THE STATE OF THE Philadelphian Society. OR, The Grounds of their Proceedings considered; IN Answer to a Letter from PHILALETHES, Upon occasion of the Theosophical Transactions, &c. to a Member of that Society. EZEK. xii. 23. Say unto them, The Days are at Hand, and the Effect of every Vision. LONDON: Printed for the Booksellers of London and Westminster, 1697. Advertisement. THis Letter of Philalethes, both as coming from an Unknown Hand, and requiring such a public Answer, the Person to whom it was addressed, as well as the Rest who are concerned in the Name of the Society, tho' most willing to give Satisfaction unto All, did see the Necessity to refrain from certain Particular Informations,( which yet hereafter may be produced) of the Present State of the Same, either in this Kingdom, or Elsewhere; and that the more because of some Wrong, and Dangerous Applications that have been already made by some, against the Undertakers of Their Transactions, or Act a Philadelphica. And whereas it may be Objected against the Calculation, p. 27. that some who have much studied this Matter, do yet protract the Time for Seventy Years; even that will not be Material, though likewise no more be meant by the Cleansing the Sanctuary, then the First Visible Beginnings of it; by the FALL of That which has Polluted it. For if the Alarm was given to the Old World an Hundred and Twenty Years before it was accomplished; Seventy Years may not seem to be so long Now to Warn and Awaken the Slumbering Nations, to prevent the Impendent Judgments that will certainly overtake them, unless they Repent, and prepare to meet their Saviour. As for what is Herein more Peculiarly addressed to One Communion among Protestants, the Argument does equally( yea a fortiori) press the Divided Communions from it in this Kingdom, and in Ireland. THE STATE OF THE Philadelphian Society. SIR, UPON occasion of those Philadelphian Papers, and Theosophical Transactions that fly about, we are often asked in the City, both by our Friends in Conversation, and by others that are Inquisitive or Scrupulous. What these Philadelphians are; this new Sect with a hard Name? What are their peculiar Principles or practices? How are they distinguished from other Christians, and particularly from those of the Church of England on the one Hand, and from the Quakers on the other? Why do they separate from us, and affect Singularity and a particular Title? with many such Questions which we cannot well Answer, for want of a full Account of the true State of this Society. I Answer these Q●estions as well as I can, but am sensible that I want Instructions to give a full Answer to some of them. I tell them they differ not from the Protestant Churches as to external Communion; they do not refuse Communion with them, either in hearing the Word, or receiving the Sacraments, and therefore make no Schism. But, say they, why then do these Philadelphians make their separate Meetings, and on Sundays, in time of Divine Service in Our Churches? I could not well answer that Question, and therefore leave it to you. As to their difference from the Quakers, I told them, they were not so silly as to place Religion in Thouing and Theeing, in keeping on their Hats, or in a sad Countenance, as the Hypocrites had in our Saviour's time. These have no external Badge or Mark of distinction, but are above those little Affectations or Superstitions. Very well say they, but do they not agree with the Quakers, as to the internal Principle of a Light within, and a private Spirit of Revelation or Inspiration? I could not fully answer to this, which you better understand, and can inform us in. Then as to their peculiar Principles, I told them I knew none but that single Opinion, That the Coming of Christ was near at Hand; and therefore they think it their Duty to warn and awaken the World, that they may prepare for that great and solemn Time, by a good Life, universal Charity, and Union amongst the Protestant Churches. Very well, said they, This is good Advice, and at all times seasonable. But what Grounds have they to believe and Affirm that the coming of Christ is near at Hand. I confessed to them I did not remember any Proof or Grounds they have given us of their judgement in this particular, neither could I discern from what topics they would fetch their Evidence. I considered with myself, seeing this is a thing that cannot be found out by Reason, they must come to the knowledge of it either by private Revelation, or by public Revelation, such as is made to us all in Scripture. If they have it, or pretend to have it by private revelation, they must give us some Assurance,( by Miracles, or some other way) that this is no Fiction or Delusion of theirs, but a real Inspiration from the Divine Spirit. They know how many have deceived themselves, or have deceived others by such Pretences; and therefore they ought to be more careful what they Vent and Affirm in this kind. 'tis a bold and presumptuous a Thing to father our Thoughts upon the Spirit of God, and obtrude them upon the World under that sacred Notion, without sure Evidence. If they appeal to the written Word of God, we are always ready to be governed by that Rule, and desire them to name those Texts of Scripture that declare, or from whence it may be collected, that the coming of Christ is at Hand. We know there are several places of Scripture that spoken( according to a literal common Construction) of that Coming of Christ, as near in the Apostles time, but those places cannot now be of use to them in this Case. As to the Prophesies in the Revelations of St. John, what is said in the 11 and 16th. Chapters, seems rather to make against them. Several things there mentioned must be accomplished before the coming of our Saviour. In the 11th. Chapter the Witnesses must rise, and after their Resurrection must Ascend, and the tenth part of the City must fall, and the 2d. Wo must pass away before the 7th. Trumpet sound, and even in that, there is a Woe before the Blessed Times come on. In the 16th. Chapter the Vials of God's Wrath are poured out, and whether any of them be already past, is a disputable Point amongst the best Interpreters; much less do we know what distance is required betwixt the effusion of one Vial and another. It is also necessary that they should fix the beginning of the Reign of Anti-Christ, and those other Epocha's that seem to be Contemporary with it, before they can Chronologically compute the time of our Saviour's coming. And you know some persons of late have not had such success in their Prophetical Predictions and Calculations, as to encourage others to venture upon the same Design, without good Warrant. I will not mention to you the Conversion of the Jews, which is usually looked upon as Antecedent to the coming of Christ. But if you make the seven Churches( as you seem to do) to represent 7 Periods in the Christian Church, we are not yet in the last Period, nor in the Penultimate. For suppose the Philadelphian state to be coming on, there is still a Laodicean Period after that, which must have its time and duration, how great or how little we cannot define. These Considerations are obvious to every one that reflects upon the Question concerning the Distance or Approach of our Saviours coming. And it seems necessary that the Philadelphian Society( both for their own satisfaction, and the satisfaction of others) should distinctly state and explain these things, before they alarm the World, and expose themselves and these mysteries of Providence to mistaken Constructions. If you please to Print this Paper with your Answer to it, when you have occasion, you will Oblige, Sir, Your Humble Servant; Philalethes. THE ANSWER. SIR, WHen I received your Letter, I was not a little pleased at the Candour and Generosity of it on one side: and the more I considered how hard you press the Philadelphians on the other side, my Pleasure still increased, with my Admiration, to find that there are not wanting some, who then when they make the most Vigorous Attack, are able to do it without losing so much as one Grain of the True Christian Temper. For it must needs be owned, that you have not only fallen upon the True Knot of the Question; but that you have managed it with all the Dexterity, and Solidity, that it is possible I think for the Matter to bear. I freely aclowledge that the Difficulties by you either proposed or implied, are weighty: I aclowledge there are knots not easily to be solved. But because I perceive that you are a sincere Lover of Truth,( according to the Name which you take) greatly concerned for the Honour of Religion, very desirous to be informed about the Pretensions of the Philadelphian Society, and to know what Answers are to be made both to the Inquisitive and the Scrupulous, concerning the true State of this Society, and the Grounds of their Appearance at this Time; I count myself however obliged to give you what satisfaction I can at present in this grand Matter, and in the same Manner which you have desired it. Wherefore I shall first tell you, What these Philadelphians are. You know that Philadelphia was,( and is still) a City in the lesser Asia; called by the Turks at this