I. Of our Religion and Faith in general.

1. IT was an eminent truth which was delivered by our Lord and Saviour Jesus Christ, that the Disciple is not above his Master, nor the Servant above his Lord: if they have called the Master of the House Beelzebub, how much more them of his Houshold? It is the Portion of the little Flock to suf­fer Persecution, which the Devil and [Page 2]his Instruments were ever ready to present them withal, not only by exquisite tortures of their Bodies, and ruine of their Estates; but also by the wounding of their Reputation (if pos­sible) through the detraction of slanderous and malitious Tongues. But as we have learned of our Master to go through good report and evil; so that holy and Christian Spirit has taught us to rejoice and be exceeding glad, when Men speak all manner of evil of us falsly for its name sake. And indeed, there is little reason to be given, why we should not be par­takers of his Portion, who enduring the Cross, despised the shame, and suffered the contradiction of sinners; since we expect to be sharers with him in his glory. How have Men incensed themselves with madness and sury against our Religion, and taken up a resolution to condemn us, without so much as hearing the rea­sons [Page 3]we offer for our defence? And think that all the Calumnies, slan­ders, and abuses, which Ignorance and Envy can heap upon us, to be in­finitely less than what we deserve: Be pleased then to take this following refutation in Paper, since you are dull of apprehension, or will not un­derstand it by word of mouth. This truth which we profess and defend, seeks no favour at your hands; since we are without hope to meet with a­ny better measure, than what her Enemies have formerly given. Our Religion drawing its Original from Heaven, is indeed a Stranger upon Earth; where we conclude it must meet with as many Enemies as the Author thereof: all that we desire is, that it might not be condemned un­known; which if any shall refuse, they will not only stand charged with manifest injustice, but may be justly suspected to act wilfully against the [Page 4]secret witness in their Consciences.

2. It is Ignorance of the truth we profess, which makes your Censures against us, unjust: you say we are no Christians; but it is because you know not what Doctrines we hold, it is that which blinds your eyes, which renders your Judgements faul­ty: were it a thing which ought to be hated, yet nothing is more unjust than to speak evil of it, before it is known. It is not the evil of the thing, but a Mans knowledge there­of, which gives him a right to con­demn it; till when we fall not under the lash of your Judgement. Did you know our Religion, the holiness and Piety thereof, you could not but em­brace it; unless you wilfully should refuse the offers of the saving health. We our selves, when ignorant as you are, believed as you do; but when we became informed, we were ne­cessitated to hate what we formerly [Page 5]loved; and the Progress which truth hath made in our Souls, has forced us to be witnesses thereunto. A Reli­gion repleat with so much purity as ours is, has somthing very excellent and Divine, which you know not of; and your Ignorance takes away your desire of knowing, lest by the prevalency of the Justice of our Cause, you should be witnesses a­gainst your selves. Of how much Folly would you judge that Man guilty, who never Read any part of the Law, should yet assume to teach a Councel the knowledge thereof: or he who understanding nothing of Physick, should not only pretend to Instruct an old, Learned, and experi­enced Physitian, but also presume to correct his Method and way of Practise? And yet certainly the Folly and Ignorance of our Adversa­ries far surpasseth this, in that they are so far from desiring to know the [Page 6]truth, that they hate and malign all such as but offer (although in kind­ness) to inform them thereof: such is the power and force of blind Zeal, that it makes all its prostitutes chuse rather to be the Vassals of wilful Ig­norance, than to relinquish the great­est of absurdities, although in ex­change for that whose own worth might be a sufficient recompense for the greatest of deserts.

3. We expected that the Adversa­ry should have proved his Assertions in publick, but that his prudence, or want of abilities has made him de­cline: for it is a thing not only im­probable, but also impossible for him to perform; as in the Sequel hereof we hope we shall both plainly and truly make appear. There is no doubt, but whosoever shall be saved, must necessarily be a Christian; since the Scripture saith there is no other name under Heaven, by which we [Page 7]can hope for Salvation; the which is confirmed in a certain place by the Testimony of that Great and Eminent Apostle Paul, where he saith, that If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the Dead, thou shalt be saved: For with the heart man believeth unto Righteousness, and with the mouth Confession is made unto Salvation. Since therefore we have witnessed to the whole World a good Con­fession, and believe in our hearts what our tongues have spoken, we have not only hope, but also know (if the Credit of so great an Apostle may be prevalent) that we are become heirs of Salvation; and if heirs of Salva­tion, then Christians, since there is no Salvation by any other Name un­der Heaven. If the Adversary Ob­jects, we believe not in our hearts, it remains on his part to prove his As­sertion, [Page 8]which we know he cannot: if he undertake that work he must take upon him the Prerogative of God Almighty: For he that declares to man what his thoughts are, the Lord of Hosts is his Name.

4. That so good a Confession has been witnessed unto by us, has been daily apparent ever since we have been a People called by the Lord, and that both by word of mouth, & Wri­ting, as many thousand Witnesses living can abundantly testifie; and we are faithfully perswaded that this is so apparent, that our very Adversaries themselves believe nothing less in their own Consciences, though since Malice, and Envy has taken place in their hearts, they have had boldness and impudence enough not only to belch out such Poyson and Maligni­ty, and in so large a measure, that the Mists thereof seem (like the Foggs out of the Bottomless Pit) to [Page 9]darken the Air; but also with such Ardency, and Violence, that they have even stupified their own Souls: So that what they reported, although at first they really knew them to be egregious Lyes; yet the continuance in, and accustomed use of so ill a medium, has not only blinded their Knowledge, obsuscated their Reason, but also so benummed their Senses, that they themselves begin now to think those things to be true, than the which, at the first, they really knew there was no greater falshoods could be declared by any Mortal.

5. If in order we pass over the se­veral Testimonies of many of the Lords Servants, as what John Crook has said in a Book called Truths Prin­ciples: the Testimony of George White­head in his Divinity of Christ Con­fessed: of Isaac Pennington, in his Scattered Sheep, p. 8. and in his Que­stion to the Professors of Christiani­ty, [Page 10] p. 31. Of George Fox in his De­claration to the Jews: Of George Fox the younger, in the Collection, p. 208. Of John Whitehead in his small Trea­tise. p. 7. besides a Cloud of other Testimonies, the which, time would sail us here to ennumerate; whose De­clarations and Confessions have been so large and ample, that we think they exceed the power of Words to make a more full Profession: yet we think it necessary to bring in the Words of William Pen, whose Con­fession of Faith the Adversary calls (although in Scripture Language) a meer Equivocation, an old Art of De­ceivers: and so much the more, espe­cially since his Integrity and Upright­ness, has been so infinitely wronged by the blackness and malice of the E­nemies of Truth. Hear his own Expressions in the last page of his Sandy Foundation shaken: And last­ly as concerning Christ; Although the [Page 11]Slander is not new, yet nevertheless false, for I declare, on the behalf of that despised People, vulgarly called Quakers, the Grace of which we testi­fie, hath never taught us to acknowledge another God, than he that's the Father of all things, who fills Heaven and Earth; neither to confess another Lord Jesus Christ, than he that appeared so many hundred years ago, made of a Vir­gin, like unto us in all things, sin ex­cepted: or any other Doctrine than was by him declared and practised: there­fore let every mouth be stopt, for ever opening more in Blasphemy against Gods junocent heritage, who in Principle, Life and Death, bear an unanimous Testimony for the only true God, true Christ, and Heavenly Doctrine.

