IT is not that we love Contenti­on or desire Controversie, or are Impatient in bearing Reproach­es, that we appear thus Publick; but such have been the repeated high Charges and smart Lashes that our Adversaries (more especially some of the Presbyterian Assembly) have of late taken a Liberty, liberal­ly and lavishly to bestow upon us; that we find our selves concerned to Clear and Vindicate the Truth and Innocency of our Christian Pro­fession from those black Aspersions, that have rendered it so frightful and formidable, as tho' 'twere only a meer Complication of Pestilent Errors, as well to saisfy the Minds of such of our Piously-in­clined Neighbours as may be de­sirous [Page 4] to hear us speak for our selves as also for the Information of those, who may have been Imposed upon, by that Dress wherein our Oppo­sers have represented us. And al­tho' these can object nothing mate­rial against us now, that hath not been long since over and over offer­ed by some of the same Perswasion, and have as often received Answers from some or other of our Friends; (some of which have never yet been by them Replyed unto) yet for­asmuch as those may not have come to the View of many of our Neigh­bours, for whom this is chiefly in­tended, we thought it fit briefly to say so much as we think may be accommodate to the present Occasi­on; and which perhaps with un­prejudic'd Minds may bespeak our Creed not so Unsound and Errone­ous, Est. 3.5. as our somewhat different De­portment hath rendred us Obnoxi­ous and Contemptible, as well as Distastful to those who either am­bitiously [Page 5] affect Honour and Respect, and love Greetings, Joh 5.44. Mat [...] [...]3 [...] or think a com­plaisant Compliance to the Fashi­ons, Customs and Complements of the Age, to be one of the chiefest Felicities of this Life, and best Ex­pression of their Civility and good Manners,

We therefore desire our well-dis­posed Neighbours candidly to weigh what we have to alledge a­gainst the Clamours of those, who to be sure will not set us out to our best Advantage; and to receive an Account from our selves what we are, and what we believe and hold for Christian Truths; who certain­ly must needs know better our own Belief, than those who perhaps ne­ver examined it, to any other End than to find fault, if ever they did it; and also that you will not think it strange, that we express not our Be­lief in some Particulars, in the af­fected Terms of other Professors of Christianity, but think it more rea­sonable [Page 6] and safe, to content our selves with that Dress of Language in which the Holy Ghost thought fit to hand them to us in the Holy Scriptures, those most Excellent and Divine Writings, which above all others in the World, challenge our Reverence and most diligent Read­ing, those Oracles of God, and rich Christian Treasury of Divine Sav­ing Truths, Rom. 15.4. which were Written for our Learning, that we through Patience and Comfort of them may have Hope, and are profitable for Doctrine, 2 Tim. 3.15.16.17 Reproof, Correction, and Instruction in Righteousness, to the Perfecting and throughly furnishing of the Man of GOD to every good Work, making him wise unto Salvation through Faith which is in Christ Jesus; contain­ing all Christian Doctrines necessary to be believed for Salvation, and are a Sufficient External Standard and Touchstone to try the Doc­trines of Men, and we say with the [Page 7] Apostle, Gal. 1.8. whosoever shall publish and propagate any other Gospel & Faith than is therein testified of, to us, by those Inspired Pen-Men, who were the first Promulgators thereof, tho' he were an Angel, let him be ac­cursed; all which and whatsoever is therein contained, we as firmly believe as any of you do; and as 'tis the Duty of every sincere Chris­tian, we are heartily thankful to God for them, who through his good Providence hath preserved them to our Time, to our great Be­nefit and Comfort.

We believe in that great omni­potent God, that made and created all things, and gave us our Being, whom in sincerity of Heart we fear, reverence and worship, being seri­ously concerned for our Souls Well­fare to Eternity. We believe that great Mistery, That there are three that bear Record in Heaven, the Father, Son and Holy Ghost, 1 Jo. 5. [...]. and that these three are one in Being [Page 8] and Substance: And as do ye, so do we also hope for, and expect Salvation, only and alone through the Son of God, our blessed Lord and Saviour Jesus Christ of Naza­reth; Isa. 49.6 Act 1 [...].43 & 4.12 believing that God the Fa­ther hath ordained him for Salva­tion to the Ends of the Earth; and that no other Name is given under Heaven, by which Men shall be saved; who being conceived by the Holy Ghost, in the Womb of the Virgin Mary, was born of her at Bethlehem; 1 Pet. 2.21, 22. Heb. 4.15 as also his holy and examplary Life, perfectly free from Sin; his Doctrine, Miracles, Sufferings, and Death upon the Cross, without the Gates of Jeru­salem; his Resurrection from the Dead, Ro. 8.34 1 Tim. 2.5, 6. 1 Jo. 2.1. and Ascension into Heaven, where he is at the right Hand of God the Father, perfect God and perfect Man, and the alone Media­tor between God and Man, and is our Advocate with the Father, and ever liveth to make Intercession for [Page 9] us; Acts 10.42. and also shall Judge both Quick and Dead: All which, and what­soever else is recorded of him in the Sacred Scriptures, we firmly be­lieve.

This Jesus in whom dwelt the Fulness of the Godhead, Col. 2.9. we be­lieve offered up himself according to the Will of the Father, Eph. 5.2. 1 Jo. 2.2. an ac­ceptable Sacrifice to God, and be­came a Propitiation for the Sins of Mankind, to the End of the World, Heb. 10.12. Ro. 5.12.18. and died for all Men, as all died in Adam; through whose Blood God proclaims Redemption and Salvati­on to Man and offers to be reecon­ciled, 2 Cor 5.19 Rom [...].25 and freely for his Sons sake to remit, Luk. 24.47. Acts 10 43. & 26, 20. Eph. 4.22 23.24. Rom. 8.3.4. 2 Cor. 5.15.17. Tit. 2.14 forgive and pass by all past Offences, to as many as shall truly and heartily repent of their Sins and turn from the same, and shall so believe in our Lord Jesus Christ, and love him, as for the fu­ture to live a holy circumspect Christian Life, and obey his Com­mands, thereby continuing in his Love.

[Page 10] Joh. 14.15, 21.23 24. & 15.10. 2 Tim. 2.19. 1 Pet. 4.1, 2, 3. Ja. 2.12. to the End.Which Holy Life so much Cele­brated and strictly kept to in the Primitive Ages of Christianity, (that whosoever named the Name or took the Name of Christ upon them, were to depart from Iniqui­ty) we believe ought to be inse­perable from a true and faithful Christian, as ever accompanying a true living and active Faith; and it seems was thought no less neces­sary, by those who composed the Promise, that should be made in behalf of Infants, before they were admitted into that once sacred Catalogue, Tit. 2.11 12. (to wit) that as they came to years of Discretion, they should forsake the Devil and all his Works, the Pomps and Vanities of this wicked World, and all the sin­ful Lusts of the Flesh, Luk. 1.75 and keep Gods holy Will and Commandments, and walk in the same all the Days of our Lives: Ro. 6.18, 19, 21. 2 Cor. 7.1. Eph. 4.24 This we believe to be the bounden Duty of Mankind; and tho' our opposers have scoft us, and [Page 11] branded us with Error, 1 Thes. 3 13. & 4.7 Heb. 12.10, 14. 1 Jo. 4 4 for holding Perfection, because (in Pleading for a Holy Righteous Life, as that which is well pleasing to God, and avouch­ing his Power to be stronger in Man, as Man believes and cleaves to it, to rescue him from under the Power of Satan, than is that of the Devil to retain him in Thral­dom) we have sometime made use of the Words of Christ and his Apostles; as, Be ye perfect, Mat. 5.48. Col. 4.12. 1 Jo. 3.3. as your Father which is in Heaven is perfect, he that hath this Hope in him, purifi­eth himself even as he is pure, &c. Yet have we never pretended to a Moral Perfection beyond what is contained in the above Promise, which is sound and true in it self, and is that which God requires of us; and therefore 'tis that we fre­quently press its Necessity, and fer­vently exhort People to its Perfor­mance. Neither do we expect to be exempt from Temptations, Heb. 6.1 [...] while we Inhabit these frail Ta­bernacles [Page 12] which is no Sin, provid­ed we Consent not; Christ himself was likewise Tempted, yet he sin­ned not; for tho' both good and evil is presented to our Thoughts, yet we appropriate neither, but as we entertain and embrace it: So that though the number of Thoughts may sometimes press us, and the Nature of some grieve us; yet they don't otherwise affect us, or is Sin thereby conceived, if our Wills don't close with, and joyn to them by assenting; but if we con­sent, we are culpable in the Sight of God, tho' it proceed not to an open Immorality. And as we can't prevent the forming of some Thoughts, so we can't wholy a­void the presentation of some evil ones, while our common Enemy is Busie with his Baits; but yet the more we resist, and the more the Lusts and Affections of the Flesh (which is the part that entertains them) is mortified the more their [Page 13] Habit is weakned, their Assaults feebler, and we the less infested by them.

And notwithstanding we have hence been falsly accused, that we expect to be saved by our own Works, as being meritorious, yet we don't acknowledge a Holy Life as the Efficient and Procuring Cause of our Salvation; which we no less than you totally refer to the free Grace and Mercy of God in Christ, without any Merit in Man; Eph. 2.8. but we esteem it as a Constant Com­panion thereto, Ja. 2.18. to the End. and a necessary Condition on our part, in Com­pliance with Gods Gracious Offer without which we may not obtain it, Heb. 1.9. Rom. 12.1, 2, being inseperably annext to that Faith, which only pleaseth God, and is but our reasonable Duty.

And we believe that although Christ thus offered up himself once for all, Heb. 2.9. & 10.12. for the Sins of all Men to the End of the World; thereby rendring Repentance and Ammend­ment [Page 14] of Life prevalent with God; yet that the Traditional Belief of that alone, Acts 3.19. is not sufficient to entitle us to that Common Salvation that comes by him; but that 'tis of ne­cessity that we truly repent and be Converted from the Evil to the Good; and therefore 'tis no less necessary for us now, Act. 26 18, 20. than 'twas for Believers in the Appostles days, that we be turned from Darkness to Light; or in other Terms, from the dark Power of Satan, to the Pow­er of God, who is Light, that thereby we may every one know the Work of Redemption and Sal­vation, wrought in and for our selves: For 'tis not enough to be­lieve that Christ died, if we feel not the blessed Effects of his Death, Mat 1.21 Act. 3.26 Tit 2.14. who came to save us from our Sins, and bless us, by turning us from our Iniquities, and gave himself for us, that he might re­deem us from all Iniquity, and purifie unto himself a [Page 15] peculiar People, Zealous of good Works.