Day, the City of God, which is in their Language Allahscheir. But upon what Ground it is so called, I leave you to Inquire. It is the sixth, you know of those seven Cities, the Seats of so many Churches, to which the Lord after his Ascension wrote so many Epistles, full of deep and secret Truths, hard to be understood. Whence there is this continual Call, He that hath an Ear to hear, let him hear, what the SPIRIT saith unto the Churches, or unto all the Ages, Periods and Successions thereof; as the best Interpreters do gather. For not unto them alone were these Prophetical Epistles, as we believe, addressed: but unto all that should come after them; even to us,( though afar off both with respect to Place, and Time) and to the Generations which are yet to follow us, and to all that the Lord shall call. You know that the Church of Philadelphia is of all the seven represented as without Fault or Blame, yet of very low, and mean esteem in the World; having at first but a little Strength, Power or splendour, and so obliged to pass through a most severe Probation, beyond all others, and to undergo all manner of Contempt and Ignominious Treating, even from those who profess themselves to be Christians: and shall have greater Outward Power and Strength. For it is expedient that its Members be tried whether they will keep the word of the Patience of Jesus; whether they will boldly Confess, and not Deny his Spirit, or Name; and whether they will so hold fast unto the end, as not to suffer any to supplant or deprive them of their Crown, or of those high Prerogatives which are peculiarly promised to the Conquerors in this State or Period. You know that Love is the Christian badge, and that main distinguishing Character, whereby the Primitive Christians were discerned from all the Sects and Religions which were then in the World: and that by an Allusion, which is most usual in Scripture, Philadelphia, is set to express Brotherly Affection. If You please to red the Charter of Philadelphianism in the Epistle to that Church, you may thence best be able to understand what a True Philadelphian is: and to discern the proper Marks and Characteristicks of an Angel of this Church. Well, but you will justly say to me, where is there such a Church as this upon the Earth? Is it among you? No: ye yourselves do not pretend that you are either Infallible, or Impeccable. You cannot say that you are without Fault or Blame, but on the contrary, do own yourselves to stand in much Weakness and Imperfection on one Hand, and in much superfluity and mixture on the other. And where will you find such Angels, or Pastors, as may have the Care of such an Holy and True Church? Where are these Pillars of the Philadelphian Temple? These conquering Worthies that have endured out the Hour of Temptation? These Priests that do truly bear upon them the Name of God, and of Christ, and of the City of God? Admit it be true, that the Old Philadelphian Church in the Lydian Asia might challenge these great Things: admit also that all these Promises may be extended to future Successions in the Church, and that there is such a Philadelphian State or Aera to be expected, that may excel the former, as the Antitype doth the Type, yet what is all this to that New Sect with an hard Name, which is Here started up this present Year? What are These Philadelphians? These are to be known What they are, if you behold the first draft, for which they have sat: and do examine the Claims which they make to the Charter that I have before referred you to. Wherefore if you will pass a right judgement on the Copy, I must sand to you the Original, to compare it by. And here you will do a most excellent Service; for which I myself, and as many as are concerned with me in this truly Great Design, shall be obliged to thank you, and to own it for the most Meritorious Act of Fraternal Love; if you please but to discover the Defects of the Copy, so that they may be Corrected, and the Copy made perfectly conformable to its Original. Or if it should appear to you, even Wholly, and Fundamentally, Defective, I entreat you good Philalethes, whoever you are, to propose any other Model, that may better serve all the Ends of Religion in General, or those which this particular Society in England; have had a more principal Regard to, in their Establishment. For the Ends which they have set before 'em,( and whereof they have given an Account to the World in their Reasons, and Propositions lately published, and also in other Books, and Epistles) are so desirable, and so very Justifiable, that I have not yet found any that have so much as offered to condemn them: however they may have thought the Methods recommended for the attaining of these Ends to be Improper and Inadequate, or the Ends themselves not to be Attainable in this Life. Wherefore it deserves thoroughly to be examined into: whether these Ends( such as, the Gifts and Graces of the Blessed Spirit of God in a perfect and mature State,) be attainable in this Life, as these Philadelphians seem to expect? Or if in this Life they be not Attainable, whether it may not be yet requisite to press forward, as if they were Attainable, in order to the attaimment of them in another? Also whether the Re-union of the divided and scattered Limbs of Christianity, an Universal Peace and Amnesty among contending Brethren, the Conversion of the Jews, the call of the Turks and other Infidels, the Recovery of the apostasy, the Renovation of all things, and such like, be not great and glorious Ends, worthy of a true Disciplehood of JESUS CHRIST, and most fit by all that profess his Name to be prayed for, and endeavoured after, to their utmost Ability? Also whether the Methods which the Philadelphian Society have proposed be proper and Adequate to these Ends of their Institution and Foundation? By the Designs which any one has, and by the Methods which he takes to compass them, we can judge what he is. So in like manner you may hereby without much Difficulty collect What these Philadelphians are; and especially if they may be supposed to be Sincere in their Designs, and to follow the best Methods which are made known to them. Which I believe you will find no Reason to Question. Wherefore you may rectify the several strange Mistakes, that are commonly entertained concerning these Philadelphians, as if they were a New Religion started up in the World, a new Sect, a Cabal, and I know not what besides. For I assure you they hearty lament the Divisions of Christendom, and especially of that Part of it which professes the Reformation: and they are utterly Averse to all Sectarianism, and Partiality in Religion, though even upon a pretence of higher Purity. Whence it is, as you rightly observe, that they differ not from the Protestant Churches, as to External Communion. Wherefore whenever this Question shall be again put to you by any, whether your Friends or others, you may answer them to this Effect: They are a Religious Society for the Reformation of Manners, for the Advancement of an Heroical Christian Piety, and Universal Peace and Love towards All: who though they are deeply sensible of great Corruptions and Deviations in most, or all, of the Christian Bodies, or Communities, from the Apostolical Rule; yet do not therefore formally Dissent, or separate from such a particular Body, Community, or Church in which they have before lived according to the best of their Light, and Understanding: much less do they persuade others to Dissent from that Communion, which they are Previously obliged to Adhere to, or advice them to Separate themselves upon this Account, or upon any other: And though they meet once upon every Lord's Day to implore the good Spirit of God Unitedly for the effecting of all the aforesaid Ends in the fullness of the times, and particularly for a propitious Answer to all the Prayers and Intercessions then at the same time offered up, in all Churches and Assemblies of Christians throughout this Kingdom, and throughout the World, which are sent up with a right Intention, and according to his Blessed Will; yet do they not esteem their meeting so together to be a proper Breach of the Unity with their particular Church, which they would still maintain: but as the most authentic and Declarative Act which they can make of their Unity with the catholic Church, and of the Communion of Saints, which they do assert to be here experienced among them, even after a Sensible,( though Spiritual) Manner. I do not say, that thus it is: neither do I hereby at present maintain that it is a Real and Declarative Act of Communion with the catholic Church, or that it ought to be so looked on. For that depends upon the right stating of the Nature of the catholic Church,( about which the present Christian World, whether Greek or Roman, Protestant or Evangelical, is so greatly puzzled) and of the Formal Reason of Communion with it, and of the different Degrees of this Communion, with the various Modes and Expressions of the same: And( in some Measure) upon the Esteem which they themselves have of it, or that others have of it; or that any Prudent Person may be supposed to have, when the Matter of Fact is truly known, and the Principles