MAny are the Reports that are abroad concerning this People, not only as to their Practices and Deportments, but alſo as to their Doctrines and Beliefs. The former, time having in a great meaſure reſolved and worn out, as being the refuge of lyes for the ignorant and unrighteous to fly unto; but that ſtormy and wintry appearance is well nigh over and gone, becauſe the Sun is ſo far riſen, and the true Light ſo ſhineth, that moſt begin to ſee, that thoſe reports were but lyes and ſcandals, raiſed as Fig-leaves to cover the nakedneſs of other Profeſſions, that begun ſo manifeſtly to appear, through the Light that ſhined in theſe Peoples Lives and Converſations. But though the firſt be gone, yet the latter ſtill ſticks with many, as not knowing what they hold, as to Doctrine, ſome ſaying they deny the Scripture, and the Reſurrection of the body, and all Ordinances, with the Man Chriſt, and his Death and Sufferings, and imputation of his Righteouſneſs, and faith in his Blood, &c. Wherefore, for the ſatisfaction of all that would willingly be reſolved, and know the Truth as it is in Jeſus, I have written this ſhort Account of their Faith and Belief; and if it were poſſible to ſtop the mouth of clamorous tongues, before Sentence be given againſt them by ſome ſignal ſtroke of the Lord from Heaven, which he will undoubtedly in his appointed time reveal and make manifeſt, to the trembling of all hearts concerned therein, and tingling of all ears that ſhall hear thereof, when it ſhall be ſaid to them, The holy ſhall be holy ſtill; and be that is filthy, let him be filthy ſtill, Rev. 22. 11.

We believe, that the God of all Grace, hath given a meaſure of Grace, or ſome manifeſtation of his Spirit and Light thereof unto all men, according unto theſe Scriptures; John 1. 9. Tit. 2. 11. 1 Cor. 12. 7. Nehem. 9. 20. and experiences of all men, who (at ſome time or other do feel ſomething in their Hearts and Conſciences, that doth luſt againſt the fleſh, and the fleſh againſt it, and that theſe two are contrary the one to the other, one luſting after evil, which is evil, and the other after good, which is good; the one carnal, the other ſpiritual; the one from the Earth, the other from Heaven, Gal. 5. 16, 17.

We believe, By this Gift, Grace and Inſpiration of the Almighty, man only can come to know the true God truly; What he is, and how he works in the Hearts and Conſciences of People, to regenerate them and make them bear his Image, according unto 1 Cor. 1. 19, 20, 21. Luke 10. 21. and experiences of all that ever were regenerate and born again.

We believe, that all the Errors and miſtakes about God, and the things relating to his Kingdom, ſprang and aroſe from mens wandring from this Gift of God into their own Imaginations; whereby, though they thought themſelves wiſe, yet they became fools and erred, their fooliſh hearts being darkned, according to Rom. 1. not knowing the Scriptures nor the Power of God, as it is written, Mat. 22. 29.

We believe and know, that this Gift and Grace of God appears in and unto all men, that all may be without excuſe, accuſing for the evil, and excuſing for the good, according to Rom. 2. 15, 16. ſhewing unto man what is good, and reproving of him in his own Conſcience for the evil, whether thoughts, words or deeds; and that this reproof of Inſtruction is the way of Life, Prov. 6. 23.

We believe, that as the true God and Eternal Life is known only by the light of this Gift and Grace, according unto the Scriptures, from which Light and Spirit of God came the Scriptures, both of the Old and New Teſtament, as it is written, 2 Pet. 1. 21. ſo can they only be read, as truly to be believed, fulfilled and practiſed, in the Light and Power of the ſame; and all that are out of this Spirit, muſt needs be ignorant and unlearned in the Apoſtle's ſenſe, who wreſt the Scriptures to their own deſtruction, as it is written: for Peter and John were unlearned men outwardly, not knowing letters, but inwardly read in the knowledge of this Light and Spirit of God, and wreſted not the SCRIPTURES, Acts 4. 13. 2 Pet. 3. 16.