For we believe such to be the natural State of Man in the Fall, Gen. 2.17. Rom 5.12. 2 Cor. 5.14. Gen. 6.5. Rom. 7.5. that by Nature we are Dead as to God, at a distance from him, prone to Evil, and to Gratify the Desires of our Sensual Minds, Eph 2.2. swayed by the corrupt and sinful Lusts of the Flesh, and under the Power of a strange King, 2 Tim. 2.26. ruled by the Prince of the Power of the Air; so that our inward Man be­ing thus Dead from God, 1 Cor. 2.14 we can­not exercise our Spiritual Senses towards him, nor can this natural Man perceive, know or savour the things of God, which only are Spiritually discerned: Wherefore notwithstanding our Saviour died for us, we are yet by Nature in a miserable undone Condition, in Captivity to our Souls Enemy, 1 Cor. 14.45, 47. Eph 2.1, 5 Col. 2.13 except we know the second Adam, the Lord from Heaven, that quick­ning Spirit, to quicken our Souls, [Page 16] & make us alive to God again that being restored [...] our inward Sences, Rom. 8.11 Eph. 5.13, 14 Jo. 1.9. Eph. 2.3. & 5,6. we may by the Assistance of his divine Light (wherewith for that End he hath blest all the Sons and Daughters of Men) see our selves in this sad and lost State under the Wrath of God, and ab­hor our selves therefore, and under this living Sense (wherein things will appear with another Aspect than before) cry to God for Delive­rance there-from, [...] Cor. 7.10. with such an inward hearty Sorrow, as works a true Repentance for the same 'Tis not our being Sprinckled, when Infants, that will make us true Christians, Convert us from being Children of Wrath, to be­come Children of Grace, John 1 12, 13. Rom. 8 24. and Sons of God, and Members of Christs Church, and Invest us in an Inte­rest in him; 'tis not le [...]rning our Chatechism, and subscribing to certian Articles of Faith, though never so Orthodox, and being [Page 17] educated in an Historical Belief of what Christ did for us above Sixteen Hundred Years ago; 'tis not this only that will administer a sufficient, true, and saving Knowledge of Christ, and really interest us in his Death and suffer­ings; all which People may talk of, and please themselves withal, and yet continue as fast bound un­der the Dominion of Satan (who still rules where Disobedience is) as those less perfect in that Lesson: But the true and saving Knowledge of Christ, Acts 26.18. Col. 1.13 is to know our selves turn'd from Darkness to Light, from the Power of Satan to the Power of God, that by it we may be delivered from the Power of Darkness, and be tran­slated into the Kingdom of his dear Son; Joh. 8 32.36. Mar. 3.27. to know his Saving Power really to Rescue and re­deem us from under the Power of him that hath enthral'd us and leads [Page 18] captive at his Will those who live in the Vanity of their Minds; Mal. 3 2.3 to know him bind this Strong Man, to spoil his Goods, Luk. 3. [...]6 17. Rom. 15.16. Joh. 13.8 1 Thess. 5.23. 1 Cor. 1.2. Joh 14, 23 Heb. 13 21. and dispossess and cast him out, to know Christ to sit in the Soul as a Refiner, to burn up. Consume and destroy, to purifie and throughly to purge out whatsoever is contrary to him, to Wash us, and make us clean, that we may have right to a part in him, that being cleansed and sanctified, he may take up his a­bode with us exercising his King­ly Power, and working in us both to will and to do, of his good plea­sure. The Mind being thus dis­entangled, and having cast off its former Yoke, the old Things be­ing done away▪ all things now be­come new; 2 Cor. 5.17. Ezek. 36.26. a new tender heart of Flesh, according to the Pro­mise new Thoughts, Desires, In­clinations, Affections, Words, and Actions; this new inside pro­ducing a new outside also, even [Page 19] throughout a new Creature, Mat. 23.26. now in Christ indeed, and really inti­tuled to those Benefits that accrue to Men through him. That living Faith that pleaseth God, and gives Victory, Jan 2.18 to the end. and is ever fruitful to him in good Works, being be­gotten, and this Work of Redemp­tion and Regeneration thus wrought in the Soul by Jesus Christ, Heb. 12.2 together with that most precious Sacrifice he offer'd up, when his Precious Blood was shed upon the Cross for us, we believe compleats the Salvation of every Soul that is thus awakened▪ and made alive▪ and set free, Rom. 6.11, 13. by the Power and Spirit of him that is the Way, the Truth, Joh. 8 36 and the Life of every Soul that truly Lives to God, to Walk in that Holy Way of Life, Truth and Peace, Isa. 35.8, 9. that was pre­pared of old for the Ransomed and Redeemed to walk in.

And we believe that he Graci­ously waits with exceeding great [Page 20] Kindness and long Suffering that Men may Repent, Rev. 3 2. knocking at the Door of every Mans Heart, freely offering, but not Imposing his Assistance, Mat. 23 37. to this most con­cerning Work and Change in the Minds of Men; so that in the Day wherein God will Judge the World by Jesus Christ and every secret thing will be made manifest, God will be justified and clear of the Blood of all Men, and every Mouth will be stopped, and every Man's Condemnation will be of himself; for having rejected the Day of his Visitation (where­in God calls to Man) and offers to be reconciled to him; for resist­ing the Strivings, and slighting the Reproofs of his Spirit, which in matchless Mercy he hath given Ma [...] to Instruct him, Neh. 9 20 and shew and lead him in the Way of Life and Peace.

We believe, That tho' the Pra­vity of Man's Nature in the Fall [Page 21] is such, that the Natural or Car­nal Man, that is Enmity against God, in the state of meer Nature, [...]r 3.5, [...] minds only the things of the Flesh and naturally brings forth the Works thereof, and [...] please God, nor keep and observe his Laws, but is prone to Evil; 1 Pet. 1 23. Heb. 4.12 yet that those who emb [...]a [...]e the Visi­tation of God, and are really Re­generated, and born again of in­corruptible Seed, Jam. 1 21. J [...] 17.17, 19. by the Word of God that lives and abides forever that ingrafted Word that is quick and powerful, and able to Save and Sanctifie the Soul, are born into a new Life and invested with another and higher Power, and becomes Spiritually Minded, and by the Spirit are set at Liberty to walk after the Spirit, [...] [...].6 and bring forth its Fruits and receive Ability from the Spirit, to serve God ac­ceptably, Rom. 8.14, 15. being now lead by the Spirit of God and become his Children, taught of him, and [Page 22] through the Spirit of Adoption re­received into their Hearts, 1 Cor. 12. [...] Rom. 8.13 & 6.6. Eph. 4.22.23.24. Gal. 5.24. Col. 3.9.10. have right to call God Father, and Jesus Lord: For having through the Spirit Mortified the Old Man, or first Nature, with his corrupt and depraved [...]nclinations and Evil Deeds, and put him off, having Crucified the Flesh, with the af­fections and Lusts thereof, they put on the New and Heavenly Man, which after God is created in Righteousness and true Holi­ness, Rom. 6.4. & 7.6. and being renewed in the Spirit of their Minds, they now walk in Newness of Life, and are really in Christ, and therefore are changed, and become New Creatures; and now think and act under the Conduct of a Prin­ciple Superiour to that which for­merly governed them, having their Minds raised to a Region a­bove that of fallen Nature: so that now the Stream of their Thoughts, Desires and Actions [Page 23] runs into another Current, Col. 3.1.2. and the Bent of their Affections are after those things that are above, where Christ is; that Eye being now open'd that sees a more transcen­dent Beauty and Desirableness in the invisible and durable Trea­sures of him, than all the transi­ent Felicities of this World can af­ford.

And we believe that whosoever expects the blessed Imputation of Christ's Righteousness, Rom. 13.14. ought thus to put on the Lord Jesus, and to be thus cloathed upon, and cover­ed with his Righteousness, and in measure have his holy Life brought forth in and through them and know him to enliven and influ­ence their Minds, Isa. 26 12 Phil. 2 13. & 4.13 Joh. 15.5 and to work in and for them; and that with­out him they can do nothing; but through him that strengthens them they can do whatsoever he commands them; that as they a­bide living Branches in him, [Page 24] through that Sap and Virtue they daily receive from him, Joh. 15.5, 8. they are made able to bring forth fruits well pleasing to God, whereby he is glorified. For tho' God the Fa­ther accepts us in Christ, and for his sake; yet is the New-Birth the indispensible Qualification, and true distinguishing Mark of those that are really in him. He that is in Christ is a new Crea­ture: Old things are past away, behold all things are become New. 2 Cor. 5.17. Gal. 6.15. [...] Jo. 2. [...]. & 3.7, 8, 9 John says, He that saith he abideth in him, ought himself also so to walk even as he walked. We ascribe nothing to Man, as having any Power or Ability in or of himself to please God, but attribute all power to do that which is good to [...] alone, [...] 5. in whom the Father Christs well pleased. 'Tis thro' him that Men so love and fear God, as to eschew evil, and work that Righteousness which is acceptable to him; Acts 10.34, 35. upon whom therefore [Page 25] Man's Dependance ought to be, daily to receive from him such suitable supplies, as through a con­stant Watchfulness may enable them so to walk, as to continue in his favour and enjoy his smiles. For 'tis not, as too many seem ei­ther to imagine, or would gladly have it to be, that they may live in Sin and Disobedience here, and indulge their corrupt Inclinations; 1 Pet. 4.18. and yet hereafter have Christ's Righteousness imputed to them. For tho' we are not under the Mosaical Law, so as to be obliged to its Ordinances, divers Wash­ings, and Levitical Priesthood, Mat. 5.20. Christ our High-Priest having of­fered up himself once for all, and abolish'd it; yet are we not so under Grace, as to be discharged from living well: Though we are not tied to its Rites and Cere­monies, yet we are obliged to ful­fil its Righteousness, which Christ came not to destroy, but to esta­blish: [Page 26] For tho' God be Gracious and Merciful to forgive us our Trespasses through the Mediation of Christ, upon our true and hear­ty Repentance, Ro. 3.31, & 8, 3, 4. and turning from them; Isa. 55.7 ye 'tis not that we should take a Liberty to go on in Sin and Rebellion against him. Rom 6. [...] 1, 2. We are not to Sin because he is Gracious, that his Grace may abound; if so, Where is the Straitness of this Way? If this be to take up a dai­ly Cross to our own Wills, that we may perform his, Pray where is the Liberty of the Flesh? Those that are Virtually in Christ which renders them acceptable to the Father, and compleatly espous­ed to him, must needs have re­signed their Wills, as an Effect of true Love, and requisite to so strict an Union; opposite Wills be­ing inconsistent therewith, whence Obedience necessarily follows The Apostle John, after having signified that God is Light, and [Page 27] that those that would know the Blood of Cleansing and true Fel­lowship with him, 1 Jo. 2.1 and one ano­ther, ought to walk in the Light as he is in the Light, tells the Young and weak in the Faith whom he calls Children, that he writ those Things that they should not Sin; but yet if any through Weak­ness or Inadvertency should Sin, and so fall under the Fathers Dis­pleasure, he tells them, that Christ the Righteous is both a Pro­pition and also an Advocate that intercedes with the Father, 1 Joh. 2. first 6 [...]. and that their keeping his Commands, was the surest Evidence of their knowing and being in him; but of the Strong, whom therefore he calls young Men, he says, That the word of God abode in them, and that they had overcome the Evil one.