and Grounds of the Fact fairly exhibited: And lastly upon the solution of some other Intricate Questions, which others are as much obliged to Answer, as the Philadelphians. I will not therefore now maintain their Meetings upon such Principles, and for such Ends, as they do hold them, to be Positive and Real Acts of catholic Communion: But I do say, that there are not wanting many favourable Presumptions and Motives, to incline one, upon due Consideration, to believe that they are so; and that have actually inclined these to believe so, who are altogether Disinterested one Way, or the other, and not Insincere in the search after Truth; neither quiter so Incapable to judge of its Criterions, and Signs, as some would have 'em to be. And I do only desire every sober Christian, that loves the Truth, which is after God, not to condemn such their meeting together, though upon one part of the Lord's-Day, as a Breach of Ecclesiastical Communion, until they shall have thoroughly examined the Present State of the Christian Churches, or at least so far as may be requisite in order to pass a Judicial and Definitive Sentence in this Case. I know that you, Philalethes, are of too Free and Noble a Spirit to deny me this Request: and what you can't Approve,( as I would not have you, or indeed any, to do without a Rational and Solid Conviction) you will not Instantly Condemn: but will suspend your Censure, till the Matter upon which this Case depends can be sufficiently cleared. But to return from this Digression, I proceed to tell you. That this Society of Philadelphians are not for turning the World upside down, as some have Represented 'em; they are not Enemies to the Civil or Ecclesiastical Rights of Any: they know how to bear with the Failures of Administration, and the Exigences of Time, if not directly against the clear Light of Nature or of the Gospel; and had rather choose to Acquiesce under some burdensome Impositions, than to run the risk of disturbing the Peace and Rest of the public, either as to Church or State: they so fix their Hearts upon the Magnalia Dei, upon the Great Things of God and Nature, the deeply Mystical Work of the Regeneration and Ascension of Souls, the Manifestation of the Spiritual Kingdom of the messiah, the Discipline of Divine Philosophy to her Children, the Glorious Events of the Future Blessed World; and the Gradual Preparations to it: that they hardly think those little Things,( as they Appear to them to be when compared with These) which divide the greatest part of Christians, to be worth their Minding: and are not for setting a Value either upon the Superstitions, or the Particularities of this or that Party: As they do not condemn the Externals or Rituals of the Christian Religion, so far as they are made Subservient to the Main Ends thereof, as Mortification, Justification, and the Communion of Christ with the Soul; so also do they not place so much in them, as to endanger by an Eager Contention for or against them, the Life, Power, and Energy of the Holy and Undefiled Religion of JESUS: they seek to Worship the Father, through his Son, in Spirit and Truth, in whatever Temple, or Place, they may appear as to their Outward Persons; and Wait for that happy Day when all shall go up to Worship the Lord upon one Mountain, and in one Temple, being united into one Spirit: they are most tenderly Sensible of the Distractions, and Controversies of Christendom, at this Day; and Some of them being acquainted with the various Pretensions of the Several Churches, with the Methods that have been taken for the Regulation, or Reformation of the Chief of them both as to Discipline and Doctrine, and with the remaining Corruptions and Imperfections in them, after all Ordinary Means have been tried, have been hence stirred up to a diligent Research after the Primitive and Original Model of the Church of Christ, while it kept its first Love, and to an Endeavour after the most Successful Methods to retrieve the same, and to re-establish the catholic Unity in the Band of the Spirit, according to the Manifold and wise Distribution of its Pastoral and Prophetical Gifts: They believe that all the Learning, Policy, and Power of Man are too Weak and Inefficacious to undertake so Great a Work as the Reformation and Re-union of Religion; and therefore are not without hopes of the Extraordinary Appearance of God in an Affair of so High an Import: They know that the Divine Wisdom has made frequently use of the most frail and despicable Instruments, to bring the greatest Revolutions about in the World, and has thought fit to effect the most glorious achievements through those that have been counted as the Dung of the Earth; hence they are persuaded that God will confounded all the Wisdom and Strength of Man by the most Mysterious Stratagem of his Providence, and that he will make All Flesh to be ashamed by those Secret Springs of his Spirit which are Now at Work: They have continually before their eye the three peculiar( and most comprehensive) Titles of the Founder of the Philadelphian Church, and are of the Opinion that they are all Communicable to every Member of it, when they shall be fitly purified; and prepared for such an Inauguration: This they say must be by the Residence of the Glory of God( or the Divine Schecinah) within the Soul, variously displaying and manifesting itself: wnich is also what they call the Internal Revelation of the Kingdom of Christ; and is what according to the most Perfect Directory of all Prayer, they suppose themselves to be obliged Daily to Petition their Eternal Father for, and to pursue after by holy Watchings, Abstractions, and Recollection of Mind. By all this, I hope you may be able to give a tolerable judgement, What these Philadelphians are, and what they would be.. But if what has been already offered be not Satisfaction enough, and you still persist to demand Where, and Who they are, I must beg leave, for several weighty Reasons, not to be too Open here, till I shall have a sufficient Warrant for such a Publication. But in short, I would not have you to look for the Philadelphian Society among that little Company which doth generally pass by that Name, and is resorted to as such. For this Society doth not properly consist of those who meet together for Religious Worship at such certain Times, and in such a peculiar Manner. No, it is not confined to these: but it doth consist of as many as are Fellow Waiters for the same glorious prise of the first Resurrection, and the high Immunities of the New Jerusalem-State; though they never conversed much with them, nor ever saw one Book or Paper of this kind, o● have so much as heard of the very Name of Philadelphian. Th● Society consists of all those who sincerely Pray and Labour for better Times, of all who bear the Testimony of Jesus, which is the Spirit of prophesy, and the Spirit of Wisdom and of Revelation; and of all those who in the Patience of the Kingdom of our Lord and Mighty Saviour do suffer Tribulation and Reproach. The Number of whom may not be so small, as it may appear to be: and we dare not say that we are Alone, or that Our Society is made up of such a little Handful. For I do not despair but that there may be Seven Thousand Undefil'd Names found in this Nation, that shall be numbered with the Philadelphian Society, when a public and Declarative Inquisition shall be made by the Searcher of all Hearts. The numbers of this Society in other Countries may be more Considerable, then is at first easy to be believed. The first Motion or Eruption of it may be said to have been in Germany, where it has spread itself chiefly through the indefatigable Zeal of some of the Clergy; under the Name of PIETISM. By which a Foundation has been there laid for a greater Spirituality in the Christian Profession then was before Known, or entertained, except by some few: and for a greater Propagation thereof among well disposed Souls, then was from the Miraculous Days of the Church until that Day. The Advancement that it has already made in a very few Years is so Considerable, that it much alarmed a Great and Potent Prince, who is since gone to his Fathers. Nor is it unknown, I suppose, to the World how great a Mediation did then interpose for the Revocation of that princes Designs. Concerning which it cannot be denied, but that they had a very good Umbrage, several plausible Pretexts, and Reasons of State; considering that the Worst Men will often take up the best Names; and that even those who are sincere and well meaning may be attended with many( and sometimes great) Imperfections, and not only with Erroneous, but with Destructive Notions; some of them for a shorter, others for a longer while, and some it may be even for their whole Lives: and considering likewise that some lesser Exorbitances of practise actually were, and others yet greater might have been committed, by such as, not having been Taught by the True Guide, had learned to attribute their vain and turbulent Enthusiasms to the Holy Spirit of God. But though we cannot answer for the Irregularities, of all that may take up the same Title, or Name, with us, or with our Brethren in Germany; yet we doubt not but we shall approve