6. These things are here reminded for the sakes of such honest and simple Souls who in the integrity of their hearts desire to know the Truth: as for our own particulars, we could [Page 12]have willingly and patiently born, through the strength of Christ which assists us, not only all this, but what­soever the fury and rage of the evil ones should be permitted to inflict upon us: It is that Christian Chari­ty which is in our Souls, towards all mankind, which engages us to ap­pear in the behalf of the Truth this day, and to bear a witness to that, which shall out-live all salshoods and lyes, and tryumph over the strongest Power of Hell and Death. We are not ashamed to be discovered what we are, 'tis that we seek after, that we may be apparent to the whole world: We esteem it our glory to bear the Reproach of our Master, and account nothing dishonourable which we un­dergoe for his sake. The Adversary accuses us of evil, whose necessary appendices are both Fear and Shame; but it is such an Evil, as wants the pro­per Indications of Guilt: For we [Page 13]have no other Fear upon us, but that which keeps us from offending our God; nor any other Shame, but that which causes Repentance, grieving that we should so long as we have done, put off the day. There is only required for the condemnation of us the Judgment of our Adversaries: their bare affirmation of the matter wherewith we are charged is enough to pronounce us guilty, and to expose us to the publick hatred of the mis­guided World.

7. Now to let the World know our Principles, we shall do our en­deavour to express our Faith, in a lar­ger Character, than that in which we have but now declared it. Not but that which William Pen has said, is the substance of all that can be spoken: But because all are not of equal Ca­pacities, and that the aforesaid word [Doctrine] is by Adversaries a­bused, and we thereby rendred to [Page 14]hold such things as are repugnant to the Holy Scriptures; we shall here do our endeavour to rend the Vail, and dispel these Clouds, which either has, or may yet blind the mind and understanding of the Intellectual part of Man.

We believe that there is One only, Heb. 11.6 Great, Al­mighty, Eternal, and holy God, Eph. 4.5.6 the Maker, Crea­tor, and upholder of all things: Nehem. 9.20. who has given a measure of his Spirit or Grace unto all Men, by which they might come to know him the true God, Gen. 1.1. the Father of our Lord Jesus Christ. Joh. 1.9. Through [Page 15]this Grace we believe that Jesus Christ our Lord, Tit. 2.11. was in the fulness of time manifest in flesh; 1. Cor. 12.7. being Conceived of the Holy Ghost, Born of a Virgin, Mat 1.20. and made in all things like unto us, 1. Tim. 6.13. sin only ex­cepted: That he witnes­sed a good Confession be­fore Pontius Pilate, Act. 2.23.32. was condemned, suffered the death of the Cross, Heb. 10.12. was Buried, and rose again the third day, Ascended, Heb. 8.1. and in his own glorious and Heavenly Body, Eph. 1.2 [...]. sits at the right hand of the [Page 16]Heavenly Majesty. Phil. 7.9. And that this same Jesus God hath highly exalted, and given him a Name above every Name; Joh. 3.16. that who­soever believes in him, Act. 4.12. should not perish, but have everlasting life; Joh. 3.16. and that there is no other Name under Heaven given among Men, Joh. 11.26 where­by we must be saved: We believe in the Holy Ghost, Joh. 14.17.26. which is the Spirit of truth, the Ʋnction or Anointing from the Holy One, that he proceedeth from the Father, Joh. 16.13.15. and will [Page 17]shew us things to come, 1. Joh. 2.20.27. and that he beareth wit­ness of the Son, and will dwell both with us, and in us; and that he shall teach us all things, and abide with us for ever. Eph. 28. Through the teachings and demonstrations of this Holy Spirit we be­lieve, 1. Joh. 5.4. that as through faith in Christ we shall be saved; so that by the ver­tue of that faith we shall overcome the World, Tit. 2.12.14. and bring forth the blessed fruits of Repentance in an boly Life. Eph. 1.7. We also be­lieve [Page 18]that Sanctification is by the blood of Jesus, Heb. 9.14. and that so far as we are sanctified, so far we are justified, and so far made the Righteousness of God in him. Phil. 3.9.10. And we believe, that the Righteousness of Christ is no otherwise im­puted unto us, but as we are true Believers and in conformity to his death and sufferings; Heb 2.9. And that although Christ our Lord made his Soul an Offering for sin, tasted death for e­very Man, and is a propi­tiation for the sins of the [Page 19]whole World, 1. Joh. 2.2 yet none re­ceives the peculiar benefit thereof; unless through faith in his name, power, 2. Thes. 2.12. or spirit; denying them­selves, and taking up the daily Cross, Col. 3.5. they dye unto sin, and live unto righte­ousness; and so through a mortification of the deeds of the flesh, come to witness a new Birth, Tit. 3.5. and Regeneration in Spirit. Joh. 4.23. We believe that the Wor­ship of God is a Spiritual Worship, Joh. 3.3.5. and that they that Worship him, Rom. 6.4. must Worship in Spirit and Col. 2.11.12.14. [Page 20]truth; and that we are Circumcised with the Cir­cumcision made without hands, Eph. 1.12. in putting off the Body of the sins of the flesh, by the Circumcision of Christ; Rom. 2.26.29. and in like manner, Buried with him in Baptisin, if we be also risen with him, Philip. 3.3 through the faith of the opperation of God, who hath raised him from the dead; Eph. 2.15. And that he has blotted out the Handwriting of Ordi­nances which was against us, which was contrary unto us, and took it out of [Page 21]the way, nayling it unto his Cross. Col. 3.17. We believe that Prayer and Thanks­givings are incumbent duties, 1 Thes. 5.17.18. and holy Ordi­nances of Gods spiritual Worship to all the Wor­shipers in Gods holy Tem­ple; Prov. 2 [...]. [...].27. but being perform­ed, and not in the sence and power of the holy Spi­rit, and in the fear and dread of Gods great and glorious name, Psa. 50.16 they are not only sin, but an abo­mination to the Lord. Isa. 66.3. And we believe that the holy Scriptures are the Jer. 6.20. [Page 22]Declarations, Amos. 5.22. Writings, and Testimonies, not only of holy Men, but of the Spirit of Truth it self; and that they ought to be read, believed, and practised, 2. Tim. 3.15. being profita­ble for Doctrine, reproof, correction, and instructi­on, in righteousness, that the Man of God might have comfort through the same, be made perfect and throughly fur­nished unto all good works, and through faith in Jesus Christ our Lord are able Joh. 5.28.29 [Page 23]to make wise unto salva­tion. Lastly, We be­lieve the Resurection of the Dead, both of the just, 1. Cor. 15.16.17. and unjust; the one to salvation to an Inheri­tance Incorruptible and undefiled which fadeth not away, 1. Pet. 1.4. reserved in Heaven, where our vile (or low) Bodies shall be changed, Phil. 3.21. and fashioned like unto his glorious Bo­dy, 2. Pet. 3.7. according to the work­ing of his mighty power, whereby he is able to sub­due all things unto him­self: the other to Con­demnation [Page 24]and wrath, Eph. 1.19. according to the Judge­ment of the great day.

