SECT. I.

THOUGH it is undeniably ſad, and one of the moſt ſearching Tryals of the Church, at which many are ready to be ſhaken, when the Truth ſeems intangled in a conſuſion of contrary Doctrines, and the ſpirit of Error let looſe to darken the ſame, and that we ſee it alſo one of the greateſt ſtrokes from God inflicted here; yea greater than that on the Affections, in the delivering up of mens Reaſons and Judgments to ſtrong deluſion, with theſe fearful productions, which are this way oft found, becauſe they received not the love of the Truth: yet it is well we know the Faithfulneſs of God is ſure, and ſtands good, to bring the Elect ſafe unto Glory, whatever Rocks and Shelves be in the way, on which ſo many have viſibly made ſhipwrack; nor can the Truth conflict with ſuch a Tryal, but for its farther Triumph, and ſome more bright breaking forth of its light; and that no evil eye, nor the curſing of any ſhall ever blaſt that Intereſt which God hath bleſſed. One thing I confeſs ſeems ſtrange, and moſt threatning in this time; whilſt Religion, and the Chriſtian Faith is in ſuch eminent hazard, and the Devil in an unuſual manner let looſe to deceive, to ſee how great a part of thoſe who profeſſedly own the Truth, are fallen as in a dead Palſey, and indifference about the things of Chriſt, though never more vigorouſly moving about their own things: nor ſeem they with ſuch ſuitable fear, to be jealous of the corruption of the mind, and intellectual Errors, as they are of moral Corruption; as though diſeaſes in the Head were not to be feared, which are uſually found of all to be moſt mortal; yea, when ſo diſcernibly, this is one of the depths of Satan, and his known devices, to bring in Atheiſm and Irreligion by Error, and turn the World from all ſetled perſwaſion of the Truth, by ſome high pretences thereto; for which one ſad inſtance I muſt here give, that I am ſure, except men ſhut their eyes, they cannot but ſee. No engin could have a more native, and effectual tendency to bring ſuch as were unſtable the fartheſt length of Vaninus, and his followers, even to deny and blaſpheme a Deity, than to unhinge them once from founding on the Scripture, and turn them over to that way of the Quakers, which now ſeems to have ſuch a formidable growth in the Church.

What theſe are, who under this name, and peculiar cognizance of Quakers, have become ſo known, and ſtated an adverſary to the Truth this day, the account they give of their own Doctrine and Principles, can too clearly witneſs: nor needs there any great ſearch to be made about their riſe and deſcent; it is too late, and but a few years ſince the World knew ſuch a monſtrous birth, though I confeſs in its complex frame, if it be ſeriouſly conſidered, it is a moſt diſcernible compound of theſe ancient Hereſies that have ſprung up in the Church, which did formerly, each in their turn, eſſay to ruin the Truth. But this alſo we may know, how at an ebb-tide, after much former abuſe of Light, and in an hour of great Temptation on the Churches of Chriſt, theſe did adventure to creep forth, to whom once the Light and authority of the Truth would have been a terror, and while the Watchmen ſlept, hath the Devil eſſayed to ſow ſuch ſeed, having that advantage, which in the like caſe Calvin ſaid of Servetus, Fatuitas dogmatum me ſecurum reddit. It's true, they are skilful to put themſelves in ſuch different forms as may make it ſomething difficult how to handle them, being under a viſible awe and dread to be found out in what they are: But I am ſure, if what they own to the World in their Writings, bear any ſenſe, and their words be not ſuch as none poſſibly but themſelves can underſtand; it may be eaſie to ſee the undoubted tendency of this way, is to ſubvert the Chriſtian Faith, to explode the Scripture from being the alone rule and ſtandard of our Religion, and incite thoſe they converſe with to a real Apoſtacy from Chriſtianity.

Now in ſpeaking to this ſubject (which is ſuch as ſhould make it a ſad and unpleaſant work to rake in ſo horrid a dunghil as the known Tenets of this Party are, if a teſtimony to the Truth, and for its Vindication, did not neceſſarily require the ſame) 1 muſt here offer a few things to be conſidered, which in this following diſcourſe ſeem to be of greateſt uſe to be cleared. 1. What Poſitions theſe of the Quakers are in which they do moſt viſibly agree and unite and how direct a ſendency they have to ſubvert the Faith, in the great Foundations of Chriſtianity? 2. What ſhould be the meaning of this ſo ſtrange, and amazing an aſſault, they do adventure upon againſt the Faith; and how ſad an account it gives of the temper and complexion of this time when, with day-ſight, ſuch dare come ſorth to expreſs themſelves at this rate. 3. It is of ſpecial uſe to conſider what advantage Chriſtians have here, even from the ſtrange appearance of this Party, to clear the holy and unſpotted way of the Lord, and for being more ſixed, and ſtrengthned in the Truth, whatever cauſe others may pretend on this account for ſtumbling. 4. It ſeems needful alſo to conſider the great influencing cauſe of this contagion, and it's too evident growth now in the Church, whilſt ſuch horrid things are by theſe vented with an amazing confidence, as, we ſhould think, a natural Conſcience in men, who have but any ſenſe and impreſſion of a Deity, and are not wholly given up to Atheiſm, could not but tremble at. 5. We would conſider what is of greateſt uſe to guard Chriſtians now againſt ſuch mortal poyſon, that they fall not from their ſtedfaſtneſs, nor be carried about with this cloud driven with ſuch a tempeſt. 6. I muſt ſhut up this with a twofold appeal, one to that Light which Quakers ſo much cry up in every one; which I am ſure, in the moſt favourable ſenſe it can be taken. is the Conſcience, that high Court of Juſtice, ſet up under the Authority of the great Judg, in every mans Breaſt, which doth enforce the ſoul to ſome reflexion on it ſelf, even when they tremble at that ſight; if before this Light, theſe can poſſibly ſtand. and be but in earneſt therewith, without horror, and amazement at themſelves: A ſecond is to the moſt ordinary obſervers in the time, if without ſhutting of their eyes, they can ſhun the clear diſcovery of the horrid impoſture of ſuch a Party, whatever high pretences they ſeem to have; how viſible a contradiction their way is not only to Scripture and Reaſon, but to it ſelf.

SECT. II.

FOr the firſt of theſe which concerns their Doctrine and Principles (That I am ſure. none needs pretend is latent, and hid from the World, except what an expreſſing themſelves with a reſerved ſenſe, and palcable equivocating, may cauſe to ſome) I have confidence to ſay, that without paſſion, or prejudice in the leaſt, or without any quarrel, but for the Truths ſake, I have in earneſt ſought to know the certainty of what they own herein, which in theſe following Poſitions I ſhall briefly touch.

Poſition 1. It is undeniable, they own a ſufficient light in every man, to guide him in the way to ſalvation, which he is expreſly obliged to follow, and lean to; a Tenet above all they moſt cloſely keep by, and on which their whole Doctrine ſeems to found it ſelf. We know ſuch a Light did once ſhine brightly in Adam, in the State of perfection, ſo as he needed no light or voice without to be his guide; but ſince that time none ever knew how to guide himſelf, and they muſt think the Chriſtian World in a ſtrange darkneſs, if it be eaſie to obtrude ſuch a Light upon them, which, when brought to the teſt of Scripture, and ſolid Reaſon, doth reſolve in moſt direct Paganiſm, and is an expreſs ſetting up of a Light and Spirit in oppoſition to the Holy Spirit ſpeaking to us in the Word; where we are taught, 1. That ſuch a Spirit is not of God, which hears not Gods voice, as Chriſt reaſons with the Jews, John 10. 3, 4. Nor can it be his which leads not into all truth, and brings not theſe things ſhewed forth there to our remenbrance, John 14. 26. & 16. 13. Which made Luther ſay, if any Spirit ſhould ſuggeſt an opinion for which he had not Scripture, he ſhould ſpit in his face, knowing aſſuredly that it was the Devil. 2. This expreſly owns a common, univerſal, and ſufficient grace to all, as that which knocks at every mans door, whether Chriſtians or Pagans, and that it is in his power to open, and entertain the ſame; and that no ſpiritual advantage doth accrew to Chriſtians by the Scriptures being revealed unto them, but what Pagans may have alſo by this Light within; yea, that they have no other Teacher but that inward teaching, and guide, common to them with the moſt ſavage Indians. 3. But is there a ſufficient and ſaving Light in theſe who are ſpiritually dead? Epheſ. 2. 15. Or could that Light be a ſufficient inſtructer to Paul, when he thought verily he ought to do many things againſt the name of Jeſus of Nazareth, and in his following that Light within did conſent to Stephens Death? 4. How ſhould this Light poſſibly be known, when ſo oft ſtated in a direct oppoſition to the Light within others, who may reckon they have as much advantage for the ſame as they, if both be not brought to the Scripture for tryal? 5. Did this Light within give the Heathens a check for Idolatry, or could it let them ſee the alone way of being ſaved by that unconceiveable contrivance of the Goſpel? or reſtrain theſe from ſwearing to whom that moral prohibition of the third Command was never known? 6. The Scripture ſhews, that the natural man cannot diſcern the things of God, which to him are fooliſhneſs, 1 Cor. 2. 13. and that there is a neceſſity of the ſpirit of wiſdom and revelation, that the eyes of our underſtanding being enlightned, we may know what is the hope of our calling and what are the riches of the glory of his inheritance in the Saints, Epheſ. 1. 17, which none can ſay, lieth common to all. 7. From this bleſſed Record it is likewiſe clear how inſeparably theſe are conjoyned for the Churches conduct within time, the written Word without, and the Spirit within, for opening our eyes to ſee the Truths that are there: The Law without as the alone Rule and Pattern, and the ſame Law within as the Tranſcript bearing both one witneſs. 8. Is it not clearly ſeen alſo, that where reaſon hath been moſt refined, and the greateſt improvement of mens natural abilities, even there, The world through wiſdom knew not God, 1 Cor. 1. 21. And none among the Heathens have made greater oppoſition to the Goſpel than ſuch. Nor can an inſtance be given of any one among all thoſe, who by this Light, or by the furtheſt length gone in a right uſe of natural abilities, hath ever attained ſaving-grace, or a diſcovery of thoſe ſupernatural Truths revealed to us in the Word: nor could this Light teach Ariſtotle, that great Naturaliſt, to know the Worlds having a beginning, or reſtrain Cato, the greateſt Moraliſt that ever was among the Heathens, from being his own murtherer: For that Scripture John 1. 9. That is the true light which lightneth every man that cometh into the world, on which they ſeem ſo much to build, it is moſt clear, what is the plain and expreſs ſenſe thereof: That as no true and ſaving Light is but what muſt be derived from Jeſus Chriſt; ſo is he the alone Original, being truly God, whence every one that cometh into the world, is eniightned alſo with that Light of Nature and Reaſon.