We believe, according to the Scriptures, 2 Cor. 4. 3. that whereſoever the Power of God is not known within, there the Goſpel is hid and unknown unto them that are loſt, in whom the god of this world hath blinded the minds of them that believe not, leſt the Light of the glorious Goſpel of Chriſt, who is the Image of God, ſhould ſhine unto them, and God ſhould heal them; becauſe it is only by the Light of Chriſt, the Power of God, that the Creature comes truly to ſee himſelf in his loſt and undone eſtate; from which ſight ariſeth the true ſence in the heart of the Creature, that makes him cry out of his wretchedneſs by reaſon of the body of ſin and death, which neceſſitates him to look out for a Saviour, whom God manifeſteth in and by the ſame Light, that ſhines in the heart, on purpoſe to give the light of the knowledge of the Glory of God in the face of Jeſus Chriſt, God's Image, whereby God healeth the ſoul. And therefore doth the Devil, the god of the world, ſtrive ſo much by the gifts of the pleaſures, profits, vanities, and luſts that are in the world, which he preſenteth to men and women now, as he did to Chriſt in the dayes of his fleſh, when he ſhewed to him all the world, with its glory; which glory is, the luſt of the fleſh, the luſt of the eye, and the pride of life, what-ever may make this life happy (as it were) in the things that may pride it, or lift it up to ſit as Queen. And as men and women take and receive theſe gifts from the god of this world, their minds are blinded, becauſe they believe not in the Light, which ſheweth them the vanities of all the gifts of the god of this world; which gifts the Devil knows (if they be received) will ſo blind the minds of them that receive them, that they will not come to be ſenſible in the true Light of their loſt conditions, ſo as to cry unto God from the deep and true ſence; for then God, out of the depths of his Love and Mercy, could not but heal them: and therefore, leſt the true Light ſhould ſhine into them, to give them the ſenſible knowledge of themſelves, and God ſhould heal them, the Devil (as god of the world, by the things of the world) endeavours to blind the mind (not the brain-knowledge, but the hearty feeling ſence within in the mind) leſt the Light within ſhould ſo ſhine, as God ſhould heal them; and all the busſlings of Satan with his gifts, are but to blind the mind within, leſt God ſhould heal the ſoul, that complains to him from the true ſight and ſence of his miſery, as in himſelf.

By this Grace and Gift within, we believe, that to us (though in the world there be Lords many, and Gods many) there is but ONE GOD, the Father of our Lord Jeſus Chriſt, witneſſed within man only by the Spirit of Truth, that manifeſts both the Father and the Son; and yet theſe three are one, and agree in one; and he that honours the Father, honours the Son that proceeds from him; and he that denies the Spirit, denies both the Father and the Son, and is Anti-Chriſt; but he that believes in the Spirit, and is led by it, is the Son of God, Rom. 8. 14. As many as are the Sons of God, are led by the Spirit of God.

We believe, the Scriptures bear witneſs unto, and teſtifie of Chriſt; but they ſay the Witneſs of God is greater than them, the Spirit it ſelf bearing witneſs with our ſpirits, that we are the Sons of God: for it is not the Scriptures without the Spirit, nor the Spirit contrary to the Scriptures, but the Spirit's diſcovering the Will of God in the heart, or opening of the Scriptures in its own time and way, and not in or by the will of man, but as it ſelf pleaſeth (who ſearcheth all things, even the deep things of God, and manifeſts them unto the ſoul) which giveth the perfect ſound and ſaving knowledge: for ſaid Chriſt, the Spirit ſhall take of mine, and ſhew them unto you. And as holy men gave forth the Scriptures, 2 Pet. 1. 21. ſo holy men, and they only, come truly to underſtand them, and not proud or ungodly men; becauſe their hearts and lives do not anſwer the hearts and lives of thoſe that gave them forth, as face anſwereth face in a glaſs. And this we believe to be the reaſon, why ſo long preaching (by men of corrupt minds, who have and do handle the words deceitfully for ſelfiſh ends and filthy lucre ſake) hath brought forth ſo little fruit, and been to ſo little purpoſe, except to their purſes and bellies: for bad they believed, and therefore ſpoken, and ſtood in God's counſel, they ſhould have profited their hearers, Jer. 23. 21, 22, 23. to the end.

