what should induce them to obtrude it upon others, and urge it as though 'twas a necessary Point to be believed in the Christian Religion; for we cannot apprehend how this begets Love to God, increaseth Faith in Christ, and raiseth our Veneration for him, excites to Diligence, and encourages Piety, which is that which advanceth true Religion; but on the contrary, it's plain, that it tends to the indulging some in a Security, and procure in others a slight Esteem of the Death and Sacrifice of Christ, as being partial, and casts them into Despond; and probably may encourage both to gratify the Desires of their Minds to the full extent, since nothing can alter such a supposed Decree of God one way or the other. Yet we deny not the Prescience of God, who fore-knows all things; things past, present, and to come, being at once present to him: so that it may be said, such who believe in Christ with that living active Faith, that works by Love, and excites to Obedience, and persevere therein unto the end, and so know Salvation by him, are in him in whom the Election is before the World began; and that those who so believe not, but reject the Tenders of his Love, and by persisting in Disobedience, neglect so great Salvation, are condemned already. Nor do we deny such a Preference, as that some are made Stewards over more, and some fewer Talents, according to which their Improvement ought to be: Where much is given, much is required; and where less is given, less is required; for God is just and equal in all his Ways, he is not a hard Master, 
Mat. 25.14, to the 28.  that he should exact or expect more than the Improvement of his own: Had he that received but one Talon, employed it, and made it Two, we doubt not but it had been accepted; for we believe that none are from Eternity absolutely excluded without any Talon, and that a Day also is afforded, wherein 'tis possible for them to improve it. So that though the Grace may work more powerfully in some than in others, yet are all left without Excuse.  
There is yet another Opinion dependant on this, which we cannot receive neither, as they state it, for which our Opposers think very ill of us; that is, once in a state of Grace and ever so; that there is no total or final falling away from Grace. How this Doctrine promotes true Zeal and Piety, and improves Christianity, we can't understand; nor see no other reason why its Votaries should be so fond of it, but because 'tis concordant to that of Personal Election and Reprobation; so that those who embrace the one, are bound to believe the other: But otherwise, certainly it tends rather to slacken than spur on People to that care and diligence, and constant unwearied watchfulness to Prayer, which our Lord so much exhorted to, and the Apostles so solicitously press the Saints  to be found in, as of absolute necessity. What else means those Promises of Reward in the Revelations, to those who should overcome, and hold out to the end, but to engage them to a constant Perseverance? Or what needed it, if 'twere impossible for them to fall short; whom we suppose none will deny to have been in a state of Grace? And the Church of Ephesus was threatened to have their Candlestick removed, 
Rev. 2.5. & 3.16.  if they repent not, and did their first works; and that of Laodicea, to be spewed out of his Mouth. Who can say those foolish Virgins in the Parable were not once in a state of Grace, whose Lamps were once lighted and burning, as well as trimmed, or else they could not properly be said to be gone out. 
Mat. 25.8.  Or that those were not called by Saving Grace, in whose Hearts the Heavenly Seed sprung up, and for a time prospered, 
Luke 8.7, 8, 14, 15.  till the Briars and Thorns, the over-care and concern about the things of this Life, choked it; 'twas not, that they had no day of Visitation from God, wherein they might have wrought out their Salvation, had they continued to make the Kingdom of Heaven, and its Righteousness, their first and chiefest Choice, and placed their Treasure there, and disintangled themselves from those unnecessary Cares; the Seed that was sown and sprung up, was the very same with that, which in the honest Heart brought forth Fruit abundantly.  