8. Having thus in few words given an account of our Faith, without a­ny Equivocation, Mental Reservati­on, or secret Evasion; we must tell the Adversary in the words of our Lord, that Out of the abundance of the heart the mouth speaketh; By thy words thou shalt be justified, and by thy words thou shalt be condemned. Our good Confession then (being fully a­greeable with the tenour and sense of the holy Scriptures) is not only an Evidence to our Salvation, but also a matter of Justification, thereby de­monstrating that it is as well the in­tent and belief of our hearts, as the expressions of our mouths. And we think the Dilemma is impossible to be avoided. Either what Christ our [Page 25]Lord spake is Truth or not Truth▪ if Truth, then our Confession is in some measure a demonstration of our Justification, mangre all the spight and malice of our Adversaries: but if they I not own it to be Truth, that's no proof against us while we are faithful Followers of our Master, in that we have taken him for our Example; and if followers of Christ, then Christians. But we hope the Adversary will not dare to give our Lord (the Au­thor and God of Truth) the Lye; or yet presume without the Inspirati­on and Revelation of the Spirit of Truth, to give any Construction, or add any meaning to those plain words of the Truth it self, for fear (if he has any fear of God before his eyes) that God should add to him the Plagues which are written in that Book.

9. The Adversary hath not yet (nor indeed can he) shew in the least [Page 24] [...] [Page 25] [...] [Page 26]measure, any thing of a reason in opposition to what we urged once in a former Paper, the which was this: Whether what we say is our Faith, ought not rather to be taken for our Faith, than what our Adversary says it is; since we better know what we believe: than what another do's? if yea, wherefore should the Adversary say the contrary? if nay; wherefore should they, or any else, be any more believed in any of their Verbal Con­fessions, than we, or any other man, since there is no reason that their cre­dit should exceed, in the least measure, ours, or any other persons? This Argument we think not only unan­swerable, but also strong enough to make invalid what ever the Adversary can say in opposition to us; and not only so, but also force him to give himself the Lye. It was indeed great Policy in him to decline that which he could not approach; to evade [Page 27]those things which neither his Abi­lities nor Malice dare venture to op­pose; and to let all those things pass by in silence, the bare remembrance of which, might be enough perfectly to overthrow his Cause: But alas! I talk to them who say, the Confessi­on of our Faith in Scripture Language, is an Old Art of Deceivers. Surely the Christian Faith and Holy Scriptures were never thus abused before. But this is that the Scripture might be fulfilled, they shall say all manner of evil against you falsely for my name sake.

10. It is Policy in him that intends to tell a Lye, to tell such an one as might have some seeming probabili­ties of Truth with it; and not such as almost the whole world knows to be a notorious Falcity, thereby ren­dring themselves not only void of Ho­nesty, but also Wit: Let but this Calumny of the Adversaries (viz. [Page 28]That the Quakers are no Christians) be but seriously considered, and you will not only find it look like an egre­gious Slander, but such an apparent Lye, as that nothing in the world could be told to exceed it, either in Matter, End, or Evidence. I hope there is none thinks, but that we be­lieve we have Souls as well as others, and that we desire, hope for, and seek after the Salvation of them, as well as others do; or at leastwise that we have as much reason to do it as any have: And if so, who should be so simple as to believe that we should jest with Heaven, or trample under­foot the blood of the Covenant, as an unworthy thing? What Mortal can be so void of Reason, as to imagine that we should despise or slight that which has sought us; or deny him from whom we not only know we re­ceive all our Mercies here, but of whom we hope to have an everlasting [Page 29]Life hereafter; and by whom we do believe we shall be made partakers of Glory, and Heirs of an eternal Inhe­ritance? The Adversary could tell no greater a falcity of us, than to say that we deny him, who is more to us than all the World beside, for whose sake we esteem nothing we have in this world, and account all things loss that we may gain him: and without doubt his end of speaking of it was only to render us odious to the world, and to make us the mark for all to shoot their Arrows at; that if possible we might be rooted out, from off the face of the Earth. This is the Adver­saries Charity.

III. An Explication of our Principles, by way of Que­stion and Answer.

1. WHat is the way of God?

The way of God is the way of Holiness and Truth; the way of Salvation; Isa. 26.7. a way of Uprightness, Joh. 14.6. that leads to an Eternal Life. It is a plain and easie way, (not hard and difficult to be understood, but) a way in which the wayfaring man, Isa. 35.8. although a fool, if he walks therein, can­not err.

2. How shall this way be known?

It is to be known by the Revelation of the Son, Mat. 11.17. John 3.35. Gal. 1.16. to whom all things are deliver­ed, which Revelation is in us by vertue of the Eternal and Holy Spirit of Truth.

3. How shall the Spirit of Truth be known from the Spi­rit of Error?

It may be known according to that direction delivered in the Holy Scriptures; by this may the Spirit of Truth be known from the Spirit of Er­ror, Joh. 16.8.13. because it reproves the world of sin: so when any one finds in himself the Con­victions and Reproofs of sin, let him know it is by the dis­covery of the Spirit of Truth; which Spirit will guide and lead all them that follow it into all Truth: when I tell a lye, that which discovers [Page 50]this to me is the Holy Spirit; if I deal deceitfully, Rob, Mur­ther, or be tempted to any of these things, that which dis­covers and reproves these things, is this Holy Spirit, by which if we suffer our selves to be guided, we shall be lead and guided out of those things, and gradatim, as we become obedient to the moti­ons thereof, we shall be able, with the Apostle Paul, to say [...], Plusquam victores sumus, we are more than Conquerours: Rom. 8.13.14, 37. The know­ledg of this then is that which leads to the knowledge of God, and is that by which the deeds of the Body are to be mortified, Gal. 4.5.6, 7. and by which we also witness the Adoption of Sons.