These things may soon be spok­en and comprehended in the Un­derstanding, but to experience [Page 28] fulfil'd in our selves is our highest Interest, and only can make us sharers in them. The Essence of Christianity, and Happiness of Christians don't consist in having our Heads stuft with Knowledge only to lodge there, and feed u­pon; but to have our Hearts fild­ed with Divine Love, Joh. 14.21, 23 which ani­mates us to Diligence, and inspires us with Courage and Vigour to observe and perform the Will of God; who looks not at what People profess only, or by what Name they are call'd, but regards the Heart, and what Principle go­verns there: People may make a Profession of the Best Things and yet continue alive to themselves; they may alter Opinion or Perswa­sion, and yet not turn from Dark­ness to Light, from the Power of Satan to God. There hath not been wanting a very large and splendid Profession of Christianity, adorned with curious ela­borate, [Page 29] and elevated Notions, polish'd with Rhetorick and Ora­tory; but that Power and Life that reaches the Heart, and gives Victory and Dominion over its Lusts and Affections, which war against the Soul, is that which too many are yet strangers to: When yet to know our lapsed Souls re­stored from their first falen State in Adam, and raised to a Station where we may both perceive the Things of God, and receive Pow­er to work his Will; to know our Minds redeemed, and that Power vanquished which led us captive, and we leavened by the Heavenly Gift, into its own Na­ture; as 'tis the very Life and Marrow of that Religion, about whose exteriour Parts the World is filed with noise; so 'tis the pro­per and most concerning Business of our Lives, to find this great Salvation accomplished in us. The Experimental working out [Page 30] whereof in the Heart, by the sa­ving Grace and Spirit of God, Gal. 6.3, 4. that is given to Man to profit with will yield more Satisfaction and true Contentment to that Soul, that sincerely seekes the King­dom of Heaven, and the Righte­ousness thereof, in whom 'tis be­gun and carrying on, than to hear or read all their Days of what God hath done through all Ages for those that truly love and fear him: For want of which 'tis that the Profession of Christianity is generally so Empty and barren in producing a real Pious Life, at­tended with the Fruits of the Spi­rit, and a due obedience proceeding from the Birth of the Spirit, with­out which the most refined Me­thods of Worship and Devotion will not recommend us to God, who is inaccessible by the Birth of the Flesh. Nor do we believe that 'tis accepta [...] to God, for People to Sing before him those [Page 31] Songs and Psalms that were the Experiences and Spiritual Exercises of Holy Men in times past, without having some living Experience of the same things in themselves; or that People can properly and truly speak more or farther of the things of God, than what they have known and experienced.

Where amongst all these sound Gospel-Scriptural-Truths, is lodg'd that latent Venom so much feared and talked of by our Adversaries, that is so dangerously Contagious, and apt to Infect the Minds of those that shall incline to converse with Us, or our Books, touching our Belief in these necessary Points of Christianity? Which of them is it, that being imbibed, is more Mortal and Distructive to the Soul and defiles it more than drinking a draught of Poyson, As said Tho. Vin­cent. or going to a Bawdy House? Where are those Damnable Opinions and Heresies, where with you have been terri­fied? [Page 32] Which of them is it, that being persisted in, does necssarily lead to Damnation, and for which the Devil T. R.'s [...] savoury [...] uncha­ritable expression. must needs carry us a Pick-pack to Hell? Is it in that we hold forth the Infinite Love of God to Mankind, in not only freely, of his meer Grace and Fav­our providing a Sacrifice, through which an Atonement is made for the past Transgressions of Man, who was never at all in a Capaci­ty to make any for himself; Joh. [...].15.16. Act. 10.42. 1 Cor. 12.7 which is applicable to every one who shall believe, repent and return; but hath als [...] afforded to all the Means of Faith, Repentance and Conversion; for God requires not Impossibilities of Men, but expects they should Improve those Talents distributed to them: In not only sending forth the Son of his Love to dye for their Sins, that they should no longer live therein, Joh. 14.16, 19, 26 & 16.13. but also in sending forth his Light and Spirit of Truth into their Hearts, [Page 33] to lead and guide them into all Truth; Tit. 9.11 12. and causing his Grace that brings Salvation, to appear to all Men, to instruct and Teach them to deney all Ungodliness and worldly Lusts, to forsake the Devil and all his Works, the Pomps and Va­nities of this Wicked World; to rescue and save them from living in the Sinful Lusts of the Flesh and help and strengthen them to return to their Obedience, and live a So­ber, Righteous and Godly Life; to keep Gods holy Will and Com­mandments, and Walk in the same all the Days of their Lives.

Which Gift from God to Man, the Holy Scriptures plentifully tes­tifie to, under various Denomina­tions, as Spirit, Light, Word, Grace, Seed, Leaven, Anointing, &c. By all which we understand that Spirit or Heavenly Talent, Mat. 25.14, 1 [...] with which God has endowed Man­kind in some Degree or other that he may profit with it; in the Im­provement [Page 34] whereof, by a diligent Co-working therewith, to the an­swering those holy Ends for which we receive it, we doubt not but to be happy in rendring a good ac­count of our Stewardship, and entring finally into the Joy of our Lord. Our Opposers themselves also pretend to the Spirit And Grace of God, or else what means their Praying for its Assistance, and those plausible fine-spun discourses of it wherewith they some times enter­tain their Auditory. We Charita­bly hope 'tis more real than only to beautify and recommend them to the Hearers, as what they can­not well avoid, for that the Scrip­tures are so full of that Language; and if indeed it be real, why i [...] that a Fault and Error in us, which is so sound and ornamental in them? And we think it very strange that they should apprehend any incongruity in granting this Divine Principal to be a Divine Light to the Mind; since its [Page 35] its proper Office is to teach and in­struct, to manifest and point us to our Duty, as well as to dispose and enable us to perform it; Tit 2.11.12 Joh. 14, 17, 26. & 16.7, 8, 13, 14. 1 Joh. 2 [...] 17. and ought to be our Leader and Governour. If the Godly Admonitions and Exem­plary Lives of Good Men, were rightly called Lights to the World; surely much more properly may this whose Fountain is Light (and does more nearly illuminate and inform the Understanding, and renders those effectual) justly challenge that necessary and acceptable Ap­pellation. If then the Grace and Spirit of God be in the Hearts of Men, surely tis not wholy unactive there, but will be making some Attempts towards accomplishing the end for which 'tis placed there. 'Twill be at times attacking the Enemy, and endeavouring to sup­plant its contrary; for being Holy and Pure in its Nature, its never reconcileable to Sin and Evil, but ever strives against it, and may as [Page 36] Men regard it, be infalibly known by the nature of its efforts. And we dare appeal even to all Man­kind, whether they find not some­thing placed in their Minds and Consciences, which tho' perhaps not regent there, yet never min­gles with, nor Consents to their Evil Deeds, but always remains un­defiled, and testifies against them, and convicts, reproves and con­demns them for it; Joh. 3 20, 21. Eph 5.13 and also oft­times in the cooler temper of their Spirits, manifests their States to them, and as twere reasons with them discovering the Evil of their Ways, secretly calling to them to come out of it; begeting De­sires and Inclinations sometimes to seek after God, and to make their Peace with him. Now since Man in his meer natural state is totally Dead, and fallen from God, that he cannot as of himself think a good Thought; and that God only is essentially Good, and [Page 37] as that which is truly so, must needs proceed from him; J [...] [...] 13 [...]. this Principle in us that ever convicts us for Vice and Evil, whether in Thought Word or Deed, and disposeth u [...] to consider of our Latter End, and oft makes Man sigh in the midst of Laughter, reminding them, that for those things they must give an Account; that draws us Heaven­ward, and Inclines us to Virtue and Goodness, to do to all Men, as we would be done unto; to be Just, Sober, Merciful, Temperate &c. must needs be something that is not of us, but is Pure and Im­maculate, and of a Divine Nature ever aspiring, and raising the Mind towards its Original.

Whence it cannot be a Natural Light, or meer Light of Nature, as very many would have it, who yet talk of the Spirit of God be­ing in Man. For 'tis an undoubted Truth, That no Agent can Act beyond its own Sphere, and raise its Object [Page 38] to a State more Noble than it self, nor produce Effects of a Nature more Sublime than its own Original. Be­sides, 'tis very Clear and Evident from Scripture, Joh 21.17, Ps. 18, 28 That the Mind of Man is oft Lighted by a Light Su­periour to that of meer Reason, and that Man by the utmost Pow­er and Extent of Humane Reason and speculation (tho' he may ar­rive to an Implicite Knowledge that there is a God, yet) can ne­ver attain to a true Spiritual and saving Knowledge of God with­out the Concurrance of a Divine and Supernatural Agent: Ro. 1.19. 2 Cor. 4.6. Prov. 20 47. Luk. 24.75 Joh. 1.9 Eph 5.13.14, 17 Mal. 36.9 Pro. 4.18. 1 Cor 2.18 to the end. For tho' the Mind of Man, as a Rational Being, be that Capacity or Candle that is to be lighted, yet 'tis Christ that must so enlighten it, as to give us a true discerning of those things that appertain to him and his Kingdom; and by adhering and yielding Obedience to its Dis­coveries we shall know an Acces­sion of more Light. And the [Page 39] Apostle speaking of what God by his Spirit has revealed to them, saith expresly, That the Spirit search­eth all things, yea the deep things of God; and that, as none knows the Things of a Man, save the Spirit of Man which is in him, so the Things of God hnows no Man but the Spirit of God: That The natural Man neither knoweth nor receiveth the things of the Spirit of God, because they are spiritually discerned; and to that end they had received the Spirit which is of God The Light of Nature is occupied about Natural Objects, those things that are within its own Region, acting within its own proper Orb; but rea­ches not to that Knowledge of God which is Life Eternal, except our Natural Powers, or Humane Capa­city be illuminated by the Rays of Devine Light; for the World by Humane Wisdom knows not God. 1 Cor. 1 20. And Christ saith very plainly & po­sitively, That none knows the Father [Page 40] but the Son, and he to whom the Sons reveales him. Mat 11.27.

That these Struglings in us should be the Suggestions of Satan, that he should disquiet and disturb People for their Sins, for Serving him, and put them upon Endeavouring to be freed from their Vassalage under his Power, were absurd to imagine; no, our Saviour puts that beyond a Question, when he asks, Can a Kingdom divided against it self stand? And by and by saith plain­ly, That whilst the Strong Man arm'd keeps the House, Mar. 3.24, 27. Luke 11 31. his Goods are at Peace, till a stronger than he comes to bind him, &c. So that tis clear its not the Devil, but the approaches of a superiour Power, that breaks the Peace of People for Sin, and that follows and con­dems them for Disobedience and Transgression; and is the same that would, and only can redeem their Minds out of that miserable state, and bind that strong Man, [Page 41] and break his Power, and cast him out, would they but joyn there­to, and accept of Deliverance by it.