Surely Paul that Great Apostle was not of these men's Opinion, when after he had long laboured in the Gospel, takes care to keep under his Body, lest while he Preached to others, 
1 Cor. 9.27.  he himself should be a Castaway; whom yet we doubt not, but they will grant was then effectually called, and in a state of Grace. And the Author to the Hebrews writing in the Third Chapter, to those he calls holy Brethren, and Partakers of the Heavenly Calling, Verse the 12th, exhorts them to take heed, lest there was in any of them an evil Heart of Unbelief in departing from the Living God. And again, Chap. 4.1. Let us therefore fear, lest a promise being left us of entering his rest, (surely then not eternally reprobated) any of you should seem to come short of it. Verse 11. Let us labour therefore to enter that rest, lest any Man fall after the same example of Unbelief. Again, Chap. 6. Verse 4, 5, 6. speaking of those who had been enlightened, and had tasted of the Heavenly Gift, and were made Partakers of the Holy Ghost, and that had tasted the good Word of God, and the Powers of the World to come, (shrewd signs that they were effectually called, and in a State of Grace) that if they should fall away, 'twould be impossible to renew them again to Repentance; not because they were eternally reprobated, but because they Crucified to themselves the Son of God afresh, because they grieved his good Spirit, and rejected the Means. Hath not the Lord said, 
Ezek. 18.24, 26. and c. 33. v. 18.  If a Righteous Man turns from his Righteousness, he shall die: Who can be Righteous without the assistance of God's Grace? No Man can make himself so; 'tis not in Man to direct his own Ways; and yet it seems 'tis possible for him to fall from it, after he hath lived so long under its conduct, as by it to be made Righteous; and one would think, should then be sanctified too. Our Saviour saith of himself, 
John 15.1, 2, 5, 6.  I am the true Vine, ye are the Branches; my Father is the Husbandman, every Branch in me that beareth not Fruit, he taketh away. Again, If a Man abide not in me, he is cast forth as a Branch, and is withered. Surely those who are Branches in Christ, while so, are accepted of the Father; and yet it seems 'tis possible for them to fall away, and be cut off as withered Branches; whence he often repeats this Condition, if ye abide in me; and presently he saith, 
Joh. 15.10.  the way to continue in his Love, was to do his Will, as he had that of his Father's, and continued in his Love. But though we can't embrace their Opinion, for their Reasons, and as they state it; but own that 'tis possible for People to make a considerable Progress in Grace, and yet for want of a careful and constant Watchfulness to that Grace, they may fall away: Yet we believe such a State and Growth in Grace, through a vigilant Attention thereto, and such a degree of Faith attainable, as that there is no more going forth.  
Though we speak of God's tendering, and Man's accepting or rejecting the Offers of his Love, yet far be it from us to assert, that fallen Man in his own Natural Estate, can of himself think a good Thought, much less will a good Deed, or in his own power convert his own depraved Will to God, any more than the Needle can turn and direct itself towards the Pole, without being impregnated by the Loadstone. For though Adam's Fall introduced no such real change in the Faculties of Man's Soul, as to subvert their natural order, and so destroy the natural liberty and freedom of his Will, but that what he wills, he wills freely, and not by constraint; yet forasmuch as he died from that Divine Life to which he was united, and thence derived power and ability to will and do that which was good, he became thenceforth utterly incapable so to do as of himself, otherwise than as he is influenced by, and assents, and yields to the drawings of that Divine Grace, which God in his great Love hath liberally bestowed on Mankind, both to illuminate their Understandings, and also incline their Wills: Which is both sufficient, and freely offers to reclaim Man, and convert his Will, and finally unite his Mind to itself, and therein restore to him the power of willing and doing good, which Man never had, nor never can have, ●ut in conjunction with this pure principle of Divine Light and Life; but ●e may, and is most inclinable to slight ●ts Offers, and resist its Endeavours, ●nd while so, can't experience that power and virtue that is found in it, where it freely exerts itself. So that as it must be acknowledged, that Man acts as a free Agent, and as having an Elective Power, and that God in his various Dispensations treats him as such; yet is this Gift of God the first mover in all his motions towards that which is truly good and acceptable to him; which is always so near and ready to help and assist a Man, (while it continues to strive with him) that probably none that neglect its assistance, and do evil, but upon reflection, plainly perceive they may do otherwise. Whence 'tis clear, Man's destruction is of himself, and his only sufficiency and help is in God; who never requires any Duty of him, but he furnishes him with a suitable power to perform it, would he but regard and close with it.  