4. By what other names is [Page 51]this Spirit of Truth known, or called?

It is called the Grace of God which bringeth Salva­tion, teaching us, Tit. 2.11. that deny­ing ungodliness and worldly lusts, we should live, soberly, righteously and godly in this present world. John 14.26. It is called the Holy Ghost which shall teach us all things. Joh. 16.8. The Comfor­ter, which shall reprove the world of sin, of Righteous­ness, and of Judgment. 1 Joh. 2.27. The Anointing which is in us, and abideth with us, that no man need to teach us. John 1.9. The Light, which lighteth every man which cometh into the world. Christ formed in us, Gal. 4.19. when it comes to rule and have dominion in us; and by many other names, according to the state, condition and [Page 48] [...] [Page 49] [...] [Page 50] [...] [Page 51] [...] [Page 52]growth of the Soul therein; Isai. 4.4. as the Spirit of Judgment and Burning, when it comes to purge, purifie and cleanse the Soul, and destroy the sin thereof: Jud. 24.25. A Saviour when it has Redeemed and keep the Soul, not only out of sin, but also from falling: Mat. 1.21. The Breasts of Consolation, when the Creature through obedience, comes to witness a new Birth, and to lie down in the will of the Father, Isa. 66.9.10.11.12. and is made partaker of the dayly incomes of the Spirit of Life, in satis­faction and enjoyment there­of: and by many other the like names.

5. Have all men received a measure hereof?

Yea All men have received a portion thereof, Isa. 52.10. Ps. 98.2.3. some one Talent, some two, and some [Page 53]five, more or less, according to the good pleasure of the the Giver. Luk. 3.6. This Grace the Apostle Paul saith [...], Tit. 2.11. Apparavit omnibus ho­minibus, 1 Cor. 12.7. hath appeared unto all men; and it was given to them to profit withal, Eph. 3.12. that when they come before the Judgment Seat of God, Rom. 1.19, 20. they might either appear with boldness, or be left without excuse.

6. If all men have received thereof, what is the reason that all are not saved by it? or is it insufficient?

It is not insufficient, but is the power of God to Salvati­on; Isa. 63.10. but the reason why all men are not saved by it, 1 Tim. 1.19. is be­cause they refuse its reproofs, and will have none of its In­struction, but making ship­wrack [Page 54]of Faith and a good Conscience, turn the grace of God into wantonness, up­on whom God shall not be slack, Eph. 5.5, 6. but render Vengance in flames of fire, whose destruct­ion is just.

7. What do's this Holy Spi­rit teach us?

It Teaches us to know and fear the Lord our God, and to love and obey him all the days of our Lives: the know­ledge of whom is life Eternal; and the fear of whom is to de­part from evil (which is the beginning of Wisdome) the love of whom is peace and joy in the Holy Ghost; and the obedience to whom gives us the fulness of an assureance for ever more.

8. What do's the knowledge of God teach us?

It teaches us the knowledg of the Son of God, Luk. 1.27.31. which in the fulness of time was con­ceived of the Holy Ghost, and born of a Virgin, and made in all things like unto us sin only excepted. Gal. 1.51.16. For so the Apostle Paul saith, when it pleased God to reveal his Son in him.

9. By what ways and means do's God usually reveal his Son to the Sons of Men?

Various ways: sometimes by the immediate Inspiration of his Spirit, Isa. 7.14. and so he reveal­ed him to his Prophets of old, that he should come, Mat. 1.23. and how, and after what manner: sometimes by the mouths of his Servants the Prophets; and so them which received their Testimony, by the wit­ness of the Spirit of God in [Page 56]themselves; Heb. 1.1. came also through faith to look to him which was to be after made manifest in flesh: Luk. 2.26.30. To others by his real appearance in flesh according to the many faith­ful promises of God; who having purged our sins, Heb. 1.3. is set down on the right hand of the Majesty on high. Joh. 1.14. And lastly to us by the witness of the holy Record (the Scrip­tures of Truth) by which we know he is come, Luk. 2.7. and that he has given us a dispensation of the Spirit of Truth, Mat. 2.1. even the Anointing which shall teach us all things; 1 Cor. 12.7. which holy Unction beareth witness to that Record, 1 John 2.27. whereby we know it is Truth which two­fold cord we think is not ea­sily broken.

10. Why did God leave that Record amongst us?

Because it was his good pleasure, 2 Tim. 3.16. to teach us and in­form us, and to direct us to his holy Spirit, which gave that forth, that by it we might be lead and guided in­to all truth; and for the same reason, that he gave some A­postles; and some Prophets; and some Evangelists; and some Pastors, and Teachers, Eph. 4.11, 12, 13, 14. for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ; till we all come into the Unity of the Faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ.

11. If that Spirit be sufficient, what need is there of Scriptures, Ministers, Teachers and the like?

Though the Spirit or A­nointing be sufficiently able both to teach and reveal, yet (by reason of the darkness of mens minds, John. 14.26. and understand­ings being alienated from the life of God, Eph. 4.18. through the Ig­norance that is in them) it was necessary to have the witness and directions both of the Scriptures, Jer. 1.5. and Gods cho­sen Vessels (some of which were sanctified in the womb for that purpose, as Jeremiah) to direct them to the know­ledge of that Holy Spirit, Isa. 49.1.5. which shall lead them into all Truth. And because the Spi­rit of Truth is the same in all, and answers through every Vessel as face answers face in a glass, 2 Pet. 1.12. therefore the Saints of old were not negligent to put us always in remembrance [Page 59]of these things, though we know them, and are established in this pre­sent Truth.

12. What is the Office of the Spirit of Truth?

The Office of the Spirit of Truth is to Reprove, to Teach, and to Sanctifie: Rom. 15.16. It Re­proves of Sin, of Righteous­ness, and of Judgment. It teaches us the knowledge of our Lord and Savi­our Jesus Christ, It Sanctifies in bo­dy soul, and Spirit, through Faith in his holy name.

13. How does it Reprove?

It Reproves by witnessing in our Consciences against all our evil ways in thought, word, Ro. 1.32. Eph. 5.5. and deed; testifying against, and condemning the same, showing that all such as do those things are worthy of death, and can have no in­heritance in the Kingdom of Christ and of God.

14. How does it teach?

It teaches us by the example of our Lord and Saviour Jesus Christ, to de­ny our selves, and take up the daily Cross; that as he dyed and offered one. Sacrifice, once for all, for sin, e­ven the sins of the whole world: so we also every one in particular, should dayly dye to sin, that through a mor­tification of the deeds of the the flesh, we might come to witness a holy life in all righteousness in Spirit, a new Birth, a new man, a new life, in which Christ only rules and dwells, all which is only to be known through the sanctification of the whole intire being.