Poſ. 2. Since this Light which ſeems to be their alone Bible, and the Scriptures of Truth are incompatible, we find them enforced to diſown theſe as the infallible Rule of Faith and Practice, and to own them but as an Hiſtorical rule only; and its Commands are but as Commands from the Letter, which oblige not, but in a ſilent poſture of heart to wait on an inward teaching of this Spirit. A Poſition, were it once admitted, we might then ſay the Chriſtian Cauſe is loſt: they who have fallen aſleep in Chriſt are periſhed, who knew no other way for founding both their Faith and Practice, but on the expreſs Letter of the Word; yea in what a ſtrange mould ſhould men frame a Religion to themſelves, if but once left to ſuch a Rule within, and not that given in the Scripture? But it's well the Holy Ghoſt ſpeaking to us there, taught never ſuch Divinity; but expreſly ſheweth, 1. That ſuch a rule the Scripture is, as is ſuited to make the man of God perfect, and is profitable for Doctrine, Inſtruction, &c. 2 Tim. 3. 16. 2. This is the Scriptures record, that in the whole of Religion we muſt betake our ſelves to the Law, and the Tiſtimony, as the alone rule and meaſure thereof, Iſa. 8. 20: and though ſtrengthning phyſical power, by which we are enabled to duty, is from the Spirit working by the Word; yet is it ſure, that all obliging power thereto is from the Letter of the Word alone: nor is the Spirit without this a moral Rule for our acting now, when the Canon of the Scripture is cloſed; but to obey we muſt found this, that it is intimated to us in the Word; and to be ſtrengthened in the inward man, for the ſame is the immediate work of the Spirit concurring therewith. 3. Is not the Scripture ſuch a Rule as is given to be the ſole Judg of all controverſies? To whoſe deciſion Chriſt himſelf refers the greateſt queſtion that ever was, whether he be the Son of God or not, Search the ſcriptures, for they teſtifie of me, Joh. 5. 38. 4. Did ever the Holy Ghoſt put ſuch a ſtile as this on his own Word to be a Hiſtorical Rule and dead Letter only; who ſo expreſly ſhews, that faith comes by hearing, and hearing by the word of God, Rom. 10. 14. as one active mean inſtrumentally concurring with the Spirit to beget the ſame; and how it is mighty through God for the caſting down of ſtrong-holds, and every hight and imagination which exalteth it ſelf againſt the Lord? But we known, this Honour doth the Spirit of God put thereon, that he ſtill moves, and acts according to the Word, as it moves and acts; nor does he make interceſſion within the Saints, or utter one groan, but according to the will of God revealed therein, Rom. 8. 26. But it is indeed not ſtrange, that to a dead Heart this is as a dead Letter; and ſuch who under a judicial ſtroke of induration have a Bar drawn betwixt them and the power of the Word. 5. Can theſe poſſibly find another rule for tryal of the Spirits, whether they are of God, but by the written Word, and to know that it is not the Devil in Samuels appearance they have met with, who is not now to learn that Art of transforming himſelf into an Angel of Light: Since it is ſo clear, there is the ſpirit of the word, 1 Cor. 2. 12. and a ſpirit which rules in the hearts of the children of diſobedience, Eph. 2. 2. a living ſpirit, 1 Kings 22. 22. and a ſpirit of error and deluſion, 1 John 4. 6? And is it not too known, ſo as the world cannot be in the dark here, How an enthuſiaſtick ſpirit leaving the Scripture, hath licenſed ſome to ſuch abominations as the Heathens would abhor, and from a pretended impulſe, hath the brother killed the brother?

Poſ. 3. However they ſeem to own the appearance of Chriſt in the fleſh, yet nothing can be more clear from moſt of their Writings, than how expreſly they turn the Hiſtory of the Goſpel, and the incarnation, death, and reſurrection of Chriſt into a meer diſpenſation and allegory; and upon the matter deny Jeſus Chriſt as a diſtinct perſon without us, and a Being ſaved by him who died at Jeruſalem, holding forth ſuch a view and pourtraiture of the bleſſed Redeemer of the Church, as muſt leave the world in a muſe how to take hold upon any Reality of the Goſpel, or to find Jeſus Chriſt, but in ſome airy, abſtract, and myſtick notion of the Light and Spirit within every one, which they thus confound as reciprocal terms: A deſign by which I may ſay, Satan does at no ordinary and common rate eſſay to ruine the Truth, whilſt by ſome high pretences to the Spirit he ſeeks to make us part with the expreſs Letter of the Word. 2. He doth thus eſſay to ſhake Chriſtians at the root, and in the great foundation of their faith, by putting the Goſpel in ſuch a dreſs as may put it beyond all poſſible underſtanding to know the ſame, or on what ſolid reality they can found their ſoul. 3. Thus doth he in a ſpecial way attempt to darken that great and moſt deſirable myſtery that ever was revealed to men, the Incarnation of the Son of God, that he is aſſuredly Man, and this no Allegory: (O! bleſſed he in whom the fulneſs of the God-head dwells bodily) as though it were ſome low and carnal diſpenſation, to know Chriſt and him crucified, but as he is within. But it's ſure, if any reality be in the Chriſtian Faith, and the whole myſtery of Godlineſs no deluſion, the Chriſtian Church will never debate, 1. That it is the ſame Jeſus who is preached unto the Gentiles, believed on in the world, that is received up into Glory, 1. Tim. 3. 16. and the connexion there indiſſoluble: nor can another true conception of him be poſſible, than what the Scripture hath given. 2. It is ſure, the literal ſenſe of the Word is no new diſtinct ſenſe from the ſpiritual, though by a different Light, and evidence underſtood; and this great Truth, That Jeſus the Son of Mary is the Saviour of the World, revealed within by the Spirit, doth found no other objective Chriſt, nor hath any different ſenſe from what is objected to us in the Letter; but is the very ſame, though ſeen with another Light, and irradiation thereof on the Soul. 3. We know there was no diſpenſation, nor Allegory meaned, Acts 5. 30. The God of our Fathers hath raiſed up Jeſus, whom you hanged on a tree, him hath God exalted to be a Prince, and Saviour; and that we muſt ſeek him elſe where than within, even he whom the Heavens muſt contain, till the time of the reſtitution of all things. 4. We have ſure warrant to ſay let him be accurſed, though an Angel from Heaven ſhould come to give another account of Jeſus Chriſt, than what we have in the Scripture; and that this is he, 1. Who was the Faith of the ancient Church, to whom all the types, and ſhadows under the Law did ſo expreſly relate, concerning whom the Prophets did diligently enquire, ſearching to what, or what manner of time, the Spirit in them did point, concerning his being revealed to the World, and the preciſe time ſet thereto. 2. He who hath paſſed into the Heavens, Jeſus the Son of God, and is ſtill there the glorious Object of our Faith and Worſhip. 3. He who ſurely was wounded for our tranſgreſſions, and hruiſed for our iniquities: the chaſtiſement of our peace was on him, and by his ſtripes are we healed, Iſa. 53. 5. O bleſſed, and unexpreſſibly ſweet Truth! that we know to be no notion or allegory; and that all theſe Sin-offerings and ſacrifices under the Law, pointing at this, were not the true Victim offered to God, but had a diſcernible reſpect to that one great propitiatory ſacrifice now offered up for the Sins of the people. 4. It was in truth, and an undoubted reality, that Thomas knew a Chriſt without, when his Maſter gave him leave to put his hand in his ſide; and when his Diſciples beheld his Being taken up into Heaven, whilſt a cloud received him out of their ſight; even the ſame Jeſus who ſhall in like manner come again at the laſt day. We know there is an unexpreſſibly near and ſpiritual Union betwixt Chriſt and his People here, which is undoubtedly ſure; and that as he is truly revealed within, ſo he leaves a reſemblance of himſelf on the ſoul, ſuch as neither the World, nor the Powers of darkneſs can ever put a counterfeit in his room; but ſuch is this Union, as his body here upon the earth, doth ſtill know her head to be in heaven, at the right hand of God, rejoycing in hope of that day, when they ſhall be tranſlated to that bleſſed place where he is, to ſee, and for ever wonder at that inconceiveable myſtery of the glorious God-head dwelling bodily in the man Chriſt.

Poſ. 4. This alſo is a part of the known Doctrine of the Quakers, That by no righteouſneſs without us, which Chriſt hath fulfilled in his perſon, we are juſtified, but by a righteouſneſs wrought within; and that there is no truth in Chriſts Satisfaction to juſtice, for the ſins of the Elect: but in this they are not alone, nor is it ſtrange, that in all times, now under the new Teſtament, men have been acted forth in a high degree of oppoſition to this head of the Imputed Righteouſneſs of Chriſt, even beyond other Scripture-truths; and that ſo great an aſſault is made to poyſon this Fountain, when of ſuch import to the Church, as it may be called articulus ſtantis & cadentis eccleſiae. But I muſt ſay, in this the Quakers ſeem to have taken the moſt effectual way, and have the advantage of others who own the ſame Doctrine with them, that they firſt eſſay to depreſs the credit and authority of the Scripture, without which their Cauſe is loſt, ſince nothing poſſibly can be more expreſs and clear than it is there; 1. That our high Prieſt hath entred into the holy Places, having obtained eternal Redemption for us, Heb. 9. 12. and is that ſacrifice, which being offered without ſpot to God pacifies all, whoſe blood alone could ſilence that cry that ſin hath for vengeance, having nailed that hand-writing of ordinances which was againſt us, and contrary to us, to his croſs, Col. 2. 14. and hath redeemed us from the curſe of the law, being made a curſe for us, Gal. 3. 13. 2. Is it poſſibly conceivable, if our ſin was imputed to Jeſus Chriſt as the Surety, and on him all our iniquities were laid; but there muſt be an imputation of his Righteouſneſs to us, and if the Debtor be acquitted by the Cautioners payment, and the fruit of Chriſt's Satisfaction at all redound to us, that it muſt needs be by Imputation of the ſame? Now it is clear, thus the Scripture reaſons; yea, I may ſay, with ſuch a plainneſs as it is ſtrange men can be in the dark here, without making it their choice. He was made ſin for us, who knew no ſin, that we might be made the righteouſneſs of God in him, 1 Cor. 5. 20, 21. and having fulfilled all Righteouſneſs, and ſo fully ſatisfied the Law, as Surety in our ſtead, as a common perſon repreſenting the whole elect Church; Muſt it not undeniably acquit thoſe at the hand of Juſtice, and be accounted theirs, who were then thus repreſented, and judicially one with him? 3. We know the Scriptures ſhew one great end of that bleſſed contrivance, into which the Angels with wonder deſire to look, is not only to manifeſt grace, but to declare the righteouſneſs of God, that he is juſt, and the juſtifier of them that believe, Rom. 3. 20. And no way could ever have been conceived like this, to make theſe two ſhine forth together in one and the ſame work, or how the Law and Juſtice could have had ſuch ſatisfaction as by this bleſſed Surety, who at once, and to the full, hath ſatisfied, beyond all that the united Obedience of Angels, and Men, though extended, and multiplied to Eternity, could ever have done. 4. Nor is it poſſible to ſuppoſe how works ſhould be concauſes with Faith in the Juſtification of a Sinner; ſince this acts only inſtrumentally, as the hand embracing that ineſtimable jewel of the Righteouſneſs of Jeſus Chriſt, as having a peculiar intrinſick aptitude, and fitneſs beyond all the Graces of the Spirit, for applying him to the ſoul. 5. Muſt not all ſerious Religion begin firſt at this great Truth of an imputed Righteouſneſs, ſince no acceſs can be to perform new Obedience, till we have got once from under the curſe of the Law, and be found that in another which we are not in our ſelves. It is a bleſſed and inſeparable tye, by which theſe are conjoined in the Scripture, which none may eſſay to divide, but upon that dreadful penalty of being ſhut out of all poſſible right, or claim thereto; that Chriſt is made over to be both our Righteouſneſs and Sanctificacation; yet ſo as the alone weight of our peace and acceptation with God muſt ſtill lye on what Jeſus Chriſt hath done for, and not what he hath wrought in us, but as it is an aſſured evidence of the former; our Faith being thus made diſcernable, and juſtified by works.