But that which seems to be our capital Error, and the top of all their Charge, and that which is to silence all Plea's in our behalf, is our omitting the use of the Ordinances (so called) of Baptism, and Bread and Wine. John indeed as the next immediate Forerunner of Christ to prepare his Way, gave an Alarm to the Jews, that were so secure under the Law of Moses, and proclaimed the Kingdom of Heaven at hand; 
Mat. 3.2. Act. 17.30.  and the time come wherein God commanded the Jews, as well as others, every where to Repent; 'twas not sufficient for them to go on in sinning, and then offer those respective Sacrifices which the Law enjoined them for the same; but now the Wrath of God was near to be revealed from Heaven against all Ungodliness and Unrighteousness of Men; 
Ro. 1.18.  'twas not sufficient to deck and make clean the outside of the Cup and Platter, 
Mat. 23.25, 26.  but the inside was to be cleansed, and then the outside would be clean also. The Axe was now laid to the Root, 
Mat. 3.10.  and every Tree that brought not forth good Fruit, was to be hewn down. The Law of Moses took hold on exterior Acts, 
Heb. 9.9. 2 Cor. 10.5.  and could not make perfect, as pertaining to the Conscience; but now that Dispensation was about to be established that comes nearer home, 
James 1.15.  and takes cognizance of the very Thoughts, ●hat Sin be not so much as conceived ●y the Wills joining thereto. Wherefore John was sent to administer the Baptism of Repentance, as a lively ●igure of that which was presently after to follow; for John's Baptism was not capable to produce this Effect ●pon the Mind: And he himself testifies, That though he baptised them with Water, yet he that came after him, that was before him, and more honourable than ●e, should baptise them with the Holy Ghost, and with Fire; 
Mat. 3.11, 12.  that his Fan was ●n his Hand, and that 'twas he should throughly purge his floor. Which is the great Work that is to be done under his Gospel-dispensation, to take away the Sins of the World, 
1 Joh. 3.8.  and destroy the Works of the Devil, to purify People's Hearts, and make them spiritually minded; this is the proper effect of Christ's lasting Baptism; not the washing away of the Filth of the Flesh, 
1 Pet. 3.21.  but the answer of a good Conscience towards God, to purge our Consciences from dead Works, to serve the Living God in Newness of Life. The Baptism of Christ is but one, 
Eph. 4.5.  and those who by it are Baptised into J●sus Christ, 
Ro. 6.3.6, 7, 8, 11.  are Baptised into h●… Death, and their Old Man Crucifie● with him, that the Body of Sin ma● be destroyed, and they no longer serum Sin; because they that are dead wit● Christ, are freed from Sin, and mad● alive to God, to live a Holy Righteous Life. These are the blessed Effects of the Baptism of the Holy Ghost and Fire, 
1 Cor. 12.13. Zech. 13.1.  and Benefits that redound to those who are in truth washed by Christ in that holy Laver which entitles us to a part in him; 'tis our chiefest Concern to know this inward spiritual Baptism of Christ, tha● our Hearts may be Washed, Purified and Sanctified by the Spirit of God; 
1 Cor. 6.11.  and that we really put on Christ, and are in him, who is the Substance, in whom the Types ended. John knew and foretold himself, that he must decrease, 
Joh. 3.30.  but Christ must increase; he doth not say, I shall cease presently at once, so soon as Christ's Baptism takes place; but I must decrease; but were Water-Baptism to continue always amongst Christians, than would not John decrease: Nor will it solve this Allegation, That 'twas abolished as John's, and instituted a new as Christ's: for than hath Christ his different Gospel-Baptisms, which is erroneous.  
We grant that some of the Apostles did use Water-Baptism for a time; but we believe 'twas rather in compliance with the Circumstances of Time than of Necessity, and in condescension to the Weakness of Believers in the very Infancy of the Church, and even the same Age wherein John Baptised; who was not only a true Messenger of God in his time, but had gained great Credit among the People, and his Memory and Message could not soon be forgotten; nor was it easy to draw them from a Practice, that but just before was acknowledged to be of Divine Authority. For we find the Apostles tolerated the believing Jews to live in certain Rites and Ceremonies of the Mosaical Law, notwithstanding the Messiah was come in the Flesh and abrogated them; so difficult 'tis to disengage People from those things, wherein they have been educated, and to which their Minds are once glued; and some of them would have had the believing Gentiles come under that Yoke, and be Circumcised; which Paeul their great Apostle withstood, seeing beyond a●… those things, knowing that the Kingdom of God was not Meats and Drinks but Righteousness, 
Ro. 14.17.  Peace, and Joy i● the Holy Ghost, 
1 Cor. 4.20.  and not in Word bu● Power, not divers Washings, and carnal Ordinances which were Shadows and to perish; 
Col. 2.14, 16, 17, 22, 10. Heb. 9.9, 10. Gal. 5.2.  but the Body is o● Christ, and those that are in him, are in him complete; believing that if they were Circumcised, Christ should profit them nothing; and yet we see such was his Condescension, that he himself notwithstanding, Circumcised Timothy; and when he was at Jerusalem, shaved his Head, 
Act. 21.20, to the 28.  etc. behaving himself as a Jew, for the sakes of those who saw not so far as himself. And notwithstanding he was such a laborious and zealous Publisher of the Gospel, yet we find he Baptised but very few, 
1 Cor. 1.14.  and thanks God that he Baptised no more, (surely 'twas not then essential to the Gospel,) but saith plainly, 
1 Cor. 1.17. Col. 1.13.  That he was not sent to Baptise, but to Preach the Gospel; to turn People from Darkness to Light, from the Power of Satan to God, who ●ad delivered them from the Power of Darkness, and translated them into the Kingdom of his dear Son; 'tis this that is of absolute Necessity to our Salvation; he did not then Baptise because some others did it, which yet is as large a Commission, as perhaps any pretend to . Of which we say as he did of Circumcision, (though we don't grant 'tis the Seal of the Covenant, and introduced in room of Circumcision, as some will have it, but without Scripture-authority,) neither Baptism nor no Baptism availeth any thing short of a New Creature; which is the truest Sign of possessing the inward Spiritual Grace, and of being in Christ; and is beyond all visible Signs whatsoever.  