ourselves, in the sight of Heaven, and of all the World, as those who follow the true Spiritual Guide, the Meek and Humble JESUS. Who has taught us to Pray and Wait diligently for his Appearance; that he may not surprise us, when he comes, without Oil in our Vessels. I know not what stress may be laid upon the Observations which some curious Persons have concerning certain Places, which they suppose to be Considerable for certain Fatal( which I must rather call Providential) Propensions, certain Critical Dispositions, and Periodical Mutations in the Inhabitants; and particularly with respect to the Progress of Religion in the World. But however it be, the place of this late Eruption( if I may so call it) of a Solid, Nervous, and Spiritual Christianity, in the Pietist Divines, that are truly so called, is indeed very Singular and strange: and whatever reflection may be made hereby upon it, or upon this Society, deserves not to pass unobserved. It is now somewhat above a Century and an half since there began in Germany, and( what is still more remarkable) out of Saxony, that Grand Revolution of Religion, which by the best allowed Expositors of Prophetical Scripture is called the Sardian Reformation, in Contradistinction to the expected Philadelphian: and it seems a little wonderful that now again something of a like Scene, should begin so to be Transacted about the same Place; and that as there were then many Circumstances which did concur towards so surprising and astonishing a Work, so also at this Day they There are not lacking, if our Informations deceive us not. And further, as the English are a Branch from the German Root, so some have observed a Circulation as it were from the Root to the Branch, and from the Branch to the Root again, in various particulars. Moreover at the same time that Dr. Luther preached in Germany against the Corruptions of the Court and Church of Rome, there stood up others at the same time in Switzerland, who pursued there the samc Design, with some little Alteration. So it is also at this Day. Neither are the Philadelphian Society without their Friends in Roman catholic Countries, as well as in Protestant. It is no longer now a Mystery ho● the Clergy of the Gallican Church, and that even too the most considerable for Learning and Prudence, as well as for Piety, are tinged w●th the very same Principles upon which this Society is Founded. Some hints whereof were given above two Years ago in a Preface of the English Editor, before a Book Translated out of the High German, and called, A Letter to some Divines concerning the Question, Whether God since Christ's Ascension doth any more reveal himself to Mankind? And it begins to be notorious enough, that this Spiritual Devotion prevails not only among the Rechuse and the Regulars, but even among Seculars, and such as converse both in the World and in the Court. And it is Observable, that even that very Cardinal, who did lay the Foundation of the Grandeur of France, was a Favourer of such Principles of Devotion: and has left under his own Hand a lasting Monument of such his Esteem, by taking the Pains to Abridge them in a particular Treatise, that is deservedly valued by Rationalists as well as Spiritualists. Which shows that the clearest Heads have fallen into this Way, and that the Wisest Ministers of State have not thought it of such pernicious Consequence( as some do vainly surmise) to the Civil Government. What Emotions there have been of late Years in Italy, and in the Kingdom of Naples, as I dare not undertake to justify the purity of the Source whence they proceeded; so they are too well known to be insisted on. But thus much at least may hence be gathered, that there is generally a great Uneasiness under the burdens of the Dominant Church in those Parts; and that there are some good Souls dispersed who would gladly embrace a more Spiritual Religion, over looking the outward Strength and Pomp of a Church State in Comparison of the Inward Life and Spirit of the Gospel. Which is that whereby the Philadelphians desire that their Society may be distinguished. And therefore when in the Title page. of the Theosophical Transactions you find underwritten By the Philadelphian Society, you are not thence to ascribe or appropriate these to such as wear the Badge of that Society in this City, or to imagine to yourself that they are the Acts of any particular Convocation, or Assembly, of such Members: but you are to consider them as the Acts, which relate to the whole Philadelphian Society, whither soever dispersed over the whole Earth,( according as the Message directed to them the last Year did signify) and published by some that are of the same Society in England, who aspire after the inward Life and Spirit of Religion. Well, you will say, the inward Life and Operative Spirit of the Religion of Christ is what we aclowledge to be the Principal, as well as they. Herein I find that we do not Disagree. This therefore( besides that it is invisible) can be no distinctive Mark either of their Society in general, or of the particular Society in England. How therefore are they distinguished from other Christians: And particularly from those of the Church of England? I can here tell you that they seek not to distinguish themselves from others, and that the Rule they go by will not suffer them to affect either Singularity, or Superiority: but that they seek rather( as far as it is in their Power) not to be distinguished from other Christians; and more affect an Universality, and generous and noble Parity, without encouraging the Sin of Schism by the one, or throwing waste by the other those Boundaries which the Laws either Divine, or Human, have established. They pretend not to determine the Rights of the contending Parties, but leave all things in Statu Quo; without so much as entering into the merit of the Cause of the one or of the other. For they hope, that if the Dissenting Parties, or Societies, could be persuaded not to hate one another, and to retire more into the inward meek Life of JESUS, Matters might possibly come to be amicably adjusted on both sides, and a lasting Union in Religion concluded not only among Prote-testants, but even with the whole Christian World. Therefore they freely admit to them those that have a good Will to the Gospel of Christ, and seek to be conformed to it in a Pure, Lowly, Loving and Peaceable Life, and in all other Matters so far as their Light extends; of whatever different persuasions, or Opinions, they may be, which touch not the Essentials of the Christian Religion. And let me tell you they are so much for Peace, that they would have nothing but these to stand in competition with it: and these neither but so far as that Peace and Truth may be brought by this Means to kiss each other. They look beyond the most perfect external Constitution, as seeing that all must be Broken, to make way for that Pure and Spiritual Church-State, which is to descend immediately out of Heaven, according to the Representation that we have given us in the Holy Visions of the highly Beloved John. And, methinks, even while I am writing this, I see darkly as through a Glass this Angel of the Love descending as from the Holy City, and gently striking some of the more eminent Pastors of the established Church of this Nation, and saying as it were to them, Arise: here is no Abiding Place. There remains yet a more Glorious Work to be done, than your Predecessors could accomplish. How are they distinguished from Quakers? I answer, they do indeed agree with the Q●akers, though not as to their external Habits, or Customs, yet as to the Internal Principle of a Light within. But herein also, if I mistake not, they agree not only with most of the Reformed Churches, but even with the Church of England itself: Who do no less own this Internal Light, or Divine Principle, when rightly Explicated, then the Quakers themselves; and who do no less lay down s●ch Grounds, both in their Articles and Liturgy, from which a Spirit of Revelation, or Inspiration, in the Church, may be easily and fully deduced. I know not, Sir, of what Communion you are, because you speak in General Terms( somewhat Ambiguous) of the Protestant Churches: but I am persuaded that I can prove this to any impartial Person of what Communion you please, that is not perfectly a Socinian, or a Pelagian, if he will but stick to the Principles which he holds, and be content to follow, where they will led him. But I choose rather to speak of the Church of England, who are usually( and I think most unfairly) misrepresented as little Favourers of this internal Principle, of a Spiritual and Divine Light communicated to the Soul. I speak as to their Principles: And if they will but be true to these, as I charitably hope they are, they shall perhaps admire to find the Ground work of that among themselves, which they may have never thought of, or which they may have even thought themselves to be contrary to. Neither shall I for this purpose refer any Man to several of the most celebrated Writers of this Church, ever since its Reformation; from whence I could bring many pregnant Proofs of the Truth of this Internal Principle, and Light within, as