Through this Gift we believe, that Chriſt Jeſus (the Son of God) was manifeſt in the fleſh, in the fulneſs of time. And this we know by the ſame Spirit, by which our Fathers believed he ſhould come; and Abraham ſaw his day; by the ſame do we believe he is come, and do ſee his day; as alſo by the Prophets and Apoſtles Writings, which twofold cord is not eaſily broken.

We believe alſo, according to the Scriptures of truth, that this ſame Jeſus hath God highly exalted, and given him a Name above every Name, that whoſoever believes in him ſhall not periſh, but have Everlaſting Life; and that there is not another Name whereby man can be ſaved, than this Name of Jeſus Chriſt; nor is Remiſſion of Sins to be Preached by any other Name. But as we do not believe that the outward letters & ſyllables are that Name, that are to be bowed to by the outward knee, no more than the letters or ſyllables in the words, God, or Spirit, ſeeing the 〈…〉 God, who is a Spirit, 〈…〉 45. 23. but that Name which ſaves, is the Power and Arm of God, that brings Salvation from Sin, and makes every ſoul that names it, to depart from Iniquity. This is that Name which was preached, and which is preached through Faith, in which Name remiſſion of ſin is obtained: Therefore was the outward word Jeſus given him, as his outward name; Thou ſhalt call his name JESUS, for he ſhall ſave his People from their Sins. [Mark] for he ſhall ſave, &c. So that which ſaves, is the Name which is to be believed in, which is that Arm of God that brings Salvation, when no eye pitties, neither is there any to help; the Power of God that then ſaves, is that Grace that comes from the fulneſs of Chriſt the Saviour. And without this vertue, Chriſt and Jeſus are but empty names, 1 Cor. 12. 3. No man can ſay that Jeſus is the Lord, but by the holy Ghoſt.

We believe alſo, that this Jeſus died for, or becauſe of Sin, and roſe again for the Juſtification of thoſe that believe in him, as well as to manifeſt to all the world, that he was the Son of God, and that he thereby ſpoiled Principalities and Powers, and triumphed over them openly, and led captivity captive in his own perſon; yet we believe and know, by his Grace in our hearts, that as his name Jeſus, without vertue and Power is but an empty word; ſo his Dying, without man's Conformity to his Death, or being planted into the likeneſs thereof, or being crucified with Chriſt (as ſaith the Scripture, Rom. 6. 2, 3, 4, 5, 6. Gal. 2. 20.) will not profit man, as unto the ſalvation of his ſoul, no more than the naming of his outward name [Jeſus] doth at this day make people to depart from iniquity. For we believe and are ſure that man muſt dye inwardly, as well as Chriſt died outwardly; and muſt be put to death in his fleſh, as Chriſt was in his: for he that is in the fleſh, cannot pleaſe God, Rom. 8. 8. neither ceaſe from ſin; but he that is dead, is freed from ſin, Rom. 6. 7. And yet mans dying unto ſin, and the root and principle of it in himſelf, is ſo far from making void Chriſt's Death in his own perſon, that it eſtabliſheth it to all thoſe ends and purpoſes, for which it was intended of the Father. As the cures which the Phyſician doth, manifeſt and eſtabliſh his skill and ability; ſo doth mans dying unto ſin and ſelf, and living unto God, manifeſt and eſtabliſh the virtue and power of Chriſt's Death: for as man manifeſts his being riſen with Chriſt, by his ſeeking the things that are above, Col. 3. 1, 2. ſo doth he manifeſt his knowledge of the Death of Chriſt, by his being crucified with Chriſt, and bearing about in his body the dyings of the Lord Jeſus; for as it is not an outward belief, gathered from the letter, that will change the heart and life (though the judgment and opinion it may) ſo is it not a belief from the hiſtory, or letter only, that can give man a ſaving knowledge of the Death of Chriſt; but he muſt have the ſame glory and power of the Father in meaſure, working in him there, to beget Faith in his heart, that he may believe unto Salvation from his own filthineſs and righteouſneſs, as well as confeſs with his mouth, Rom. 10. and muſt have that Spirit in him quickning his mortal body, as well as to believe that it was in Chriſt, and raiſed up him from the dead, Rom. 8. 11. And this man, whoever he be, bond or free, that thus believes the Death of Chriſt, and its ſatisfaction to God, as well as its uſefulneſs to man, cannot make it void, nor divide it and its virtue upon the ſoul that thus knows it, but will ſay, here is a dying man, witneſſing the Death of Chriſt, and nevertheleſs the ſame man living with Chriſt, and concluding if Chriſt had not died, man muſt have periſhed in his ſin; this being the way found out by God to recover him, whereby he knows Chriſt and him crucified, and what the preaching of the Croſs of Chriſt is, which is fooliſhneſs to them that periſh, but to them that are ſaved, the Wiſdom of God, and the Power of God, 1 Cor. 1. 18.