The Apostles having thus indulged it, 'tis no wonder that 'twas continued, and since got footing under the Degeneracy; for as Corruption entered the Church, and was increased, the Spirit and Life of Christianity was more and more eclipsed, and the Minds of its Professors grew darker; and then adhered more to external Performances; and not only continued that, which had been used by their Predecessors, or at least something 〈◊〉 its stead; but by degrees added mo●… Rites and Ceremonies; and at leng●● began to trim and deck that Religion, that in itself was plain, simple and homely, and consisted more i●… Power and Divine Love, than outward Observations: Which in process of time was so dressed and garnished, that its August Splendour become inviting to others. Under this Degeneracy in degree sprung up Infant Baptism; a mere Humane Invention without any Scripture-authority, either by Precept or Practice; wherefore for those who don't use Baptism, as 'twas instituted under its proper Dispensation, to upbraid us for neglecting it, is absurd and unreasonable.  
But that which makes the loudest Outcry of all, is our Dis-use of the Sacrament, so called, of Bread and Wine; 'tis this is that pestilent mortal Error that in our Opposer's Account, renders us worse than the Papists, whatever 'tis that makes us the Spawn of the Jesuits; which with several others, are Epithets, that to be sure were calculated (tho' unjustly) to render us as odious as may be to the People, and carry a great deal of Rancour in them, and savour of too much Gall, to proceed from the meek Spirit of Christianity, that teacheth to be at Peace with, 
2 Tim. 2.22.  and have Charity for all that call on the Lord out of a pure Heart. But whether upon the whole Matter, we deserve this severe bitter Censure; or whether those that so liberally bestow it upon us, have a just right to cast the first Stone, is what we desire our sober Neighbours to consider, and not judge us also merely from an implicit Belief of what others say of us. We are not ignorant of the great Noise and Stir there hath been about this in Christendom, to the scandalising Christianity among both Jews and Turks: The Papists have improved it to downright idolatry, affirming 'tis the real Body and Blood, and as such adore it; (one would think 'twere better let a●one:) Others, that Christ is in it, though they know not how: One faith 'tis this, another 'tis that; while they all seem to expect that from it, which ●t doth not necessarily administer; for want of distinguishing between that Bread of Life that came down from Heaven, 
Joh. 6.51, 56.  (that Flesh and Blood of Christ that giveth Life to all that fee●… thereon, by which they dwell in him and he in them;) and that Supper which was eaten by the Primitive Christians, in Commemoration of his Death and Sacrifice; which are not so con●… next, as that the one, necessarily includes the other, as Experience abundantly testifies; would People but b● true to themselves herein: how man● are there that receive this from Yea● to Year, who yet complain all thei● Lives of Deadness, Dryness and Leanness of Soul, and want of Power; no● receiving that renewing of Life, and Spiritual Strength that is proposed i● it, and so but an empty Shadow indeed: For how can they in truth expect to feed on Christ Spiritually i● their Hearts, 
Joh. 14.20, 21, 23.  who will not admit tha● he really dwells in his Saints, but esteem it an Error in those that do However, we believe all People aught to be well persuaded in their ow● Minds, and seriously considerate in these and other Religious Practices; and no● take up things merely traditionally because others do it; nor ought they to be vehemently pressed to or against things not absolutely essential to Salvation, in which their Understandings are not clear: Nor should any be scoffed or reproached for those things which to them are Matter of Conscience, (and therefore Sacred; though to others it may appear of less moment) a Practice that ●…s a great Shame among People professing Christianity. Nor do we judge and condemn those that are found in the Practice either of this or Water-Baptism, as 'twas primitively used; whose Sober, Christian, Circumspect Lives, witnesseth to their sincere Intentions herein, who may be conscientiously tender in it, and fearful to omit it, till they are otherwise fully persuaded: But for us, to whom the barrenness and emptiness of these outward visible Things are manifest, we cannot continue therein; they yielding no true Soul-satisfaction, nor administering any ●nward Spiritual Grace to us. 
