AN APOLOGY For, and an INVITATION To, the PEOPLE called QUAKERS, TO Rectify some ERRORS, which through the Scandals given they have fallen into.  
WHEREIN The true Original Causes, both Humane and Divine, of all the Divisions in the Church, and Mischiefs in the State, and among the People, are plainly and briefly opened and detected.  
LONDON, Printed for the Author, 1697.   

ADVERTISEMENT.  
THAT whole Bodies or Societies of Men are subject to the same Infirmities, which the Individuals, of which they consist, are, and often Sick of the same Diseases, and the very worst of all, those of the Mind, Blindness, Conceitedness, Perverseness, Obstinacy, Incorrigibleness, and Impatience of Reproof, or even Friendly Admonition, the Experience of all Ages doth abundantly manifest; but in none is it more manifest, than in the People of the Jews, whom God raised up to be an Example, Admonition, and Warning, to the rest of Mankind. Their whole History, and all their Prophets, are Testimonies of this all along from first to last; and of this height of the Disease to be most offended and enraged against their best Friends, such as most earnestly desire, and most faithfully seek and endeavour their Good and Recovery; They reckon them their Enemies, who tell them the Truth, Isa. 29.21. make a Man an Offender for a Word, and lay a Snare for him, who Reproveth in the Gate, that is, publicly, for National Sins, and those of the Great Ones. Act. 7.52. Which of the Prophets have not your Fathers Persecuted? saith Saint Stephen. Besides this common Infirmity, it is very obserauble, in the unhappy Divisions which are now among Christians, that generally in all, there is a greater Zeal and concern for their own Church or Party, than for the common Interest of Christianity, and the real Service of God, and Salvation of Souls. And this being so, What Entertainment is such a Discourse as this like to meet with in the World? But if it be considered for what End, and for whose Service it is written, that may be sufficient for Encouragement to the Author, and for Caution to the Reader, how he treats it. And that, with the Lesson now to be read, (Decemb. 18.) may serve for sufficient Advertisement, Isa. 50.7, 8, 9 The Lord God will help me, therefore shall I not be confounded: therefore have I set my Face like a Flint, and I know that I shall not be ashamed. He is near that justifieth me, Who will contend with me? let us stand together: Who is mine Adversary? let him come near to me. Behold the Lord God will help me, Who is he that shall condemn me? lo, they all shall wax old as a Garment: the Moth shall eat them up.  
Some things but briefly mentioned here upon this occasion, which may seem doubtful or obscure, are intended, upon another more proper, to be more fully explained and cleared.   

An Apology for, And an Invitation to, The PEOPLE called QUAKERS, To rectify some ERRORS, which through the Scandals given, they have fallen into, etc.  
ALmighty God doth in many things govern the greater Collective Bodies of Men, as he doth the lesser of Families, and single Persons: and therefore what is the Duty of single Persons, or of the Heads of Families, under several occurrences of the Providence of God, the very same is the Duty of the Governors of those greater Bodies, whether they be Civil, or Ecclesiastical. And therefore again, as when any Cross or Affliction befalls a Person, if he have any Sense of God and Religion in him, he ought not to neglect it, as an insensible Creature, or a brute Beast; nor to look upon it, as a mere Accident and Misfortune, like an Atheist or Infidel; but to acknowledge the Hand and Providence of God in it, examine himself, and consider well for what intent or purpose, it may have been ordered or permitted by the Righteous, Wise, and Gracious overruling Providence of God, and without delay apply himself to do and perform what that Dispensation doth appear to him to call for.  
When Divisions, Schisms, and Separations of Parties do fall out in a Church, these are such Afflictions, as aught to be looked upon, as the Loss of one in a Family, or of a Member in a particular Person; and therefore not to be made light of, or passed over as Misfortunes and Accidents, but to be well considered, as ordered or permitted by the Special Providence of God, with great Justice and Wisdom, and therefore for some special End to be inquired into, taken notice of, and observed by his Church, that they may thereupon apply themselves to what he requireth of them for his Service and their own Good. When this is neglected, all other Means usually prove not only ineffectual, but productive of more or greater Evils.  
What was written afore-time, was written for our Admonition and Instruction: and as we are plainly told, that in the Division and Separation of the Ten Tribes from the House of David, the Cause was from the Lord, 1 Ki. 12.15. So in that great Division of the Eastern and Western Churches, and breach of Communion between them; and in the Western Church that great Division and Separation of all those Churches, called Reformed; and in the great Division again amongst them into Lutheran and Calvanist, and the several Sub-divisions of several Parties and Sects amongst them; and lastly, to come nearer home, in all the Divisions, Sub-divisions, Sects and Parties, which have separated from the Church of England, and afterward one from another, there is as certainly the Hand of God, and did we consider it well, we might plainly see that the Cause is from the Lord.  
This we can all see in the Great Division, and Separation of all these Churches called Reform, from that of Rome; but she herself either cannot or will not see it: And this, to say no more of the Foreigners here, our Dissenters at home think they see, and do see; but we of the Church of England do not see, or will not see, to any purpose as we ought. But as they of the Church of Rome lay all upon the Heretics, and will acknowledge nothing amiss among themselves; so we of the Church of England lay all upon the Separatists and Dissenters, but will acknowledge nothing amiss among ourselves. And that which dazzles the Eyes, and blinds the Minds of People in both, is chief the Pomps and Vanities of the World (which are renounced at Baptism) without, and the God of this World, who blinds their Minds, within. The things of this World, to Earthly-minded People, are like Sugar-Plumbs to Children, which stop their Mouths, and satisfy them that all is well with them.  
But if things were more narrowly looked into, it might be perceived, That there is scarce any Party of Separatists or Dissenters, that hath not something of Truth peculiar to them; and that there is something in particular amiss in the Church, which gave Occasion to that Separation, and whereof something peculiar in that Sect may serve for Admonition. And therefore, that in all there is a secret Providence of God, ordering or permitting them for Judgement, Correction, Reproof, and Admonition to reform, unto the Church, and unto those very Parties, in which any such Division and Separation hath been made. But generally all they, who should have taken the Admonition, have had their Mouths so stopped, and been so bribed and enchanted with the Devil's Sugar-Plumbs and Baits of Preferments, that while all was so well with them, as they thought, they could see nothing amiss in the Church, but magnified it, as a most glorious Church, and laid all the Fault upon the Dissenters and Soparatists, who they thought only wanted what they were possessed of; and the Scandal of their Ambition, Pride and Covetousness, and Neglect of a due Care of Souls, hath, by their Preaching, I doubt, betrayed more Souls into the Snares of the Devil, than all their Preaching hath rescued out of them, and throughly converted unto God. It is a sad Truth, but Truth it is, and a Great one too, and very manifest to all, whose Eyes are open, That our Universities, and Church Preferments, which were designed by our Pious Ancestors, for the promotion of true Piety, as well as Learning, are, by the Subtlety of Satan, and Neglect of true Piety and Devotion to God, become very subservient to the Kingdom of Darkness, less to the Kingdom of Light: From which corrupt Fountain hath proceeded, one way or other, not only all our Divisions, but most of all the Evils, which do now afflict either the Ecclesiastical or Civil State: and if some very good Care be not speedily taken, more and greater yet are more like to ensue, than these be removed.  
Of all the Sects which have sprung up amongst us, there is none more considerable in this respect, whereof I am speaking, or less considered as it ought to be, than that of the QUAKERS, as they are abusively called; begun by GEORGE FOX, a young Man, born of mean, but honest and religious Parents, at Drayton in Leicester-shire, in the Year of our Lord 1624. and educated from his tender years in the Fear of the Lord, but to no more Humane Learning than only to read English, and write indifferently. He was in his Youth disposed to Virtue and Piety; and when upward of Nineteen retired from his Relations and Acquaintance, and lived in divers places, where he was not known, working at his Trade of a Shoemaker, with his hands for his Livelihood, but exercising his Mind in serious Meditations, both while at his Work, and at other times of Leisure especially. In the Year 1646. he understood, That University Learning was not enough to qualify Men to be Ministers of Christ; and thereupon, instead of hearing them, used to retire with his Bible into Solitary places, joining neither with the Ministers of the Church, nor with the Dissenters, but relying wholly upon the Lord Jesus Christ for his Inward Teaching. At another time he understood, That God, who made the World, did not dwell in Temples made with Hands, but in his People's Hearts. And in the Year 1647. having been for some time exercised with Temptations and Troubles in his Mind, he came farther to understand, That all was done, and to be done, in and by Christ; and, How he conquers and destroys the Tempter. And some time after he went among the Professors at Duckenfield, & Manchester, and declared Truth (as he calls it) amongst them, and also at Broughton in Leicester-shire, and Mansfield in Northamptonshire; and then People came far and near to see him. And here his Preaching seems to have commenced. And in 1648. were divers Meetings of Friends in several Places. And this was the Beginning of that Sect, which is now become so considerable in outward Appearance, and I wish more considerable in a true inward Power than it is. For as all Mankind are apt to relapse and sink down again from the Elevation to which God at any time raised them: so I doubt are this People now relapsed very much into a Form, only of a different sort and appearance.  