Nor does its being extended to all Men, thro' all Ages, from their Youth upwards, bespeak it to be therefore natural or con­temptible; but on the contrary, of the greater Moment to all Men: For besides that the Apostle saith, 1 Cor. 12. A Manifestation of the Spirit is gi­ven to every Man to profit withal. The Blessings and gifts of God are free and valuable from their in­trinsick Worth; God in Nature ordained nothing in Vain, but by how much any thing is of the greatest Use to us, for sustaining & ac­comodating our natural life, the more common it is, as the Sun that gives Light to All thro' all Ages, &c. 'Tis we fondly rate things accord­ing to our Fancies, and esteem and prize them more for their Rarity and Curiosity, than Useful­ness; [Page 42] but God bestows most Uni­versally that which is of the ab­solutest Necessity to Man. Are not all Men that are born, Stran­gers and Enemies to God, in the dark, and at a distance from him, in the State of Nature? And must therefore be enlightned, con­verted and Born again, and be­come Spiritual, Jo 3.3.5. before we can be reconciled to him; shall not God then, 1 Tim. 1.3, 4. 2 Pet. 3.9 that would have all Repent and be Saved, cause the Light of the Sun of Righteousness to shine upon all, and give a Measure of his Grace and Spirit to all to as­sist them in the Accomplishment of that in themselves, which they cannot do of themselves, and yet is of indispensible Necessity to our Salvation? Wherefore God by his Spirit strives with Man so long as his Day of Visitation lasts.

Since then our Opposers ac­knowledge the Spirit and Grace of God, which also is Light, to [Page 43] be in Man, unless they can shew it, by its manifestly different and Superiour Nature, Tendency and Operation to be contradistinct, from that we have been speaking of; we see neither Absurdity nor Error, in concluding it to be one and the same Grace and free Gift of God to all, which is always the same in Nature, though it differs in degree; and is that Heavenly Treasure, which God hath com­mitted to our Trust. And blessed will they be, Mat. 13 31, 32. who rightly employ and improve it and give place and room to this Seed of the Kingdom in their Hearts, where, tho' it may appear at first contrary to the ex­pectatation of Man, little, mean and contemptible, scarsely regard­ed amongst the stuff wherewith Mens Minds are filled; yet joyn but to it, that it may exert its Power and Energy, and 'twill grow and increase; let but this Leaven have its perfect work, and [Page 44] 'twill leaven the whole Lump into its own Nature. Mat. 3.33 Luk 13 21

Jer 17.10 Rom 8.27 Rev. 2.23 Amo. 4.13Be pleased to consider whether we have justly merited the invi­dious Invectives of our Adversaries in believing that the Lord searches the Heart of Man, and shews him his Thoughts; that he hath and will remember this latter Age of the World; and hath not forgotten to be gracious in performing those bountiful Promises made in times past to the Off-spring of the Gen­tiles, Jer 31.33 34. Ezek. 26 26, 27. Joel. 2.28 29. Acts. 2.16 17.18. Isa. 54.13 Mat. 11 27 Isa. 42 7. & 61.1. in placeing his Law in our Hearts, and putting his Truth in our inward parts; in pouring out of his Spirit upon all the Sons and Daughters of Men; in becom­ing our Teacher; and giving us the knowledge of himself through the Revelation of his Son Jesus Christ, who is come to open our blind Eyes, and to bring us that were bound in darkness, out of the Prison-House, who hath promised to be with his People to the end [Page 45] of the World; Joh. 14 16 17, 26 & 16, 7. in believing that God hath sent us the Comforter, the Spirit of Truth, to be our Remembrancer, and to guide and direct us in the way of Truth, 1 Joh. 2 20.17. in attesting the Sufficiency and Utility of the Teachings of this Holy Unc­tion, sent into our Hearts; in be­lieving that though Christ be in his glorified Body in Heaven; Joh. 14.17, 20.23 & 17.23 26. Isa 57.15 2 Cor. 6.16. Prov 8.31 yet that he is present also in the Hearts of his People; who is King of Saints, and shall he not then rule in them? The High and Holy one that inhabits Eternity hath promi­sed to dwell also with the Humble and Contrite, to revive and com­fort them; shall not he whose Presence fills Heaven and Earth, be present in the Heart of Man; Shall not he that rejoyceth in the habitable parts of the Earth, and delights in the Sons of Men, 1 Cor 6.15 17.19. reside in his People; Are they not Mem­bers of him, and he their Head; Joh. 15.4.5▪ Can their be a more intimate Union [Page 46] and Communion then betwen the Head and the Body, the Vine and the Branches; The same Spirit of Life that is in the Head, is the Life of the body also, and acts it; He that is joyned to the Lord, is one Spirit: Doth not the Life that is in the Root, pass to the Branches also, and preserve them living? Are not all dead Branches in whom this Life is not? who­soever hath the Son of God, Joh. 6.56.57. and feeds on him hath Life by him; and those that have not Christ, 1 Joh 5.12. who is the Life of his Saints, have not Life: How could his People in all Ages pertaker of him, if he were not present in them Surely this Doctrine don't deserve to be seoft, but is most Comfor­table to those who are Sick of Love, and thirst ardently after the Enjoyment (not Hear-say) of him.

Rom 16.7.8. versConsider seriously these things Which are agree to Scripture, and [Page 47] with what reason People have derided us for our Belief herein; 2 Cor. 1 [...] 5. Col. 1.27. terming it the Quaker's Christ; as though his manifesting himself in our Hearts, were another or distinct from Jesus Christ Naza­reth, that is glorified with God the Father in Heaven, which we deny: For though he be Ascended into Heaven, and sits at the Right Hand of God, far above all Prin­cipalitis and Powers; Col. 1.16 Eph. 1.16 & 3.9. & 4.10. yet is not he so circumscribed, but that (as by him all things were made and created, so) he is the Life and Fulniss, and filleth all in all in his Church and People. Is the Divinity and Humanity of Christ divided? Is not there inseparable Union the true and intire Christ? Can then his God-Head be pre­sent, and he who is the Heavenly Man be absent? What think you of him that appear'd to John, and gave him his Commission to the [Page 48] Seven Churches? whom he de­scribes, Rev. 3 20 & 2, 23. Rev. Ch. 1 who said, Behold I stand at the Dore and Knock, if any Man hear my Voice, and open the Dore. I will come in to him, and will sup with him, and he with me. The same saith, I am he which searches the Reins and Heart, and I will give unto every one of you according to your Work: Acts. 17, Rom 2.16 Was not this the true Christ, the Mediator, by whom God will Judge the World? And can he make this near Inspection into the innermost part of the minds of Men, so as no Thought can escape notice, if he be not present there? 2 Tim. 4.22. Joh. 1 16. 1 Jo. 4.13. What made Paul desire that our Lord Jesus Christ might be with Timothy's Spirit if he thought it impossible? Do not all acknow­ledge the Spirit of Christ who is the Anointed, to be in his Poeple, and is he then absent? Is its be­ing a Mystery, far beyond our com­prehension [Page 49] to conceive how it can be, a sufficient Argument that it is not so? Ought we not in such cases to exercise Faith? And ac­quiesce in the Testimony of the Holy Ghost, exprest in the Sacred Scriptures, rather then Interpose with our nice and curious Subtili­ties, prying unnecessarily into things that are too high for us? Remembring that Secret things be­long to God, and that those that know most here, know only in part the things that are invisible; 1 Cor. 13.9, 12. and see them but as through a Glass. Shall Men that neither know themselves, nor have any Intuitive Knowledge of the Es­sences even of the meanest Things wherewith Nature every where presents us, which are obvious to our Sensces, aspire to those yet more abstruse, and undertake to account for that which is beyond the Reach of the most pregnant Wits to penetrate.

[Page 50]Nor do we thus celebrate Christ's inward and spiritual Ap­pearance in the Soul of Man, with the least intent to diminish the true Value and Efficacy of what he did without us, or transacted for us as God manifested in Flesh, but in concurrence with it, and pursuant to it, for the compleating the Salvation intended in it; nei­ther is it in opposition to him, as he is without us; but we believe in him, as he is inwardly revealed in measure, and also as he is in his own immense fulness without us, both as he is the one Offering for Sin, and also as he is that quickn­ing Spirit, and Immortal Seed, by which we are begotten again, and made alive to God, and the Author of that living Faith, through which 'tis savingly applyed to us. For though he offered up himself once for all, and sat down at the Right Hand of God, yet 'tis of absolute necssity that he thus appear and [Page 51] opperate in the Hearts of his Peo­ple, through all times, or otherwise they can never be happy, nor they receive the full advantage of his Death. But that he doth thus ap­pear and work, is most Evident; for since he is the alone Saviour, & none are saved but those who are Regenerated, that Grace o [...] Opera­tive Divine Agent (that is the Effi­cient of true saving Faith and Re­generation) must needs be Christ in us, our Hope of Glory. Where­fore 'tis that we so frequently invite People to Regard, Believe in, close with, and submit to him, as he is the true Light, discovering Evil thus manifested in their inward Parts, for the full accomplishing their redemption and restuaration, that they may taste and see for themselves, that the Lord is good and gracious; and to Christ with­in, otherwise than thus, a measure of the Anointing from the Anointed we don't pretend, whatever People [Page 52] have apprehended concerning us. Which Truth our very Opposers are obliged to acknowledge, not­withstanding they so ridicule it in us.

We hope it's no Error to avouch the Power of Christ to be stronger than that of the Devil, Gen. 3.15. that he is able really to bind him, to bruise his Head, and break his power, to dis­possess and cast him out, to fulfil to the uttermost the end of his com­ing; to destroy the Works of the Devil, and to save those from their Sins who shall have true Faith in his Name and Power: Surely it's not inconsistent with Christianity to believe that Christ can or will throughly purge his Floor; that he can Indeed deliver out of the Prison House, and restore Man out of the Fall to God again, 1 Thes. 5 23 and give him Power to forsake the Devil, and all his Works, &c.

We find it consonant to Scrip­ture, and the Gospel dispensation, [Page 53] to believe that those who are Re­generated, Rom 6.6, 7, 11 2 Pet. 1.4 and born again of the Spirit, have through the Spirit mor­tified the first carnal corrupt Nature which cannot please God; Eph. 4.22 23.24. Col. 3.9.10 and if dead, and Slain, and Buried too, surely then it no longer lives, but the Mind is at Liberty and restor­ed to act in a new life; to walk af­ter the Spirit, and fulfil the Righte­ousness of the Law; Rom. 8.2.4. the Law of the Spirit of Life in Christ Jesus, having set them free from the Law of Sin and Death, which is its Wages. 'Tis for want of Peoples Experiencing this real Birth of the Spirit brought forth, and knowing Freedom in themselves by it, which no Duties or Performances, in the Will of Man, nor entertaining of the most Refined Opinions in Religion, can administer, short of the Law of the Spirit of Christ in their Hearts; 'tis for want of this, that People are so very apprehensive of Difficulty, even to Impossibility, of living a [Page 54] Holy Righteous Life, which yet is so necessary to our Salvation, Mat. 5.8. Heb. 12.14. that without it we cannot enter the Kingdom of Heaven, nor see God. Nor is the Way broader, or its Pas­sage less strait and difficult than they imagine; nay, 'tis utterly im­possibly for them to walk therein, while they are immers'd in their first corrupt unbridled Nature, which cannot keep the Law of God; while their Lusts and Passi­ons are rampant, their Affections in ordinate, and Wills unsubjected, and follow the Desires and evil Inclinations of their minds without restraint. But if they come to know another Principle and Power to govern their Minds, to create in them new clean Hearts, to regulate and Subject their Wills, to subdue and tame their Passions, to limit their Desires, and direct their Af­fections an Inclinations wholy af­ter that which is good, to meliorate their Spirits throughout, and make [Page 55] them heavenly Minded, having an aversion to all Evil, and a great love to Virtue and Goodness: Being thus perfectly transformed, where is the Extream difficulty now, Mat. 12.35. for the good Man, out of the good Treasure of his Heart, to bring forth good Things? Will not this new well-inclined inside, that now detests Evil, and loves and delights in Righteousness, as naturally fol­low after, and bring forth that which is good, as before he did E­vil? Here is no force upon Peoples Natures, but they are converted, and throughly levened into ano­ther Nature, and are in their mea­sures Partakers of the Divine Na­ture, 2 Pet. 1.4. which only can work the Will of God.