By this Gift of God in our hearts, we further believe, That Chriſt Jeſus roſe again from the dead, according unto the Scriptures, and ſits at God's right hand in a glorious body; and we believe that our low eſtates and humbled bodies ſhall be made like unto his glorious Body, through the working of his mighty Power, whereby he is able to ſubdue all things unto himſelf; and that this mortality ſhall put on immortality. For though we believe that Chriſt Jeſus hath lighted every man with his Light, whereby man may come to know himſelf loſt and undone, as before is ſaid; yet therefore is not every man ſaved, though the Grace that appears to all men is ſufficient in it ſelf; but ſome have the Grace of God beſtowed on them in vain, not liking to retain God in their knowledge, though ſomething within them ſhewes them what is good; but they reject the Counſel of God within, or againſt themſelves, to their own deſtruction, Luk. 7. 30. (ſee the Margent) and yet it doth not follow that the Grace is inſufficient of it ſelf, no more than it follows that Chriſt's Death is inſufficient, becauſe he taſted death for every man, and yet every man is not ſaved. Neither doth Regeneration, or the believing in the Light of Chriſt within, make void the Death and Sufferings of Chriſt without at Jeruſalem, no more than believing the Scripture-teſtimony without concerning Chriſt's Death, makes void the work of Regeneration and Mortification within; but as the Apoſtle ſaith in another caſe, ſo ſay I in this, For as the man is not without the woman, neither is the woman without the man in the Lord; even ſo is not the Death and Sufferings of Chriſt without at Jeruſalem, to be made void and of none effect by any thing within, neither doth the Light within make that of none effect without, but both in the Lord anſwers his will; for though there is and may be a knowledge and belief of what Chriſt did and ſuffered without the Gates, in his own body, upon the Tree, and yet ſin alive in the heart, and the work of Regeneration not known; yet it cannot be ſo where the Light within is believed on, and obeyed ſo as to have its perfect work in the heart, to regenerate and make all things new and to be of God; this man can never make void what Chriſt hath done and ſuffered without. And yet this new-birth, or Chriſt formed within and dwelling in the heart by Faith, doth not limit or conſine Chriſt to be only within, and not without alſo; but both within and without, according to the good pleaſure of the Father to reveal and make him known; for he fills all things, and the Heaven of Heavens cannot contain him, and yet is he at God's right hand far above all Heavens in a glorious body.

And we alſo believe the Reſurrection of the Juſt and Unjuſt, the one to Salvation, and the other to Condemnation, according unto the Judgment of the great Day; and then ſhall every Seed have its own body, according to 1 Cor. 15. 36, 37, 38. which we verily believe: for if the dead ariſe not, we are of all men moſt miſerable. But becauſe we dare not be ſo fooliſhly inquiſitive, as to ſay, With what bodies ſhall they ariſe? therefore do ſome ſay, we deny both the Reſurrection of the Body of Chriſt, and of all that are or ſhall be dead: But this alſo is falſe; for every man ſhall be raiſed in his own order; but Chriſt the firſt fruits, 1 Cor. 15. 23. And we believe, they ſhall be raiſed with the ſame bodies, ſo far as a natural and ſpiritual, corruptible and incorruptible, terreſtrial and celeſtial can be the ſame.