O what can thus influence ſo ſtrange an oppoſition to the Doctrine of Grace as is this day in the World, and to that unexpreſſibly ſweet, and excellent Truth of the Righteouſneſs of the Goſpel; the clear breaking up of which Light in theſe laſt times, hath been as life from the dead to the Church, after a long and dark night of Antichriſtianiſm had gone before to obſcure it. It is clear, the Holy Ghoſt hath indiſſolubly conjoyned our being juſtified by faith, and having peace with God through Jeſus Chriſt, Rom. 5. 1. And in this, I can atteſt ſuch as ever knew the ſenſible intimation of pardon, and what it is to have a ſpirit broken and wounded under the ſenſe of ſin, put under the hand of the great phyſician, and a ſolid cure thereunto; if this ever came in another way than by ſome clear, warming diſcovery, and ſenſible application of the Righteouſneſs of Chriſt; and that the alone ſure, and effectual way to heal, is by appplying his blood, and laying that bleſſed propitiatory ſacrifice as a ſalve thereto. But oh! what another thing is the power and efficacy of the Truth on the ſoul, than can be expreſſed in ſome ſcholaſtick notions about it? ſuch as brings a demonſtration of its certainty to thoſe who know it indeed, that all the diſputers of the World could never anſwer; yea I muſt ſay, if a poſſibility could be for ſuch a choice, as to carry Heaven by works of our own, I ſhould think it a ſad evidence of thoſe, whoſe heart did not warrant them to witneſs, that no choice could be to them here; but to this alone bleſſed way of being ſaved by the Righteouſneſs of Jeſus Chriſt, doth their ſoul cleave, and 'tis that which gives a more indearing ſight of Heaven, in holding the ſame only of him who hath purchaſed it for them, and them for it, by his own blood, which ſhall thus draw forth, and intend their love to the higheſt pitch for all eternity.

Poſ. 5. It is one of their known Tenets, that none ſhould move in the commanded ••• ties of a Chriſtian, but by ſome inward call and motion on their ſpirit, and that we ought to forbear, where this is wanting: but it is ſure, herein we are taught from the Scripture: 1. To have the command as the rule, and object of our Faith, and not any ſpiritual diſpoſition; nor is there a reſtriction thus ſhewed to the Church, when it ſo expreſly injoyns, pray without ceaſing, 1 Theſ. 5. 17. Truſt in him at all times, &c. Pſal. 62. 8. nor gives it any Latitude, to ſift our obedience upon the want of actual influence. 2. It is clear, moral Commands are perpetually obliging, though the breathings of God, and his immediate aſſiſtance be not in our power: But the wind bloweth where it liſts, John 3. 8. And though it's ever true, that it is in vain for one to riſe early, or eſſay any work without God, Pſal. 127. 1. Yet this argument ſhould then conclude for the Husbandmans reſtraining his plowing, and ſowing in the ſeaſon thereof, until he be ſure of the Lords joyning his influences with the ſame; ſince it's as impoſſible to ſow without the common influence of God, who is the firſt Cauſe, as it is to pray in Faith without the ſpecial breathings of the Spirit▪ 3. It is not ſuch Doctrine can darken the undoubted experience of all the Saints, whilſt nothing is more known to them than this; what ſingular advantage they have found in eſſaying duty under the greateſt indiſpoſition and deadneſs, and how oft ere they were aware, their ſpirits, with a bleſſed ſurpriſal, even to aſtoniſhment, have been revived and inlarged. 4. What aſſurance can men have the next hour, or to morrow, more than in the preſent time, of the Spirits moving on their ſouls, or that they ſhall be thus at a farther advantage, by waiting the call of the Word for duty, until they have ſome inward call and motion thereto.

Poſ. 6. Though theſe men pretend to own Teachers of their own wav, and mould, ſuch as they ſay are commanded by the eternal Spirit to that work; yet do they expreſly deny a fixed miniſtry in the Church, with a mediate call thereto, or any Scripture-inſtitution thereof. But I confeſs, it needs be no wonder, that ſuch, whoſe great intent is to deſtroy the City, have the firſt and ſoreſt thruſt at the Watch-men, and that in ſo ſtrange a manner, their rage and paſſion ſhould burſt out againſt the faithful Miniſters of Jeſus Chriſt, whom by all poſſible means they ſeek to withſtand in their work; ſince the more enforcing convictions there are of the Authority of God, and his Power with them, the more does their pain and torment turn them inraged; though in this they are ſuch a ſight, and ſhould be to us, as calls for ſome ſad and compaſſionate reſentment, when there ſeems no acceſs to convince thoſe, who do but expreſs the greateſt cruelty againſt themſelves, in making them the But of their wrath and revilings, who before the Lord dare ſay, they have no other revenge, but how to pluck ſuch out of the fire, and if poſſible, reclaim their ſoul from periſhing: But who is that Party here, againſt whom they thus quarrel? ſure it is not the Miniſtry ſo much as the Scriptures of Truth, in which it's expreſs warrant is too clear: and there's no poſſible acceſs to debate. 1. That ſuch a marvelous erection of the Church as a politick body is undeniably there ſhewed, with its peculiar offices and ſervice, and a fixed Miniſtry thereto. 2. That this Miniſtry given by Jeſus Chriſt is a perpetual ſtanding ordinance in his houſe to the end of the world, Matt. 28. 20. Epheſ. 4. 11, 12. 3. That it lyeth not common, but hath a peculiar guard, and hedg ſet about the ſame; For no man taketh this honour to himſelf, but be that is called thereto as A • ron, Heb. 5. 4. And what this calling was, is told us in the firſt verſe, that he was taken from among men, and ordained for men, in things pertaining to God. 4. Not only is this Miniſtry, and it's perpetual uſe held forth, but we ſee alſo a mediate call thereunto by the Church, 2 Tim. 2. 2. The things thou haſt heard of me before many witneſſes, the ſame commit thou to faithful men who may be able to teach others. Where not only the calling Authority, and Power is expreſs, but a neceſſary cognition by the Church of the fitneſs and qualification of thoſe who ſhould be ſet a-part to that work. 5. I muſt here add, ſince there is no poſſible acceſs to deny that convincing ſeal, which in all ages Chriſt hath put to this Miniſtry, that they ſo much revile; I may ſay, without giving a lye to the Holy Ghoſt: In theſe marvelous effects it hath had on the World, to ſave them who believe, which a Divine immediate power accompanying the ſame, could only effectuate; and how? by the ſimplicity of the Goſpel, and fooliſhneſs of Preaching, have the moiſt ſavage and rude been tamed; the Conſcience of the moſt daring and ſtubborn Enemies of the Truth forced to tremble under the conviction of an Authority more than humane join'd with it; yea, which none can debate, by this way was the Pagan-World turned Chriſtian.

Poſ. 7. It is known at what rate they diſown, and revile thoſe great Scripture-Ordinances of Baptiſm, the Lords Supper, the Obſervation of the Sabbath, and reading, or hearing of the Word preached, as being carnal, and Commands of the Letter: In which, I confeſs, the Devil knows his game, and could have taught no more effectual way to gain Proſelites, than by ſuch a mould of Religion ſuited, and pleaſing to the fleſh: but they muſt not think it ſtrange, 1. That their Bible is no guide to us, I mean the Light within, ſo much cried up as a ſufficient Rule; and when the Holy Ghoſt prefers the Scripture as more ſure, even to an immediate voice from Heaven, That the Chriſtian Church gives it a preference to any voice that can ſpeak within the Soul. 2. I am ſure, it cannot be known, why Chriſtians ſhould part with thoſe Ordinances injoyned by the expreſs Authority of the great Law-giver, upon ſuch unqueſtionably moral and perpetual grounds, and not part with the whole Scripture of God alſo. 3. Why do they not alſo lay aſide thoſe ancient Ordinances of eating, and drinking as carnal? I am far from intending a jeſt here upon ſo ſerious a ſubject; but does the enforcing neceſſity to keep up their natural Life, let them know the perpetual uſe of the ſame as a duty? and is there not a ſure ground to know that none can be a Chriſtian in earneſt without an indiſpenſible neceſſity of thoſe bleſſed Ordinances of the Goſpel, for their ſpiritual life; to keep cloſe by the foot-ſteps of the Flock, and to feed among the ſhepherds Tents, by reading and hearing of the Word, a ſpiritual obſervance of the Sabbath, and that great ſealing Ordinance of the Lords Supper? Nor know we another way of getting beyond thoſe Ordinances but one of two, a being ſafe landed, through grace, in Heaven, even there where no Temple is; or a judicial arreſt, from the Lord, of Induration, which may be truly ſaid to be an entring into the very Suburbs of Hell, even in this life.

Poſ. 8. Such is the Doctrine of this Party, as expreſly owns a perfection in this life to be attained; in which if they intend only a perfection in kind, which is indiſpenſably neceſſary to the loweſt ſize of a Chriſtian, or a being perfectly juſtified, and compleat in Chriſt, we believe the ſame alſo: but ſince they have no reſerved ſenſe here, nor hide their intent and meaning, that a perfect freedom from ſin is in this life to be attained, I muſt then ask, 1. To which of all the Saints in the Scripture will they turn? Who knew ever ſuch a thing? ſure not to Moſes, unto whom the glorious God ſpake face to face; not to that beloved Diſciple, who leaned on Chriſts boſom; not to him who was caught up into the third Heaven; whoſe ſore wreſtlings, and groans under a body of Death are to this day on publick Record, in the Church. 2. Did the Church know any ſuch thing in Iſaiah's time? But we are all as an unclean thing, and all our righteouſneſs is as filthy rags, Iſa. 64. 6. or in thoſe pure Primitive times of the Chriſtian-Church, if we ſay we have no ſin, we deceive our ſelves, and make God a liar, 1 Joh. 1. 8.

3. Why are ſuch obſervable failings recorded in Scripture of thoſe to whom the Holy Ghoſt did bear that witneſs, that they were perfect in their generation, ſuch as Noab and Job? Is it not to ſhew what perfection that is which the greateſt of the Saints can attain here? 4. Nothing is more clear from the known experience of the Saints than this, that the greateſt Hights in Chriſtianity have ſtill kept them moſt low, under the humbling ſenſe of a Body of Death, and that contrariety between the fleſh and the ſpirit, which doth never ceaſe, until Death once decide that ſtrife: but were any ſuch thing attainable here, I am ſure, none more viſibly contradict its Truth, than this Party, and are at a greater diſadvantage to pretend thereto, except wrath, paſſion, reviling of others, in the moſt reproachable ſcurrilous terms that can be expreſt, be ſome part of tht perfection they mean.