1 Pet. 2.2, 3.  Wherefore having tasted that the Lord is good and gracious, we wait for the sincere Milk of that Word, by which we have been begotten to God, that we may receive strength thereby, 
2 Pet. 3.18.  and grow in Grace, and the Knowledge of our Lord Jesus Christ, and a greater Acquaintance with that true inward Spiritual Communion and Fellowship with him, wherein he sups with his Saints and they with him, 
Rev. 3.20.  and receive Life by him, who dwells in them, and they in him; as the Members are joined to the Head, 
Eph. 5.30. Joh. 15.5.  and partake of its Life, and live by it; or the Branches to the vine, which receive Life, Virtue and Nourishment from him, whereby Fruit is brought forth to the glory of God and wellpleasing to him. 'Tis not sufficient that we participate hereof once a Month or Quarter, but as the Jews had their Manna, 
Exod. 16.21.  fresh every Morning so ought we to receive a daily Supply, and renewing of Strength in our inward Man, by eating that Heavenly Bread, that nourisheth up to Eternal Life, and drinking plentifully of that Well of Living-Water, 
Joh. 4.14.  which in the Saints springs up to Life Eternal; for as in God we live, move, and have our very being; so is Christ the true and proper Life of the inward Man, by which it truly lives to God, nor can it live but by him. Those that are begotten to God by the Word of Life, and are born again of the Spirit, are prlvileged thus to feed on Christ, and enjoy him; which none can do that are not first quickened and made alive by him; none can receive Life, Sap and Virtue from him as Head and Vine, that are not first joined to him as Members and Branches of him; nor is it sufficient to make People Members of Christ, and give them admittance to feed on him, in that they were sprinkled when Infants, etc. as we have already expressed, though they should eat Bread, and drink Wine all their Days.  
Since than we no less enjoy the Substance without the Sign, why may we not omit it, as either being but temporary, or not of absolute necessity; as well as our Opposers do that which was instituted (to use their own term) at the same time, and with as great solemnity, and greater formality, and was no less positively commanded under the same pretence? Why may not the same Authority absolve us from the use of this, and exempt us from being chargeable with the breach of a Command of Christ, as discharge them from washing one another's Feet, 
Jo. 13.4, 5, 8, 14, 15.  and secure them from the like censure? As also that of the Apostles, 
Acts 15.20, 29.  concerning things strangled and Blood; and that of James, 
Jam. 5.14, 15.  anointing the Sick with Oil? Why should they be thus partial? Have we not good reason to conclude, that if these had not been long since laid down, they would have cleaved as close to them; and that had those of Baptism, and Bread and Wine been then discontinued also, they would be now as easy under its omission? For Tradition, Custom and Education, makes greater impressions on men's Minds, than perhaps every one may be sensible of; nor is it an easy task at first, to move them from those things to which they have been fastened by it. Would but People wholly relinquish these Prejudices, and consider it impartially; 'tis probable there may appear no such real difference, as justly to omit the one, and yet with equal reason to continue the other; since 'tis not that Bread that gives Life to the Soul, nor doth necessarily include it; but that Christ may be and is received, and fed on without it. Nor that those can be thought to forget his Death and Sacrifice, 
Tit. 2.14.  who sensibly partake of the Benefits thereof, and pursue its Ends; who are taught and assisted by him to live a Godly Righteous Life, 
Gal. 1.4.  and bear about in them the Marks of the Dying of our Lord Jesus; who died for all, 
Mat. 1.21. 2 Cor. 5.15.  that those who live, should no longer live to themselves, fulfilling the Desires of their Minds, but to him that died for them; 
Phil. 3.10.  that through the power of his Resurrection they may mortify the Deeds of the Flesh, and have Fellowship with his Sufferings, in whom his Life is made manifest. Neither can those who acknowledge his Death and Sacrifice, and partake from time to time of this Bread and Wine in memory of it, and yet are not by him redeemed from a vain Conversation, and made conformable to his Death, and so feed on him, as to participate of that Life that comes by him, in any wise escape Damnation, let their Pretensions be what they will.  