The Beginning of George Fox seems to have been by and under a true Divine Conduct; such as Abraham was led by; such as Moses was driven by from the Court of Pharaoh into the Wilderness; and such as the Holy Prophets of Old, and greater numbers of Holy Christians afterwards, were partly led, and partly driven by into the Wilderness, Solitary places, and Retirement from Relations, Friends and Acquaintance; as our Saviour saith, to forsake Father and Mother, Brother and Sister, and House and Land, for his sake: and in those Retirements he did receive Openings, as he calls it, of Truth indeed: and when he came from his Retirement, and went into the Meetings of Professors, he did declare Truth indeed, as he expresseth it. For it is a certain Truth, that University Learning, that Preaching and Praying at Churches, or elsewhere, that the Studying of the Holy Scriptures, that the Profession of Faith in Christ, the Use of the Sacraments, and most frequent and constant use of the great and chief Solemnity of the Christian Worship; nay, even Zeal for Christ, and doing Miracles in his Name, and Reliance upon his Merits, are all, though good in their kind, and very necessary, and some absolutely necessary; yet are all short and deceitful to those, who rest in them, and seek not in all and above all, that inward Principle of Light and Life, which is Christ in them, who receive him in Sincerity and Purity, and retain it by faithful and ready Obedience to his Conduct.  
This George saw very well and rightly. And if he did, in the heat of Disputes, either through Transport, or any humane Infirmity, or through the Subtlety of Satan getting any Advantage of him, over-shoot himself, it is no more than what Luther and Calvin, and the rest of the Reformers, have done; who, whether they have reform or deformed most, may very well bear a Dispute; and he and his Party deserve to be pitied, and helped out by gentle and kind means. And great reason there is for it, upon two accounts at the least. 1. Because the Scandals given were the occasions of their Errors. 2. Because Christianity having before been pulled to pieces, and no where complete, entire, and clear from Corruptions and Abuses to be found in any Church or Party of People in the World, they of all the parts chose the better, the Soul, leaving the Body, as a dead Carcase to the rest.  
It is true, this is in a great Measure to be imputed to those, who by their Empty Formality gave the Occasion; yet it was a Fault in Them, who took such Offence at it. What God hath joined together, Man must not presume to put asunder: If the Leper be commanded to wash in Jordan, (2 King. 5.10.) he must not think that to wash in the Rivers of Damascus will do as well: If the Blind Man be commanded to wash in Siloam, (Jo. 9.7.) or even Moses to cast up Ashes into the Air, (Exod. 9.8.) the Command must be obeyed and observed, or the Effect shall not follow: If People be commanded to be Baptised in the Name of the Lord Jesus, that their Sins may be forgiven, and that they may receive the Holy Ghost, (Act. 2.38, 41.) if they presume to neglect and cavil at the Command, their Sins are more like to be increased and faster bound, than forgiven, and they more like to receive Satan transformed in a Spirit of Delusion, than the Holy Spirit of God; and to die in their Sins, though with many false Comforts, than to come to true Rest in the Lord, in any other way than he hath prescribed. God's Command, if it be but the forbearing of an Apple, (Gen. 2.17: 3.3, 6, 11.) or the doing that, which our Reason cannot understand, must be observed punctually. Disobedience to the Wisdom of God, is no less a Sin than Disobedience to his Will. And therefore I dare not excuse this People in this; for their Sin may be greater, and their Case more dangerous, than they or I can imagine: but I cannot but pity them, be ready to help them, to hope the best, because they were led into it, and did it through Ignorance, Prejudice, and the Scandals of others; and to speak comfortably to all that will receive it, and submit to the Call of God, humble themselves before Him, and return to their Duty. But the Sin of those, who shall refuse, and go on obstinately, will be greatly aggravated, and their Case more dangerous and difficult. If they fall into the Ditch, the company of a blind Guide will not save them: If they die in their Sins, it will be but a sorry Comfort to them that their Blood must be required of another.  
But to help them out, I know no better and more effectual way, than to detect the Snare and Stratagem whereby they fell, and the Stone at which they stumbled. And it was no other than what I have mentioned already in general, the Scandal given by others, and Offence taken by them: but it will be necessary to consider it more particularly: and the first particular, that I observe in the Journal of G. Fox, was an empty Formality void of the Power of Godliness, that he perceived and felt in all Parties, the Professors as well as the Priests, as he calls them: that they were Ministers not of the Spirit, but of the Letter only, 2 Cor. 3.6. that their Preaching was but with Wisdom of Words, 1 Cor. 1.17. with the enticing Words of Man's Wisdom, ibid. 2.4. or at best but a Ministration of the Letter, not of the Spirit. (I do not write his Words, but his Sense.) And this was an undeniable Evidence, and Demonstration of the insufficiency of University Learning alone (alone I say) to qualify Men to be Ministers of Christ; for there were of both sorts, those who wanted not that, if that had been sufficient: And if we inquire into the true reason of that, how that comes to pass, since a principal End of our Universities is to qualify Persons for that Service, we shall presently discover that, which is the Root, and true Cause, both of that, and of almost all the Unhappiness of this Nation; and that is a great Defect, and Neglect of Teaching and Learning the best and chief part of all Learning and Knowledge; of true Heavenly Wisdom. Their Learning is plainly such an ineffectual Learning, which doth deceive their Souls, being void of the chief solid Food, like Chaff without the Corn, and Husks without the Kernel: it stops the Mouth, satisfies the Stomach; but famisheth the Soul: and not only so, but, like unwholesome Food, breeds only Wind & Crudities, a Knowledge that puffeth up, and Diseases; a superficial Notional Business, without any thing of true Culture and Food of Souls: a Form plainly without the Power; such a Cheat and Deceit, as the most virulent Expressions of any called Quakers, could not exceed; but even Indignation would extort almost as much from a sober Man duly sensible of it. It deceives themselves; it deceives the People, whom they undertake to feed; and it deceives the whole Nation.  
The Teaching here is agreeable to the Design of those who come to learn; a mixed Design of an unnatural Composure, Heaven and Earth, or rather Earth and Heaven; not so much God and Mammon, (which, according to our Saviour's Doctrine, are inconsistent) but Mammon and God; for the principal in the Design in this Case ought first to be named: and it is visible in their Actions which that is; and even in their Common Expressions: for if one propose a Place with all the Advantages of doing Good that may be, presently comes this filthy fulsome Question; But what Encouragement is there? as if an Advantage for doing Good was not Encouragement enough to a Christian to enter into the Service of God, without some humane assurance of I know not what temporal Income. And Preferments are not only thought, but plainly asserted to be the Encouragements of Learning; and I doubt they have their Reward. What unsatiable Greediness is observable generally in all, to be scandalous in almost the best, that can come at them! And what is the Use they make of them, when they have with great Study, and Pains, and Solicitations, and Compliances, and Flatteries, and Costs, at last obtained them; but Pride, and Luxury, and Extravagancies of Wives, and Children; to which all 
* v. Fa. Paul, Of Matters Beneficiary, N. 236, 237. & s. a Sin to ●ispend that which exceeds the moderate Necessity of a Clergyman.  That must be sacrificed, which was designed for Provision for true Food of Souls; of which Thousands are daily famished, for want of a competent number of duly qualified Labourers in the Lord's Vineyard, in the great Parishes about this City, and other parts of the Nation, where there is Maintenance enough, if such Persons were employed, as did indeed make that their Business, Care and Concern. All their Learning raiseth but few above the Sensual, to the Animal State; but none to the truly Spiritual: if any attain to that, it is by such Means as may be used any where else, as well as at the University, as things are there ordered at present; and not by University Learning, which, as it is ordinarily used, doth more hinder than further it. Nor is it likely it should have much better Effect upon others, which hath no better upon themselves: For in the Spiritual Generation, as in the Carnal, Men beget their like; the strong, such as are strong; ●nd the weak and infirm, such as themselves are.  