15. How does this Spirit Sanctifie?

It Sanctifies through Faith in the name of the dear Son of God; which faith brings forth a lively hope, by which the heart is purified as God is pure; and if this Purification be not witnessed, the faith is very much to [Page 61]be questioned: for the true faith being grounded upon Knowledge, and that Knowledge upon the Revelations of the holy spirit; must needs have a purging force, for who is he that shall really believe (from a present Knowledge of the same) the wrath of God to be revealed against the man of sin, and all manner of unrighteous­ness of men, and shall come to know the terrors of the Lord, who is able to cast into Eternal Flames, and yet shall persist on in their Wickedness? what Vigor, what force has the true Faith in it? what a strong cord is that which holds the Anchor of hope, no less than the possession of an Eternal Inheritance, an Everlasting life in an Immense Ocean of Joy and unspeak­able satisfaction in the Lord, in the presence and communion of his Saints and holy Angels.

16. How does this Faith Operate in the Soul?

There are several ministrations and dispensations, and yet by the same Spirit: the ministration of Condemna­tion (which is a gloriouswork) is first to be known. Mount Sina is the way that tends to Mount Sion; there is a Wilderness between AEgypt & Canaan: the Thunders, & the Jugments, & the Terrors are first to be past through, before the feet of that Messenger which brings the Message of the glad tydings of Peace, can be known: there is nothing but the death of the first life can satisfie the wrath; Isa. 52. 7. and that Life, that Spirit, that Power is that which makes the Attonement, and makes the Soul lay hold thereof; thus the new Birth comes to be known; the holy Life to be witnessed; and that to appear which can behold the Mercy-Seat with open face. Till then the Cheru­bims (which are in number two, ac­cording to the two dispensations of [Page 63]the Law and Gospel) which are beat­en out of the Mercy Seat, and Figure out the Condemnation of the said dispensations, Rev. 11.5.6. do (like the two Witnesses, out of whose mouth Fire proceedeth, and who have power to smite the Earth with Plagues) still remain.

17. This Christian Pattern seems to be very hard; how far must we go be­fore we can enter into the good Land?

The work of Condemnation is first to be gone through, before an enter­ance into the good Land can be admi­nistred? mean season with Moses (as a Servant) upon Mount Nebo, mayest thou have a sight thereof, be­hold the excellency and the goodness thereof, have great knowledge and openings of the Divine Life, and infi­nitely desire it; yet have no admit­tance till the vail of flesh is put off; till the low carnal mind (which is for death) is dead and buryed; till [Page 64]nothing but the pure part remains; till even the Perfection of Holyness comes to be known.

18. How! Is perfection to be ex­pected in this Life?

Yes: And if our Lord and Saviour Jesus Christ speak truth, without any difficulty; Mat. 11.30. Take my yoak upon you, for my yoak is easie and my burthen light; the which is confirmed by the mouth of the beloved Desciple; who saith, his Commandments are not grievous; 1 Joh. 5.3. and what are his Commandments? Be ye perfect, as your Father in Heaven is perfect; love one another: which Love, saith the Apostle Paul, is the bond of per­fection, to which he often exhorts the Saints. But let us a little consider this Perfection more narrowly. In what do we offend daily? doubtless you will answer, in thought, or word, or deed: he then that offends not in [Page 65]one of these three is a Perfect man; but saist thou, how can this be? I answer thee: The God whom we worship and adore is an Almighty God, and through his Almighty Pow­er, is not only able to keep us from falling, Jud. 24. but also faultless; and shall we mistrust his Power? shall we doubt his Almigh­tiness? No, No. How shall we do then? I'le tell thee, thou must watch; the Command is given to all, I say, saith the Lord, watch. Thou saist, thou canst not, how then? that is true, of thy self thou canst not: the Psalmist saith, Except the Lord keep the City, the Watchmen watch in vain, Thou hast many enemies to contend withal, thou art but newly got out of Aegypt: how shalt thou venture to engage them? the answer is short and ready, stand still, wait, and thou shalt see the Salvation of God: since thou canst do nothing that is good; [Page 66]go not backward, rather stand still: that good Spirit that has brought thee one step onward of the way, if but barely out of Aegypt, he will certain­ly fight thy Battles for thee: in stand­ing still is thy strength, Isa. 30.15. and in that thou shalt overcome. Is one spot cleansed, is one sin taken away, if so, what did do that? the Spirit of the Lord; did it so? yes; what then, dost thou think it has lost its purging and cleansing quality now? No, it has not: trust to it, that which has begun will finish. That which has power to cleanse one spot, has power to cleanse more than one; and by de­grees to cleanse from many, and at last from all: what reason is there, that that which has kept me from swear­ing, should not also keep me from ly­ing, and if from lying, why not from stealing, and murthering; and if from the greater sins, why not from the less? It has either power to preserve [Page 67]me, or it has not; if it has power, it can keep me from all; if it has not, it can preserve me from none.

19. There is a great deal of reason in all this, but if you can, make it a lit­tle plainer.

He that offends not in thought, word, or deed, the same is a perfect man: and this is attained by diligent­ly keeping upon the watch with the Spirit of the Lord, for that neither slumbers no sleeps, but continually attends the motion of the enemy. Sin has a conception, before a bringing forth; it is first conceived in thought in the mind, before it is manifest in word or action: and if it be cut off whilst in conception, the evil conse­quences of its birth may be prevented: and this is done by carefully setting a watch before the thoughts of the heart, that whatsoever evil thing the Devil may represent to the Soul, it may not consent to nor embrace it, so [Page 68]much as in the affections of the mind; and by this means the soul is kept clean, and clear from sin, and the tem­ptation is seen and avoided; and the Enemy with his wiles put to flight: and thus, as conquest is once got over the Enemy, the soul gets strength, till at last it becomes more than con­queror through the strength of him which assists: and as victory is gotten over one lust, and another sin, so joy springs up in the heart, through the hopes of a perfect conquest; and thus the hope which purifies as God is pure is seen, and that faith which over­comes the world is known, whereby in the end a compleat and perfect victory is witnessed: thus is there a dayly growing from strength to strength, and from glory to glory, till the Creature becomes wholy cloath­ed with the white Raiment, the Righteousness of God. Thus a Watch being also before the lips of [Page 69]the mouth, there can be no offending with the tongue: for the vain, idle, needless, or evil words are seen, and so condemned by that which watch­es them, and then the soul being free from them (even in its secret affecti­ons) they are cut off as it were before conception, and the temptation is seen and avoided, and the enemy put to flight: Thus continually stand­ing upon the watch Tower, many victories will be obtained, and thou wilt gather great strength, and the Enemy will grow heartless and faint, and every day wax weaker and weak­er. I astly, let a watch be set upon all thy actions: what art thou a doing with thy hands, to what do's the paths of thy seet tend, is the action good or evil, what may be the end of it? I say the watch being set, the Lord will shew the what is good, and will, if thou art willing to follow him (for he only accepts the free and willing [Page 70]heart) save thee and deliver thee from every appearance of evil, and bring thy feet out of the mire, and out of the clay, and establish thy foot­steps upon Mount Sion, the City of the Living God, where thou shalt tri­umph over the Enemy and Adversa­ry of thy soul, over Sin, Hell, and Death, and be kept faultless and spotless, without danger of falling: Thus at length shall the Kingdom of the Lord be exalted over all, & the Temp­ter cast out from the throne & presence of God for ever. Thus may you see the way of Perfection is short and easie to the man of God, to him which has yielded up all to the service of his Maker, who in resignation, humility and Obedience, continually waits to receive the daily bread, and the fresh Springs of the Spirit of Life, from the giver of every good and perfect gift.