Poſ. 9. It is their profeſſed Doctrine, that the ſoul is a part of the eſſence of God without beginning and infinite: A ſtrange Poſition, that the Heathens, whoſe ſole guide was the Light of Nature, in their ſearch of the ſouls Original could have no confidence to own; though theſe things we know to be undeniably clear, 1. That the ſoul of Man is one of the rareſt pieces of the Creation of God. 2. That in its frame it is a ſimple, immaterial, and active ſubſtance, which is not compounded of Principles, and therefore can be reſolved into none. 3. That the ſoul hath no cauſe of Corruption from any oppoſition of contraries, as the body hath, through the prevalence of heat or cold: but to aſſert its being infinite, and without beginning, is a blaſphemy almoſt beyond Preſident, even among thoſe whom the Devil hath moſt viſibly acted forth againſt the Truth; ſince, 1. This is the incommunicable propriety of the glorious God alone, from whom, and for whom are all things. 2. This does deny the Creation of Man, of whom the ſoul is the nobleſt part; for to be created, and infinite imply the greateſt contradiction, and are terms incompatible. 3. Thus a part of the eſſence of God ſhould go to Hell, and the ſouls of the damned there muſt have the ſame Prerogative with the great former of all things, to have had a duration without beginning. I confeſs, this Principle, as moſt of their Doctrine, is ſuch as might make them Quakers in earneſt, and cauſe their Conſcience to tremble with horror and amazement, if upon any ſerious reflection they could ſee how ſad a ſubject the Truth of an immortal ſoul, and its being for ever, it to ſuch whom the Devil hath ſo far got under his Command and Power, as thoſe viſibly are at this day.

Poſ. 10. This they profeſſedly own alſo, That not the ſame individual body is raiſed again, which is laid in the duſt: but there is a change thereof in ſubſtance, as well as in qualities; which is no new opinion, but what was the Hereſie of the Marcionites, and the Valentinians of old: but according to the Scripture it is clear, 1. That there ſhall be a transforming of thoſe vile bodies at the reſurrection, to be faſhioned after the glorious body of Chriſt, Phil. 3. 21. and no forming of a new one, which could not poſſibly be underſtood, if the ſame numerical body ſhould not be raiſed; and that this change here is but in qualities, not in ſubſtance. 2. If the reſurrection of the Saints be conformable to the reſurrection of Chriſt, then muſt it be the very ſame numerical body, that is raiſed up from the dead, and not another. 3. This was not Job's teſtimony only, but the Holy Ghoſt's ſpeaking in the Scripture to us, what was his aſſured hope herein, that though worms deſtroy this body, yet in his fleſh ſhould he ſee God, whom he ſhould ſee for himſelf, and his eyes behold, and not another, Job 19. 26, 27. 4. We may humbly adventure to ſay, it is ſuitable to the holy and unſpotted Righteouſneſs of God, that the ſame very body which did accompany the ſoul here in the pain and labour of duty, and under much tribulation for the Truth, ſhould be its companion in Glory; that thoſe who ſtrove together, and run in one race, ſhould be both intereſted in the ſame crown and reward; and the ſame body alſo, which was the ſouls Organ and Co-partner with it, in committing of ſin, ſhould partake alſo of that puniſhment after the reſurrection.

One thing farther I muſt here add, in which they ſeek to make themſelves remarkable to the World, by theſe auſtere appearances of Mortification and ſtrictneſs, in denying all civil reſpects to others, which they ſeem to intend as a viſible badg of their prefeſſion; but if this be a matter of ſuch weight, whereon ſerious Religion and Mortification to the fleſh leans ſo much, as they would have us believe; it is then clear, 1. That the Popiſh-Capucchins, and Mahumetan-Dervices, to whom this way hath ſo viſible a reſemblance. can ſufficiently pretend to, and contend for a preference. 2. Then the Chriſtian Church muſt take a new Copy, and have no regard to the Example, and deport of the Saints this way in Scripture; ſuch as Nathan the Prophet, of whom the Holy Ghoſt records, when he came in to the King, he bowed himſelf to the very ground, 1 Kings 1. 23. Or the Apoſtle Paul in his expreſſing himſelf to Feſtus and Agrippa, Acts 26. 25. Or Luke the Evangeliſt in the deſignation he hath of Theophilus, Luke 1. 31. 3. If a conformity to this mode and way, muſt be an eſſential requiſite to Religion, we muſt quit the Scripture-Rule alſo, Lev. 19. 32. Thou ſhalt riſe up before the boary head, and honour the face of the old man; the reaſon of which Precept is undeniably moral, and founded upon immutable grounds; and that Rom. 13. 7. Give honour to whom honour is due: nor does this ſuit the Apoſtles Rule, and practice in things indifferent, I was all things to all, that I might gain ſome; which would be far from denying an humane civil deport to others, where this might be gaining. 4. But oh! what amazing confidence is this, for thoſe who find it eaſie to turn the great Realities of the Goſpel, and moſt expreſs inſtitutions of the Word, into a ſhadow and allegory, yet to lay ſuch a ſtreſs of duty on an outward geſture? Do they think the World is ſuch as they may impoſe upon it what they pleaſe; and hath ſo far loſt reaſon, though there were no ſenſe of Religion, as not to diſcern ſuch an impoſture?

SECT. III.

HAving touched a little the moſt concerning Tenets, which theſe great adverſaries of Jeſus Chriſt, and his Truth, do publick own in their Doctrine; we would in the ſecond place ſeriouſly conſider, what ſo ſtrange and amazing an attempt againſt the Truth can mean, or what theſe poſſibly intend, except they have concluded the Chriſtian World to be turned wholly Atheiſtical, and to have ſo far loſt all Senſe and Impreſſion of Truth, as that they need not hide their deſign to perſwade men to quit Religion and Reaſon at once; whilſt with ſo ſtrange a confidence they own, yea thus in the open Light, dare offer ſuch an aſſault to the Church.

1. To give up at once the whole of Chriſtian Religion and quit that good and old way, wherein ſince Abel the Righteous, and Enoch who walked with God, it is ſo clear the Patriarchs, Prophets, and Apoſtles, yea the whole race of the Saints have to this day walked, to come over, and embrace a way, that if no other were known for Religion in the World, it might give Atheiſm ſome warrant to judg there were none at all. What have we to leave to poſterity ſo precious as the Truth? or what can any other gain, and advantage amount to, if this be loſt? And why did ſuch an innumerable company of Martyrs, on whom the Spirit of God, and of Glory was ſeen to reſt, ſeal it with their blood? Was it not to ſtand in defence of the Goſpel, and of theſe Truths which they ſo viſibly oppoſe?

2. And is the Night ſo dark, as ſuch a Party dare come forth, to have us believe there hath been no true Church in the World, but ſince theſe twenty or thirty years paſt (except what hath its riſe from John of Leyden, Thomas Muntzer, &c. whoſe ſteps, in moſt of their Doctrine they ſeem to follow); yea that the great ſubſtantials of Chriſtian Religion, until now, have been but ſome impoſture or miſtaken thing; and all ſuch, who were the excellent of the Earth in their time, who expreſly owned the ſame Doctrine, and died in the Faith thereof, which the Proteſtant Church doth at this day, as can be unanſwerably demonſtrated, have been but falſe witneſſes againſt God? for however they may ſeek to ſhift this, by undeniable Conſequence it muſt follow, either Quakeriſm is a horrid Impoſture, or the Truth, and way of God hath not been found out till now, and the Church both under the old and new Teſtament hath ſteered her Courſe by a wrong compaſs, in taking the Scripture for her Rule.

3. Is all ſight of the Truth ſo far loſt as that it ſhould be eaſie for ſome to come forth, and impoſe upon the World a new Bible, a new Guide to follow, which every one may find within himſelf, to perſwade us to build on another Foundation than that of the Prophets and Apoſtles, Jeſus Chriſt himſelf being the chief cornerſtone, Epheſ. 2. 20? Yea thus put in our hand, inſtead of the great Realities of the Goſpel, a new device, and mould of their own framing? Or do they think their Authority ſuch as is enough to patronize a Doctrine, that gives an expreſs lie to the God of Truth in the moſt clear diſcoveries of his Word.

4. It may ſeem a ſtrange and amazing aſſault, to obtrude a way of Religion, in the face of the Chriſtian Church, in ſo manifeſt a contradiction to the whole experience of the Saints, and that ſeal, which in all ages they have put to this Truth, that the Scripture is the Power of God to Salvation; and is that mean whereby he maketh the ſimple wiſe, that it is the very way whereby Jeſus Chriſt keepeth intercourſe with his Church here on Earth; and ſuch as no line, nor tittle thereof did ever deceive any that adventured on the ſame. This we are ſure, is, and hath been, the Teſtimony of the followers of the Truth, ever ſince that great Truſt of the Oracles of God was committed to the Church, which they have put in their Teſtament, and with their dying breath have owned; how oft in this bleſſed way of the Word hath the Lord ſealed their inſtruction, whilſt under ſad and dark plunging, yea thus hath made Life, Power, and enlivening Influences, even to the melting of their heart, break up when under their greateſt deadneſs?

5. It is a ſtrange attempt, and ſeems a new eſſay the Devil intends to try in acting forth a Party not to diſpute the Scripture, and Chriſtian Faith out of the World, but to brawl it away in an unuſual manner of reviling, as if they would out-cry the Truth with a continued flood of noiſe and reproach; whilſt they know there is no ſerious and ſober Chriſtian, but under the A we of God, is reſtrained from anſwering them at their rate. But yet for anſwer, here is nothing needs ſeem ſtrange, when we ſee, 1. How hard it is to fix in ſuch a way as error and deluſion, or find land, when men once are carried off the Truth, and do lanch out into that horrid gulf of error; but ſeducers muſt wax worſe and worſe, 2 Tim. 3. 13. 2. How in all times it may be diſcernable, that a deluſion is a turning men judicially mad, and their deliberate acting to deceive others, hath the very ſame effect on themſelves; nor is it ſtrange ſuch aremarkable ſtir and noiſe is made by the Spirit of Error which thus rages, when at this day let looſe, knowing his time is ſhort: and that ſuch an hour of the Power of darkneſs doth but go before ſome great and remarkable reſtraint, yea that this is near; for which with an aſſured hope upon that bleſſed Warrant, and Security of the Scriptures of Truth we wait and believe.

SECT. VI.

IN purſuance of this ſubject, whilſt ſuch a darkneſs is over the Churches of Chriſt, and the very Foundations like to be ſhaken; It ſhould be this day a ſerious call for our enquiry, what ſolid Improvement might be made of ſuch a Tryal in this ſtrange appearance, and growth now of Quakeriſm for clearing of the Holy and unſpotted way of the Lord, and our being farther ſtrengthned in the Faith; ſince it is ſure, that nothing is here before our eyes, but what brings a convincing Seal therewith to the Truth, and may be an antidote againſt its own poyſon; if we but conſider,

1. That the neceſſity of Day and Night, and of the Ordinances of Heaven, to continue as they are, is not more clear from the Truth of the Word, than that Hereſies muſt be in the Church, that ſuch as are approved may be made manifeſt, 1 Cor. 11. 10. And if theſe were not, the Scriptures would want an undoubted witneſs of its Truth and Certainty.

2. That it is undeniably clear, this is the very time and ſeaſon of bringing forth thoſe monſtrous Births in the World, according to the Scripture-Prophecies thereof; for the Spirit ſpeaketh expreſly to the latter times, 1 Tim. 4. 1. and gives warning, that this will be one of the ſpecial and greateſt Tryals of the Chriſtian Church, whereof the Old Teſtament doth make but little mention: yea thus it may be underſtood, why ſuch a Party now muſt have ſome blacker dye, and a ſingular edition of groſsneſs, beyond all that have gone before, as ſuiting to a greater Light, and more flouriſhing times of the Church, than former ages have known.