Since than God hath replenished our Hearts with his Grace, and hath not withheld his Heavenly Manna from us, but daily owns us by his comfortable Presence, to our great satisfaction, under the Omission of these things; supplying our Wants and Necessities, as we have recourse unto him, in that which ever hath access unto him, having our continual Dependency on him, who enables and strengthens those of us 
* For we intent not to Apologise for those who tho' they may be called by our Name, yet live loosely and walk disorderly, and are Blemishes and a Grief to us; which yet ought to be imputed to their Insincerity or Unwatchfulness, and not to the Insufficiency of the Principle they pretend to.  that retain our Primitive Sincerity and Integrity, to lead a Sober, Pious, Christian Life, as becomes the Gospel of Christ, which is the certain Product of Spiritual Grace; and forasmuch as our Opposers acknowledge it to be but an outward visible Sign, and dare not say that the inward Spiritual Grace is tied to it, nor that 'tis of absolute necessity to Salvation; with what Reason do they Unchristian us, and so load us with Calumnies and Accusations on this Account; using it as an Instance to blacken us, and condemn in gross our whole Christian Profession, principally from hence; as though 'twere the chief thing that constitutes a Christian, and entitles him to the Benefits that come by Christ.  
What shall we think then of perhaps more than Two parts in Three of their own Assembly, who no more practice this than do we, and yet are many of them as sober People, and if we may know (as Christ directs us,) by their Fruits, are doubtless as near the Kingdom, and no less in a State of Grace, than are those who so exult in, and value themselves upon this Performance; which however it may bound and distinguish particular Societies and Communions, 'tis certain no Observations nor Performances short of being ruled and governed by the Spirit of Christ, as Head, can entitle us to a Membership in him; we may make a specious show, and carry a System of Divinity in our Heads; but if he rules not our Hearts, we are none of his. 'Twere well they were as thoughtful to fulfil all Righteousness in every respect, and as zealously careful and concerned to observe and punctually perform all the Commands and Injunctions to which the Christian Religion obligeth them, and to qualify themselves to be rightful Inheritors of those Blessings and Promises pronounced by our Saviour, as they tenaciously adhere to this; as though 'twere indeed the Sum both of men's Duty and Enjoyments, and that their Salvation turned upon this very Pin; which yet People may perform, while their Wills are unsubdued, and Lusts unmortified. But we find that Men have been apt enough to be busily employed about Mint, Annis, and Cummin, whilst they neglect the weightier Matters, to run into, and cry up, and maintain those exterior parts of Religion, that are reconcilable to an Unconverted State.  
If the Professors of Christianity were less taken up about Signs and Shadows, and nice and unnecessary Scrutinies and Distinctions, wherewith they perplex it, and more devoted to observe the weighty, important, and indispensable Precepts of Christ, and demonstrate the Power that Christianity hath over their Minds, by affording signal Instances of their being his true Disciples, and rightful Heirs of his Kingdom, being in measure invested with his Divine Virtues and Graces; we should have less Envy, Variance, Backbiting, and Detraction, which weaken the common Interest and Piety, and give our common Enemy an advantage; and more Christian Love, Peace, Concord and good Neighbourhood amongst us. If all that mean well, did but pursue Virtue, love it, and encourage it, wherever it appears; and hate Vice and Evil in all, and discountenance it every where; and make these the Measures of their Christian Charity, rather than Parallel Opinions in lesser Matters, 'twould bring us nearer together, and more advance True Piety, than all their contending about different Apprehensions in things far less essential. God, who regards not Names, but Natures, knows among all Nations and People who are his; and the Rule he left us to know also, was their Fruits, their Actions being the exertion of their Wills; all Mankind are either under the Power and Conduct of the Spirit of God, or else of the Devil; all are either Carnal or Spiritual-minded; and as is the spring and bent of their Desires and Affections, so is their Actions; each Birth have their proper Products, which are contrary to each other. So that let what Notions or Opinions soever possess men's Heads, they live according to that Spirit and Principle that governs their Hearts. We cannot gather Grapes of Thorns, nor Figs of Thistles; no Fountain sends forth bitter Water and sweet at the same time 'Tis an Evangelical Truth, 
Gal. 5.19, 20, 21, 22, 23, 24.  Those that live in Envy and Strife, and bring forth the Fruits of the Flesh, are of their Father the Devil; 
Eph. 5.9.  and those who by the Spirit, mortify those corrupt Lusts and Affections, and bring forth the Fruits of the Spirit, adorning the Doctrine of God our Saviour, by a Sober, Godly, Righteous Life, are of God; 