20. You make the way of Perfection to be a very short and easie way, is there any, or do many attain to it?

Thou oughtest to look inward into thine own particular; what is it to thee whether any is now perfect, or whether many do attain it: the way of God is the way of God if none walk in it: the Truth is the Truth, though all men be lyers, and walk contrary to it: it behoves thee (since thou hast a soul to save) to take heed of thy self, that thou maist walk worthy of this so high a calling, to which thou art called, and there is no doubt but in going on and pressing forwards, thou maist at length attain to the mark and prize of the high calling of God in Christ Jesus; forgetting, as once that great and worthy Apostle Paul said, those things which are be­hind, Phil. 3.12, 13, 14.

21. What, is no distinction to be made, may all be saved that will?

The grace of God which bringeth Salvation, hath appeared to all; the mercies of God are over all his works, [Page 72]he would not the death of a sinner, but rather that every man might be saved, the which is known, if he slight not, nor over-passes the day of his Visitati­on: if he do's, he may then with Esau, seek the blessing with tears, and not obtain it.

22. Has Man then free will? and what and when is this day of Visitation, that we may know it?

Man in his lost and fallen state has a will only free to evil; so that not only all his Actions, his words and his thoughts, but his affections and desires are wholy evil, and that continually; and whatsoever he performs in this state and nature, (as his Prayers and Thanksgivings and Confessions, and Worship) are not only evil and sin, but also an abomination to the Lord: and since it is so, what must man do now, since he cannot think so much as that which is good? he must wait till the day of Gods Visitation comes: [Page 73]There is a time in which God visits the Sons of men, Exod. 3.7, 8. Psal. 8.4. Luk. 19.42, Heb. 2.6. (44. and beholds the af­flictions of his people in Aegypt, the Land of Darkness and Slavery; a time in which he comes down to deliver them, and to bring them up out of that Land, unto a good Land and a larg, unto a Land flowing with Milk and Honey. Now that's the time for man to look about him, when the Lord begins to stir; when his Holy Spirit begins to shew him the bondage and slavery of his sinful lost, and undone state. 'Tis true as God begins to work, the Evil one works also, the slavery of Israel seems to be heavier, till God by a powerful Hand and a strong Arm, binds the power of the Adversary, till he brings the soul from under his dominion. And this is understood first in the dis­covery of sin. Secondly in the Re­proofs for it, and then in the draw­ings [Page 74]of Gods Spirit; wherein, if man (although he can act nothing that is good, yet if he) can but stand still and only look on, he may be caught be­fore he is a ware, as a firebrand out of the fire: and the soul seeing its mi­sery, will then begin to groan under the bondage of its corruptions; at the gronings of which, the compassions of God will be stretched forth, and his bowels of loving kindnesses will be extended; and his Arm will be made bare to work a deliverance out of Aegypt, from under the dominati­on of the power of sin: Thus will the Soul be brought into a wilderness, and into a Warfare, where (as God of old accompanied his people in a Pillar of Cloud by day, and of Fire by night, so also) now will he ac­company them by his Holy and Sa­ving Spirit, by which he will give them the knowledge of his Law (as afore time at Mount Sina) wherein [Page 75]the Condemnation, Wrath, and Ter­rors of God against the whole man of sin, comes to be known, and under the banner of which man must walk, till he comes to possess the blessed Inheri­tance (as once the Apostle Paul said, the Law is our Schoolmaster to bring us to Christ.) Thus we at length (following the Lord which draws us) come neer to the good Land, come to view and see it, to behold the excelen­cy and goodness of it; and also to tast of the fruits thereof, and now, and not till now, he sets before us life and death; and the will now comes into a certain equal capacity of chosing of either: the excellency of what we hope for, is set before our eyes, God puts us into the capacity of chosing either good or evil, before he sets the choice before us, and gives us the pri­viledge of embracing of that which the freedome of our wills inclines us to: wherein, if we choose death, our [Page 76]blood is upon our own heads, and the Lord our God is clear. And what now could the Lord do more for us? he would, but we will not? he did not say to us when we were in Aegypt, dead in trespasses and sins, this day have I set before you life and death, chose you whether; but he first quick­ned us (when we knew him not) and brought us into the capacity of cho­sing, and then set life and death be­fore us: from whence forward, if we dye, our destruction is of our selves.

23. What, is not God, Almighty? is not he stronger than we? cannot he which brings to the borders and sight of the good Land, bring into it?

Yes he can: and will bring all that chose the good into the possession thereof; but he brings not man there­into against his will: for he gives him the freedome of his choice: he that would enjoy life, and be everlasting­ly happy, must love and follow the [Page 77]Lord God with all his heart, and with all his Soul, and with all his might, and with all his strength.

24. Wherefore is it then that some chose death, and perish?

The Answer is, because of an evil heart of Unbelief: the way is strait and narrow, difficult to flesh and blood; there are many thorns to be trampled upon, and many crosses to be borne, and much to be denyed that is very dear to the flesh: and although the land seems to be a good, and plea­sant Land, and infinitely to be desired; yet the difficulty of attaining of it, the hardships which are to be met with in the way to it, and the hopeless­ness of entering therein, seem as so many Hydra's to deter the soul, and to stave it off from so much as hoping, much less striving after its everlasting happiness: and this is the sad condi­tion of all those who consult with flesh and blood, and have taken up [Page 78]a liking to, and a pleasure in the sa­ding delights and glorys of this world, who think that the ways of sin are casie, and the paths thereof broad, and so take up (through the reception of the evil report of the good Land) a resolution to return back again, like the Dog to the Vomit, and the Sow which was washed to the wallow­ing in the Mire; the end of whom is fearful and miserable.

25. There are many ways in the World, every one says they are in the right; now since there can be but one right way, how shall he which never knew the true, escape the false?