We further believe, according unto the Scriptures, concerning Faith, that that Faith is only true, which is God's gift, and hath Chriſt Jeſus the Power of God for its author and object, and is diſtinguiſhed from the dead Faith by its fruits: for though in deſcription and definition they may carry a reſemblance, yet in nature are as different as a living man is from a dead, which wants not form or ſhape, but life and power. So ſaith the Apoſtle James, As the body without a ſpirit is dead, ſo is Faith without Works; even ſo is that Faith which ſtands in the wiſdom of words, and not in the Power of God: by the one, man is kept in captivity to the world and the things of it, but by the other he hath victory over the world, 1 Joh. 5. 4. and the Seal and Witneſs thereof in his own heart, whereby it is purified, and God is ſeen; for the pure in heart ſee God, Mat. 5. 8. This Faith differs men now, and their Worſhips, as it did Cain and Abel; for, by Faith Abel offered a more excellent Sacrifice than Cain, Heb. 11. By this living Faith, Abel ſaw beyond the Sacrifice unto Chriſt the firſt-born of God, beyond the firſtling of the flock, which he offered, and therefore God had reſpect unto Abel and his Offering; but God rejected Cain and his Offering, though he had Faith to believe it to be his duty, yet ſticking in the Form, and not flying on the wing of Faith unto Chriſt the One Offering, he miſſed the mark, as all have done ever ſince that have gone in Cain's way of worſhipping, as well as killing men about Worſhip. But we believe that Faith to be onely true and ſaving, that ſlyes over ſelf-righteouſneſs, as well as filthineſs, unto the Fountain of Life in Chriſt; which Faith hath nothing of man in it, but is as the breath of Life by which the Soul lives; not a bare aſſent to the truth of a propoſition in the natural underſtanding, but the Soul's cleaving unto God, out of a naturalneſs between Chriſt and the Soul; and ſo lives rather by relation, than bare credit or deſperate adventure and hazard; not looking at its doing to commend it, but God's love and bounty in Chriſt the Light, to receive it; and yet Holineſs is its delight, and he can no more live out of it, than the fiſh upon the dry land.

We believe that this Faith keeps the mind pure and the heart clean, through the ſprinkling of the heart, from an evil conſcience, by the Blood of Jeſus, which remits the Sin and juſtifies the Soul, through the vertue of this Blood received into the heart by this living Faith, which receives all its power and vertue from Chriſt, in whom it abides as its root and object, whereby Juſtification is witneſſed from Sin, not in Sin, Rom. 6. 22. But now being made free from Sin, and become ſervants unto God, you have your fruits unto Holineſs, and the end Everlaſting Life.

We believe that Juſtification and Sanctification are diſtinguiſhed, but not divided: for as he that ſanctifieth and juſtifieth is one, ſo do theſe go together; and when the Soul hath the greateſt ſence of Juſtification upon it, through the vertue of the Blood of Jeſus by the living Faith, then is it moſt in love with Holineſs, and at the greateſt diſtance from Sin and Evil; and whenever there is a failing in Sanctification, there is alſo ſome eclipſe of Juſtification in the eye of the Soul, until Faith hath recovered its ſtrength again, which it loſt by Sin's prevailing. For, as the furtheſt and cleareſt ſight is in the brighteſt day; ſo is it with the Soul, when it is moſt in the brightneſs and beauty of Holineſs, its Juſtification appears moſt glorious, and its Union and Communion moſt ſweet and laſting; and ſo, like two twins, as they are much of an age, ſo they are like one to the other; and what God hath joyned together, let no man put aſſunder.

We alſo by this Light believe, that acceptance with the Father is only in Chriſt; and by his Righteouſneſs made ours, or imputed unto us: not by the creaturely skil, but by the applicatory act of God's gift of Grace, whereby the ſoul feels the difference between ſelf-applying by its own Faith, and God applying by his Spirit, and ſo making Chriſt unto the Soul, Wiſdom, Righteouſneſs, Sanctification and Redemption: So that we believe and are ſure, that there is a great difference between Imputation, as it is the act of man's ſpirit, and as it is the act of free Grace, without man's forcing. And ſo we diſtinguiſh between Imagination and Imputation, between reckoning or imputing that is real, and reckoning or imputation that is not real, but a fiction and imagination in the creaturely will and power. And becauſe we are againſt the latter, we are clamoured upon, as if we denied the Imputation of Chriſt's Righteouſneſs; when it is only unto thoſe, that are not made righteous by it, to walk as he alſo walked: For, as the Scripture ſaith, Is it not he that ſaith he is righteous by the imputation of Chriſt's Righteouſneſs, but he that doth Righteouſneſs is righteous, as Chriſt is righteous, 1 Joh. 3. 7. he that believes otherwiſe is deceived. And yet it is not Acts of Righteouſneſs, as done by us, nor as inherent in us, as acts, by which we are accepted of God, and juſtified before him; but by Chriſt the Author and Worker of thoſe acts in us and for us; whereby we know that we are in him, and he in us, and we hold him as our Head, into whom all things are gathered together in one, even in him.