by them maintained: But I shall appeal to the most Authentical Acts of its Communion, and the most solemn and constant Offices, in which all its Members are obliged to join, for a Determination of the Faith of this Church. Wherefore I shall make my Inquisition according to these Heads, viz. I. The Manner of the Initiation of its Church Members. II. The Manner of the Association of its Initiated Members. III. The Manner of Commissionating its Officers. IV. The Daily Ministration, in which both the Church-Governours and Subjects are jointly concerned. V. The Commemorations of the Apostles. I. The manner of the Initiation of its Church Members. This certainly ought to be allowed as the Test of the Faith of any Church, or Christian Society. And most especially so it ought to be of that Church, or Society, in that Point, or Points; which it has hereby an immediate Respect to; and so much the more still if this be ot only the Immediate, but also the Principal Respect, whence in the Initiation that the Church of England uses for the Admission of its Members, if it shall appear that this Church has by it an Immediate and Principal Respect to the Internal Principle of a Light within, I hope none will be unwilling to submit to it, who would be thought Verily and Indeed Members of it. Now the manner of Initiation of Members used by the Church of England doth consist in the Office of Baptism, and in that of Confirmation: which is a Supplement, and Consummation of the former. And that the Infusion of an Internal Permanent Light, Life, or Spirit,( not barely for Actual Influences, but also for Habitual Residence) is the Principal End of Baptism, and which she has an Immediate Respect to in these her Offices may be collected from the following Considerations. I. That there is a Baptismal Illumination maintained and defended by the very Ministers of it: and that from this topic their strongest Arguments are drawn against those who dispute the Validity either of Baptism in General, or of that of Infants in particular. It matters not here whether there be indeed such a Baptismal Illumination, or that it be only believed to be so: for 'tis enough that they argue consistently with their own Principles; however they may afterwards modify or qualify the same in their Controversies with others. For this they find themselves obliged to, as often as they have to do with those who most loudly pretend to this Illumination of the Divine Spirit, or Word, ingenerated into 'em, as a Vital and Habitual Principle, or as a permanent Light within, variously and occasionally exer●ing itself in actual Influences Ordinary and Extraordinary; as in so m ny Rays of Light proceeding from that Life of Light. And that most chiefly because these do assert the Communication or Infusion hereof to be without the Ministration of External Baptism; which they therefore lay aside. 2. That Baptism and Illumination are taken by many for Synonymous Terms: and that the most Classical Expositors and Commentators of this Church do make them that are said to have been enlightened, to be only the Baptized. And it is by some supposed that the Internal Light of Baptism, did in the early Days of its Administration break forth even externally, by a visible Coruscation. Several Instances are brought for the proof of this Internal Principle of the Spiritual Light, convev'd in Baptism: which, with what further Arguments might be drawn from the Rights of several Churches, and some particular Customs of our Ancestors, I pass over. 3. That Regeneration( which must be not a new Modification, but a new Generation) is attributed to the reception of Baptism: That the Subject upon which it is conferred is thence called a Member of Christ; to signify that as really as every Member of the natural Body is quickened and influenced by the Natural Soul, so really is every Member of Christ's Spiritual( and Mystical) Body, quickened and influenced by that Supernatural and Spiritual Principle, which is then supposed to be first infused; as it were a new and higher Soul, or an inward Vital Light: That thence the said Subject is called a Child of God; which is not properly Applicable to any Creature, as such, but solely to Christ, who is the only Begotten Son of the Father; but improperly and mediately to the Creature, so far as it is animated with the Spirit of the Son, which teaches it to cry Abba Father; so far as it is made partaker with him of the Divine Nature; so far as it is filled with the Universal Light of all Worlds, enlightening every one that comes to it; and so far lastly as Christ is formed within it, who is alone the Heir of the Father, and the Inheritor of the Kingdom of Heaven. And that this Regeneration by, and into, the spirit of Christ is to be counted for another Generation or Birth, and not a bare Modification, or Alteration of the first,( but much less an external Relation) may be sufficiently evinced both from the Argumentation of ●t. Paul in his Epistles, and from the Collects thence fitly adapted by the Judicious Compilers of the English Liturgy. This is also most agreeable to the very Original Institution of Baptism among the Jews, for the initiating of their Proselytes: in which they did conceive that a New Soul was actually infused that, was only capable of Immortality, and of the Kingdom of the messiah: as it is also to that of the Purgative Mysteries among the Pythagoreans, which do answer to the Christian Baptism; according to what a most Learned Vindicator of this Church has proved. To conclude, the conveyance of such an Internal Principle, whether you call it the Light within, or whatever other Name you give to it, is that which the Church of England, from these Considerations, appears to have an Immediate Respect to, in her Baptism, whether it be of Infants or of Adults; as that whereby the Subject so admitted is conceived to be instated in all the Church privileges: which must be Mediately conveyed through this inward Principle of the Light. And it is that also to which the Church of England has the Principal Respect; as being that to which all other Regards are to be subservient and subordinate; as derived from it, and centring in it. So that this may be safely allowed as a Test of the Faith of a True Church of England Man; who by virtue of his Initiation into it is no less obliged to believe this inspired Light in the Soul, then a Quaker is. And if there be but such an internal Principle once in the Soul, then there can be no possible Reason assigned why also there may not be true Inspiration, and Revelation, as the actual Influences and Operations of that Principle. Several other Considerations might here be brought, to conclude this to be the Reason of such a solemn Rite of Initiation into the Church and withal to show that no Abuse of any Truth should make us ashamed to profess it; though we ought hereby to become more Wary, and Tender, and fearful of Abusing it when we have, or pretending to it when we have it not. But I must hasten to the other Heads. Which I must handle with more Brevity for the present. The Second is II. The Manner of the Association of its Initiated Members. If the former Supposition be True that the External Baptism of the Church of England is founded upon the Internal Baptism of the Holy Spirit, or upon the Infusion into the Baptized Person of a New Life, Light, or Spirit; then will not this latter need to be proved, Namely, that the Eucharistical Celebration in this same Church is grounded upon the Sustentation and Augmentation hereof, and is designed for a mutual Confederation of all its Church-Members in the Holy and Spiritual Principle of the Divine Paradisiacal Life, in the Light of the Eternal Wisdom of God, and in the True Spirit of Christ. Let but the Order for the Administration of the Lord's Supper, or Holy Communion be looked into, and impartially Examined, how far it may Agree or Disagree with this Notion of real and proper Union with God and Christ, and of Essential Communion in the Spirit, by all the Participant Members. This will be the ready way to Decide the Matter: and that even independently on Baptismal Regeneration. And indeed I hardly know what can be said more Nervous, and Full to this Purpose, or that would be said with greater Force by the very sublimest Mysticks, then what I find in the Exhortation: which being Preparatory and Instructive, ought therefore to be taken according to the most Popular and Literal Sense. The Words that I observe are these, which are( as I have already hinted) peculiarly addressed to the Unlearned rather then to the Learned; to the Idiot, rather then to the Philologist: viz. Then we Spiritually eat the Flesh of Christ, and Drink his Blood; then we dwell in Christ, and Christ in us; we are one with Christ, and Christ with us. In which Words there are these three things Doctrinally delivered. 1. A Spiritual Manducation of the Flesh and Blood of Christ; concerning which the Philadelphians have many things to say that cannot be declared among the Exotericks. 