But if we look farther into the Concerns of the whole Nation, and their Duty to their Great Master in that respect, are not they to be both severally and jointly, not only Pastors, but Watchmen; severally over their own particular Charges, and jointly over the whole Nation? But what an insignificant Generation are they, even the Chief of them in that respect, not only far short of the Generosity and Magnanimity of genuine Christians, and the more immediate Servants of the Great Jehovah, but even of the natural Genius of their own Nation; as if their Preferments had some Narcotick and stupifying quality, or some secret Enchantment in them: And so in truth they have; they are like the Trojan Horse; when they think they have got a great Prize, they themselves are surprised and captivated by, they little think what, invisible Enemies. When they return to the Pomps and Vanities of the World, which they had renounced in their Baptism, they desert the Heroic Christian State, and enter into the Power of the Enemy; and their true Christian Strength departs from them: they have no longer any real strength to serve the Lord Christ, but only such an Appearance of it, as serves to deceive themselves and others; and make them the more effectually subservient to that Interest, which they do not design to serve: for their Actions and Behaviour render their Preaching not only ineffectual, but scandalous to Men, and ridiculous to the invisible adverse Powers, who are not a little gratified with the spectacle of it. It puts a 'Slight and Contempt upon the great and noble Examples of our Saviour, and the Ancient and most Heroic Christians; but spreads the Devil's Snares, and decoys Men into them; promotes Christian Idolatry, which is Covetousness, to be as effectually destructive as any of the Jews ever was, or any of Papists can be; and tempts the World to believe, that either Earthly-mindedness, or to mind Earthly things, is consistent with Christianity, or that they are no Christians, and do not themselves believe what they Preach unto others.  
But to speak a little more distinctly, there are two things to be considered in our English Clergy; what they have originally from Christ, and what they have originally from Man. From Christ they have Authority to preach the Gospel, to teach and instruct the People, to administer the Sacraments, and offer to God the solemn Prayers of the Church, to admonish, correct, and execute Ecclesiastical Discipline, where there is occasion, and to receive the Oblations of the People for maintenance of themselves, and for Pious Uses; and a right to all the Respect and Submission which is due to the Ministers of Christ in so Holy an Employment. And from Man, they have Houses, and Lands, and Revenues, and Titles, and Honours, and Civil Power and Authority, and Charges and Encumbrances. And these are some good and useful; and some evil, pernicious, inconsistent with their Christian State; and, to be plain, Antichristian. The Houses, Lands, and Revenues may be of good use, if they be used as they should be; but the rest are Antichristian, under pretence of Honouring, Degrading; and under pretence of enlarging their Power with what they had not, debasing and abridging what they had, and subtly enslaving the Ministers of Christ to be Servants of Men; and not the outward Man only, but their very Minds and Spirits. And here lies the very Mystery of Iniquity. They are deprived of one part of their Christian Authority, and their Hands bound, under pretence of State and Grandeur, by having Chancellors, like the Grandees of the World. They are subjected to the State by their Acceptance of their Honours and Dignities from thence, (the very Temptation that was offered by the Devil to our Saviour, and a betraying of the Rights of the Church of Christ.) And the Papal Enchroachments and Usurpations being transferred to the Crown, and all Ecclesiastical Preferments coming from the King, this is first a Bait to allure Ambitious Minds, and then an Enchantment upon them, that they dare not displease the Creator of their Grandeur, though for the Service of their true Lord and Master, and the Saviour of their Souls. So that we are like to have a continual Succession of Flatterers of Princes, instead of faithful Monitors, as become the Servants of the great God to be; and Nurseries of false Loyalty, instead of true Piety and Devotion to God; and of Instruments of incessant Dissensions between Prince and People, instead of Healers of our Breaches; a just Judgement or deserved consequence of Sacrilege and Usurpation upon the Church of Christ. And here, if I be not much mistaken, lieth the Root of all the unhappiness of this Nation, and at this time in particular.  
The Providence of God hath not at any time been wanting to us; but we have been always wanting to our Duty to Him, and to our own true Interest. And though all have been wanting, yet the beginning of this deficiency hath been in them, who should have better attended to, and wisely considered the Motions of Providence, and been the first active vigorous Movers to the rest to have corresponded with it: But, alas! they attended more to the Motions of Men, and to please them, or at least not displease them, for their own Advancement or Security; and this is called Prudence forsooth: And so have we lost a most favourable Opportunity put into our hands. When Men turn from God to Men for Counsel, or Assistance, or Advancement, that Divine Power which doth ordinarily accompany the Ordinances and Orders of God, doth usually departed from them, though chosen, or regularly commissioned by him; as it did from Saul: And then they are ready to fly to any mean things for support or safety.  
The Church of England hath been in Bondage, under the Civil Power, ever since it was discharged from the Roman Usurpations, which were not totally abolished, but too much reserved to another Master; and a Slavish Spirit hath ever since possessed it. It did quietly acquiess in the greatest Sacrilege that ever was committed: It contentedly suffered the most solemn part of its Liturgy, composed by English Bishops, and, as was declared by Act of Parliament, by the aid of the Holy Ghost, to be dismembered, disordered, and defaced, and the Christian Sacrifice abolished by Foreigners, and a Factious Party, which have ever since been Thorns in their Sides, without the concurrence of the English Clergy. The true Christian Discipline they never had the Courage to attempt to restore, though an Office was prepared for a Memorial, with a Wish to have it restored, from the beginning, which King Charles II. observing upon an Ash-Wednesday, asked, Why do they not restore it? Who hinders 'em? And for the Worship of God, we have ordinarily only Matins and Vespers, and that too only on the Lord's-Day, and in that too the Prayers short and deficient, either to excite, or to express the Devotions of the People, where there is any; and besides all this, what we have, commonly read with so little Devotion, as gives Scandal to many, and no little disturbance to others. And our very Sacraments and most Holy Things, no less than holidays, are scandalously profaned. Baptism, which is the Solemnity of our engaging in the Christian Covenant, not only permitted, but even forced upon such as do not desire it, either for themselves or their Children; but bring their Infant Children either for fear of the Apparator, or out of Custom to be like their Neighbours, without any sense or understanding of so much of the Christian Religion as was required anciently of Catechumen, before they were admitted to Baptism. And that other Sacrament, the Holy Memorials of our Saviour's Passion, which, from the rising of the Sun to the setting of it, that is, all over the World, hath, in all Assemblies of Christians, for the solemn Worship of God, till the last Age, been presented before God, as a solemn Recognition of our Redemption by Christ, and Subjection to him as our Lord, hath been not only most shamefully neglected, and so treated, both in Sermons from the Pulpit, and in Printed Books, that it appears few amongst us rightly understand it at this day; but most horribly profaned, not only by common admittance of all that will to it, but even forcing the most wicked and profane Officers to it, upon the Penalty of losing their Places. And so unhappily have some of our Controversies with Papists and fanatics been managed, and so superficially and impertinently our Preaching been generally throughout the Nation, that we have disputed one part, into disbelief of the Scriptures and Infidelity; another, into contempt of one of the chief Principles of Christianity; and generally all, into Neglect and Contempt of the Examples, Precepts, and Counsels of greatest Perfection in the Christian Religion; and together with that, preached the People generally into a careless tepid state of Indifferency; so that in the Country especially, it is rare to meet with two or three good sensible intelligent lively Christians in a Parish. And who of our principal Clergy can deny any of this? And if it be all true, why is it not reform? If they cannot reform all, why not as much as they can? Why is not the Christian Worship restored in their Cathedrals? And if those be so burdened by profane Officers imposed upon them, that they fear to expose it, why do they not reform their own Families, and restore it at least in their own Chapels? What Account will this Glorious Church, as carnal Flatterers call it, give of their Neglect of Propagating the Gospel in Foreign parts, at least in our own Plantations, and suffering them to be such Nourseries of Scandals to the Infidels? What Account of the many things fit to be done at home, for the Service of their Master; and fit to be considered by them jointly in a Body, and promoted in Parliament; which yet are neither studied, nor considered, nor so much as thought on by any of them, no more than if they did not belong to their Care, or were not of any Concern to their Master, though they sit Session after Session in the Parliament? But how can it be expected that they should ever extend their care to things so remote, who take no more care of what doth concern them in their own Chapels and Families?  