3. Is there not advantage here, for being more confirmed in the good ways of the Lord, that no ſuch length the Principles of this adverſary come, and there's nothing ſo horrid and amazing in their Doctrine, which in the Scripture hath not been foretold; ſuch as damnable Hereſies, even denying the Lord that bought them, 2 Pet. 2. 1. even ſuch as tend not to darken the Truth only, or a building hay and ſtubble on this Foundation, but moſt viſibly raze the ſame?

4. It ſhould be for our ſtrengthening alſo in the Truth, that nothing is ſo ſtrange in this marvelous depth of error and deluſion, as to the way and manner of its ſpreading in the Church, but what hath been foretold by the Holy Ghoſt; to be brought in privily, by ſubtile inſinuation, and a ſowing of theſe tares while men ſleep; yea how ſuch ſhall make merchandize of their ſouls, for in nothing more is the ſlight of men, and cunning craftineſs whereby they lye in wait to deceive, known to the World, than in this Trade which ſeducers drive, to turn thoſe they converſe with from that ſimplicity which is in Chriſt: but as thus Error in its firſt approaches knows how to take on a cover; Is it not ſeen alſo where once this is aloft, and deluſion drunk in, with what diſcernable fury and violence ſuch are then driven: ſo as all may know what mean theſe clouds (which the Apoſtle ſpeaks of) carried about with a tempeſt, 2 Pet. 2. 17. which are then hurried by a judicial ſtroke, and can find no fixing?

5. This one thing, I confeſs, ſeems aſtoniſhing, and that whereat ſome pretend moſt advantage for their ſtumbling at the way of God, to ſee at what rate ſuch have walked under a profeſſion of godlineſs, not only as to Light, but with a convincing evidence of their being ſerious and tender therein, who at laſt to the amazement of the World have fallen into a viſible Apoſtacy from the Faith, ſo as to come even to that dreadful length therein of being Quakers; yea thus may ſeem to bring in queſtion that great Truth of the perſeverance of the Saints. But it's well we have the Scripture to go to, and know what this means, whilſt nothing here is ſuch as does not convincingly anſwer to what is expreſly ſhewed us there, and ſhould confirm more than ſhake; if we conſider, 1. Though it is true that Hereſie, as other works of the fleſh, may be conſiſtent with a regenerate eſtate; yet is it impoſſible for the Elect to be deceived into a falling from the Faith, without ſome gracious recovery, as is ſhewed Matt. 24. But we know this way is the purpoſe of God made effectual, concerning all he hath from Eternity predeſtinate to life, as is expreſs from Scripture, 2 Theſ. 2. 13. That they are choſen to Salvation, through ſanctification of the ſpirit, and belief of the truth, though the evidence of this recovery in ſome, where it hath been in Truth, may be but little diſcernable to others: The Lord ſo diſpoſing in his infinite Wiſdom, that his People may be taught an alone recumbence on the Word, even when his Works ſeems to juſtle therewith. 2. We know no ſuch length in profeſſion of the Truth, from which any have fallen through the prevalence of Error, can go beyond thoſe who after they have eſcaped the pollutions of the World through the Knowledg of the Lord and Saviour Jeſus Chriſt, are yet again intangled therein, and overcome, 2 Pet. 2. 20. or beyond thoſe degrees of Conviction, and common Illumination, that may even have ſome tranſient taſte of the good Word of God, and of the Powers of the World to come, Heb. 6. 5, 6. To which the Apoſtle ſhews ſome may come, even that length by a temporary Work of the Spirit, who have yet fallen into a moſt dreadful Apoſtacy from the Truth, and oppoſition thereto, with the greateſt hight of malice; in both which Scriptures may be ſeen, that it is ſuch an Apoſtacy there meant, as follows upon the prevalence of Error and Deluſion. 3. With what marvelous plainneſs doth the Holy Ghoſt in the Word ſpeak to this Caſe, that we may know what it means, and have no cauſe for ſtumbling, when it ſhall become the Churches Tryal, as we ſee Mat. 13. 5. in that ſeed which fell upon ſtony places, where it had not much earth, and forthwith ſprung up, becauſe it had no depthneſs of earth; but when the Sun was up, was ſcorched, and becauſe they had no root, withered: a Truth, I may ſay, is not more expreſs in the Scripture, when we read it with our eyes, than its ratification in after-times in the Church hath oft been on many a ſad inſtance, ſuch as after their being enlightned have ſprung up, yea. forthwith, with a haſty growth, and too early appearance, but no ſolid growing to the root; yet ſuch, as for a time have moſt remarkably ſeemed to out-run thoſe who had in Truth received the ingrafted word, by a more forward profeſſion, than whom none have been a ſadder ſight to the generation they lived in, and by as remarkable a withering, have too viſibly witneſſed the want of root; in which I muſt ſay, and with ſome confidence appeal to any ſerious diſcerners of the time about this remark, if in ſuch who have moſt obſervably fallen from the Truth, and plunged into that gulf of Error, ſome precious evidence hath not been of ſuch ſpringing up forthwith, and haſty appearance in profeſſion of the Truth, that hath taken the growth more to the bloſſom, than to any ſure founding under the ſenſe of their ſinful, and loſt eſtate by Nature.

6. This alſo ſeems ſtrange, and may be ſhaking to ſome; How tenacious and violent ſuch uſually are found in this way, even when ſilenced with the cleareſt diſcoveries of the Truth: ſo as it is rare almoſt in an age to find an inſtance of one, who after ſome obſervable Hight of Illumination beyond others hath ever found a recovery, or ſhown their returning by repentance after he hath thus fallen into damnable Hereſies, as the Apoſtle terms them. But is not here alſo a convincing and marvelous ſeal to the Scripture; if men will but ſeriouſly read what is ſo clear, 2 Pet. 2. 20. and that Heb. 6. How dreadful an arreſt, thus in the Holy Judgment of God, is put on this kind of Apoſtacy, even beyond the moſt groſs falling away from the Truth in practice, which ſhould cauſe fear to all that ſtand, and do yet retain their ſtedfaſtneſs? Yea is not the reaſon of this there alſo held forth, that it is a putting the Son of God to open ſhame, and ſo direct a doing deſpite to the Holy Ghoſt, in counteracting his Workings and Diſcoveries once put forth in the ſoul? For my ſelf, I muſt confeſs, nothing in thoſe times I have found more ſhaking (who before a higher Judg than Men, have ſome confidence to ſay, The greateſt joy I have upon Earth, is to know that aſſuredly the Lord is God, and the certainty of his Truth): But I muſt here alſo profeſs, how in this I have found cauſe for being more confirmed, yea with admiration to conſider, How many ages paſt, ſuch things have been foretold; what ſore aſſaults the ſpirit of Error and Deluſion ſhould give the Church, with ſo expreſs circumſtantiating of this Tryal, in its whole frame, conveyance, and manner of appearance, as hath been ſeen in the Event, and at this day before our eyes, which by the Holy Ghoſt only could be revealed to the Church, and could never have been ſuppoſed, or entred into mens thoughts at a diſtance.

SECT. V.

A Fourth particular that calleth for ſome ſerious enquiry upon this ſubject, is what ſhould be the grounds of ſo ſtrange and prodigious a contagion of this way of the Quakers, as is at this day in the Church, whoſe Doctrine and Principles are ſuch as the very recital thereof might be judged a ſufficient antidote againſt its own poyſon; yea this after ſuch clear and bright times of the Goſpel: but here none needs be in the dark, if theſe things were ſeriouſly conſidered.

1. That where a form of Knowledg, and mens receiving of the Truth, but not in Love, comes ſome great length in the Church, there is then cauſe to fear, and foreſee ſome remarkable flood of Error, and Deluſion to follow; for in this the Scripture is expreſs, 2 Tim. 2. 10. and lets us ſee how nothing does more ripen the harveſt, to make the field white for the ſpirit of Error's putting in his Sickle, than moſt ſolemn times of the brightneſs of the Goſpel, if no ſuitable fruit be found thereof. Light is one of the greateſt Talents of the Church, that muſt bring either ſome remarkable gain, or loſs with it: nor need any wonder, ſeduction from the Truth bear ſome blacker dye now in thoſe days, and have a more ſingular addition of groſsneſs, even beyond all former times; ſince thus the Stroke and Judgment muſt keep proportion to a further degree of the Churches Exaltation, and more clear diſcoveries of the Truth, than former ages have known.

2. As the formentioned culpable, and provoking cauſe may at this day be diſcernable to all, ſhould the Holy Judgment of the Lord inflicted thereupon, be ſtrange to us in a viſible Tradition, and giving up ſuch a Party unto ſtrong Deluſion, with a withholding of the very exerciſe of their Reaſon and Judgment, that they do not ſee the Light, when it is moſt clearly ſhining forth before them; ſince this a convincing ſeal alſo to that Scripture, 2 Theſ. 2. 10. I confeſs, it is one of the marvelous things of God, and of the greateſt depths of his Judgment, whereby he makes himſelf known in the Earth, yea ſuch as may enforce on Atheiſts the conviction of a Deity, and that Dominion which the Holy God exerciſes over the ſoul; but ſuch as none can pretend cauſe for ſtumbling, where his unſpotted righteouſneſs doth ſo clearly ſhine forth on theſe grounds: 1. That ſo immediate a ſtroke, and judicial arreſt in delivering one over to the Power of this Plague, is not inflicted, but where ſome choice and conſent hath gone before, and is the very execution of that ſentence from the Lord, Rev. 22. 21. He which is unjuſt, let him be unjuſt ſtill: and he which is filthy, let him be filthy ſtill. 2. Since the greateſt contempt of God, which any can witneſs, is a not receiving the Truth when clearly offered; ſhould it be ſtrange, if that which is certainly one of the greateſt ſtrokes of God upon men, anſwer thereto, by giving up their Reaſon and Judgment to ſuch ſtrong deluſion? 3. If the Heathen, who did not glorifie God with the Light of Nature, were in his Righteouſneſs given up to a reprobate mind, to do that which was inconvenient, and morally abſurd, Rom. 1. 26. Need we then be in the dark if thoſe who diſhonour God under the revealed Light of the Scripture, be given up to ſuch ſpiritual wickedneſs, as to believe Error, and lies for the Truth? 4. Nor ſhould any wonder to ſee what confidence this Party now pretends to in their way, and though under ſo ſad a ſtroke of obduration, that may be ſeen by all others, yet how little it is felt by themſelves, ſince the want of Light and feeling is a part of that diſeaſe, and is a Judgment which walks in the dark, and gives the ſoreſt wound when the pain is leaſt felt; Men being thus judicially bound over, as under chains in the priſon, that they cannot once ſtir, until the laſt ſtroke be given.