2. A mutual Inhabitation, or Circuminsession, of Christ and the Soul. 3. A Reciprocal Union, or Communication( as the Schools speak) of Idioms. There seems indeed to be a Limitation to the First of these by the Term Spiritually: but that only opposed to Carnally; and not to Really, or Substantially. And it is further also observable that the Catechumens are not to be admitted to the Participation of so High a Mystery, but after a Profession made, that the Body and Blood of Christ are herein Verily and indeed taken and received by the Faithful. Which howsoever it be Explicated, if it signify any thing at all, must import that the Doctrine of a Christ within, or a Light within, as a Vital Principle in the Soul of every Worthy Participant, is not contrary, but exactly conformable to the Rites of Association, or Confederation, of its Initiated Members. So I proceed to III. The Manner of Commissionating its Officers. And here the Church of England seems to be more Express, then she is either in the Forms of Initiating, or Associating her Subjects. For the Offices both for the Ordination of her Priests and Deacons, and for the Consecration of her Bishops, do wholly turn upon this one Principle, that none ought to be admitted for Officers, or Rulers, in the Church of Christ, but those that are truly called by the Spirit of Christ to that particular Office or Government in the same: and that as a Consequent hereof none ought to presume to Exercise such an Office or Government in the Church, but according as they shall be filled, actuated, and guided by this Internal Spirit and Light of Christ, the supreme Pastor, and Head of it. Which may be made, I think, most Evident. 1. From that Part, which the Persons Commissionating do bear in this Sacred Ministration. 2ly. From that which the Persons Commissionated do bear. 3ly. From the Contents of the Commission itself, that is delivered. 4ly. From the Rite of the Delivery of the Commission, or the Imposition of Hands. And 5ly. from that part which all the Assistants, whether of the Clergy or of the laity, do bear. And the Evidence in all these Particulars will be very clear from the most natural and plain Sense of the Words and Symbolical Rites then used, without straining or distorting them either way, but taking them according to the ordinary Construction throughout the whole New Testament, and the most Primitive Antiquity. From whence alone we can know, what it was to be called and moved by the Spirit to any Office, or Ministration in the Church: and what are properly to be understood by the Pastoral, or Doctoral Gifts of the Holy Ghost. And further yet to prove how sensible she is of the great need that there is of Inspired and Enlightn'd Teachers in the Church, this very Church of England doth thrice every Week solemnly supplicate the Blessed Trinity to ILLUMINATE all Bishops, Priests, and Deacons. IV. The Daily Ministration, in which both the Church-Governors and Subjects are jointly concerned. The Church of England doth not only teach her Children Occasionally to Pray the Father, through the Son, for the Inspiration of his Holy Spirit; and instructs them every Lord's Day, and Holy Day, how that without this Divine Inspiration, or Illumination, the Love of God cannot be perfect, neither the Glorification of his Name suitable, or Worthy: But she doth the same also in her Constant Offices. For do not her Children beg of Christ in the first place, that he may open their Lips, so that they may be able to show forth his Praise; after the manner that the Inspired Prophets did, when their Mouths were opened by the Lord? Do they not as from this Opening proceed on, in Conjunction with the goodly Society, of the Prophets, the Heroical Army of Martyrs, and the glorious college of the Apostles; and with all the Angelical Orders; to Praise the LORD; that is, after the same Manner as they do, in his Life, Light, and Power. Wherefore also doth the Minister salute the People with the Salutation of the Angel Gabriel: and the People resalute the Minister with a Lord be with thy Spirit; that is, that the Spirit of the Lord( as Immanu-El) may be joined with his Spirit in his Ministerial Offices then to be performed? And wherefore do they both mutually Deprecate the Removal of the Divine Spirit, but that they may be assisted by it, as an inherent Principle of Light, how they ought to Pray unto, and Praise him? Do they not therefore Approve of Prayer by the Spirit? Yea do they not even remind God of those Noble and Miraculous Works, that have been wrought by his Spirit, both Internally and Externally, in former Days? And do they not press him to Arise, and Help them, as anciently in the Church he was used to do: and to deliver 'em by some Wonderful and Extraordinary Appearances? And why do they tell him that his Honour is so concerned to do: than which nothing can be more proper in the Mouth of a Philadelphian? V. The Commemorations of the Apostles. But as there are several Footsteps of this Doctrine of an Internal Principle of Light, which the Philadelphians strenuously maintain, Obvious in the Daily Ministration of the Church of England, wherein both Governors and Subjects are concerned; so there is yet somewhat still more Notable in the Commemorations of the Holy Apostles by her Celebrated. For the very Original Institution of these seems to be for no other End but to preserve an Useful Memorial of their Deeds and Sufferings, and of the great and excellent Gifts of the Holy Spirit conferred upon 'em; that so the Present Church, and especially its Officers, may be hereby incited to insist in their Steps; and so to hope for the Powerful Communications of the same Blessed Spirit, in order to a Right Government of It. And I do not see why a Church of England Man, as Such, may not pray to be enlightened, by the Doctrine of the Holy Apostle, and Evangelist St. John, who treats so particularly of the Divine Light; to be made a Partaker of the Gifts and Powers of the World to come, through the Preaching and Epistles, of the Blessed Apostle St. Paul, who has spoken so distinctly concerning them; and to be endowed with those Pastoral Abilities, which were by Christ committed to the Glorious Apostle St Peter, that so the Bishops, and Pastors, may be enabled( like him) to feed the Flocks, entrusted to their Charge. Neither do I see, why any Church of England Man may not safely Pray to be filled with the Holy Ghost, for a right judgement in all Sacred Matters, when he commemorates the plentiful Effusion of it upon all the Apostles: or why, in particular, he may not wait in Faith for such a Eulness of it, as was given to the first Martyr St. Stephen: or why steadfastly looking up to Heaven, he may not also hope to behold the Revelation of the same Glory: or lastly, why, being established in the Truth of the same Gospel, he may not expect that, as God did due his Holy Apostle Barnabas with Singular and marvelous Gifts of the Holy Ghost, he will not leave him destitute of such his Manifold Gifts,( if they be prayed for, and believed in) nor yet of Grace to use them aright. Now from a sincere Inquisition upon all these Heads I have been driven ro conclude, that the Church of England, according to her Principles, and also to her Solemn and Constant Devotions, doth no less favour the Internal Principle of a Divine Light, when rightly stated, then even those who are at this Day the most of all exclaimed against for it. Each of these Heads might have been much more largely Deduced: and others also might easily have been Added. But if all this should not be Satisfactory, I have yet a Reserve behind: which I am ready to produce, if there shall be occasion for it, to justify the Principles as of the catholic Church, so of the Church of Engl●nd in this Point. Very well, you will say: I desired to know, how the Philadelphians are distinguished from the Quakers; and you tell me that they are not distinguished from Them, neither from the Church of England itself, as to the Grand Point of the Internal Light. But then, say you, why do not these distinctly state what they mean by it; which is so capable of being misunderstood, and so liable to be abused? This, if it can be done, will answer the Intent of that Question, concerning their Discrimination from the Quakers. I answer, that the Philadelphians do state it, after the same manner as Justin Martyr, and the most Early, and Soundest, Writers of the catholic Church. They will refer you therefore to these, with whom they express their full Concurrence: who, they say, were not such Enemies either to a public, or Private Spirit of Revelation, as the Moderns commonly seem to be. But these are the more to be excused, in that the Excesses of some wild Pretenders to Inspiration have been so Enormous, within our own Memory, as to warp many sober Minds too much to the other side. Whereof this Society being sensible, they study no less to guard themselves against the Quick-sands of Credulity, then against the Rock of Incredulity. Wherefore though they despise not Prophesying; yet they examine all things, and will have the Spirit of prophesy to be tried by the Prophets. Neither do they receive it but according to these Limitations: viz. I. No Private is to oppose its self to a public Spirit of Revelation. II. No Private Spirit of Revelation is to oppose itself to a public Constitution; though it be not of Immediate Divine Appointment.