1 Joh. 3.10.  for herein the Children of God are manifest from the Children of the Devil.  
Thus have we candidly, though briefly, expressed our real Opinion and Belief in those Points, in which we apprehend our Adversaries have endeavoured most to expose us; which we hope may prove satisfactory to those, who are not resolved to think ill of us: But to speak fully to every critical, trifling Objection, were a tedious Task, as well as vastly beyond the Extent of our Design. We request our serious Neighbours to hear and see for themselves, and not take things upon trust from others, and judging the things they know not, condemn us by hear-say. Don't be imposed upon, by those whose peevish Humours would have all do like themselves; who either look not at all, or but very coily into the Books of those, they have taken a Pet against, whose Persuasion in some things differs from what they have pronounced Orthodox; as tho' Truth were their peculiar enclosure; which yet certainly argues either a great deal of Prejudice, or a feeble and fleeting Judgement, that dares not trust itself. Were our Books stuffed with such palpable Errors as is suggested, surely 'twere not so dangerous Reading them: Who fears to read the Koran? But on the contrary, 'tis a strong indication that they contain much truth; for as 'tis the proper Object of the Understanding; so where it appears with a clear Evidence, answering to People's own Experience, 'tis very forcible and prevalent upon the Minds of those who diligently seek it for love of it, and willingly deposit all preingagements of Mind in its disquisition. Be then so just to us, and kind to yourselves, as to relinquish all Prejudice and Prepossessions, and impartially examine the truth of these things; search the Sacred Scriptures diligently, with an inclination rather to find and embrace Truth, than to support a received Opinion; try whether 'tis so or not; comparing it with your own Experiences, and the Witness of God in your own Hearts. Though our Belief in some of these Particulars done't exactly quadrate to that of our Opposers, it don't therefore necessarily follow, 'tis not agreeable to Truth and Scripture: Nor can they give us any infallible assurance, that their Conceptions are a true Standard of Truth, notwithstanding they vend their Apprehensions as the only Orthodox; yes, and are displeased too with those that can't be determined by them.  
We have no Design carrying on behind the Curtain, howsoever our Sober Demeanour may be uncharitably (not to say maliciously) insinuated as only a Cover of Sheep's Clothing upon the Wolves Nature; and our most Solemn Declaration of our Belief in several Religious Points (being undeniable Truths,) construed, and suggested by some Men as only a fair Cover wherewith we gild over our Poison, that it may pass the less suspected, and be the more glibly swallowed. What think you, is not this ●he height of Prejudice, and Envy in ●he abstract? Would they themselves be content to be thus interpreted? We have no intent to decoy and tra●an People, that we should walk under a Disguise; which Intrigues usually have interest at one end of them, which can't be our case, who neither give nor take Money for Preaching? so that the increase of our Numbers won't fill our Coffers. We have no other Interest to promote, but the Advancement of True Piety and Christianity: And having Love and  to all People, more especially to those whose Minds are awakened, and Hearts warmed, having true fervent Desires, and living Breathe towards God, thirsting after a nearer and more satisfactory knowledge of, and acquaintance with him, than barely a profession and hear-say of him; and therefore what we have found advantageous, assistant and satisfactory to us, in our unwearied pursuit after Peace with him, that we recommend to others. We call People home to the Gift of God in themselves, which only can do them good; that every one may know the good Shepherd and Bishop of Souls for themselves, and hear and know his Voice in them, from that of a Stranger, and learn of him, and follow him, who is pure, and ever leads to Purity and Holiness; that so his offering up of himself for them, may be of benefit to them, and they experience the great Salvation of God. For impress this upon your Minds, and take it along with you; That notwithstanding our Saviour hath paid a Ransom for us, and made an Atonement through the precious Blood of his Cross; yet if we experience not the end of his Coming, and Death effected, and answered in ourselves, it shall avail us nothing; except we know him a Saviour and Supporter near; except we know a Principle of Divine Light and Life, to illuminate our Minds, to revive and warm our languishing Hearts, to beget and increase true Love to God, and the living Faith that gives Victory, to convert us, and govern our Thoughts, to renew and regulate our Wills, and limit our Desires, and bridle our Tongues, to excite holy Inclinations, and keep up a due Heat in our Christianity, and strengthen our Minds in that which is good and wellpleasing to God: Except we know these things in and for ourselves, all our outside show of Religion is but vain, and our profession of Christ shall profit us nothing; but we shall lie down in sorrow at last. For none are Christ's, 