3. When a previous diſpoſition, and tendence amongſt many, to ſtumble at the way of the Lord, is ſo manifeſt, this day, through the Church; ſhould their be cauſe to wonder, though it quickly Land here? Theſe things being conſidered, 1. That the motion is then down the hill, where it is not eaſie to ſtand; and inſtead of a humble ſerious enquiry after the Truth, under an awful Impreſſion of God, whoſe word it is, ſuch are upon another ſent, how to oppoſe the Truth againſt it ſelf, and have it made ſubſervient to their Byaſs. 2. The ground then needs not be prepared for this ſeed; there is ſo much within to make its entry, and acceptance eaſie, (for a ſnare enters not without a call); but where ſuch an impoiſoned Nature is, it muſt needs ſeek to ſtrengthen it ſelf by bringing in things ſuitable, yea, can ſuck that poyſon of Error out of thoſe Truths, that would ſeem the moſt proper antidote againſt it. 3. It is then men do inſenſibly wear at a diſtance from under theſe former Impreſſions which once they had of duty, and of the way of the Lord; ſo as ere they be aware, then Judgment is determined by a judicial ſtroke to what was before their deſire; things repreſenting themſelves ſuitably to that predominant humor which is within: yea it may be too clear, as a diſpoſition to ſtumble takes root in the ſoul, How paſſion and ſenſual luſts get ground, which as the Apoſtle ſhews, cannot endure ſound Doctrine, or a being ſearched by the word? 2 Tim. 4. 3. But thus are unawares ſucked up into this gulf and whirle-pit of ſome predominant luſt that leads them captive at its pleaſure.

4. A not keeping that diſtance from this contagion, which the Holy Ghoſt expreſly requires, hath given too viſible a riſe to the falling off of many to this horrid way of the Quakers; nor ſhould this be ſtrange to any: Why, thus the Lord is provoked to deſert and leave ſuch to themſelves, who do ſo far adventure out of his way; when it is ſo clear, 1. How expreſs the command is not to receive ſuch into their houſe, or give them a friendly ſalute, as they would not be partakers of their evil deeds, Tit. 3. 10. 2 Joh. 10. but ſhould be rejected as men void of, and enemies to the Truth, whoſe words eat like a gangrene. 2. That this is a peculiar mean of the Lord appointed for their reclaiming, to keep ſuch a diſtance as may witneſs that abhorrence, and holy indignation, which the Zeal of God ſhould have at ſuch a Party, ſo as they may be aſhamed; for it is ſure, Error and Hereſies would ſoon dye of themſelves, if they got not free vent, and too favourable a countenance from others. 3. Where men will paſs over thoſe bounds the Lord hath ſet in his holy Word, by an unneceſſary converſe with ſeducers from the Truth; Is it ſtrange, though the Devil have them at ſuch advantage, ſince he finds them on his own ground? And I doubt not, upon ſerious enquiry, but it might be eaſie to find the firſt riſe, and occaſion of moſt that are infected with this plague, hath been upon a familiar and 〈◊〉 converſe with ſuch a Party: as one ſad 〈◊〉 I may here mention of a young man in this Countrey, who would adventure on going abroad by Sea in a Ship, when the Maſter of it was a Quaker, having then no reſpect to that way: but upon ſome familiar converſe, when he had ſo far put himſelf out of Gods Protection, was quickly drawn, firſt to a liſtening, and then a liking of thoſe Principles, until he had fully drunk in that poyſon, which was the account he himſelf gave of the firſt riſe of ſuch a change.

5. A fifth ground why Quakeriſm ſhould in ſo ſtrange a manner be at this day contagious, is its diſcernable ſuiting to the Principles of the World, and that inbred Enmity that is by Nature in men againſt the way of God. When thus they are taught that all days are alike, and no need of outward Teaching, but by the Light within; yea to cry down the Miniſters of Jeſus Chriſt as hirelings, with moſt of the weigty duties of a Chriſtian, which to them are as an abomination: and when it is thus, can it be ſtrange, How many groſs, and viſibly profane are carried with this ſtream, or why the greateſt adverſaries of godlineſs are ſound to purſue thoſe with leſs heat and averſion of their way, and have more eaſie ſuiting therewith, than with the way of the Lord?

6. I muſt further add to thoſe forementioned grounds, that except men ſhut their eyes, a moſt viſible diſcovery of the immediate power and influence of the Devil, and his actual concurrence may be convincing to all who look ſeriouſly thereon; when it is ſo clear, 1. How this change they are under, who once turn that way, hath a rage and fury therewith, in their oppoſition to the Truth, beyond the ordinary rate of mens natural Enmity thereto; yea that without the leaſt ſhadow of provocation, they are driven by ſome violent preſſure, and incitement from ſuch an Impulſe as they ſeem to have no freedom in their own motions; but though before, of moſt diſcernably calm and ſober diſpoſitions, are then acted forth to thoſe ſtrange expreſſions of railing and reproach, as can leave it under no debate from what ſpirit they move, and how far they are from that wiſdom from above, which is firſt pure, and then peaceable. 2. This ſtrange appearance, and change ſuch are under, who once embrace this way of the Quakers, is ſeen to be by no moral ſwaſion, or conviction ſuited to a reaſonable ſoul; no receiving of the ingrafted word, or any diſcernable impreſs thereof to ſhew the Laws being written in their heart: but as hath been greatly obſerved by ſome, is by a ſtrange rude leap, and enthuſiaſtick impulſe, ſudden and violent, the Conſcience being made ſound, and whole before it be lanced, and their falſe peace broken. 3. It may be clearly ſeen, whatever Impulſe theſe pretend to for ſuch a change, that this is from a ſpirit of blaſphemy; even to a denying of Jeſus Chriſt, the bleſſed Head and Redeemer of the Church, except as a Principle within; yea from a leud and prophane ſpirit, ſuch as counteracts Holineſs in hearing, reading of the Scripture, praying, ſinging of Pſalms, ſanctifying of the Sabbath, the uſe of the Sacraments. 4. That it is from ſuch a ſpirit alſo (whatever pretences they have to follow a Light within them) as counteracts the moſt expreſs dictates of a natural Conſcience, in theſe notes of difference, which by the Light of Nature have in all Nations been betwixt Man and Man, to a denying that due reverence Children ſhould have to Parents, Servants to Maſters, Subjects to Magiſtrates. 5. And is it not here moſt diſcernably a ſtrange bewitching of their Judgment and Reaſon, who once fall in with that Party into ſuch abſurd extravagancies, both in their Tenets and Practice, as no reaſon can poſſibly comprehend, but that it is the very immediate power and working of Satan? Whilſt it is ſo clear, that this is ſuch a Religion and way as none can cloſe therewith, but by ingaging upon theſe two Principles to forego their Reaſon and Judgment, and all ſubjection to the Scripture of God: a Religion which is ſo far from rendring a reaſon of the ground thereof, with meekneſs, to theſe who ask, that it turns viſibly inraged upon the moſt ſober Chriſtian eſſay for bringing of it to the Light.

SECT. VI.

IN the fifth place, let us conſider on this ſubject, what might be of moſt ſpecial uſe to guard and preſerve all who profeſs the Truth againſt this horrid and ſpreading contagion, now in theſe times: for clearing of which ſome few Preſervatives I would ſeriouſly offer.

1. To live much by Scripture, and have more near intercourſe therewith, as that alone rule, without which none can write one line in Religion aright, but according to the ſame; and is ſo marvelouſly ſuited to enlighten, and take the wayfaring man through all theſe ſnares here by the way; ſo as the whole race of the Saints, ſince the beginning to this day, could not poſſibly have wiſhed it another thing than it is. Oh! what do ſuch part with, that can part with this guide which reveals the whole Counſel of God, and ſhews us what is good, lovely, and juſt, gives Law to the inward man, and commands his very thoughts; yea that which the God of Truth hath magnified above all his Names? Sure it is, if ſuch blaſphemers knew what converſe a ſerious humble Chriſtian hath oft found this way, with Jeſus Chriſt, and which his ſoul knows well to be no dream or ſhadow; they ſhould rather wiſh their words choaked them in the throat, than to adventure to ſpeak at the rate they uſually do. I know this quarrel they have therewith, which Ahab had with the Prophet Micajah, that it propheſieth ſad things to them, and therefore they muſt hate it, and ſeek a new Light, becauſe this is their torment; for it's ſure, the Scripture, and Quakeriſm are no more compatible to lodg in one heart, than the noon-day and mid-night can meet together; but their appeal herein is caſt, for whether they will or not, by this word they muſt be judged in the day of the Lord.

2. That great Counſel of the Apoſtle, 2 Tim. 1. 13. I would preſs on Chriſtians at this day, for holding faſt the form of ſound words, as one great intent of the Scripture, to give the Church a full model, and ſtandard of ſaving Doctrine, whereon every one may know how he foundeth. Now this great duty is the more preſſingly called for in ſuch times, when moſt ſatisfie themſelves with ſome looſe notions of the Truth, and to know things at random, who ſeem but little concerned to be ſtable, and rooted in the faith, ſo as to know that cloſe contexture, and dependance of the Truths of God in the Scripture; and how they are linked in the neareſt tye and correſpondence, as there can be no eſſay for corrupting of one part, but muſt have the ſame tendence againſt the whole; yea, thus reach a thruſt at the very life and being of Religion. It will be rare to find ſuch as are in earneſt for a ſolid founding on the great Foundation-Truths, and Principles of the Word, and to feed much thereon, to have ever become a prey to deluſion and error.

3. A third ſafe Preſervative againſt this contagion, ſhould be more deep and ſerious thoughts, How horrid a way this of Quakeriſm is? And to conſider, 1. What the Apoſtle ſhews, 2 Pet. 2. 2. that ſuch damnable Hereſies bring ſwift deſtruction therewith. 2. How hopeleſs the recovery of ſuch prove, and how rare 'tis to bring them of, who are once Priſoners to an erring Conſcience, or to ſee them either ſeek or find out a way of eſcape: theſe being Trees twice dead pluckt up by the root.

3. The very near approach of this to that ſin againſt the Holy Ghoſt, where there is a falling once into thoſe deſtroying Hereſies which ſubvert the Faith, eſpecially where ſome remarkable work of the Spirit hath gone before to enlighten and convince, as we ſee Heb. 6. 4, 6. For it is impoſſible for thoſe who were once inlightned, if they ſhall fall away, to renew them again to repentance. 4. And what an awful Impreſſion ſhould this alſo have on men, that ſuch as are thus ſubject, and reject means of conviction, are condemned of themſelves, as the Apoſtle ſhews, Tit. 3. 11. Since they chuſe Deluſion, and will not hearken to the Truth, thruſting the Word from them, whereby they judg themſelves unworthy of erernal life.

4. It ſhould be a ſingular guard alſo againſt this way for Chriſtians to walk humbly, and have ſuch a diſpoſition much their ſtudy in theſe times; while it is ſo clear, 1. That the moſt ſolid, and eminently fixed Chriſtians, in the Church, who have ſhined moſt brightly, even to the ſetting of their Sun, have ſtill been the moſt humble. 2. That this is a remark ſeldom fails, where deluſion and error get place, a ſwelling, and being lift up under much ſelf-confidence and eſteem might be viſibly ſeen to go before; nor is it eaſie to find an inſtance of a ſober, humble prefeſſor of the Truth plunged in this gulf: it is a ſad mark the Scripture hath ſet at their door who know not this, Behold the ſoul which is lifted up is not upright, Habbak. 2. 4. 3. I may ſay there ſhould need no diſpute againſt this horrid way of the Quakers, were mens eyes kept more within themſelves, and in the humbling ſight of a body of Death, under which the choiſeſt of the Saints have been ſtill kept moſt preſſed, yea nothing hath helped them to ſhine more brightly, and to a tranſmitting of their remembrance with the moſt ſweet and fragrant ſavour to after-ages, than this.