We further believe, that God is only to be worſhipped, and not any likeneſs that man makes unto himſelf of God, from any view, ſight or knowledge that he hath had of him; but in every act and ſervice, man is to know what ſubſtantially, as well as whom ſpeculatively or notionally he worſhippeth, as it is written, Joh. 4. 22. Ye worſhip ye know not what: we know what we worſhip; for Salvation is of the Jews. And he that thus worſhips the Father, honours the Son by the ſame Spirit, which is one with the Father and the Son; in which Spirit only God is worſhipped, according to the form of its own chooſing and manifeſting of it ſelf in and by, according unto the good pleaſure of the Father, who is a Spirit, and limits man unto the Spirit's form, but allows not man to limit the Spirit unto his form, though it be not of his inventing originally, but of the Father; yet man muſt no more limit God unto it, than he could command God to appear in it at firſt: For as he choſe it himſelf, ſo he hath reſerved liberty to leave it at his pleaſure, who works all things after the counſel of his own Will, which he hath purpoſed in himſelf, that the gift of the knowledge of the Myſtery of his Will, might for ever be acknowledged to be of his Grace, and from the Riches of the Glory thereof, according to Epheſ. 1. and man be bound, but God free; man bound to wait in the Light for God's Movings, but God free to move in whom, to what, and when he pleaſeth: then man is to go when he ſaith go, and come when he ſaith come; and ſuch Servants do ſerve him; and then there is no more curſe, as in the dayes of willworſhip and voluntary humility, but the Throne of God and of the Lamb, Col. 2. 18, 23. Rev. 22. 3, 4. and they ſhall ſee his Face, and his Name ſhall be on their foreheads.

We believe alſo, that this Worſhip is ſpiritual (and not carnal) in all its Parts and Ordinances, and not to be impoſed by any outward force, but performed by the inward leadings of God's Spirit, according as the holy men of God were led and guided in the dayes paſt, who gave forth the Scriptures; all impoſitions of Worſhip outward, being only enjoyned under the firſt Covenant, that made nothing perfect, until the time of Reformation, ſpoken of, Heb. 9. 10. But Chriſt being come, there is an end as well of ſuch Impoſitions, as of the Meats and Drinks, and divers Baptiſms and carnal Ordinances, they being all but temporary, and in order unto an end; but all to vail to Chriſt, the ſum and ſubſtance of all, [the firſt] pointed at by all, and [the laſt] ending of all, the Amen. And he that thus worſhips God in Chriſt, his Ordinances are ſpiritual and not carnal, and his Faith carries him beyond his Works, with righteous Abel, and preſerves him that he is not drowned in the form, like Cain; neither falls he ſhort of the Glory of God, nor of his aſſurance of Acceptance with him.

We believe there is one Baptiſm neceſſary unto Salvation, Epheſ. 4. 5. One Lord, one Faith, one Baptiſm. And this Baptiſm is Spiritual, of which John's Water was but a figure, Joh. 1. 31. That he ſhould be made manifeſt to Iſrael, therefore am I come, baptizing with Water, ſaith John: and 1 Pet. 3. 21. The like figure whereunto, even Baptiſm, doth alſo now ſave us; not the putting away of the filth of the fleſh, but the anſwer of a good Conſcience towards God, by the Reſurrection of Jeſus Chriſt. This one ſpiritual Baptiſm into the Name of Jeſus Chriſt, is that which ſaves; the Water being but a figure, that Chriſt might be manifeſt to Iſrael, who had divers Baptiſms impoſed on them, until the time of Reformation; but Chriſt the Subſtance being come, the Shadows fly away. And yet where ever any are commanded now by the ſame Spirit that commanded the Believers to be Baptized in the days paſt, either for the furtherance of the Goſpel, or tryal of their Faith, we judge them not. But this obedience is very rare to be found, and we could heartily deſire, that all would conſider ſeriouſly, whether Litteral ſayings obſerved onely by outward reading, hearing by the ear, or inward impulſes upon the heart by the Divine power, are the motives unto obediences in this kind. And if honeſty and uprightneſs of heart may be heard, we believe and know, the many dead ſouls every where, notwithſtanding their Baptiſms, will be as ſo many witneſſes againſt them, by their groveling upon the earth, as ſo many ſlain and killed men by the Letter, while the Spirit's quickenings have not been known in the true Baptiſm into death. For we find by daily experiences, that moſt men and women live like Pharaoh's lean kine, onely to eat up the fat, and to envy thoſe that are not ſo lean-ſoul'd as themſelves.