It is an amazing thing for one whose Eyes are open, to consider these things. But it fairs with collective Bodies of Men, as with single Persons: they are subject to the like Diseases: the State of this Church is plainly a Tepid, Scorbutic, Latitudinarian, Laodicean State, quite sick of the Prudentials; and has been so in a manner from the first Settlement of the Reformation. And to speak freely, as becomes an honest Man, though there was great need of a Reformation, when it was begun by Luther, and long before; yet hath that great Work been so ill managed, with more of the Antichristian than Christian Spirit, that I cannot see, by any growth in Grace and Virtue, that the Blessing of God hath ever been with it; only he seems to have preserved these Reformations rather as Judgements and Corrections for the Obstinacy of that Church which would not reform: and raised up and preserved the several Sub-divisions of Parties amongst us for the very same cause and purpose. For the True Cause of all the Divisions and Separations amongst us, is no other but our Scandals, Abuses and Corruptions; both by way of Natural Causation, and by the special Judgement of God, to awaken us, if it be possible. And though the Blessing of God, the true Spiritual Christian Blessing, be not upon them, because he doth not favour Schisms and Divisions, yet is his Protection over them, as his Instruments in the Nature of a Judgement, and in some things to raise an Emulation in those of the Church, i● they would lay it to heart and understand it For there is none of them all, but there is some thing in them, which may serve for Admonition and Notice of something amiss in the Church.  
This which I have now said, may be of us● not only to them of the Church, but also to a●● the several separate Parties, and deserve thei● very serious and deep Consideration. For it i● not a light matter to Make a Schism or Division in any particular Church, or in the Catholics Church. It hath been looked upon, in all Ages, to be a damnable Sin: and  doth well consider the several weighty Admonitions in the Scriptures concerning it, if he have not a benumbed Conscience, will not make light of it; nor yield to plausible pretences: there is nothing so bad, but the Wit of Man and subtle Suggestions of Satan can put a colour upon it; nor so good, but they can  it and disparage it: but it is dangerous and very imprudent to play tricks with Sacred things. Any thing else may be more safely meddled with in that manner.  
This does concern them all in general; and I must add a word or two more: There are none of the best of them, that I have yet talked with, that could or would deny that their Party was much sunk in Piety and Virtue from those degrees of it, which was in those before them of the same Party. And this being so, it concerns us all to consider well, whether the Apostasy foretold be not an Apostasy in Practice, as well as in Principles? and, Whether, while we are gazing to see the Judgements of God upon it abroad, it may not be found amongst us at home; and we feel, in a surprise upon the Nation at home, what we expect to see elsewhere, at Rome; as was upon this City in sixty six. And certain I am, that there are not only Antichristian Principles amongst us all, but whole Antichristian Sects and Parties, which, deceived by the Subtlety of Satan, under the most specious appearances of the most pure and refined Christianity, do undermine and enervate the true Genuine Christianity, and the Power of Godliness. It is one of the Devil's most subtle Policies, by abuse of Scripture, and mis-application of certain Truths, to impose upon People, and overturn them. So he began with our Saviour, and so he goes on with Professors to and at this day. The Holy Scriptures are abused, the Honour of God is abused, the Merits of Christ are abused, the Guidance of the Spirit is abused, the Moderation and Condescension of the Gospel is abused, and whatever is most Excellent and Admirable is abused by the Subtlety of the Enemy, and the supine Negligence, and Inconsiderateness and Folly of Men. And woe be to them who dare presume to be the Instruments and Leaders in these Abuses and Doctrines.  
It is certain that our Saviour gave Instructions to his Apostles for the Settling of his Church; and that they accordingly in all places, where there were a competent number of Converts, did ordain Elders, and gave Authority to others to do the like; and so settled a Succession in the Church, which hath continued all over the World to this day. And it is certain, that the State of the Jews was so corrupted in his time, as provoked the Judgement of God upon them, so that they are a Monument thereof all over the World to this day; and yet neither He, nor his Disciples, did ever refuse communion with them, till they were cast out; and so far was he from allowing them to separate, that he foretold their being cast out of the Synagogues, as part of the Persecution they were to suffer. It is also certain, that our Saviour did foretell that many false Prophets, that is, false Teachers, should come in his Name, and deceive many; and gave great Caution not to go out or believe them; and that his Apostles did the like, and did with great earnestness exhort all to beware of Divisions, Schisms, and Separations in the Church: And accordingly, in all Ages, for Men to take upon them the Office of Elders or Ministers of the Gospel, without a Regular Ordination, derived by Succession from the Apostles; or to draw away people after them, and engage them in Separate Parties, hath been looked upon as a heinous Sin; and whoever have done so have been Infamous in the Church ever since. And therefore, if our Dissenters did continue daily with one accord at our Temples, as the primitive Christians did, and did continue their Assemblies at their own Meeting-places, for Instruction and Edification, without any Separation from the Church, provided there was nothing but true Christian Doctrine taught amongst them, I do not see but they might be of very good Use, and deserve not only an Indulgence, but Encouragement from the Public Authority. But they, who make a Trade of it to engage Separate Parties, I do verily believe have much to answer for before God: and those who desire to be Christians indeed, had need to beware of them. And this I must in justice say, after all I have said concerning what is amiss amongst us, that, thanks be to God, we have those amongst us, who, for good Learning, for profitable Preaching, and for sincere Piety, Devotion, and all Virtue, are no way inferior to any of the Dissenters, if to be equalled by any of them: and yet I cannot say they are so many, but there may be reason enough to receive those Labourers also into our Lord's Harvest. And I hearty wish it was well considered, How they may be made more serviceable in so important and needful a Work, without any thing of a Separation: and that they would consider, Who They are, who sit in Moses, or rather the Apostles Seat, and, What our Lord doth require in that respect.  
And now, to come more particularly to the PEOPLE of that Party called Quakers, I must first acquaint them, that I have not only had several Conferences, with the Principal Persons of their Party, whom they call Ministers, but have also sent them several Letters and Papers to their Second Days Meetings: And as our Conferences have hitherto been managed in a very friendly manner, so I do desire to proceed in the same manner with them also: and therefore, what is directed at first only to the second days Meeting, I shall desire them now to receive, as intended from the first for them all, though I thought it most fair and decent to proceed in that order. And it is as followeth:  
To William Penn, and the rest of the Friends with him, at their second days Meeting in Grace-Church-Street.  
William, and the rest of the Friends with thee,  
MY Heart's desire and Prayer to God for you all, is, that ye may be saved: for I am persuaded that you have a Zeal of God, at least many of you, though not according to Knowledge in some things. Nevertheless, whereto ye have attained, in that I desire ye may be established, and that God will be graciously pleased to reveal the rest to you, that ye may be perfect and entire, wanting nothing. For which purpose I come, I trust, by the Grace of God, with a Message of Grace and Peace to you. I am well satisfied that it is no mere Humane Project or Artifice, that at first raised you up, and hath conducted you hitherto: but a Supernatural Power, and that it is of the Lord, some way or other, (as was the Separation of the Ten Tribes from Rehoboam, 1 King. 12. ● for Correction and Reformation of something ami● in this Church. And therefore I dare not presume either upon my own head, or by my own Ability, t● intermeddle in it. But my Heart is enlarged towards you upon these Considerations: 1. Tha● ye do assert one of the Great and Chief Principle● of the Christian Religion, which I have observe● to be very unworthily and even despitefully treated by too many, who have gotten into, or seek, Preferments and Employment in the Church, without Chec● or Reproof; and so unworthily deserted by most for fear of reproach, or disgrace, or hindrance in their Preferment, that I have not known it generously asserted by above two or three in the Pulpit, (but those great Men indeed) though it be plainly a Doctrine most authentically and solemnly professed and declared in the Church of England. 