We request our Piously-inclined Neighbours, well and seriously to weigh and consider the absolute Necessity there is for every true Christian, thus to know their Minds moulded and fashioned a­new [Page 56] by the Power and Spirit of Christ, Col. 1.20 working mightily in them in order to their pleasing God by an Holy Righteous Life, having escaped the Corruption that is in the World through Lust, and con­sidering that 'tis not so soon attain­ed, as apprehended in the Under­standing to be necessary: That with all diligence they address them selves to the performing that which is the proper Business of our Lives. Wherefore as it has pleased the Di­vine Power to give us all things pertaining to Life and Godliness, 2 Pet. 1.3 Tit. 2.11 12. Phil. 2.12 13. so let us with a Vigilent Attention to, and co-working with that Grace, which to that End is given, work out our Salvation whith a re­verent Fear; since a good degree of attainment herein is soon lost ex­cept there be a constant sedulous Watchfulness upon the Mind a­midst all Business and Concerns, to have a Check upon our Words and Thoughts, and a diligent pressing [Page 57] forward: For while we live in this World, we are lyable to Tempta­tions, Mat. 26▪ 41, and may enter therein also, without a strict care and watchful­ness; our Sences presenting many Baits to our Minds on every Hand, which Satan makes use of to be­guile, and many Provocations of­fer themselves in our Pilgrimage; 2 Cor. 12.9 against all which Gods Grace is suf­ficient Armour, as our Minds are Seasoned by it; so that where any shortness is, 'tis through Insincerity, Negligence, or Inadvertency.

Or is it a dangerous heinous He­resie, that we, Psal. 145.9 with very many Professors of Christianity, believe the Universality of the Love of God to all Mankind; that God who is good to all, whose Mercies extend to all the Works of his Hands) is sincere in his Intention, and Attes­tation thereof, and doth not de­sign to delude us, when he affirms, That as certainly as he lives, Ezek. 33.11. & 13.23 he desires not the Death of a Sinner, but rather [Page 58] that he would return and live: Joh. 3.14.15, 16, 17 Isa. 55.1. Rev. 22 17 Rom. 5.18. that God, whose Love and Mercy is unlimitted, doth graciously and generously offer Salvation through Jesus Christ, (upon certain Condi­tions to be performed on our part) to all Mankind, to every individu­al Man and Woman upon the face of the Earth; Luk 2.10 14 which is the true Gospel Message, good Tyding of great Joy, which shall be to all Peo­ple, Peace on Earth, and good Will towards Men; good cause indeed to rejoyce, Isa. 55.7 Ezek. 18 21, 22 to the End. Act. 10.34, 35. 1 Joh. 2.2 Heb. 2.9. that all are within the Verge of Mercy and free Par [...]on; that God is indeed no respect or of Persons, but among all Nations and People, he or she that fears him, and works Righteousness, is of him accepted; and that Christ dyed for the Sins of the whole World, yea, for every Man; Tit. 2.11 1 Cor 6.12 7 surely then all for whom he died, are thereby put in­to a Capacity for Salvation; that Saving Grace hath appeared to all Men, and a Manifestation of the [Page 59] Spirit is given to every Man to pro­fit withal. See Prou. 1. from 20. to the end. And that none are repro­bated, but those that continue to be deaf to the Calls of this Grace, Mat 23.37. and resist the Spirit, and hide and Neglect their Talents till the Day of their Visitation be over; Neh. 9 20 26 Isa. 63.10 P [...]al. 81.11.12.13 and Christ so with draws himself, as to cease longer to strive with them; so that the means being taken a­way, they are left to themselves, and given up to hardness of Heart; that being absent, that should pre­pare, tender and molifie it, that now they cannot Repent, Believe, and be converted.

If thus to believe be a dangerous and pernicious Error, we confess we are guilty, and not like to be otherwise; for we cannot perswade our selves to embrace that Anti-E­vangelical opinion, That God from all Eternity hath personally and in­conditionally, without respect to their accepting or rejecting the Sal­vation [Page 60] offered in Christ, Elected some, and Reprobated others by an Immutable Decree, so that those who are so Elected shall certainly be saved▪ let them do what they will, for Gods Decree can't be Re­vers'd, let the unstable Mind of Man vary as it will: And those that are Reprobated, were in effect Damn­ed Thousands of Years before they were born; so that their Salvation is put beyond all hope, let them seek it never so earnestly and diligently, and be never so desirous to serve & please God. For besides, that this sad Tydings, instead of glad Tyd­ings, if it were really true in it self, put an end to the whole Business of Religion, by rendring all Worship and Devotion, all Preaching, Praying, Assembling together, and holy liv­ing, as 'twere useless, by invalidat­ing all whatsoever on Man's part, as nothing contributing (as a ne­cessary condition on his part to be [Page 61] performed or neglected) towards his Salvation or Eternal Destruc­tion. We dare take up an Opinion so diametrically opposite to the ve­ry Atributes of God, and his repeat­ed Protestations to the contrary, and with some Men thus presume to arraign his Justice, Mercy, and Goodness. We cannot believe that God, who is Love it self, and Good­ness it self, and hath always mani­fested a wonderful Care and Con­cern for Man, Wis. 12.15, 16. as his darling Crea­ture; (it being disagreeable to his Justice, to condemn those that have not deserved to be punished, Ezek. 18▪ 32. Wis. 11.23.24. and having no Pleasure in the Death of him that Dies) should yet make the major Part of Mankind with de­sign to damn them unprovok'd thereto, without ever tendering them Salvation; or that he would make the far greater number whol­ly uncapable of accepting the Sal­vation tendred them, by putting it out of their Power to perform those [Page 62] Terms upon which he offers it, and then condemn them to Eternal Mi­sery, for not complying with those conditions, that 'twas impossible for them to observe. Isa [...]5.22 For he don't on­ly call to all the Ends of the Earth (which implies all Mankind) to look to him, and be saved; but he hath given to every one a Portion of his Spirit, Joh. 3.14 15, 16. to enable them so to do; he hath not only sent forth the Son of his Love to shed his Blood for e­very Man, to be lifted up as Moses lifted up the Brazen Serpent, Joh 6.44 45 that whosoever believeth in him should not Perish; but he also draws them and as they will receiev it, toucheth them with that divine Magnet that only can incline and impower them effectually to turn to that Pole, in which all our true Happiness cen­ters.

Put this is the Condemnation, that Light is come into the World, Joh. 3 19 20. and Men love Darkness rather than [...] [Page 64] the Flesh, that People are lost and sentenced to Perdition; 1 Tim. 2.3, 4. and not be­cause they were personaly and in­conditionally Reprobated from all Eternity. God who is Lord of all, is gracious unto all, and would have all Men to be saved; but they diso­bey the call of God, and reject his Offers, and resist the strivings of his Spirit, Rev. 3.20 & are deaf to those Knocks of our Saviour for Reception and En­tertainment in their Hearts, and choose and prefer the present World and will not deny themselves to fol­low Christ. 'Tis not as these Men say, because Salvation was never within their reach: If 'twere not what must we think? Were those feigned Tears then, that our Savi­our shed over Jerusalem, when the Day of its Visitation was over? Say­ing also, Luke 13 34. Mal. 23 37. How often would I have ga­thered thee as a Hen gathereth her Chickens but you would not; not, you could not.

But if any Man can be so hardy [Page 64] [...] [Page 65] as to entertain an Opinion so dero­gatory to the Justice, Mercy, Love and Paternal Care of God, and re­pugnant to the Gospel Message; we cannot but admire what should induce them to obtrude it upon o­thers, and urge it as tho' 'twas a necessary Point to be believed in the Christian Religion; for we can­not apprehend how this begets Love to God, increaseth Faith in Christ, and raiseth our Veneration for him, excites to Diligence, and encourages Piety, which is that which advanceth true Religion; but on the contrary, it's plain, that it tends to the indulging some in a Security, and procure in others a slight esteem of the Death and Sa­crifice of Christ, as being partial, and casts them into Dispond; and probably may encourage both to gratify the Desires of their Minds to the full extent, since nothing can alter such a suposed Decree of God one way or the other. Yet we de­ny [Page 65] not the Prescience of God who fore-knows all things, things past, present, and to come, being at once present to him: So that it may be said, such who believe in Christ with that Living Active Faith, that works by Love, and excites to Obe­dience, and persevere therein unto the end, and so know Salvati­tion by him, are in him in whom the Election is before the World began; and that those who so be­lieve not, but reject the Tenders of Love, and by persisting in disobedi­ence, neglect so great Salvation, are condemned already. Nor do we de­ny such a preference, as that some are made Stewards over more, and some fewer Talents, according to Which their Improvement ought to be: Where much is given much is required, and where less is given less is required; Mat 25.14 to 28 for God is just and equal in all his Ways; he is not a hard Master, that he should exact or expect more than the Improve­ment [Page 67] of his own: Had he that recei­ved but one Talent, employed it, & made it two, we doubt not but it had been accepted; for we believe that none are from Eternity abso­lutely excluded without any Ta­lent, and that a Day also is afforded wherein 'ts possible for them to im­prove it. So that though the Grace may work more powerfully in some than in others, yet are all left with­out excuse.

There is yet another opinion de­pendent on this, which we cannot receive neither, as they state it, for which our opposers think very ill of us; that is, Once in a State of Grace and ever so; that there is no Total or final falling away from Grace. How this Doctrine Promotes true Zeal and Piety, and improves Chris­tianity, we can't understand; nor see no other reason why its Votaries should be so fond of it, but because 'tis concordant to that of Personal Election and Reprobation; so that [Page 68] those who embrace the one, are bound to believe the other: But other­wise certainly it tends rather to slac­ken than spur on People to that Care and Diligence, and constant unwea­ried watchfulness to Prayer, which our Lord so much Exhorted to, and the Apostles so solictously press the Saints every where to be found in, as of absolute Necessity, What else means those Promises of reward in the Revelations, to those who should overcome, and hold out to the End, but to engage them to a constant Perseverance? Or what needed it, if 'twere impossible for them to fall short; whom we suppose none will deny to have been in a State of Grace And the Church of Ephesus was threatned to have their Candle stick removed, Rev. 2.5 & 3.16. if they repented not, and did their first Works; and that of La­odicea, to be spewed out of his Mouth. Who can say those foolish Virgins in the Parable, were not once in a state of Grace, whose Lamps were [Page 69] once lighted and burning, Mat. 25.8 as well as trimm'd, or else they could not properly be said to be gone out? Luk 8.7, 8 14, 15. or that those were not called by sav­ing Grace in whose Hearts the Hea­venly Seed sprung up, and for a time prosper'd till the Bryers and Thorns, the overcare and concern about the Things of this Life choak­ed it; 'twas not, that they had no Day of Visitation from God where­in they might have wrought out their Salvation, had they continued to make the Kingdom of Heaven, and its Righteousness, their first and chiefest Choice, and placed their Treasure there, and disentangled themselves from those unnecessary Cares; the Seed that was Sown and sprung up, was the very same with that which in the honest Heart brought forth Fruit abundantly.