Ro. 8.9, 14.  but those that have his Spirit, and are influenced by it; nor are any Children of God, but those that are led by the Spirit of God; which begets in the Mind a detestation of Sin and Evil, and a love to Purity, Goodness and Virtue. Wherefore, laying aside all Strife and Animosities, all Envying and Evil-speaking, let us abhor that which is Evil, 
Ro. 12.9.  and cleave to that which is Good, and address ourselves with a due and humble Application to the accomplishment of that most concerning and important Affair of our Lives, the working out our Salvation. And let every one follow the Lord faithfully, according to what is made known to them; knowing that we shall be judged according to our Knowledge, and that 'twill be happy for those whose Wills and Performances correspond with their Understandings, in that Day when all must stand before the Judgment-seat of Christ, and give an Account of their Deeds done in the Body, and receive a Sentence thereafter, either, Come ye blessed, or Depart from me ye workers of Iniquity. It won't be then of what Congregation or Confession of Faith, or of what Persuasion amongst the many wast thou: Among all which there will then be but Two sorts, the Sheep and the Goats; those that heard the Shepherd's Voice, and followed him, who were guided and governed by the good Spirit of God in their Hearts; and those who wrapping their Talon in a Napkin, stifled Convictions, and neglecting the Day of their Visitation, continued under the dark Power of the Evil One. One may go a great way, and make a fair show of Religion and Piety, and yet be turned to the left Hand; 'tis not having our Heads filled with curious sublime Notions, though of never so fine and elevated a Speculation; let's trim and garnish our Lamps never so finely, 'twill not administer an entrance without the Heavenly Oil, without that Holy Divine Unction fills our Hearts, enlightens our Minds, and inflames our Affections to a due Watchfulness and Obedience to its Teachings; which are the most assured Marks of our being really in Christ, in whom only our acceptance is.  
That you with us, and we with you, may so circumspectly live up to our Light and Knowledge given by Christ, as that our Consciences may not condemn us; but that, having finished our Days here with comfort, we may lay down our Heads in Peace, with a well-grounded Hope of a Joyful Resurrection, and have Boldness in the Day of Judgement; is our Hearty Desire.  
For howsoever People may have been possessed with the contrary, by those who probably have left nothing unattempted, which their invention could supply, to fix an Odium, and scare People from us, we believe the Resurrection as delivered to us in the Holy Scriptures; and our Adversaries can't reasonably pretend to know more; in which we willingly acquiess; content that Faith supply the defect of Demonstration; esteeming it consentaneous to Reason, to forbear even the most abstracted reasoning about that which is above Reason. We doubt not in the least either the reality or excellency of it; but our great care, and necessary concern is, that if by any means we may attain to the Resurrection of the Just; and then 'tis sufficient that when our Lord appears, we shall be like him: 
1 Joh. 3.2, 3.  Which hope, and expectation ought to excite in all, most servant Desires, and vigorous Pursuits after Purity and Holiness.  
If what we have Written for your Information, may find some place with those, who being impartial, and enquiring, have room to receive it, and that it contributes to their Benefit and Satisfaction, we have our End: But for those who are full, or are Critical, and ready to carp at every Word or Sentence that is not placed to their Mind, if not also pre-judge it, as 'tis not intended for them; so we don't suppose 'twill prove to their good Liking, nor meet with a Reception amongst them. For we don't propose to reconcile our whole Belief and Persuasion in Religious Matters to that of our Opposers; who notwithstanding, what we have writ, we expect will yet accuse us of Error. However, having thus far declared ourselves in the most necessary Points of the Christian Religion, we don't think ourselves farther obliged to answer the Cavils and Criticisms of such who may appear Contentious, and will never want something to object against those that comes not up in all things exactly to their Level. Whom yet we advise, rather to be quiet, and study to know and govern themselves, according to that Religion that is Pure and Undefiled before God, 
Jam. 1.27.  and leads to Visit and Assist the Fatherless and Widows in their Affliction, and to keep themselves from the Spots and Defilements of this World. Were this (as it ought) our Principal Care and Concern in our Conduct, we should have little mind or leisure to differ about Matters of less moment: And while we seem zealously to contend about Religion, frustrate its end. We should not be taken up in disputing what that Principle is, which God hath placed in us to do us good, and in mean time neglect its Assistance, and obstruct its Operation upon the Mind; but be given up to be leavened and changed by it, tha● we may partake of the Blessings there of; 
1 Cor. 3.11, 12, 13, 14.  and with it build on the Foundation which God hath laid, that which may abide the fiery Trial, To which we recommend you, and remain your peaceable and loving Neighbours,  
W. C. A. P. J. H, etc.  
THE END.