2. That ye do bear a good Testimony against other Abuses connived at, or tolerated amongst us. 3. I am moved with Pity towards you, that you should have so great Causes of Offence or Scandal given you, against the Holy and Established Institutions and Ordinances of Christ, for the Ministerial Office; for the Admission of Proselytes; and for the great Solemnity of the Christian Worship, which hath been so long abused with Controversies, that I know very few Persons now amongst us, who do rightly and completely understand it; and even against the Person, Satisfaction, and Merits of Christ himself. But when I consider your Notions and Sentiments concerning these things, though I am well satisfied that you are under the Conduct and Energy of some Spiritual Power; yet, What that Spirit is? and, Whether One or Divers? in my Judgement, doth deserve very good Consideration. Ye know what Spirit it was, which God sent between Abimelech and the Shechemites, Jud. 9.23. and what that was, that was sent from the Lord to Saul, 1 Sam. 6.14. and what that was, that was commissioned by God in the case of Ahab, 1 King. 22.22, 23. and what that was, in the midst of the Princes of Noph, Isa. 19.14. which was from the Lord too. And that such a Spirit hath been among some called Quakers, is manifest both by their Actions, Speeches, and Writings; nay, the very Spirit of the Devil, and of Antichrist, is apparent and undeniable, from the Indignities offered both in word and deed, to Holy things. But that is not the thing now to be considered, what Spirits may have appeared among them. For even among the Apostles, Satan had power to enter into Judas; and it is not improbable but those, whom our Saviour told, Ye know not what Spirit ye are of; and even Peter himself, when our Saviour said to him, Get thee behind me, Satan, might not at the time be free from some Impressions of Evil Spirits. That, 'tis likely, was a Peculiarity of our Saviour's, or the Prince of this World to have nothing in him. But the thing to be considered, is, What Spirit that is which at first excited, and hath now the Conduct of the whole Body of this People? And, not, whether it be sent, or commissioned from God? but, Whether it be one of the Ministering Spirits sent forth to minister for them, who shall be Heirs of Salvation? or, One of those Seducing Spirits, to whom, in the latter times, that some would give heed, was, in the times of the Apostles, expressly said by the Spirit of God? And great Reason there is to take this into very deep Consideration: 1. Because of the many and weighty Cautions given by our Saviour and his Apostles, and left upon record in the Sacred Scriptures, for our warning in these latter times, to beware of them, and not to go out after them; with Admonitions concerning their Subtlety, their Energy or Power, and their strong Delusions to deceive, if it were possible, the very Elect; and that even Satan himself is transformed into an Angel of Light, that is puts on the Appearance of an Angel of Light (2 Cor. 11.14.) and, lastly, that we should tr● the Spirits, (1 Jo. 4.1.) 2. Because, if th● Trial be by Agreement or Disagreement with th● Doctrine, Institutions and Ordinances of Christ, and his Apostles-authorized by him, they may seem t● have apostatised and gone off, or, at least, falle● short of them, in matters of great Moment, an● special concern, those before mentioned; an● therefore to be Seduced by some Spirit of Error▪ For I doubt not but the Devil himself hath th● Malice and Envy against the Man Christ Jesus, by whom he hath been Conquered and Vanquished, and against the Solemn Memorial of that Victory, that could he but keep people from engaging in that Holy Covenant with Him by Baptism, and from the Solemnity of that Memorial, he would be willing himself to lead them into all other Truth, upon that condition, rather than fail. Yet notwithstanding, since they are a Sober People, have received, retained, and do act upon one of the chief Principles of Christianity, and have divers commendable things in them; and what Errors they have fallen into, have been occasioned by the Scandals and Offences given by those of the Church, who will have a sad account to answer for it: I do hope in the Mercy and Goodness of God, that if it be a good Spirit, which hath the Conduct of them, he shall lead and dispose those who are Sincere amongst them, to the acknowledgement of the Truth in those things, whereto they have not yet attained; and if it be otherwise, he shall be forced to resign the Conduct of them to a more powerful and better Guide; and that we shall see such a Society of Complete Christians come out of this despised People, as are at this time hardly to be found in any part of the World, that I know of. These are my Thoughts, and Hopes concerning this People in general at present. And Hopes, I say, grounded upon the Mercy of God, and Power of God, which no Good Being would oppose; nor no Evil Power can stand before. And in His Name I come unto you, knowing assuredly that neither I, nor any Humane Ability, is able to prevail against the Power that is amongst you, notwithstanding the Certainty of the Truths that I have mentioned already, and shall endeavour, by the Grace and Assistance of God Almighty, through our Lord and Saviour Jesus Christ, more fully to explain unto you in due time: But, as I said, if it be a good Power, it will favour me and assist me in it, and rejoice in it too: and if it be an Evil Power Commissioned, it must cease, and submit to that Victorious and All-Conquering Name: Its Enchantments must be dissolved, and its Sophistry and Fallacies detected. I therefore, as an Ambassador of Christ, in the Spirit and Meekness of Christ, beseech you, Be ye reconciled to the Truths of God, and receive them with that Reverence and Gratitude that is meet, without Cavilling, or regard to any Temporal concern. I do not invite you to return to the Abuses and Corruptions which you have forsaken, but to those Truths, and to the due use of those Holy things, against which you have been Scandalised by those Abuses and Corruptions. Nor do I invite you to dissolve your Society, or to leave off your Meetings, and drown yourselves in a promiscuous Multitude. No, you have in part born a good Testimony, and I would have you do so still: But I invite you only to make your Testimony more Complete, Illustrious, and Irrefragable, by bearing your Testimony to the whole Truth; and not any longer a Testimony like the Feet of Daniel 's Image, partly strong, and partly weak, by a mixture of Truth with Falsehood; for that cannot stand long together; but to strengthen the things that remain, and set in order the things that are wanting, that ye may stand; for otherwise ye will certainly be Broken to Pieces. I invite you but to what I am doing myself with a small Company of Poor people, that is bearing a Testimony for God, and manifestly under his Conduct: But it is neglected by them, to whom it hath been offered for a sufficient Time, and in a sufficient Manner, considering their Learning, and pretence to Knowledge: And now it is offered to you, a despised People, that God may humble the Proud and , and confound the Wisdom of the Wise, by mean and despicable things, in the sight of Men. Be Wise, and neglect not the Opportunity, and you, who were last in the World's account, shall be first. What ever you do, you will find there is solid Truth in the Proposal, and I wish you may receive it to the Honour and Glory of God, and your own Comfort and Salvation; and you will then find me to have been  
Your Sincere and Cordial Friend, E. S. 31 Aug. 1696.  
After this there were other Letters and Papers sent, which may be taken notice of hereafter, as there may be occasion; but the last contained certain Questions, which I think fit now to propose to the Consideration of all, who are sincere, and do desire not to deceive themselves, nor be deceived in a matter of so great Importance, as the Will and Service of God, and the Salvation of their own Souls. If any notwithstanding will presume to go on in any false or Erroneous Ways, they must answer for it, and their Blood, if they miscarry, must be upon their own Heads. For the Design and Use of these Questions is, to examine the case, What Spirit they are of? the Spirit of Christ, or the Spirit of Antichrist; the Spirit of Truth, or some subtle Spirit of Delusion? Whether they be Christians indeed, or counterfeit Christians, that is, Antichristians? Whether Hypocritical Professors in Words, but Renagadoes in Deeds, refusing the Solemnities of his Covenant and Worship, and the Orders of his Church, or such sincere Christians as are ready to follow the Guidance of his Spirit out of their own Wills, and out of their own Wisdom and Imaginations, and Errors and Mistakes, into all Truth? and, Whether they be in the Way of Salvation, or of Delusion and Perdition? The Times of this Ignorance God winked at, but now commandeth all Men every where to Repent.   

QUESTIONS PROPOSED To the People called QUAKERS, First to their Ministers, at their second days Meeting; and now, to them All; for the better Examination, and rectifying some Errors and Mistakes amongst them.  
I. WHether there be not a great Party of fallen Angels and wicked Spirits, which are Enemies to Mankind, and with all the Power, Activity, and Subtlety they can, do continually endeavour to hinder their Salvation, and Communion and Union with the Father, Son, and Holy Spirit?  
II. Whether the Word, which in the beginning was with God, and was God, was not made Flesh and dwelled amongst Men, being born of the Virgin Mary, and called Jesus, which signifies a Saviour, and Christ, the Messiah, the anointed of God, and Jesus Christ of Nazareth?  
III. Whether his Appearance in Mortal Flesh was not to destroy the Works of the Devil, the Prince of that Party of fallen Angels and wicked Spirits; to be a Prince and a Saviour to Mankind, and the Captain of their Salvation to all who receive him, and subject themselves entirely to his Teachings by his Example, and by his Doctrine, and Precepts, and Orders recorded in the Holy Scriptures, and by the Motions of his Holy Spirit upon and in their Hearts and Minds?  
iv Whether he be not the Only Mediator between God and Man; so that Man can have no Communion with the Holy God, or Participation of the Spirit of Holiness, but by and through Him?  
V Whether that Party of fallen Angels and wicked Spirits, knowing this, do not above all things endeavour, by all means, to withhold people from closing and uniting with that Holy Mediator, and to withdraw as many as they can as much as they can from Him?  
VI Whether their most dangerous and subtle Actings in this Opposition be not principally, by Way of Deceit, under the Appearance and Pretence of Good to Man, and of Good Spirits?  
VII. Whether it hath not been foretell, that, in the latter times especially, there should be many false Teachers, who, with such specious Pretences and secret Energy, should endeavour to draw away People from the Faith, as to deceive, if it was possible, the very Elect; and Warnings given to beware of them, by Christ and by his Apostles?  
VIII. Whether the Spirit of God and the Spirit of Christ be not the same, and a Holy and Pure Spirit, a Spirit of Truth and Righteousness, leading into all necessary Truth, and from all Fraud, Deceit, and Fallacy, Cavils, and shuffling Evasions?  
IX. Whether it be not reasonable that Christ Jesus, who had done so much for Man, should prescribe what Manner he pleased for his People's engaging with Him; and for their recognising Him, and making their Solemn Address to the Father by Him; and what Orders he pleased and would have observed and continued in his Church?  