[ Where by public Constitution I mean both the Civil and Ecclesiastical Power: and by Opposing it, I mean the Usurpation of a Supreme Dictatorial Power, which would oblige the Consciences of others.] III. The Scriptures, according to the Canon thereof by us received, are a complete Rule to the Church, both with Respect to Faith, and Manners: and is therefore to be the Standard of all Succeeding Revelations, or Inspirations. IV. No Private Spirit of Revelation has a Right to set up a New Rule, but only to Interpret the former; and even that but for its own Private use, and for that of as many as shall be convinced of the Truth of it. V. The Truth of the History of Holy Scripture must remain inviolable: and must not be taken away, or diminished, by any Mystical Interpretations whatever. VI. Every pretended Spirit of Revelation that confesses not the across of JESUS of Nazareth: or that would find out Another Jesus, must be Anathema. VII. The true Spirit of Revelation cannot abide with any but Holy and Humble Souls. According to these Restrictions and Limitations They can judge of a Spirit of Revelation, either in themselves, or in others; whether it be True, or False; whether it be Good, Bad, or mixed. And if they cannot so perfectly judge in this Case, they leave it as it is; without daring either positively, to Accept, or Reject it: until the Light shall break so clearly up, as to dispel all Doubts. According also to these Restrictions They do judge of the Principles, and the Practices, which are said to have been dictated, or directed, by Divine Inspiration: and do leave others to do so likewise. But of these you may see more in some experienced Mystics, who have written concerning the Discernment of Spirits: and in the Occasional Writings of Some of their Society, but especially in the Editors Preface, before the Second Volume of Mrs. Leads Fountain of Gardens, with respect to some Bocks of that Author lately sent abroad. And here I might speak to the Q●ery concerning the Peculiar Principles and Practices of the Philadelphians; as which are said to be either Founded upon, or confirmed by such a Sp●rit of Revelation in some private Persons. But since they do not impose them on others, I shall beg leave to pass 'em over at this time. So I shall only deliver you my Thoughts of that singular Opinion of Theirs, known by you, That the Coming of Christ is near at Hand. You say you could not discern from what topics They could fetch their Evidence: For it cannot be found out by Reason; neither by ●r●vate Revelation, without a Sign; nor yet by the public Revelation of the Scriptures, which are by you supposed to make rather against, then for them. As to the first of these they grant that this Thing cannot be found out by it: but yet they are apt to think that when once it is discovered by Revelation, it may be Rationally confirmed by certain Phenomena in Nature. As to the Second, they choose rather to Wave, then absolutely to lay it aside. For they themselves may possibly have an Internal Evidence hereof, without an External Sign, or Assurance to others: and therefore may be allowed to warn and awaken the World, that they may prepare against that Great and Solemn Time. As with some Prophets it has been: who have been found to Act comformably to this Internal Evidence alone, and that with good Success. But this I am informed is under the Management of another Pen, upon whom this Task has been laid by a Person of very great Eminence. But as to the Third, which is the public Revelation of the Scriptures, they are most willing to join Issue there. Notwithstanding they distinguish in the first place, what they here mean by the Coming of Christ; and what by the near Approach of it. Now I do not find that by the Coming of Christ, when they say that it is near, they understand his Visible Appearance in the Clouds: but a coming in Spirit, or in powerful Demonstrations of the Holy Ghost, for the Edifying an Holy and Perfect Church upon the Earth, amid whom the Living Oracle, and the Shecinah, or Tabernacle of Glory may remain: that may be as the First Fruits of a Full Harvest afterward to be gathered in. And by the near Approach of this Spiritual Coming of Christ, after an Extraordinary Manner, they mean no more but that the First Breaking out of it is very nigh,( probably in this present Generation) because there are already some Witnesses hereof raised up in divers Countries; and that there shall be a Gradual Succession and Augmentation of the same, till the whole Number of the First Born be made up; so that the After Born, or the Remnant of the Seed, may in process of time come also to be Admitted into the same Fold, So that the Difficulties that are by you drawn from the 11th. and 16th. Chapters of the Revelations of St. John, do not so press the Philadelphian Society, as they may at first seem to do. For they grant that there are many things yet to be accomplished before that Great and Personal Coming of Christ in the Days of the the Seventh Trumpet; as relating to the Witnesses, the Earthquake, the Fall of the Tenth Part of the City, the Second and Third Woe, &c. Neither do they dispute, whether the Effusion of the Seven Vials, be to be understood Mystically, or Literally; or both ways: whether any of them be yet past, or whether all of them remain still to be poured out: whether they be Gradual Preparations for a General Conflagration, or what else they may be. For the Foundation of this Society will still continue the same: And though they should not be able nicely to fix the Beginning of the Reign of Anti-Christ, yet they may be able to compute pretty well, that the Coming of Christ( as before Explicated) cannot now be far off. For there are many Motives of Credibility, and Rational Presumptions, which they draw from the Written Word of God, to confirm their judgement in this Particular, of the nearness of the Reign of Christ in Spirit. I shall instance in one or two: which I shall leave you to deduce further. The first Motive therefore of Credibility for the near Approach, of Christ in the Powers of his Spirit, I shall take from the Great Line of Eccle-clesiastical Time, which was given by the Numberer of Secrets to the Prophet Daniel, and was to expire with the Purification of the Sanctuary, which is the Restitution of the Church to its Primeval State. Now nothing more will want to be supposed here, but that according to the Prophetical style, a Day is taken for a Year. So that from the Date of the Vision until that Blessed Time, there were to pass away two Thousand and three Hundred Years. Now let us examine, if you please, whether these be yet drawing near to a Period. This will not be difficult to find out: since it shall not be necessary hereto to be very Nice in our Calculations. This we may be easily assured of, that Daniel Prophesied about Six Hundred Years before the Birth of Christ: and that the Date of this Vision, which was in the third Year of the Reign of Belshazar( called Nebo Niddochus) could not be above three or four Year more or less; according to the Compu●●tion of some Indifferent Persons. Now if to Six Hundred you shall add the Years, that are lapied since Christ, you will find this Term allotted for the Purification of the Church to expire about the end of 600 1700 2300 this present Century. This gross Calculation will be sufficient for my Purpose, and for that of the Society. Since they are Sensible, that an exact Scrutiny into this Matter is of very great Difficulty, if not of absolute Impossibility: upon these Accounts, viz. 1. We cannot be certain of what Variation there may be in the Years, the odd Days in the space of seventy Years making up one complete Year. 2. We cannot be very Certain what may be the true Aera of Christ's Birth; som● Chronologists placing it two, three, or even four Years higher or lower. 