5. To attend on the Miniſtry of the Word, and a cloſe keeping by that Ordinance given by Jeſus Chriſt to the Church, ſhould be found a bleſſed Preſervative againſt this way; and therefore are they ſo ſtrictly conjoyned by the Holy Ghoſt, Eph. 4. 11. & 14. He gave ſome Paſtors and Teachers, for the perfecting of the Saints, &c. and that we be not henceforth children toſſed to and fro; and it's ſure, if men ſhut not their eyes, they cannot but behold, that where once any begin to fall off here, there is no ſtanding or getting their ground farther kept, till either Error or Atheiſm hath made them a prey. This is no perſonal Intereſt I plead, but the Ordinance of Jeſus Chriſt, though never more trampled upon by the World than at this day; And I hope, with much confidence it can be ſaid, that many ſuch of the Miniſters of Chriſt yet are, whom Quakers do, in the moſt hateful Terms that can be expreſſed, Revile as Hirelings, Baals Prieſts, who yet would bear ſuch contempt and opprobry, and a ſad outward Lot with much joy, ſo they might get acceptance for their Work; and as Embaſſadors of Chriſt, whoſe Commiſſion they carry, and can ſhew his credential Letters for the ſame, to all with whom the Scripture hath any weight, might find acceſs to drive on that great Intereſt of Reconciliation betwixt God and Sinners.

SECT. VII.

NOw in the cloſe, I ſhall touch a little the appeal formerly propoſed to that very Light within, which this Party of the Quakers ſo much cry up as an infallible Guide, ſince it cannot poſſibly be underſtood another thing than that Tribunal of the Conſcience, under the great Judg, ſet up in every mans Breaſt; If even before that Light they can ſtand, without horror and amazement at their own way, and ſome enforcing conviction of the Truth of thoſe particulars, I atteſt their Conſcience in.

1. If a corrupting of the Affections did not previouſly concur to corrupt their Judgment; and if this change in their way might not, to their own diſcerning, be ſound to begin firſt in ſome reigning, and predominant luſt. It is ſure, the Scripture finds the root of Error and Hereſie to be there, Gal. 5. 20. 1 Tim. 2. 19. And it is eaſie for the World to ſee how viſible a riſe diſcontent, croſs events to their deſigns about outward things, a begun wearying of the very form of Godlineſs, yea ſome hope and inſinuation of advantage from another airth hath in many inſtances, given to this, and effectually influenced their taking up a lax conception of Religion, and then turning over to ſuch a way.

2. I may here appeal to the Conſcience of moſt who have ingaged with that Party: if they were ſincere, and earneſt in profeſſing the Truth before they quilt it, or knew what it was to be ſwayed by Principles of their own, with that ſolid founding thereon, as they could ſay, no incitement from example, or the Teſtimony of others, but the felt Power of the Truth on their ſoul did influence ſuch a profeſſion: Since it is undeniable, how many from extream leudneſs, and ere they had any appearance of being Chriſtians, have made this leap over to the Quakers; ſo as it can be no wonder, that they on eaſie Terms, part with that which they ſo lightly took up, and never in earneſt knew: yea it is notoriouſly known how ſome of the chief among them have as an Argument for perſwading others to deſert the way of the Lord, expreſly owned this; that while they were once under the ſame profeſſion with them, and ſeemed to be moſt ſerious therein, yet 'twas but for a ſhew only, and they found never any Truth or Reality in this way, which is indeed not ſtrange, for they could not find that which they were not then at all ſeeking after.

3. To that Light within, that they ſo much pretend to, I muſt appeal, If they can poſſibly caſt the Judgment and Authority of the Scripture, without having that very Light within to riſe up, and witneſs againſt them; and if their Conſcience be not wholly ſtruck dead, can deny that witneſs thereto; How? by a clear manifeſtation of the Truth, it commends it ſelf to the Conſcience of every one, as a ſafe ground whereon to repoſe their ſoul; yea, If it bear not that viſible Impreſs of its Divinity, that all may know how it is framed to correſpond with the inward Man, and to judg and exerciſe a Power over the Conſcience, with the moſt retired thoughts, as well as the Actings of Men.

4. Let the Conſcience, and that Light within ſpeak, if Natures Light can be a teſt and meaſure of ſupernatural Revelation; when, except they do violence thereto, they cannot but know that the greateſt Truths of Chriſtianity indiſpenſably neceſſary to Salvation, yea the whole contrivance of the Goſpel, is ſuch as could never poſſibly have entred into the hearts of Men, if the Scripture had not revealed the ſame.

5. Can they, without a contradiction to that very Light within, deny what in all times is made obvious to the view of the World, that irreſiſtible and efficacious Power of the Word accompanied by the Spirit, to be ſuch as converteth the Soul, enlightens the Eyes, and maketh wiſe the ſimple; and what innumerable Inſtances of real Converſion from the Power of Satan to God, hath in all ages been thus wrought; in whom it might be evidently ſeen, that the more vigorous luſtre the Power of Holineſs in theſe had, the more cloſe alſo hath their adherence been to that Doctrine now oppoſed, and trampled on by the Quakers.

6. As they can give no reaſon for that bitterneſs, and wrath againſt thoſe who own the Truth, and from whom they can pretend no perſonal injury or provocation but for the Truths ſake; let their Conſcience alſo ſpeak, if againſt any they are thus more ſtirred than theſe, where the moſt convincing appearance of God in his Image ſhines forth; yea if they do not more eaſily comply with them, in whom nothing of ſerious Religion can be ſeen, than ſuch, being indeed ſcorched with that heat that enforces them to rage and blaſpheme.

7. Muſt not their Conſcience enforce this conviction upon them, that in the Church of Chriſt, from which they are gone out, there are ſtill Miniſters of the Spirit, and not of the dead Letter and empty ſound, and a Miniſtration of Power and Life found to go along with theſe bleſſed Ordinances they ſo avowedly contemn; yea, that by this Doctrine of the Church they have now quit, the followers of the Truth do in theſe times, as well as in former ages, receive the Spirit, and know the certainty thereof, that it is the Spirit of Holineſs moſt exactly correſponding with the written Word.

8. Does not that conviction alſo follow them, though they flee never ſo faſt from it, what burning and ſhining Lights there have been, and yet are among the Miniſters of Chriſt in theſe late times, ſuch as were Mighty in the Scriptures, ſervent in Spirit, cloathed with the Power and Authority of God, before whoſe Miniſtry the moſt daring and ſtout-hearted have been made to tremble, than whom none have witneſſed more zeal for the Truth, and that Doctrine ſo much now cryed down by the Quakers; yea, how ſome alſo of theſe we have known to have had very extraordinary diſcoveries, and immediate in-breathings of the Mind of God, in particular caſes, who in this were led by a Scripture-ſpirit, and in no other path, but in the way of the Word, though by ſome more ſingular enforcing Application of the ſame.

9. Are not ſuch enforced alſo to ſee, ſo as their Conſcience cannot contradict, What unſpeakable joy and peace Chriſtians do witneſs in their ſufferings for the Truth, and bearing Teſtimony to that way, to which they are ſo known and ſtated Adverſaries: yea, that when ſuch are a-dying, with what a marvelous gale of aſſurance and joy they have parted from time, putting their Seal to the ſame Doctrine of the Church, and Miniſtry thereof, which they ſo virulently revile, bleſſing the Lord, that ever they were made acquainted therewith; even then, when all that lookt on might perceive their ſoul raiſed, and under ſome preſent Tranſport, with theſe begun unexpreſſible Taſts of Heaven, and that ſome ſight thereof was there broken up unto them which no Words could expreſs.

10. I muſt atteſt their Conſcience, if they be not conſtrained to juſtifie ſuch as are moſt ſerious in adherence to the Truth, even over the belly of the greateſt prejudice; that they are ſuch as are real, and ſerious in what they profeſs, and may be known to make no naked and empty ſhew thereof, but are willing to be tried in what is their Teſtimony, and render a reaſon of that hope within them, with the greateſt ſeriouſneſs, by bringing it to the Tryal of the Scriptures of Truth.

I ſhall but further appeal to their own Conſcience and Light within, if they do not ſee this way of Holineſs, and ſerving the Lord according to that Rule of the Scripture, which they ſo expreſly diſown, to be that good and old way, in which the footſteps of the Saints may be found ſince the beginning; and how it is no new Light broken up in the World, but a continued ſucceſſion hath been ſtill of thoſe who from one time to another delivered over the ſame Truth to ſucceeding ages: yea, can they poſſibly deny that as at the firſt up-breaking of the Chriſtian Faith, ſo in theſe late times the Lord hath put to his Seal by extraordinary Signs and Confirmations, with ſuch an immediate appearance of himſelf, to the ſame Truth now owned, and profeſſed by the reformed Churches, as the greateſt Atheiſts will ſtand in a we to queſtion?

I muſt ſhut up this with one Word more of appeal to the World, and moſt ordinary obſervers in this time, If without ſhutting their eyes, they can conſider this way of the Quakers, and not ſee the impoſture thereof alſo. 1. How their work is, as the Serpent deceived Eva, to engage more by enticing words, and laying baits before the Affections, than to clear and convince the Judgment; ſo as it is not ſtange, though ſuch are induced to change their Religion as had never yet in earneſt imbraced any. 2. Can they ſee here any thing elſe but the groſſeſt Atheiſm under a new dreſs, when ſuch do expreſly deny (whatever they pretend) the only true God revealed in Jeſus Chriſt, except as an abſtract Notion and Principle within every one? 3. And may not the moſt ordinary obſervers of the time be ſtruck with the conviction of a more excellent ſpirit in ſuch, as ſeriouſly own and imbrace the Truth, with that ſavour their way hath of humility, ſelf-denial, without daring to revile; and what a more convincing reſemblance this hath to that perfect Rule of the Scripture than that imbittered, raging ſpirit, which in ſuch horrid, ſcurrilous expreſſions fears not to vent it ſelf among this Party? 4. Do not all ſee this alſo, their taking advantage to wreſt the Scripture, ſo far as they can ſee the leaſt ſhadow there to bring it to their Intereſt, whilſt yet they fear not to throw off the whole, and deny ſubjection thereto in its being the alone Rule of a Chriſtians Faith and Practice; as though theſe they converſe with were in no caſe to diſcern ſo groſs and viſible an Impoſture?

A Poſtſcript.

READER, This ſad ſubject, with the threatned effects of ſuch a contagion in any of the Churches of Chriſt, may have a ſerious voice to us this day, if we could hear, or be awaked to read, from the ſin and diſtemper of others, and our own duty: concerning which I ſhall in a few lines further add ſome things, which thus ſeem to be convincingly pointed at.