Surely Paul, that great Apostle was not of these Mens Opinions, When after he had long laboured in the Gospel, takes care to keep un­der [Page 70] his Body, lest while he preach­ed to others he himself should be a Cast away; [...] [...] 6.2 [...] whom yet we doubt not, but they will grant was then effectually called, and in a state of grace And the Author to the Hebrews writing in the third Chapter, to those he calls Holy Brethren, and Partakers of the Heavenly Calling, Verse the 12 th, exhorts them to take heed, lest there was in any of them an evil Heart of unbelief, in depart­ing from the living God. And a­gain, Chap. 1. Let us therefore fear, lest a Promise being left us of entring his rest, (surely then not Eternally Reprobated) any of you should seem to come short of it. Vers. 11. Let us labour therefore to enter that rest, lest any Man fall after the same Example of Unbelief. Again, Ch. VI. Vers. 4.5, 6. speaking of those who had been enlightened, and had tasted of the Heavenly Gift, and were made Partakers of the Holy Ghost, and that had tasted the Good Word of [Page 71] God, and the Powers of the World to come, (shrewd signs that they were effectually called and in a state of Grace) that if they should fall away, 'twould be impossible to renew them again to Repentance; not be­cause they were eternally Repro­bated, but because they crucified to themselves the Son of God afresh, be­cause they grieved his good Spirit, and rejected the Means. Hath not the Lord said, Ezek. 18.24, 26 &c. 33 v. 18. If a Righteous Man turns from his Righteousness he shall dye? Who can be Righteous without the Assistance of God's Grace? No Man can make himself so; 'tis not in Man to direct his own Ways; and yet it seems tis' possible for him to fall from it, after he hath lived so long under its conduct, as by it to be made Righteous; and one would think, should then be sanctified too. Our Saviour saith of him self, Jo. 15.1.2.5, 6. I am the true Vine, ye are the Branches; my Father is the Husbandman, every Branch in me that beareth not Fruit, [Page 72] he taketh away. Again, If a man a­bide not in me, he is cast forth as a Branch, and is withered. Surely those who are Branches in Christ, while so are accepted of the Father; and yet it seems 'tis possible for them to fall away, and be cut of as withered Branches; whence he often repeats this Condition, If ye abide in me; Jeh. 15 [...]0. and presently he saith the Way to continue in his Love, was to do his Will, as he had done that of his Fathers, and continued in his Love. But though we can't embrace their Opinion, for their Reasons, and as they state it; but own that 'tis possible for People to make a considerable progress in Grace, and yet for want of a Care­ful and Constant Watchfulness to that Grace, they may fall away: Yet we believe such a State and Growth in Grace, through a vigi­lant Attention thereto, and such a Degree of Faith attainable, as that there is no more going forth.

[Page 73]Though we speak of Gods tend­ring, and Man's accepting or rejec­ting the Offers of his Love, yet far be it from us to assert, That fallen Man in his own Natural Estate can of himself think a good Thought, much less will a good Deed, or in his own power convert his own Depraved Will to God, any more than the Needle can turn and di­rect it self to the Pole, without be­ing Impregnated by the Loadstone. For tho' Adam's Fall Introduced no such real change in the Faculties of Man's Soul, as to subvert their na­tural Order, and to destroy the na­tural liberty & freedom of his Will, but that what he wills, he wills freely, and not by constraint; yet foras­much as he died from that Divine Life to which he was united, and thence derived Power and Ability to will and do that which was good he became thenceforth utterly in­capable so to do as of himself, other­wise than as he is influenced by, & [Page 74] assents, and yields to the drawings of that Divine Grace, which God in his great Love hath liberally be­stowed on Mankind, both to illumi­nate their U [...]nderstanding, and also incline their Wills: Which is both sufficient, and freely offers to reclaim Man, and convert his Will and finally unite his Mind to it self, and therein restore to him the Pow­er of willing and doing good, which Man never had, nor never can have, but in conjunction with this pure Principle of Divine Light and Life; but he may, and is most inclinable to slight its offers and re­sist its Endeavours, and while so, can't experience that Power and Virtue that is found in it, where it freely exerts it self. So that as it must be acknowledged, that Man acts as a free Agent, and as having an Elective Power, and that God in his various Dispensations treats him as such; yet is this Gift of God the first Mover in all his Motions [Page 75] towards that which is truly good and acceptable to him; which is always so near and ready to help and assist a Man, (while it continu­es to strive with him) that Probab­ly none that neglect its Assistance and do Evil, but upon Reflection plainly perceive they may do other­wise. Whence 'tis clear; Man's de­struction is of himselef, and his only sufficiency and help is in God; who never requires any Duty of him, but he furnishes him with a suita­ble Power to perform it, would he but regard and close with it.

But that which seems to be our Capital Error, and the top of all their Charge, and that which is to silence all Pleas in our behalf, is our omitting the use of the Ordinances (so called) of Baptism, and Bread and Wine

John indeed, as the next immedi­ate fore-runner of Christ to pre­pare his way gave an Alarm to the Jews, that were so secure under the [Page 76] Law of Moses, and proclaimed the Kingdom of Heaven at hand; Mat. 3.2 Acts 17.30 and the time come wherein God com­manded the Jews, as well as others every where to repent; 'twas not sufficient for them to go on in sin­ning, & then offer the respective Sacrifices which the Law enjoyned them for the same; Rom 1.18 but now the Wrath of God was near to be re­vealed from Heaven against all Un­godliness and Unrighteousness of Men; 'twas not sufficient to deck and make clean the outside of the Cup and Platter, Mat. 23 25, 26. but the inside was to be cleansed, and then the outside would be clean also. The Ax was now laid to the Root, Mat 3.10 and every Tree that brought not forth good Fruit, was to be hewn down. The Law of Moses took hold on exterior Acts, Heb. 9.9. 2 Cor 10.5 and could not make perfect, as pertaining to the Conscience; but now that dispensation was a­bout to be established that comes nearer home, Jam [...] 25 and takes cognizance [Page 77] of the very thoughts, that Sin be not so much as conceived by the Wills joyning thereto. Wherefore John was sent to administer the Baptism of Repentance, as a lively Figure of that which was presently after to follow; for John's Baptism was not capable to produce this Ef­fect upon the Mind: Mat 3.11 12. And he himself testifies. That tho' he baptized them with Water, yet he that came after him that was before him, and more honour­able than he, should baptize them with the Holy Ghost, and with Fire; that his Fan was in his Hand, and that 'twas He should throughly purge his Floor. Which is the great Work that is to be done under his Gospel dis­pensation, to take away the Sins of the World, 1 Joh. 3.8 and destroy the Works of the Devil, to purifie Peoples hearts and make them spiritually minded; this is the proper Effect of Christ's lasting Baptism; not the washing away of the Filth of the Flesh, 1 Pet. 3.21. but the answer of a good Conscience [Page 78] towards God, to purge our Consci­ences from dead Works, to serve the Living God in Newness of Life. The Baptism of Christ is but one, Eph 4.5. and those who by it are Baptized into Jesus Christ, are Baptized into his Death; and their old Man Cru­cified with him, that the Body of Sin maybe destroyed, Rom 6.3, 6, 7, 8, 11 and they no long­er serve Sin; because they that are dead with Christ, are freed from Sin and made alive to God, to live a holy righteous Life. These are the blessed Effects of the Baptism of the Holy Ghost & of Fire, 1 Cor. 12.13. Zach. 13 1 & Benefits that redound to those that are in truth washed by Christ in that Holy Laver which entitles us to a part in him; tis our chiefest concern to know this inward spiritual Baptism of Christ that our Hearts may be washed, purified and sanctified by the Spirit of God; 1 Cor. 6.11. and that we really put on Christ, and are in him who is the Substance, in whom the Types end­ed, John knew and foretold him­self, [Page 79] that he must decrease, but Christ must encrease: He doth not say, Joh. 3.30 I shall cease presently at once, so soon as Christ's Baptism takes place; but, I must decrease; but were Water-Baptism to continue always among Christians, then would not John decrease; nor witll it solve this Allegation, that 'twas abolished as John's, and instituted anew as Christ's; for then hath Christ his different Gospel Baptisms, which is Erronious.

We grant that some of the Apos­tles did use Water Baptism for a time; but we believe 'twas rather in compliance with the Circum­stances of Time than of Necessity, and in condescention to the Weak­ness of Believers in the very Infancy of the Church, and even the same Age wherein John Baptized; who was not only a true Messenger of God in his time, but had gained great Credit among the People, and his Memory and Message could not [Page 80] soon be forgotten; nor was it easie to draw them from a Practice that but just before was acknowledged to be of Divine Authority. For we find the Apostles tolerated the be­lieving Jews to live in certain Rites and Ceremonies of the Mosaical Law, notwithstanding the Messiah was come in the Flesh and abrogated them; so difficult 'tis to disengage People from those things wherein they have beeen Educated, and to which their Minds are once glewed: And some of them would have had the believing Gentiles come under that Yoak and be Circumcised; which Paul their great Apostle with­stood, Rom. 14.17 seeing beyond all those things knowing that the Kingdom of God was not Meats and Drinks, 1 Cor. 4.20. but Righteous­ness, Col. 2.14.16.17, 22.10. Heb. 9.9.10 Peace and Joy, in the holy Ghost, and not in Word but Power; not di­vers Washings and carnal Ordinances which were Shadows, and to perish; but the Body is of Christ, and those that are in him, Gal. 5.2. are in him compleat: [Page 81] believing that if they were Circum­cised, Christ should profit them nothing; and yet we see such was his Conde­scention, that he himself notwith­standing, Circumcised Timothy; Acts 21.20, to [...]8 and when he was at Jerusalem, shaved his Heed, &c. behaving himself as a Jew, for the sakes of those who saw not so far as himself. And not­withstanding he was such a labori­ous and zealous Publisher of the Gospel, yet we find he Baptized but very few, 1 Cor. 1.14. and thanks God that he Baptized no more, (surely 'twas not then essential to the Gospel) but saith plainly, That he was not sent to Baptize, but to Preach the Gospel; 1 Cor. 1.17. Col. 1.13 to turn People from Darkness to Light from the Power of Satan to God, who had delivered them from the Power of Darkness, and translated them in­to the Kingdom of his Dear Son; 'tis this that is of absolute Necessity to our Salvation; he did not then Bap­tize because some others did it, which yet is as large a Commission [Page 82] as perhaps any pretend to nowadays. Of which we say, as he did of Cir­cumcision, (tho' we don't grant 'tis the Seal of the Covenant, and introduced in room of Circumcisi­on, as some will have it, but with­out Scripture-Authority) Neither Baptism nor no Baptism availeth any thing short of a new Creature; which is the truest sign of Possessing the inward Spiritual Grace, and of be­ing in Christ; and is beyond all vi­sible Signs whatsoever.