X. Whether to oppose such Appointments, Prescriptions or Orders, or to cavil at them, seek Evasions or Pretences to neglect them, and yet pretend to be Christians, be not a great Evidence of Insincerity, and of a subtle Antichristian Spirit of Satan transformed into an Angel of Light?  
XI. Whether Jesus Christ, besides his General Command to his Apostles after his Resurrection, to go to the Gentiles, and teach all Nations, baptising them in the Name of the Father, and of the Son, and of the Holy Ghost, etc. did not for forty days show himself to them, speaking of the things pertaining to the Kingdom of God, until the day in which he was taken up, after that he, through the Holy Ghost, had given Commandments unto them, and in or with those Commandments give them sufficient Instructions and Directions for the Constituting his Church, which he purchased with his Blood?  
XII. Whether the Apostles did not in all things faithfully pursue his Commands and Directions?  
XIII. Whether besides his express Commands and Directions, they did not also receive the Holy Spirit, according to his Promise in an extraordinary manner, and had the same residing in them, and manifesting his Presence with them, by extraordinary Operations, to guide and assist them in their Work?  
XIV. Whether they having received the Command to make Disciples in all Nations, (whether Jews or Gentiles) baptising them, as aforesaid, and teaching them to observe all things, whatsoever he commanded them, did not in all places preach the Gospel, exhort the People to believe and be baptised, and baptised with Water those, who did believe, though baptised before with John's Baptism, and though they had received the Holy Spirit, whether Jews or Gentiles?  
XV. Whether the Apostles, and the People converted by them, after they had received the Holy Ghost, did not, when they came together in one, or assembled for the Solemn Worship of God, break Bread, and eat the Lord's Supper, and do as their Lord did, and commanded them to do; and that so constantly, that there is not known any Assembly of Christians in the time of the Apostles, nor in many Ages after, to have been held for the Solemn Worship of God without it?  
XVI. Whether the Apostles did not ordain Elders, and appoint others, by special Appointment, to do the same, in every City; by such Authority, that none did presume to take the Office of Elder unto himself, but who was so ordained; or the Office of Ordaining Elders, but who was so appointed, either in the times of the Apostles, or afterward, but who have been infamous ever since?  
XVII. Whether seeing that our Saviour himself, though he needed not, would notwithstanding be baptised with Water, to fulfil all Righteousness, and thereupon had sensible Approbation from Heaven, did also by his Apostles baptise with Water; and that it is plain by their Practice, that his Apostles, and the whole Church of Christ, did understand his Command to baptise all Nations, of Baptism by Water, and as necessary for Forgiveness of Sins; and that Baptism with the Holy Ghost was peculiar to himself: whether, I say, this being so, it be not a forced and strained Interpretation, without any sound ground, and contrary to the most authentic Means of explaining Words, to restrain that Command to Baptism by the Holy Ghost only?  
XVIII. Whether, if such Construction be by any Spirit more than humane, it be not the Spirit of Antichrist or Satan transformed, to withhold Men under his own Dominion, from solemnly engaging with Christ, and from Forgiveness of their Sins in his Name? or, If it be only by Opinion of Men, such Opinion obstinately persisted in, be not a Damnable Sin, contrary to subjection of all Imaginations to the Obedience of Christ, and subverting of Souls, and such Teachers to be abominated and anathamatized by all sincere Christians, as Seducers, and the Ministers and Instruments of Satan, though they appear in Sheep's clothing?  
XIX. Whether, it having been the constant belief of all Nations, (whether Jews or Gentiles) that they had a real, though Spiritual, Communion with the Gods they worshipped, in their Participation of their Sacrifices, as St. Paul intimates, 1 Cor. 10. and may be proved by good Authority; and Christians duly disposed, having a like Communion with Christ in the participation of the consecrated Bread and Cup, as St. Paul affirms; and the solemn Worshipping of God, by presenting our Prayers to the Father, with those Memorals of our Saviour's Passion, being plainly a Recognition of our Redemption by Christ, and of his Dominion over us, acquired by his Passion, and that that is the only Propitiation, and He the only Mediator, by which, and by whom we Mortals born in Sin can have Access to, and Acceptance with the Father; and St. Paul having received the Doctrine of what he taught concerning this, from the Lord; and the ancient Christians frequenting this Ordinance, after they had manifestly received the Holy Ghost: Whether, I say, this being so, to reject these either as Types and Shadows, (which are indeed Antitypes, as the Grecians express it, Solemn Memorials, and Sensible Declarations before God, Angels and Men, of present internal actions of our Minds, for the greater Manifestation and Notoriety of the Fact) be not mere Sophistry, Shuffle and Evasion; or as needless, upon pretence that Christ is come to them in the Spirit; or of their having the Substance; be not to set up themselves in Pride above the Apostles and Holy Christians, who had so manifestly the Spirit of God; nay, above Christ himself, viz. to reject that as needless, which he instituted as necessary; and a plain Evidence of the Subtlety and Delusion of Satan, to oppose Christ, and detain and withdraw people from his Solemn Worship, and under the most specious appearance of the Spirit of God, by sensible Motions to things appearing Good, and by False Lights, to corrupt and adulterate them, and get and keep a residence in them, as if it was the Spirit of Christ? Whether such Obstinacy, such Fallacy, in such a Matter, of such Importance in Christianity, and yet so easy to Man, and void of all Exceptions, be not plain Evidence of a Mystery of Iniquity in it?  
XX. Whether to deliver those things in the Name of the Lord, as immediately from the Lord, and by his Spirit, which may be plainly perceived and detected to proceed either from a humane Spirit, or a Spirit of Error, be not a great Presumption against the Holy Majesty o● God, and a great Scandal to the Holy Doctrine of the Guidance of the Spirit of God, and therefore a double and great Sin; the Sin of the False Prophets of old, and that which in Germany formerly, and since in this Nation, raised so great a Prejudice against the Truth?  
Upon the perusal of these Questions, it may be supposed that some Answer was returned, and therefore some account of that may reasonably be expected; and I should have been glad to have been able to have answered so reasonable an Expectation more fully: but the truth in short is, that eight of the first ten were answered affirmatively, but the other two were answered indeed, but with Answers not to the Questions: and the other ten remain yet to be answered; but I hope upon due consideration will be answered at last, not with words only, but with deliberate solemn Actions. Nor are my Hopes without rational Ground. For in the several Conferences I have had with them, seven or eight at a time, of the principal leading Men of their Party, they behaved themselves, as became serious considerate Persons; heard patiently and attentively, replied gravely and calmly, none interrupting either me or any of their own party while speaking; and our Conclusion was friendly, though not altogether agreeing in the same Sentiments. And this is my Ground in respect of the Persons.  
And for the Matter itself in question, That they have been led into Error and Mistake in some things, the due Consideration of these Questions will in a great measure make them sensible. And when, besides, they shall consider by what Means they, who misled the rest, came to overshoot themselves, and fall into those Mistakes, viz. through the Scandals , and that common Infirmity incident to us Mortals, to run from one Extreme into another; this will farther satisfy and confirm them in the truth of it. And if to these Considerations be added a clear Explication of the Truth, which they did not rightly apprehend before this, with the Grace of God, will farther enlighten the Mind of those, who are sincere, and regard Truth more than any temporal Concern, with much Satisfaction, viz. That Baptizm with Water, and that Noble Solemnity of the Christian Worship, are not needless Types and Shadows o● things past and fulfilled, as they imagine, but Solemn Expressions and Declarations, more comprehensively and remarkably significative than Words, before God, Angels, Devils and Men, o● present Acts of the Mind, of what is internally and invisibly at the same instant acted in Spirit; the one, of our Engagement in an Holy Covenant with God in Christ, by putting off, by Repentance, our Pollutions through Sin, and Dedication of ourselves to the Holy Trinity; the other, of our Recognition of our Redemption by Christ, by his Death and Sacrifice upon the Cross, and of his Dominion over us, and our Subjection to Him, even to lay down our Lives in Obedience to Him, as he did His in Obedience to his Father which is done by making our Solemn Address, and presenting our Prayers to the Father, with the Memorials of his Passion, as the Great Propitiation for the Sins of Mankind, and Participation of those Memorials, being Consecrated not only by a Separation to a Holy Use, but by a real Sanctification through the Spirit of God at the Prayers of the Church, whereby the Faithful have a real and Spiritual Communion with Him, and one with another. This is the pure Offering of the Gentiles, foretold by Malachy, That it should be Offered by them from the rising of the Sun, even unto the going down of the same. And this is the Sense and Meaning thereof received and retained by the Church of Christ all over the World, till Calvin's new Notions became received as the Pure Word of God, and made this most Sublime, most Holy, and most August Sacrament, as it is deservedly called by Dr. Morton, be taken in effect for a needless Ceremony, or of no great Importance, by others besides the Quakers, and used, or rather neglected, accordingly even to this day. These are the great things in it, which I have now mentioned, but rare to be found in our Books now a days, or heard of from our Pulpits: Nor can it conveniently here be explained as it deserves. But as to both these, what is said before, pag. 13, 14. ought to be considered. These things, I say, well considered, cannot choose but make great Impression upon the Minds of those who are sincere, and have a due sense of their own Spiritual and Eternal concerns.  