Firſt, To be more deeply affected with ſuch a plague on the ſpirits of men, as we would be with the ſword, or peſtilence breaking forth in the Land; when withal it muſt be conſidered. 1. That it is no conſequent of ordinary ſins, but may be ſeen to follow ſome remarkable hight of reſiſting the Holy Ghoſt, and rejecting of the Word of Truth, in more bright diſcoveries thereof, than moſt parts of the Chriſtian World at this day have had. 2. That this Meteor of Quakeriſm doth ſo obviouſly threaten, and hath its proper aſpect on the Churches of Britain and Ireland, beyond any elſe of the Reformed Churches. 3. That in all times the abounding of ſpiritual plagues, in any place where the Truth did ſhine, are ſtill found to go before the ſaddeſt of temporal Judgments; and can there now be found ſuch threatning ſymptoms in any Church-hiſtory, or Records of ancient time, to have gone before the moſt deſolating ſtroke, which does not in ſome unuſual manner meet in our caſe this day? yea ſuch prodigies both of Error and Prophaneneſs, and the higheſt daring of the glorious God to his face, as cannot be inſtanced by any paralel ſince the firſt dawnings of Chriſtianity. 4. And ſhould not this alſo make it the more affrighting to us, that it ſpeaks with ſo audible a voice, where ſome great pretences to Religion may yet end, and what cauſe to fear, leſt many profeſſors in this time be under an irrecoverable woe in the matters of Eternity, when profeſſion is ſo much turned into the form of godlineſs without the power thereof; which ſhould be nothing elſe, when it is native, but as the ſhadow appearing, that muſt needs be, becauſe it cannot ceaſe to follow the body.

Secondly, As we muſt not deſpiſe or look lightly on ſuch an amazing ſight as that Party now is, ſo it ſhould concern us to guard alſo againſt any ſtumbling at ſerious godlineſs on this account, but how to improve the ſame, for being more fixed and confirmed in the good ways of the Lord; when it is ſo evident, 1. How one and the ſame ſpirit, and with one concurrence to the ſame work, moves in this Party, with the moſt flagitious and open perſecutors; and though under ſome different form▪ yet they do all vigorouſly unite in that common Intereſt, to counteract Truth and Holineſs, to decry the Scripture, caſt reproach on the great Ordinances thereof; and how to make that Miniſtry given by Jeſus Chriſt to his Church, contemptible and vile; which, as it may be ſeen, is the very ſame work, the moſt profligate Atheiſts are at, and ſo muſt have from one airth their Incitements thereto. 2. Whatever be of the falling in of ſome to that way, who once ſeemed to love the Truth and embrace it; yet is it not evident, as to moſt of this Party, how remarkable the earth hath been made to help the Woman, by drinking in ſuch a flood, as the Devil had caſt forth to ruine the Church, whilſt ſo many have thus parted with the Truth, of whom no known or convincing evidence could be given, that ever they had received it, but a moſt diſcernible tendency in their way to ſuch an infection, had broke forth before the ſpots of it from that ſmall regard they were known to have to the ſolid ſaving, and ſubſtantial Truths of the Word.

3. This ſad ſubject, with ſuch ſhaking winds as now blow almoſt from every airth on the Church; ſhould it not preſs us to ſome further length, than moſt ſeem to ſatisfie themſelves with, in a ſure and ſolid founding on the Scripture; when it is ſo clear, that none can oſſuredly know the Scriptures being the Word of God, but may have a ſufficient antidote againſt this deadly poyſon; and by theſe great Demonſtrative evidences thereof, muſt thus know, 1. That it is undoubtedly a full and perfect Rule, ſuch as the whole race of the Saints to this day could not have wiſhed it another thing than it is, for their Counſel and Conduct within time; and takes off all poſſible ground, for the adding either Traditions, or any Revelation thereto: yea, that it is ſuch a Rule as manifeſts it ſelf with that ſufficiency of Light to all, as none can reject this one evidence but theſe whoſe eyes the God of this World hath blinded; ſince there is no want of Light in the Truth it ſelf, but from mens blindneſs, and a defect in the • iſive faculty. 2. It is thus they aſſuredly know, how it is no dead Letter by that Divine Power and Efficacy thereof, and to be no Hiſtorical Rule, which is ſharper then any two-edged ſword, to a dividing aſunder the ſoul and ſpirit with the joynts and marrow, Heb. 4. 12. that gives Law to the Conſcience, makes it tremble, and ſearches in to the moſt ſecret receſſes of the hearts of men. 3. Thus alſo we know the Holy Ghoſts ſpeaking in and by the Scripture, to be no private voice, and ſuch an Impreſſion as comes in a divided way, or by bearing witneſs to the Truth and Authority of the Scripture in any other way than by the Scripture, and an imparting thereto its Power, Efficacy, and Majeſty, and enabling us to know and diſcern the ſame. 4. That ſuch are theſe great ſupernatural Truths revealed there, as could only have been revealed from Heaven; and never poſſibly could have been once thought of, or conceived in the mind of Man by any reaſonings, or natural helps, without Divine Revelation; ſo as it is no pretended Light within, can let us know what are the things of God, further than it is derived from the Scripture. 5. And is it not thus known alſo what an undoubted certainty is in the verification of theſe ſupernatural Truths, in the experience of the Saints, as they can know they live or breath▪ which is not witneſſed to ſome individual perſons only, as if from any advantage of Nature and Edification they might have it; but in every time, in all the Churches of Chriſt, yea by the whole generation of the Saints, hath ſtill with the greateſt oneneſs of conſent been undeniably atteſted: when it is ſo clear alſo, How much a great part of profeſſedChriſtians is wholly ſtranger thereto, and how it is no leſs above mens reach by Nature, to know or diſcern what thus belongs to the ſtate of the Saints than for a Beaſt to know what concerns the ſtate of Man: and what advantage ſhould it then be, as this Party pleads for all perſons to follow a Light within themſelves?

Fourthly, Though we muſt own no ſuch auſtere mode: or appearance of Mortification, as this Party of the Quakers ſeek to amuſe the World with, being viſibly ſtretched beyond the Rule of the Word, yea ſo falſe and ridiculous a ſhew of ſtrictneſs therein, as is a reproach to ſerious Religion: yet is it a clear and indiſpenſable Duty to guard againſt conformity to the World, in theſe ſad extravagant faſhions of the time; ſo as Chriſtians may let their Moderation be known to all, and their faith of the Lords being at hand, may commend the Truth by that true adorning, which is in the hidden man of the heart and a meek and quiet ſpirit, not by plaiting of the hair, or putting on of apparel. 1 Pet. 3, 4. Which oft as a publick ſign ſtand at the door, to let others know what pride, lightneſs, and vanity dwell there; as though they had not an eternal ſalvation to work out with fear and trembling, or did not believe the third of Iſaiah, from the 16. verſ. to the cloſe, to be the Scripture of God, and to have the ſame Authority, the ſame theratning Aſpect in this generation, whic in had then on Iſrael: yea is this a being accountable in the Improvement of what ſome have beyond others of the World as a Truſt put under their hand, now when it is ſuch an hour of great Tribulation on the Churches? I confeſs this ground I have laſt mentioned, is ſuch as may cauſe many in this age fear they be under a ſad miſtake in their Claim and Title to Heaven; and hath oft put me to wonder what kind of peace many have on this account, who ſeem to out-run others in a profeſſion of the Truth: Since, if the Scripture be undoubtedly ſure, and no falling to the ground of the leaſt Tittle thereof, ſhould not theſe clear diſcoveries, which are there, he as that hand-Writing on the Wall, to make their knees ſmite one againſt another. 1. That riches, and what any hath received beyond others of the World, is not theirs, but is a Talent in Truſt, to Trade with for the Maſters uſe; for which each muſt be accountable according to their meaſure, Mat. 25. 15. Luk. 19. 15. VVhat a ſound will that once be, which is haſtening on all. Come give an account of your Stewardſhip? 2. That it is clear on what Negatives this dreadful ſentence, Matt. 25. 41. Depart from me ye curſed, &c. is there ſtated; and what is intended by that parable, Luk. 16. 19. of the rich man, of whom no ſuch account is given us, as a glutton, or notoriouſly wicked; but that in his life-time be had his good things, though with a ſmall regard to ſuch a caſe as Lazarus's. 3. And is it not thus clear, why then there is ſuch a hardly being ſaved for the Rich, as is expreſly by our great Maſter told, Matt. 19. 24. Luk. 18. 26. It being ſo rare an inſtance for ſuch to be keeped humble, or truly faithful in that truſt, yea keeped off ſome ſnare thereby, that plungeth men into eternal perditions? Oh how many have riches weighing them down to the pit! and what a dreadful noiſe is now there: VVe have loſt a heaven and eternity of joy, for things of the earth, which were but for a moment, and are now gone! But it ſeems moſt in this day ſhut their eyes, and cannot ſee what Light ſhines ſo clearly in the Scripture about it. Elſe I am ſure, it were not conceivable how they could own any true claim to that bleſſed Inheritance above, in ſuch a way as they embrace and improve their Intereſts here in the earth; whilſt ſo much more ground may he to fear, their account for the fruit and product of this Talent in any ſuitable proportion to the meaſure received, ſhall be found no other at their appearance before Jeſus Chriſt the great Judg, than a hiding it under the earth, or putting it in a napkin.

Fifthly, Let it diſcourage or weaken the ſpirit of none who now follow the Lord, that it is ſuch a thick darkneſs on the Church; and that when perſonal ſufferings are ſo ſore on the one hand, there ſhould be on the other ſuch aſſaults to darken and ſubvert the Truth: Since there is much more to countervail all, if we ſeriouſly conſider, 1. That it is ſure, if there be a ſafe founding on that foundation of the Prophets and Apoſtles, then may ſuch as have imbraced the Doctrine of the Reformed Churches, and received it in love, have a ſweet and ſecure calmneſs amidſt the raging fumes of this time, as knowing aſſuredly, they build on the ſame Foundation, and no other, and are in that good and old way, in which the Saints in all ages have revealed the Spirit, and been ſealed to the day of Redemption. 2. Is it not clear alſo, if there wanted not an obſerving ſpirit, and our eyes were not ſo much withheld from ſeeing the Glory of theſe times, there wants not ſuch great convincing diſcoveries of a Godhead, and ſtately acts of Providence, as might ſilence our complaints with wonder and amazement; to ſee that marvelous way the Holy God takes in building his Houſe, 〈◊〉 unfolding his deſign, and bringing forth his Word, in moſt ſurpriſing appearances both of Judgment and Mercy; and whilſt we wait, and wonder he comes not one way, when we are ready to ſtint our thoughts, he comes very remarkably another way, to let all ſee his faithfulneſs fails not, if man had but eyes to perceive the ſame. 3. Should not the Tribulation of theſe days be a confirming Seal to the Truth and Doctrine of this Goſpel, more than a ſtumbling-block to diſcourage or ſhake the ſpirits of any; ſince it is ſure, ſalvation by Jeſus Chriſt is not more plainly diſcovered, than the Worlds hatred and oppoſition to his way yea to what Hight it ſhould come, and in what different ways and manner the Truth and its followers ſhould ſuffer. 4. Whatever ſore wreſtlings now are, when the Waters ſeem more to riſe and ſwell, than to have any diſcernible abatement; yet it is well, we may know by the cleareſt Scripture-Light, that the ſtrongeſt difficulties when overcome, yeeld the greateſt victory, and ſhall be not only matter of joy here, but to all eternity, they having with patience and hope endured, and got well through ſuch a throng of Temptations, and aſſaults in adhering to the Truth. O that Glory which is coming, where each of the Saints ſhall then get an account of the way of the Lord, and whole ſeries of Providence towards them in their journey, ſo as to ſee no way could have been ſo unſpeakably fit, and ſafe for them, and thus become matter of praiſe joy, and admiring for ever, evermore!

FINIS.