The Apostles having thus indul­ged it, 'tis no wonder that 'twas continued, and since got footing un­der the degeneracy; for as Cor­ruption entered the Church, and was encreased, the Spirit and Life of Christianity was more and more Eclipsed, and the Minds of it's Pro­fessors grew darker; and then ad­hered more to External Performan­ces; and not only continued that which had been used by their Pre­decessors, or at least something in [Page 83] it's stead; but by Degrees added more Rites and Ceremonies; and at length began to trim and [...]eck that Religion that in it self was plain, simple and homely, and con­sisted more in Power and Divine Love, than outward Observations: Which in Process of time was so drest and garnished, that its August Splendor became inviting to others Under this Degeneracy in Degree, sprung up Infant-Baptism; a meer Humane Invention, without any Scripture-Authority, either by Pre­cept or Practice; wherefore for those who don't use Baptism, as 'twas Instituted under its proper Dispensation, to upbraid us for neglecting it, is absurd and unrea­sonable.

But that which makes the loud­est Out-Cry of all, is our Dis-use of the Sacrament, so called, of Bread and Wine; 'tis this is that Pestilent Mortal Error, that in our Opposers Account, renders us worse than the [Page 84] Papists, whatever 'tis that makes us the Spawn of the Jesuits; which with several others, are Epithets, that to be sure were calculated (tho' un­justly) to render us as odious as may be to the People, & carry a great deal of Rancour in them, & savour of too much Gall, to proceed from the meek Spirit of Christianity, that teacheth to be at Peace with, and have Charity for all that call on the Lord out of a pure Heart. 2 Tim. 2.22 But whe­ther upon the whole matter we de­serve this severe bitter Censure; or whether those that so liberally be­stow it upon us, have a just right to cast the first Stone, is what we de­sire our sober Neighbours to con­sider, and not Judge us also meerly from an Implicite Believe of what others say of us.

We are not ignorant of the great Noise and Stir there hath been about this in Christendom, to the Scandalizing Christianity a­mong both Jews and Turks: The [Page 85] Papists have improv'd it to down­right Idolatry, affirming 'tis the Real Body & Blood, & as such adore it; (one would think 'twere better let alone:) others that Christ is in it, though they know not how: One saith 'tis this, another 'tis that; while they all seem to expect that from it, which it doth not necessa­rily administer; for want of distin­guishing between that Bread of Life that came down from Heaven, Joh. 6.51 56. (that Flesh and Blood of Christ that giveth life to all that feed there­on by which they dwell in him, and he in them) and that Supper which was eaten by the Primitive Chris­tians, in Commemoration of his Death and Sacrifice; which are not so connext, as that the one necessa­rily includes the other as Experi­ence abundantly testifies; would People but be true to themselves herein: How many are there that receive this from Year to Year, who yet complain all their lives of Dead­ness [Page 86] Dryness, and Leanness of Soul, and want of Power; not receiving that Renewing of Life, and Spiritu­al Strength that is proposed in it, and so but an empty Shadow in­deed: For how can they in truth expect to feed on Christ Spiritually in their Hearts who will not ad­mit that he really dwels in his Saints, but esteem it an Error in those that do: Joh. 14.20, 21, 23 However we believe all People ought to be well perswa­ded in their own Minds, and seri­ously considerate in these and other Religious Practices, and not take up things meerly traditionally, because others do it; nor ought they to be vehemently prest to, or against things not absolutely essential to Salvation, in which their Under­standings are not clear: Nor should any be scoft or reproach'd for those things which to them are Matter of Conscience (and therefore Sacred; tho' to othors it may appear of less moment) a Practice that is a great [Page 87] Shame among People professing Christianity. Nor do we Judge and condemn those that are sound in the Practice either of this or Wa­ter Baptism, as 'twas primitively used; whose Sober, Christian, Cir­cumspect Lives, witnesseth to their sincere Intentions herein, who may be conscientiously tender in it, and fearfull to ommit it, till they are otherwise fully perswaded: But for us to whom the Barrenness and Emptiness of these outward visible Things are manifest, we cannot continue therein; they yielding no true Soul-Satisfaction, nor admini­string any inward Spiritual Grace to us. 1 Pet. 2.2, 3. Wherefore having tasted that the Lord is good and gracious we wait for the sincere Milk of that Word, by which we have been be­gotten to God, that we may re­ceive Strength thereby, and grow in Grace, 2 Pet. 3.18. and the Knowledge of our Lord Jesus Christ, and a greater ac­quaintance with that true inward [Page 88] Spiritual Communion and Fellow­ship with him, wherein he sups with his Saints, Rev. 3.20 and they with him and receive Life by him, who dwells in them, and they in him, as the Members are Joyned to the Head, and partake of its Life, Eph. 5.30. Joh. 1.5.5 and live by it; or the Branches to the Vine, which receive Life, Virtue and Nou­rishment from him, whereby Fruit is brought forth to the Glory of God and well pleasing to him. 'Tis not sufficient that we participate hereof once a Month or Quarter, but as the Jews had their Manna fresh every Morning, Ex. 16.21 so ought we to receive a daily Supply, and re­newing of Strength in our inward man, by eating that heavenly bread, that nourisheth up to Eternal Life, and drinking plentifully of that Well of Living Water, Joh. 4 14. which in the Saints springs up to Life Eter­nal; for as in God we live, move, and have our very being; so is Christ the true and proper Life of the in­ward [Page 89] Man, by which it truly lives to God, nor can it live but by him. Those that are begotten to God by the Word of Life, and are born a­gain of the Spirit, are priviledged thus to feed on Christ, and enjoy him; which none can do, that are not first quickned and made alive by him; none can receive Life, Sap, and Virtue from him, as Head and Vine, that are not first joyned to him as Members and Branches of him; nor is it sufficient to make People Members of Christ and give them admittance to feed on him, in that they were sprinkled when In­fants, &c. as we have already ex­press'd tho' they should eat Bread, and drink Wine all their Days.

Since then we no less enjoy the Substance without the Sign, why may we not ommit it, as either be­ing but temporary, or not of absolute necessity; as well as our Opposers do that which was Instituted (to use their own Term) at the same [Page 90] Time▪ and with as great Solemnity, and greater Formality, and was no less positively Commanded, un­der the same pretence? Why may not the same Authority absolve us from the use of this, and exempt us from being chargeable with the Breach of a Command of Christ, as discharge them from washing one anothers Feet, Joh. 13 4 5, 8, 14, 15. Act. 15.20, 29. Ja. 5.14.25. and secure them from the like Censure? As also that of the Apostles, concercing things strangled and Blood; and that of James, Anointing the Sick with Oil? Why should they be thus partial? Have we not good reason to con­clude, That if these had not been long since laid down, they would have cleav'd as close to them; and that had those of Baptism, & Bread and Wine, been then discontinued also they would be now as easy un­der its Omission? For Tradition, Custom and Education, makes grea­ter Impressions on Mens Minds, than perhaps every one may be sen­sible [Page 91] of; nor is it an easy task at first, to move them from those things to which they have been fastned by it. Would but People wholly relinquish these prejudices, and consider it impartially; 'tis proba­ble there may appear no such real Difference as justly to omit the one and yet with equal reason to con­tinue the other; since 'tis not that Bread that gives Life to the Soul, nor doth necessarily include it; but that Christ may be and is receiv­ed, and fed on without it. Not that those can be thought to forget his Death and Sacrifice, who sensibly partake of the Benefits thereof, Tit. 2.14. and pursue its ends; Gal. 1.4. who are taught and assisted by him to live a godly righ­teous Life, and bear about in them the Marks of the Dying of our Lord Jesus; who dyed for all, Mat. 1.21 2 Cor 5.15 that those who live, should no longer live to themselves, fulfilling the de­sires of their Minds, but to him that Dyed for them; that through [Page 92] the Power of his Resurrection, Phil. 3.10 they may mortifie the deeds of the Flesh and have Fellowship with his Suf­ferings, in whom his Life is made manifest. Neither can those who acknowledge his Death and Sacri­fice, and partake from time to time of this Bread and Wine, in memory of it, and yet are not by him Re­deemed from a vain Conversation, and made conformable to his Death and so feed on him, as to partici­pate of that Life that comes by him in any wise escape Damnation, let their Pretensions be what they will.

Since then God has replenish'd our Hearts with his Grace, and hath not with-held his heavenly Manna from us, but Daily owns us by his Comfortable Presence, to our great Satisfaction, under the Omission of these things; supplying our wants and necessities, as we have recourse unto him, in that which hath ever access unto him, having our con­tinual [Page 93] Dependancy on him, who en­ables and strengthens those of us For we intend not to Apo­logize for those, who, tho' they may be called by our Name, yet live loosly, and walk disorderly, and are Blemishes and a Grief to us, which yet ought to be imput­ed to their Insincerity, or un­watchfulness, and not to the Insuf­ficiency of the Principle they pretend to. that retain our Primitive Since­rity and Integri­ty, to lead a So­ber, Pious, Chris­tian Life, as be­comes the Gos­pel of Christ, which is the cer­tain Product of Spirital Grace; and forasmuch as our Opposers acknow­ledge it to be an outward visible Sign and dare not say that the in­ward Spiritual Grace is tied to it, nor that 'tis of absolute necessity to Salvation; with what Reason do they unchristian us, and so load us with Calumnies and Accusations on this Account; using it as an In­stance to blacken us and condemn in gross our whole Christian Pro­fession, principally from hence; as tho' twere the chief thing that con­stitutes a Christian, and entitles [Page 94] him to the Benefits that come by Christ.

What shall we think then of per­haps more than two Parts in three of their own Assembly, who no more practice this than do we, and yet are many of them, as sober People, and if we may know (as Christ directs us) by their Fruits, are doubtless as near the Kingdom, and no less in a state of Grace, than are those who so exult in, and va­lue themselves upon this Perfor­mance; which however it may bound and distinguish particular Societies and Communions, tis cer­tain no Observations nor Perfor­mances short of being ruled and governed by the Spirit of Christ, as Head, can entitle us to a Mem­bership in him; we may make a specious shew, and carry a System of Divinity in our Heads; but if he rules not our Hearts, we are none of his. 'Twere well they were as thoughtful to fulfil all Righteous­ness [Page 95] in every respect, and as zea­lously careful and concern'd to ob­serve and punctually perform all the Commands and Injunctions to which the Christian Religion ob­ligeth them, and to qual [...]fi [...] them­selves to be Rightful Inheritors of those Blessings and Promises pro­nounced by our Saviour, as they tenaciouly adher to this; as tho' twere indeed the sum both of Mens Duty and Enjoyments, and that their Salvation turned upon this very Pin; which yet People may perform, while their Wills are un­subdued, and Lusts unmorti­fied. But we find that Men have been apt enough to be busily em­ployed about Mint, Annis and Cummin, whilst they neglect the weightier Matters, to run into, and cry up, and maintain those exteri­or Parts of Religion, that are re­concileable to an unconverted state.