He that would find the true and escape the false must come to know that which neither can deceive, nor be deceived, which is the holy Spirit of Truth, which (as is already said) is that which reproves the world of sin, and by the same to know the Son, the belief in whom is eternal life: this [Page 79]Faith (if true) is that which over­comes the world, and through Christ our Lord gives us the Victory, and makes us partakers of that new (which is the true) and living way which Je­sus (the Author of a better Testament than the Old) has consecrated with his blood; and he which comes in­to this Faith, comes into the true way, which is not in names, and terms, and distinguishing Titles, nor in Sects, nor in Opinions, or any reproachful Epithite; but consists in holyness, and the fear of the Lord, in stand­ing and abiding in the holy life and councel of God: and till people come into this they are all out of the way: We desire you not to be Qua­kers, but to come to know and believe in this, and to walk as Christ our Lord and Master walked before us; and then you need not doubt but to be Christians, which is indeed what we are, and what we indeed desire all to be.

26. Tell me plainly, what mean you by Jesus Christ?

We mean what the Scrip­tures mean, Col. 1.16.22. him that is before all things, him by whom the world was created, even all things which are in Heaven, and that are in Earth, visible, and invisible, Eph. 3.19. whether they be Thrones or Dominions, or Principalities or Powers: e­ven him which in the fulness of time was manifest in flesh, born of a Virgin, Heb. 1.10. who having made peace through the blood of the Cross, do's reconcile all things unto God, whether things in Earth, Act. 2.36. or things in Heaven, and in the body of his flesh through death to present us holy and unblameable, and unreproveable in his sight, if we continue in the Faith grounded and setled, Col. 1.22.23. and be [Page 81]not moved away from the hope of the Gospel which we have heard, 2 Thes. 2.16. and was preach­ed to every creature under heaven. This is he whom we mean; this is he in whom we believe; Cant. 5.16. this is our Belo­ved, and this is our Friend, O Daughters of Jerusalem.

27. What mean you concer­ning the Seed? and how many Seeds are there?

The Seed to whom the Promise is made is Christ, Gal. 3.16. the Seed of the Woman, which should bruise the Ser­pents head. Isa. 62.2. But there is an off-spring of God, even the workmanship of his hands, Deut. 28.2. which that Seed comes to re­deem; Isa. 61.8.9. the lost Souls of poor fallen man; which when that Redemption comes to be known, is also called by its [Page 82]name that Redeems it: for that was the Promise of God, Eph. 3.15. and thou shalt be called by a new name, which the mouth of the Lord shall name, even by the name of thy God, Isa. 65.9.15. which Moses said all the people of the earth shall see: and this is that Seed with whom God makes an everlasting Cove­nant, even the Seed which God hath blessed, the Seed which God brings forth out of Jacob and out of Judah; the Elect & chosen people which shall inherit his holy Mountain.

28. Is Immediate Inspirati­tion & Revelation ceased or no?

No: Eph. 1.17. It is that which Paul prayed for, that the God of our Lord Jesus Christ the Fa­ther of Glory might give un­to the Saints the Spirit of Wisdom and Revelation. It [Page 83]is the Inspiration of the Al­mighty which gives us an un­derstanding, Job. 32.8. who revealeth to us deep and secret things: Dan. 2.21. And that Spirit in all Ages (saith Solomon) entering into holy Souls, Wisd. 7.27. makes them friends of God, and Prophets: Isa. 29.11. And without this Inspiration the Scriptures and things of God cannot be known or un­derstood: 1 Cor. 2.10, 11, 12. for no man knows the things of God but the Spirit of God, and he to whom the Spirit reveals them, till when, the Scrip­tures are but a Sealed Book, Eph. 1.13. & 4.30. which neither the Unlearned nor Learned can read, till the opening of the Seal, which is the Spirit of Truth, by which we also are Sealed to the day of Redemption.

29. What is it to believe in [Page 84]the name of Christ; and what is the effects of that Faith?

To believe in the name, is to live: Hab. 2.4. to live the life of Righteousness and Holyness, Heb. 10.38. without which none can ever see the Lord: now the true Faith is known by the effects thereof, Rom. 1.17. for that gives victory over the world, 1 John 5.4.5. & 3.3. and brings forth a lively hope, which purifies the heart as God is pure.

30. To whom is the Righte­ousness of Christ imputed?

Only to them which be­lieve, Act. 13.39. who walk not after the flesh, Rom. 3.22.25. & 4.22.23.24. but after the Spirit; who bear in their bodies day­ly the dyings of the Lord Je­sus. Heb. 10.29. But he that walks after the Flesh, fulfilling the Lusts of the same, tramples under­foot the blood of the Cove­nant, [Page 85]as an unworthy thing, and makes the death of Christ (to himself) of none effect.

31. What mean you by San­ctification and of Justification, and how are they distinguished?

Sanctification is by the Spi­rit of God, 1 Thes. 2.13. and blood of Jesus our Lord, and it is a making holy, as it is written, Rom. 15.16. thou shalt be an holy people to the Lord thy God: Heb. 10.29. and he that is Sanctified, comes to be ju­stified (for they are Conco­mitants in the work of Rege­neration) for the unsanctifi­ed or wicked man I will not justifie, saith God; Ex. 19.6. 1 Pet. 2.9. Ex. 23.7. and they are chiefly distinguished in name, as the cause and ef­fect, that Gods faithfulness might appear, who will not acquit the guilty person.

33. But Wherefore doth Paul [Page 86] say, who Justifieth the ungodly?

The Speech is Tropical, by a Metonymia of the subject; Rom. 4.5. in which place the word un­godly is put for a Believer, as the following words incul­cate [ [...], Imputatur fidei ejus ad justitiam, his Faith is counted to him for Righteousness.] So that he is called ungodly only in respect to what he once was before he believed, and not what he is by Faith.

34. Can the Creature be perfectly Sanctified, seeing John saith, 1 Joh. 1.8. If we have no sin we de­ceive our selves, and the truth is not in us?

It is falsely Translated; for the Verb [...] is the Subjunct­ive Mood governed by the Particle [ [...], si] and the Pre­terimperfecttense of the same [Page 87]Mood, ar appears by the ninth verse, where he saith, If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrigh­teousness; and how can that be, if at the same time we cannot say [we haue no sin?] the version should be thus, [...]. Si dixerimus quod peccatum non haberemus, nos ipsos seducimus; If we say we have had no sin, we deceive our selves: and it is so rendred by Beza, non est nobis peccatum, to which Tremelius agrees, nos peccatum non habere; and I think, out of the mouth of two or three witnesses every word may be established.

35. What think you of Good Works?

They are the fruits of the Spirit; the effects of the true faith, and al­though that man is not saved by Works, but by Faith; yet he cannot be saved without them; ( Jam. 2.22.) for it is as impossible, that the true [Page 88]Faith should be, where the effects of it are not, as that God should deny himself.