But when they shall also understand, That the great Principle of the Guidance of the Spirit of God, is not so peculiar to themselves as they imagine, but the constant Doctrine of the Church of Christ in all Ages, and of the Church of England in particular, (as I have showed in a Discourse of Mystical Divinity, and some others under the Title of Asceticks, or the Heroic Piety and Virtue of the Ancients,) and notwithstanding the Extravagancies of some inconsiderate Opposers of Fanaticism, asserted by most eminent Men of this Church, as the profound Dr. Cradock, lately deceased, (who himself told me, he had Preached twenty or thirty Sermons upon that Subject) and others now living; and that there are and have been, before George Fox appeared in the World, Persons in the Communion of the Church of England, as well acquainted with Spiritual things as themselves; and, by consequence, how little necessity there is of venturing upon the Sin of Schism for that cause: And moreover consider, that Christ appointed an Order of Men for his Ministerial Office to succeed in his Church by an external Call and Commission; and notwithstanding the Corruptions of those who sat then in Moses' Seat, would not suffer his Disciples to break Communion with them, or disregard their Authority; and by consequence how dangerous it may prove in the end, for Men to presume to set up Parties, and draw People after them contrary to his Orders, and to continue so to do, after fair Warnings and unanswerable Admonitions to the contrary.  
To conclude, When they shall farther consider, how horrid a Sin it must needs be to presume to attribute to the Holy Spirit of God, the Workings of their own Imaginations, or perhaps the Subtle Suggestions of some wicked Spirit of Delusion; and to expose and scandalise the Holy Doctrine of the Guidance of the Holy Spirit, by denying of certain and manifest Truths; and using such little Shifts and Evasions to oppose plain Evidence, as an honest and ingenious Lawyer would scorn and be ashamed to ●se for his Client: When all these things, and ●ore that might be observed, are well understood and considered, why may I not with rea●on hope that all, who are really such as they ●ave appeared, in the several Conferences I have had with them, to be, should answer the End of my Letters and Questions, with more than civil and kind Words, in real and solemn Actions? Why should I not hope that no pri●ate Interest, nor any Temporal Concern, should ●inder them? Why should I not hope, that ●nce God hath apparently again concluded all ●nder Sin, (which all Parties confess of all others but their own, and is true of all without exception) that all should humble themselves ●efore Him, return to mutual Charity one with ●nother, and subject themselves, and all their imagination's, to his Wisdom, as well as their ●ctions to his Will, to the intent that he may have Mercy upon all? Why should I not hope I say, since God hath done this, and for thi● End, that they, if they be indeed partakers of his Holy Spirit, should be the first in giving Glory to God, by such a just and reasonable Humiliation before his Divine Majesty and Acknowledgement of our Humane Infirmity if never so little left to ourselves, or but steping aside out of the Order of his Holy Conduct 〈◊〉 and subject themselves entirely and readily to a●● the Orders he hath appointed in his Church No sober wise Man will expose himself, and lea● others into Danger or Hazard, when he ma● without any Difficulty or Encumbrance put himself and them into Safety and Security: No● will any ingenious Man, if he have committe● a Mistake, stand it out and maintain it against a Grave and Judicious Man: Much less will any considerate Man, who hath any sense of God and regard to his tremendous Majesty, dare t● persist in Opposing or Disputing his Institution or Orders: and therefore I shall here conclude this.  
But because I have received certain Question concerning these Matters, but without an● Name of any who sent them, or to whom 〈◊〉 should return Answer, though I shall forbear t● expose them, by making them public; yet b● cause I am debtor both to the wise and to th● unwise, for their Satisfaction, who are either moved with such Scruples, or rely upon such infirm Grounds, I shall return a brief comprehensive Answer to the Eight Questions in these following Assertions.  
The Holy Scripture of the Old and New Testament is the only Rule of Faith and Practice, rightly understood and used: But it is in many Cases only a General Rule, leaving the special Application in some, to all Persons; in others, to certain determinate Persons. And therefore to require Express and Plain Scripture for Faith and Practice in all things, doth proceed from Ignorance and Weakness in some, but too often from a disingenuous Spirit of Contention, a dishonest Design, or Satanical Delusion.  
The Practices of the Primitive Christians were some Permanent, to continue in the Church; others Temporary, and Alterable, according as there might be occasion, for Order, Decency, and Edification, and did vary from the beginning in several Churches and parts of the World; whereas the others were truly Catholic, according to Vincentius Lirinensis his Rule, that is, universally observed without any known beginning since the Apostles.  
The Spirit of God was poured forth upon all Flesh, when the Gospel was Preached to all Flesh, or to every Creature, that is, not only to the Jews, but to the Gentiles also. But as to individual Persons, it was never so poured out upon all Flesh, but there were some things pre-acquired; as Faith in Christ Jesus, and ordinarily Baptism with Water, Obedience, and Prayer, etc. Nor was the Manifestation thereof ever given to every one; but to every one to whom it was given, it was given to profit withal.  
As many as are led by the Spirit of God, they are the Sons of God: and, If any Man have not the Spirit of Christ, he is none of his, Rom. 8.14, & 9 But it is to be known and remembered, that a great and principal, and the most certain Leading of the Spirit of God is not sensible, or easily perceivable how it comes; but it is generally a Secret Illumination of the Mind to perceive the Excellence of the things of God, and the Emptiness and Deceitfulness of the things of the World; from which proceeds an Appetite to those, and an Indifference to these; and in particular actions a like secret Illumination of the Mind, to apply the general Rules of the Scriptures to the particular Sense, and an Inclination of the Will to what is so perceived to be the Will of God. And in more sensible Motions, Impressions, and Openings, as some call them, the Trial is by their Agreement with what is agreed to proceed from the Spirit of God; that is, the Holy Scriptures; what is contrary to that is to be rejected, as coming from the Enemy: what is not inconsistent with that aught to be followed; or if doubtful, be referred to the Judgement and Determination of the Elders, according to the Observations of the Ancients; or of the most Experienced Christians, especially of such as by their Office and Place are authorized, and obliged to be Guide of Souls. And those who have presumed to reject these Ordinary Means, which God hath appointed, and established in his Church, have frequently fallen into Mischief.  
There are many of the Mind of Simon Magus, Act. 8.18. they are desirous to purchase it, but not at the Price our Saviour set it, Mat. 13.44, 46. And there are many false counterfeit Spirits, very officious to offer themselves where they find hopes of Reception; and they always suggest and instigate to the following of their Leading, which is insensibly, and as they find their Followers disposed, from the Holy Scriptures, and from Christ; and when they cannot prevail with them in that manner, they endeavour to fill them with Spiritual Pride and Conceitedness, make them admired by others, as extraordinary and very Holy Persons, that they may make them think better of themselves than they ought, and so get advantage of them that way. And there are generally two great Faults committed by most Pretenders to the Guidance of the Spirit. 1. They do not well consider themselves, and teach others the necessary Qualifications pre-acquired for the obtaining of so great a Divine Favour. 2. They neither consider nor teach others the necessary Cautions and Directions for Trial of Spirits. In general the Conscientious Observation of the Holy Scriptures, is a principal thing for both. For as the Law was our Schoolmaster to bring us to Christ, so the Conscientious Observation of the externally revealed Will of God, which is Obedience, is our Schoolmaster to prepare us for, and bring us to the true Spirit of God. But for more particular Cautions and Directions, that is a Subject too large for this Occasion, and hath been largely treated of by others.  
The Questions concerning Baptism with Water, and the Eucharist or Holy Communion, are even such as that of Naaman, 2 Kin. 5.11, 22. But they who make them are not like the Servants of that Heathen, who gave him this prudent Admonition: If the Prophet had bid thee do some great thing, wouldst thou not have done it? How much rather when he saith unto thee, Wash and be clean? May they at least take Example from that Heathen, who received the Admonition even from his Servants, even with the like blessed Success. And this, with what I have said before, is as much as I apprehend necessary to be said to the Questions, for such serious considerate Persons, as are willing to be satisfied and informed of the Truth: and I shall be ready to give them all further Satisfaction, when I understand where any real Scruple doth remain.   