3. We cannot be certain what, or how long may be the Shortening of the Time, which is promised. All which ought to make every one very Careful in Determinations of this Kind. But yet all due Allowances being made, the Distance will not be considerable: and the Philadelphian Society may well be excused for Alarming the World against such a solemn Day, as is drawing on, in order to prepare for it by a good Life, Universal Charity, and Union among the Christian Churches. Another Motive of Credibulity from Scripture-Revelation for the near Approach of a Great and Signal Reformation in the Church, according to the most perfect Model, I shall take from that most ancient Interpretation, or Application,( Generally received by the Primitive Christians) of the Seven Days of the Creation and Rest of the World; the Seven Great Days, each containing a Thousand Years, which Allotment seems to be favoured by no less a Person than St. Peter. Whence if there be, according to the known Tradition of one of the greatest Schools among the Jews, about two Thousand Years allowed before the Law, as many under it; and as many after it, in the present Dispensation of the Christian Church; it will follow that as the Seventh Thousand Years are to be the Grand Sabbatical Day of this Our Orb; so the Preparation for it must be some proportionable Time before, in the Sixth Thousand, like as the Jewish Sabbath did begin upon the Evening of the Sixth Day; and according as it is prophesied, At Even tide it shall belight. How long this Proportionable Time may be I do not fix: but I think it may be pretty nearly Calculated ●r●m the Type. However I shall not lay any greater stress upon such Typical, or Mystical Explications, though well grounded, than you are willing to allow them. Thus much at least I dare to rely on that it is not contested, to have been a very early, and a very spreading Belief in the Church. There are several other Arguments and Motives, which may be extracted out of the Holy Scriptures, for the Authenticating such a Belief as this. But because in order to make them Convictive, some things must be previously proved, which I will not beg to be supposed; therefore I cannot make use of 'em at present. So I am necessitated to wait till the way be more cleared: and what relates to the Course of the Jubilees, the Feast of Tabernacles, as also that of Trumpets, and the Signs of the Times I must pass over; with some Chronological Disquisitions that might be too Intricate for the greatest part of Readers, who love not to puzzle themselves with Difficulties of this Kind. What relates to the Periodical Successions of the Church, according to the Seven Typical Churches of Asia; and especially to the Period now about beginning: and to the Solution of that question, whether the Seventh and the Sixth be Concomitant, or Successive States; I am obliged to consider,( if God shall enable me by his Spirit, that Searcheth the hidden things) in Answer to some Questions lately sent from a very Learned Querist. In the mean time I shall only say, that we now seem to be drawing near to an End of the Sardian State: and that the Weak Beginnings of the Philadelphian will concur with this, till it obtain more Strength, and the former be made to give place to it. For which Blessed Days to Watch and Pray is the Peculiar Employment of this Society: that so LOVE may triumph over all, unite all Breaches, cement all Ruptures, and reconcile all Differences; that amid all the Contending Brethren, who profess the Name of Christ, an Universal Peace may be established in which Mercy and Truth may meet each other; and that the Angelical Hosts beholding the Peace of our Jerusalem, may again Sing Glory to God in the Highest; and cry to each other, How Good and how Pleasant is it f●r Brethren thus to dwell together in Unity! This is the Phi●adelphian Ab●rm, which they have now begun to sound: and will not give over to sound, till the Revived Church of Jerusalem, in Philadelphia, be built as a City that is compacted together, by the indissoluble Knot of Fraternal Love. Neither are they afraid to expose themselves so: so Excellent a Cause, as they have appeared for: but do the more loudly redouble their Cry, Arise, O ye Brethren, and let as go up together unto the TESTIMONY of Israel, to give Thanks unto the Name of the Lord. For there do sit the Thrones of judgement. And while I am but mentioning this, my Heart even burns within me for Zeal to our Common Country, that they may hear the Voice of this Cry, which is now sounded in their E●rs: and may lay aside all little Animosities and Bitternesses; so agreeing to worship the Lord with one Lip and with one Heart, in Peace and Love without End. Whether this may be thought Worthy of the Cognisance, or Consultations, of the Governors and Representatives of the Church established by Law, as also of the several Classes of Dissenting Brethren from her( who do not generally so much as pretend to Dissent, but for the Cause of greater Purity and Spirituality) I leave you, Sir,( and Them) to consider. And how far an Enterprise of this Nature, when freed from Mistaken Constructions, may be fit to be Promoted by Both; and how far it may also hope for the Favourable Concurrence at this time, and Encouragement of all reformed( if not of all Christian) Princes, and States; and( in a Special Manner) of Such Now Bearing the Key of the Government in this Kingdom, for some End yet reserved in God's Secret Cabinet; and particularly, of that Noble and Honourable Assembly which is Now Sitting, and Consulting the most Probable Ways and Means to Secure Peace and Prosperity to This Nation; If the said enterprise shall be found Suitable and Proper to those Ends of the Philadelphian Society( at Home and Abroad) which have been Propo●'d; I leave you also to consider, and the Supreme Mover of all Hearts to direct. Thus have I freely opened to you the sense of this Society, and the Grounds of their Pretensions: And in what I have been defective you will do, Sir, an Acceptable Piece of Service in signifying it to Your Humble Servant, Philadelphus. Second Message to the Philadelphi●n Society; and Touch-stone to the gathered Churches. p. 107. This is the PHILADELPHIAN Church which I must Proclaim; and which is already, in some Measure, Begun: And, though at first it has but a little Strength, and be Comparatively as a Grain of Mustard Seed, it shall spring up as a mighty three; whence the Lebanon-Glory, under the Shadow of it, will come to open, in Power and MAJESTY. See Seder Olam. p. 147. POST-SCRIPT. SIR, SInce these Sheets were gone to the Press there came to my Hand a Piece, called Bourignianism Detected; wherein I expected( from its more General Intent) to find something relating to the Pretensions of This Society. But the Learned and Ingenious Author gives one Comprehensive Blow at them, and many others. For he is pleased to say, That Our Quakers and Philadelphians, as well as the Quietists and Pietists abroad, are of the same Kidney, and do all stand upon the same Foundation; so that what overturns one, overturns all. They may have truly, for ought I know, the same Resolution of Faith: but whether this may involve all under the same Condemnation I leave you to consider. Sure I am that Our Church of England Men and Presbyterians, as well as the Unitarians and zwinglians both at Home and Abroad, are not so very easily to be Wounded all by one Blow; though they pretend to stand all upon one Foundation, and do Resolve the Principles of their Faith, according to the same Rule. And notwithstanding the Principle of an Internal Light be that which all these do pretend to alike, yet none have written better, or with more Perspicuity and Solidity, against all Enthusiastical Impostures and Delusions, then they who have possessed the same Principle; such as the Profound Juan de la Cruz, and several others. Let the Case of Antonia Bourignon be what it will, I desire that Justice may be done. And I hope to see her True Character undertaken by One, that is neither a Friend, nor an Adversary. FINIS. Books lately Published by some of the Philadelphian Society. A Letter to some Divines, concerning the Question, Whether God since Christ's Ascension doth any more Reveal himself to Mankind by the Means of Divine Apparitions? With an Exact Account of what God had bestowed upon a Noble Maid, from th● Seventh Year until now. Written Originally in High Dutch 1695. Price 1 s. The Laws of Paradise, Given forth by Wisdom to a Translate●… Spirit. 1695. Price 6 d. The Wonders of God's Creation manifested in the Variety of Eigh Worlds, as they were made known Experimentally to the Author J. L. 1695. Price 6 d. The Message of the Philadelphian Society, Whithersoever disperse●… over the Whole Earth: With a Second Message to the same Society and a Touchstone to the Gathered Churches. By J. led, 1696 Price 6 d. The three of Faith, or three of Life, springing up in the Paradis●… of God. From which all the Wonders of the New Creation mus●… proceed. To which is Added, The Ark of Faith, as a Supplement to the Same, containing 〈…〉 Discovery of the New World. By J. led, 1696. Price Bound 1 s A Fountain of Gardens Watered by the Rivers of Divine Pleasure, and Springing up in all the Variety of Spiritual Plants; blow●… up by the Pure Breath into a Paradise. To which is Prefixed 〈…〉 Poem, Introductory to the Philadelphian Age, called Solomon's Porch or the Beautiful Gate of Wisdom's Temple, 1697. Price 4 s. A Fountain of Gardens. Vol. II. Being a Continuation of th●… Process of a Life according to Faith, of the Divinely Magica●… Knowledge, and of the New Creation, in Mutual Entertainments betwixt the Essential Wisdom and the Soul in her Progress through Paradise, to Mount Sion, and to the New Jerusalem, 1697. Price 4 s. A Revelation of the Everlasting Gospel-Message, which shall never cease to be preached till the Hour of Christ's Eternal judgement shall come: Whereby will be proclaimed the Last Love Jubilee, in order to the Restitution of the Whole Lapsed Creation, whether Human or Angelical, 1697. Price 6 d. A New Years Gift, or a Token of Love to all Persons of what persuasion soever. In three Parts. By Mary Sterrell. An Earnest Call of the Eternal Love of God. Published in the Beginning of this 1696 Year in High Dutch, and Printed in Amsterdam. Price 4 d. Theosophical Transactions, Number I. II. III. Propositions extracted from the Reasons for the Foundation and Promotion of a Philadelphian Society. Price 3 d. page. 6. l. 13. to you, red you to.