36. What hold you of Prayer and Thanksgiving?

They are only to be done by that Soul, which comes to dwell in the Life of Jesus; 1 Thes. 1.1. and 5.17, 18. Jam. 1.5, 6, 7. and to dye dayly to Sin; for to such God opens himself; and then they see and know what they want, and what to ask for; and ask­ing in Faith, are fully assured that they shall receive the same at the hand of the Lord: The Prayers and Praises then are presented to God, from the Soul, by the Holy Spirit, which makes them a Sacrifice of sweet Sa­vour in his Nostrils; and then the Creature comes to seee, that the Sa­crifices of the wicked are not only sin, but an abomination to the Lord. ( Prov. 21.28.) And thus receiving an answer from God, the Soul returns [Page 89]him a sacrifice of thanksgiving which is ac­ceptable in his sight: It is dreadful to ap­pear before God with poluted hands, and a wicked heart.

37. How are the holy Scriptures to be un­derstood?

By the Spirit only that gave them forth, to which they are a Testimony, and stand as a witness against all the wickedness and evil ways of men, and all unrigh­teousness, 2 Pet. 1.20. 2 Tim. 3.16. and every evil work, which is acted against God, and the appearance of his holy Spirit.

38. Tell me what you think of the death of Christ?

It was the means by which God was pleased to redeem Lost man: upon him God layed the iniquity of us all; and since that sin could not be purged but by blood, therefore his blood upon whom the Iniquity was laid, 2 Cor. 5.21. 1 Pet. 1.19. was only thought meet to be the offering of the attonement; who having a feeling of our Infirmities, now ever liv­eth to make intercession for us. Heb. 7.25.

39. What hold you of the Resurrection?

If the dead rise not, our Faith is vain; and we are of all men most miserable: But there is a Resurrection both of just, and [Page 90]unjust, the one to Salvation, who shall shine as the Stars in the Fir­mament, 1 Cor. 15.14. Rev 20.12. John 5.29. the other to Con­demnation and wrath: But if any man ask with what bo­dies the dead shall arise, with the A­postle we answer, The body that is sown is not the body that shall be, but God giveth it a body according to his own plea­sure, to every Seed its own body: suppose it be grain, as Wheat or the like; the grain that is sown is not that which arises but a new body, yet it is its own according to the kind; it is sown Wheat, it is raised Wheat again, not Barly, Pease, or the like: so we in the Resurrection shall exist in our own form, not that of Beasts, Fish, or Foul; we only change an Earthly Taber­nacle for a Heavenly, a Carnal for a Spiri­tual, a corruptible for an Incorruptible, and a Mortal for an Immortal: and so the Body is sown in Corruption, and raised in Incorruption; it is sown in Dishonor, it is raised in Glory; it is sown in Weakness, it is raised in Power; it is sown a Natu­ral body, it is raised a Spiritual: 1 Cor. 15.53. but if any object that this Mortal must put on Immortality, to that we answer, it is spoken by a Synechdoche of the part [Page 91]wherein the Immortal part is included, and so the Soul being invested with mortality, is said to bear that denomination; which when the Earthly house of this Tabernacle shall be dissolved, shall be invested in a Building of God, a house not made with hands, Eternal in the Heavens: 2 Cor. 5.1, 2. for which cause saith the Apostle Paul, We sigh, desiring to be cloathed with our house which is from Heaven. But though it does not yet fully appear what we shall be, yet (without any farther curiosity) we are satisfied, that when he shall appear, we shall be like him, and that we shall see him as he is, 1 Joh. 3.2. Who shall chang our vile body, that it may be fashioned like un­to his glorious body, according to the working of his mighty power, whereby he is able to subdue all things unto himself, Phil. 3.21. and with whom we shall ob­tain an Inheritance Immortal, and Undefi­led which fadeth not away, reserved in Heaven; even for as many as are kept by the power of God, through Faith unto Sal­vation, prepared to be shewed in the lat­ter times. 1 Pet. 1.4.

40. What say you to the last Judgment, and the Everlasting Life?

We say that all must appear before the [Page 92]Judgment Seat of Christ, that every man may receive according to the deeds done in the body, whether they be good or evil: 2 Cor. 5.10, 11, 15, 16. Rev. 20.12, 13. and there­fore knowing the terrors of the Lord, we perswade men, (in which we are made ma­nifest unto God, and to mens Consciences) that they henceforth live not unto them­selves, but unto him which dyed for them, and rose again, that walking in newness of life, they may become Heirs of God, and Co-heirs with Christ of an Eternal King­dome, in which there is the fulness of Peace and Joy for ever more.

The words of Dr. Moor in his [...] may serve for a Conclusion to this Book; The drift of this whole Book is to stir men up to take into their thoughts these two main points; the hearty good will of God to man­kind, even in the life of this world, made of the Commixture of Light and Darkness, that he will through his power, rescue those Souls that are faithful in this their Tryal, and pre­fer the Light before the Dark; that he will I say, deliver them from the power of Living Death and Hell, by that strong arm of their Salvation, Jesus Christ, the Living God, Enthron'd in the Heart of Man, to whom [Page 93]all the Genij of the Ʋniverse, be they never so goodly and glorious, shall serve; they and all their Curious Devises and Inventions, shall be a Spoil and Prey, and a Possession to him that is most just, and shall govern the Nations in Righteousness and Equity. And that besides this Happiness on Earth, every Holy Soul hereafter shall enjoy a never fading felicity in the invisible and eternal Heaven, the Intel­lectual world; which if it be not true, I must needs confess, it seems almost indiffe­rent whether any Creature be or no. For what is it to have lived, suppose, seventy years, wherein we have been dead or worse, above two third parts of them? Sleep, Youth, Age, and Diseases, with a number of poor and con­temptible Imployments, swallow up at least so great a portion; that as good, if not better, is he that never was, than he is, that hath but such a glance or glimpse of passing life to mock him. There are continually on Earth such num­bers of men alive, that if they lived well, it would be an Heaven or Paradise; but yet a scant one, to every particular man, whose days are as nothing. So that the work of God seems not considerable, in the making of this world, if Humane Souls be exstinguished when they go out of it. There is nothing considerable in the Creation, if the Rational Creature be [Page 94]Mortal. What design therefore can there be in God in the making of this World, that will prove [...], worthy of so excellent a goodness and wisdom; but the tryal of the immortal Spirit of Man? It seems the deep­est reach of his Counsel in the Creation: and the life of this world, but a prelude to one of longer durance, and larger Circum­ference hereafter. And truly it is nothing else but the heavy load of this body, that keeps down our minds from the reaching of these so high hopes, from a certain sense and feeling of that clear and undisturbed state of Immortality. Charity and Humility, will cer­tainly make us meet Eternal Mansions for the ever-living Deity. But without these Mans Soul after this life, becomes but a Den of Devils, a Dungeon of dark and restless Phantasms, being incorporate into the ever gnawing and corroding Spirit of Hell.

Now unto the King Eternal, Im­mortal, Invisible, the Only Wise God our Saviour, be Dominion, Honour and Glory, for ever and ever. Amen.