If the Professors of Christianity were less taken up about Signs and [Page 96] Shadows, and nice & unnecessary Scruti­nies and Distinctions, wherewith they perplex it, and more devoted to observe the weighty, impotant, and indispensa­ble Precepts of Christ, and demonstrate the Power that Christianity hath over their Minds, by affording signal Instances of their being his true Disciples, and Rightful Heirs of his Kingdom, being in Measure invested with his Divine Vir­tues and Graces: we should have less Envy, Variance, Back-biting, and Detrac­tion, which weaken the common Interest and Piety, and give our common Enemy an advantage: and more christian Love, Peace, Concord, and good Neighbour­hood amongst us. If all that mean well, did but pursue Virtue, love it, and en­courage it wherever it appears; and hate Vice and Evil in all, and discountenance it every where; and make these the Mea­sures of their Christian Charity, rather than Paralel Opinions in lesser Matters, 'twould bring us nearer together, and more advance true Piety, than all their Contendings about different Apprehensi­ons in things far less Essential. God, who regards not Names, but Natures knows among all Nations, and People who are his; and the Rule he left us to know also [Page 97] was their Fruits, their Actions being the Exertion of their Wills. All Mankind are either under the Power and Conduct of the Spirit of God, or else of the Devil: all are either Carnal or Spiritual minded; and as is the Spring and Bent of their de­sires and affections, so is their Actions; each Birth hath their proper Products, which are contrary to each other. So that let what Notions or Opinions soever pos­sess Mens Heads, they live according to that Spirit and Principle that governs their Hearts. Gal 5.1 [...] to 24. We cannot gather Grapes of Thorns, nor Figs of Thistles; no Fountain sends forth bitter Water and sweet at the same time. 'Tis an Evangelical Truth, Those that live in Envy and Strife, and bring forth the Fruits of the Flesh, are of their Father the Devil; Eph. 5. [...] and those who by the Spirit mortifie those corrupt Lusts and Affections, and bring forth the Fruits of the Spirit, adorning the Doctrine of God our Saviour, by a Sober, Godly, Righte­ous Life, are of God, 1 Jo. [...].1 [...] for herein the Chil­dren of God are manifest from the Chil­dren of the Devil.

Thus have we candidly, tho' briefly, exprest our real Opinion and Belief in those Points in which we apprehend our [Page 98] Adversaries have endeavoured most to expose us; which we hope may prove Satisfactory to those who are not resolv­ed to think ill of us: But to speak fully to every Critical, Trifling Objection, were a tedious Task, as well as vastly beyond the Extent of our Design. We request out Serious Neighbours to Hear and See for themselves, and not take things upon Trust from Others, and judging the things they know not, condemn us by hear say. Don't be imposed upon by those whose peevish Humours would have all do like themselves; who either look not at all, or but very coyly, into the Books of those they have taken a Pet against, whose Perswasion in some things differs from what they have pronounced Orthodox; as tho' Truth were their peculiar Inclo­sure; which yet argues either a great deal of Prejudice, or a feeble and fleeting Judg­ment, that dares not trust it self. Were our Books stuft with such palpable Er­rors as is suggested, surely twere not so dangerous reading them: Who fears to read the Alcoran? But on the contrary, 'tis a strong Indication that they contain much Truth; for as 'tis the proper Ob­ject of the Understanding, so where it ap­pears with a clear Evidence, answering to [Page 99] Peoples own Experience, 'tis very forcible and prevalent upon the minds of those, who diligently seek it for Love of it, and willingly deposit all pre-engagements of Mind in its disquisition. Be then so just to us and kind to your selves, as to relin­quish all Prejudice and Prepossessions, and impartially examine the Truth of these things; search the Sacred Scriptures diligently, with an Inclination rather to find and embrace Truth than to support a received Opinion; try whether it is so or not; comparing it with your own Experiences, and the Witness of God in your own Hearts. Tho' our Belief in some of these Particulars don't exactly quadrate to that of our Opposers, it don't therefore necessarily follow 'tis not agree­able to Truth and Scripture: nor can they give us any infallible assurance, that their Conceptions are a true Standard of Truth notwithstanding they vend their Appre­hensions as the only Orthodox; yes and are displeased too with those that can't be determined by them.

We have no design carrying on be­hind the Curtain, howsoever our Sober Demeanour may be uncharitably (not to say maliciously) insinuated as only a co­ver of Sheeps Cloathing upon the Wolves [Page 100] Nature; and our most Solemn Declaration of our Belief in several Religious Points (being undeniable Truths) construed and suggested by some Men as only a fair Cover wherewith we gild over [...]r Poyson that it may pass the less suspected, and be the more glibly swallowed. What think you? Is not this the heighth of Prejudice, and Envy in the abstract? Would they themselves be content to be thus Inter­preted? We have no intent to decoy and trap an Peo­ple that we should walk under a Disguise; which Intreagues usually have Interest at one end of them, which can't be our Case, who neither give nor take Money for Preaching; so that the Increase of our Numbers won't fill our Coffers. We have no other Interest to promote but the Advancement of True Piety and Christianity: and having Love and good Will to all People, more especially to those whose Minds are awakned, and Hearts warmed, having true fervent Desires, and living Breathings towards God, thirsting after a nearer and more satisfactory Knowledge of, and Acquaintance with him, than barely a profession and hear say of him; and there­fore what we have found advantageous, assistant and satisfactory to us, in our unwearied Pursuit af­ter Peace with him, that we recommend to others. We call People home to the Gift of God in them­selves, which only can do them good; that every one may know the good Shepherd and Bishop of Souls for themselves, and hear and know his Voice in them, from that of a Stranger, and learn of him and follow him, who is pure, and ever leads to Pu­rity and Holiness; that so his offering up of himself for them may be of Benefit to them, and they ex­perience the great Salvation of God. For impress this upon your Minds, and take it along with you, That notwithstanding our Saviour hath paid a Ransom for us and made an atonement through the precious Blood of his Cross; yet if we experience not the End of his [Page 101] Coming and Death, effected and answered in our selves, it shall avail us nothing: Except we know him a Saviour and Supporter near; except we know a Principle of Divine Light and Life, to illuminate our Minds, to revive and warm our langishing Hearts, to beget and increase true Love to God, and the living Faith that gives Victory, to convert us, and govern our Thoughts, to renew and regulate our Wills, and limit our Desires, and bridle our Tongues, to excite holy Inclinations, and keep up a due Heat in our Christianity, and strengthen our Minds in that which is good and well-pleasing to God: Except we know these things in and for our selves, all our out-side shew of Religion is but vain, and our Profession of Christ shall profit us nothing; Rom. 8 [...] 14. but we shall lye down in Sorrow at last. For none are Christ's but those that have his Spirit, and are influenced by it; nor are any Children of God but those that are led by the Spirit of God; which begets in the Mind a de­testation of Sin and Evil, and a love to Purity, Goodness and Virtue. Wherefore laying aside all Strife and Animosites, all Envying and Evil-speak­ing, let us abhor that which is Evil, Rom 12.9 and cleave to that which is Good, and address our selves with a due and Humble Application to the Accomplish­ment of that most Concerning and Important Affair of our Lives, the working out our Salvation And let every one follow the Lord faitfully, according to what is made known to them; knowing that we shall be judged according to our Knowledge, and that 'twill be happy for those whose Wills and Per­formances correspond with their Understandings, in that Day when all must stand before the Judg­ment-Seat of Christ, and give an Account of their Deeds done in the Body, and receive a Sentence thereafter, either, Come ye Blessed, or Depart from me, ye Workers of Iniquity. It won't be then of what Congregation or Confession of Faith, or of [Page 102] what Perswasion amongst the many wast thou▪ A­mong all which there will then be but two Sorts, the Sheep and the Goats; those that heard the Shep­herds Voice, and followed him, who were guided and governed by the good Spirit of God in their Hearts; and those who wrapping their Talent in a Napkin, stifled Convictions, and neglecting the Day of their Visitation, continued under the dark Power of the Evil One. One may go a great way, and make a fair shew of Religion and Piety, and yet be turned to the left Hand; 'tis not having our Heads filled with curious sublime Notions, tho' of never so fine and elevated a Speculation; let's trim and gar­nish our Lamps never so finely, 'twil not administer an entrance without the Heavenly Oil, without that holy Divine Unction fills our Hearts, enlightens our Minds, and inflames our Affections to a due Watch­fulness and Obedience to its Teachings; which are the most assured Marks of our being really in Christ, in whom only our acceptance is.

That you with us, and we with you, may so cir­cumspectly live up to our Light and Knowledge given by Christ, as that our Consciences may not condemn us; but that having finished our Days here with Comfort, we may lay down our Heads in Peace, with a well-grounded Hope of a Joyful Resurrecti­on, and have boldness in the Day of Judgment, is our Hearty Desire.

For howsoever People may have been possest with the contrary, by those who probably have left no­thing unattempted, which their Invention could supply, to fix an Odium, and scare People from us, we believe the Resurrection as delievered to us in the Holy Scriptures, and our Adversaries can't rea­sonable pretend to know more; in which we will­ingly acquiesce; content that Faith supply the de­fect of Demonstration; esteeming it con [...]entaneous to Reason, to forbear even the most abstracted Rea­soning [Page 103] about that which is above Reason. We doubt not in the least either the Reality or Excellency of it; but our great Care, and necessary Concern is That if by any Means we may attain to the Resurrec­tion of the Just; and then 'tis sufficient that when our Lord appears we shall be like him: Which Hope and Expectation ought to incite in all most fervent Desires, 1 Joh. 3 2, 3. and vigorous Pursuits after Purity and Holiness.

If what we have writen for your Information, may find some place with Those, who being Impartial and Inquiring, have Room to receive it and that it contributes to their Benefit and Satisfaction, we have our End: But for those who are Full, or are Critical, and ready to Carp at every Word or Sen­tence that is not plac'd to their Mind, if not also pre-judge it, as tis not intended for them; so we don't suppose 'twill prove to their good Liking, nor meet with a Reception amongst them. For we don't purpose to reconcile our whole Belief and Perswasion in Religious Matters to that of our Opposers, who notwithstanding what we have writ, we expect will yet accuse us of Error.

However, having thus far declar'd our selves in the most necessary Points of the Christian Religion, we don't think our selves further obliged to answer the Cavils and Critiscisms of such who may appear Contentious, and will never want something to-object against those that come not up in all things exactly to their Level. Whom yet we advise ra­ther to be quiet, and study to know and govern themselves according to that Religion that is pure and undefiled before God, Jam 1.27 and leads to Visit and Assist the Fatherless and Widdows in their Afflic­tion, and to keep themselves from the Spots and Defilements of this World. Were this (as it ought) our Principal Care and Concern in our Conduct, we should have little Mind or Lesure to differ about Matters of less Moment: And while [Page 104] we seem zealously to contend about Religion, frustrare its End. We should not be taken up in Disputing what that Principle is, which God hath plac'd in us, to do us Good, and in the mean time neglect its Assistance, and obstruct its Operation upon the Mind, but be given up to be Leavened and Changed by it, that we may partake of the Blessings thereof; and with it build on the Foun­dation which God hath laid, 1 Cor. 3.11, 12, 13 14. that which may a­bide the Fiery Tryal. To which we recommend you, and remain your Peaceable and Loving Neigh­bours.