THE REVIEW.  
WHAT I have written, I have written with all Plainness and Simplicity, with all Candour and Impartiality, and Good Will to all; without any other Design than for the Service of God, and the Good of all; and without any Affection of any Ornament, as becomes the Majesty of the Truths of God: Yet can I not expect but I must incur the Censures of most in one thing or other, when I consider the general Corruption of men's Minds and Judgements, as well as of their Manners, at this time; not only of the Scandalous and Profane, or Hypocritical Professors; but even of such as are sincere in many things, and deservedly esteemed in the World both for Parts and Honesty; and yet in others, not so complete as might be wished, partly through the Bias of their own Dispositions, and partly through the Common Cheat of Honourable Names; such as Prudence, Moderation, Discretion, Charity, etc. and their Contraries, calling Good, Evil; and Evil, Good; and partly through certain False Notions, undermining the Integrity of the Evangelical Doctrine of Christ, as the Pharisees did the Law of Moses, and rendering it of none Effect in many things; which have been introduced and recommended to the World, by a late Sect appearing in a very plausible Form, but, in truth, generated by an unnatural Copulation of Church of England with some Socinian Principles, setting up their own Corrupt Humane Reason in the place of the Divine Wisdom, and wresting the divinely inspired Scriptures to a Compliance with it; persuading themselves and others that the Noble Heroic Virtues, so much studied and practised by the ancient Christians, such as Humility, Contempt of the World, Heavenly-mindedness, etc. were for times of Persecution; but we are under another Dispensation; as I myself have been told by a Principal Author and Promoter of it; and encouraging such Temporising Compliances, under the specious Pretences of Moderation and Prudence, as are not only Inlets to Sin, and Hindrances of Graces, but inconsistent with the Practices and Sentiments of the best Christians of all Ages, with the Doctrines and Instructions of the Apostles, the Example and Precepts of our Saviour himself, (to say nothing of Evangelical Counsels in this Age) our Baptismal Engagements, and the Genuine Spirit of Christianity, and the Interest of the Kingdom of Christ in this World. What Glosses they make upon our Saviour's Sermon upon the Mount, I must leave to others better acquainted with them, to consider. But, What can be expected from persons so levened, but as severe Censures of this Writing as they take this to be of others? but that reasonable Expressions of just Indignation at Abuses and Corruptions in Matters of Religion, or at abuse of Scriptures to patronise Vanity, and by persons professing Religion, should be censured for Passion? but that such warm Expressions and Charges, as were necessary to awaken such out of a Deadly Slumber, as Experience had proved, could not be moved by gentler touches, should be censured as uncharitableness? and necessary plain Dealing with Mortals, for the Service of God, the Good of a Country, and the Salvation of Souls, be censured as Indiscretion, Disrespect to Superiors, and Sauciness?  
But to leave such as are ready to wish, and to talk, but will do nothing but what may serve to recommend themselves to those whose Commendations are most desirable; are willing to use others, as the Cat's foot, but will not touch the Work with one of their Fingers; nor intermit the compliment of a Dinner to consult of what themselves profess to be matter of great Importance; whose Prudence prefers to countenance Religion with Perukes, and Laces, and Topknots, and Servants in Livery, rather than to bear the Reproach of Christ, in bearing Testimony against the Vanities of the Age, by the tacit Reproof of them in a decent but plain and a little unfashionable Attire; who prefer Charity at home, in providing for the temporal concerns of themselves and their Families, with some little creditable Acts of Charity, as we call it, before trusting to Providence in more liberal Contributions to unfashionable Good Works: to leave such, I say, and to come close to the business, to the State of the Church, (of which I am yet a Member, and am not satisfied to separate while I live in the Nation, notwithstanding all I dislike in it) for this is the Root of all, and principally to be considered; and they are to take care of the Dissenters: If we consider the Great things belonging to the Charge of the Governors of this Church, both severally in their particular Dioceses, the State of the Clergy and People there; and jointly to them all as one Body, viz. The Court, and the Nobility; The Universities; The Parliament, so far as Religion is concerned there; The Prisons, (which might be made Schools of Virtue, but are now Nourseries of all Vice and Wickedness) and Condemned Persons there; (for whose Assistance they of the Roman Communion employ the ablest and best qualified of their Clergy, and we the most ordinary, though they are not a few, who are every Year Executed in this City, and throughout the Nation; The Foreign Plantations, and the Propagation of the Christian Religion by that Means abroad; for our Neglect of which the Monks, and Jesuits, and Quakers, and such as we call fanatics, will rise up in Judgement against them; and the Dissenters at home; for they also belong to their Care, to remove all just Occasions, give all reasonable Satisfaction, and to use all truly Christian Means to reduce them: If all these, besides divers others, which cannot presently be thought on, be considered, What Account can be given that may reasonably pass with a considerate Mortal Man, of any of these? and, What Account then can be given of all to the Immortal, Allseeing, Righteous God.  
These are Generals, of each of which a particular and clear Account must be given by every one of that Order, what sense he hath had of his Duty in that respect, and what Care and Endeavours he hath used in discharge thereof? To these I will add but one or two Particulars, of Occurrences in this Reign: One, of a Bill for Suppression of Vice and Debauchery, drawn indeed at their Request; but after it had been perused and perfected, not only by able Counsel, but by all the Judges then in Town, particularly the Lord Chief Justice Polexfin, the Lord Chief Baron Atkyns, Mr. Justice Dolbin, Baron Letchmare, and I think one or two more, and fair written out put into their hands, and a Motion made by the Bishop of Chester to bring it into the House, and granted by the Lords, and yet stifled and suppressed in their hands. Another, a Needful and Hopeful Reformation, begun by the Authority and Encouragement of the QUEEN, and not only vigorously prosecuted here in Middlesex, but in a hopeful way in many other Cities and Counties all over the Nation, and this stopped first by a Combination of Middlesex Justices, (I need say no more) but at last more effectually in a Judicature of Equity, in the Presence of no less than seven of our Reverend Prelates, by two wicked Men, the one Speaker, and the other a Member of Parliament, the 
* Mr. Ralph Hartley, who is still a Sufferer between a Succession of City Magistrates, and a Combination of Surry Justices, and some other persons, and shamefully oppressed by them.  Justice of the Peace, who had been most diligent, and other persons concerned in the Promotion of that Good Work, checked, vilified, and abused, without any just cause, to the discouragement of the Execution of the Laws, and Contempt of Her Majesty's Authority; and all in the Presence of those Bishops, who came on purpose to countenance the Cause of Reformation, were satisfied of the Iniquity of the Proceed against it, and yet not one of them ever appeared after in it, to any purpose more than in one little printed Discourse in Vindication of the Gentleman so abused, as aforesaid. And what Account can be given of these things?  
It is a great Truth, That neither King, nor Parliament, nor Bishops, of themselves and their own Motion, have done any one Act, that I know of, worthy of the Name of Christian. And where lieth the Fault of all this, but at their door, who, instead of Admonishing, and Exciting, and Animating to due Returns of true Gratitude in Fact to God, for his admirable Providence, have, by their Neglect, and the consequences of it, provoked the Favours of Providence to withdraw, and to leave us to ourselves, and to eat the Fruit of our own do? And whence comes this Neglect of so many so obliged, but from a common Defect of Good Education at the Universities, and the Enchantment of their Preferments?  
But is not this Great Uncharitableness, may our Grave Prudential Gentlemen say, thus to lay open to the World the Nakedness of our Governors, and of the Church? Doubtless as great as for a Physician to prescribe a bitter Potion to a tender Patient; or a Chirurgeon to cut or burn, after trial of more gentle means, what is found otherwise incurable. It is that they, at whose door lieth the Root of all 〈◊〉 Evil, may give Glory to God, by taking Sha●● to themselves, and giving Good Example Humiliation and Reformation to others. But they will not, I hope the despised Quakers 〈◊〉 be so wise, as to accept the Honour of beginning the Example. For all have sinned, and co●● short of the Glory of God.  
But, Who called You to this Office? may o● Prudentialists say: By what Authority dost The this? and, Who gave Thee this Authority? 〈◊〉 who gave me Eyes to see, and a Heart to 〈◊〉 sensible of it, and a Mind to be Faithful to Hi●● who called me and led me, by his Hand, to h●● Holy Service, not for filthy Lucre's sake; n●● to make a Trade of it; not to seek the Wor● in the Church; but to serve Him in the Service of all Men, in the best manner I can.  
FINIS.