We believe alſo, that as there is one true ſaving Baptiſm, ſo is there one Bread or Body of Chriſt, which all the Saints do feed upon; and though they be many as to perſons, yet their Bread is but one, and they all in it but one Bread. And this we believe is the fleſh that came down from heaven, Joh. 6. 33. Though the outward Jews now, as then, murmur at him becauſe he ſaid, I am the Bread which came down from heaven, verſ. 41, 42. But Chriſt, (verſ. 45.) to ſtop their murmuring, tells them, that the knowledge of this myſtery was only revealed unto them whom God (and not man) teacheth; and no more than are taught of God, can ſet ſeal and ſubſcribe unto this truth in Jeſus: though we believe alſo, that Jeſus did take outward Bread and brake it, and gave it to the Diſciples, as the Scripture ſaith; and this was a figure of his Body (that was to be pierced and broken upon the Tree) and a ſhew, to ſhew forth his death until he came. And we believe he did ariſe again, and appear unto his Diſciples; And all that believed were together and had all things common, &c. And they continuing daily with one accord in the Temple, breaking bread from houſe to houſe, did eat their meat with gladneſs and ſingleneſs of heart, praiſing God, and having favour with all the People, Act. 2. 44, 45, 46. 47. And we believe that the Apoſtle in 1 Cor. 11. 20. ſaith true, where he ſaith, When ye come together therefore in one place, this is not to eat the Lord's Supper. And all that he ſpeaks in that Chapter, is not to perpetuate that outward breaking of Bread, otherwiſe than as the Believers did, that were filled with the Holy Ghoſt in ſingleneſs of Heart, as before is ſaid; and yet we judge not thoſe who break outward Bread and drink outward Wine, being commanded ſo to do; and put in remembrance thereby of the body and blood of Jeſus Chriſt, by the remembrancer, the ſpirit of truth, which is appointed by the Father to lead into all truth. But to do it by imitation, or tradition only, (as moſt do it, if not all at this day) we know it is not an offering unto God in righteouſneſs, neither do we believe this to be the communion of the body and blood of Chriſt; and yet, the eating of the fleſh, and drinking of the blood of Chriſt, we believe man muſt know and witneſſe, or he hath no life in him, Joh. 6. 53, 54, 55. And we believe that many are ſtriving now in their Spirits as the Jews did, verſ. 52. ſaying, how can this man give us his fleſh to eat? And not onely the Jews but many of his diſciples ſaid, This is an hard ſaying, who can bear it? verſ. 60. and at verſ. 63. he tells them, It is the Spirit that quickens, the fleſh profiteth nothing; the words that I ſpeak unto you, they are Spirit, and they are Life; and he that hears and underſtands theſe words, that are Spirit and Life, will not be offended at what I have ſpoken of the fleſh and blood of Chriſt.

By the ſame Spirit and Grace we believe, that Prayer is an Ordinance of God when performed by his Spirit, in its words (and not thoſe which man's wiſdom teacheth) or without words, by ſighs and groans which cannot be uttered, and theſe ſo often as the ſpirit it ſelf pleaſeth. But the Form without the Spirit, whether it be by words of other mens framing, or words of a man's own ſpirit, according to his will, time and manner, this is not the Prayer that prevails with God. And we believe there is none ſo weak and infirm, but this Spirit profers its help at ſome time or other, though man regardeth it not. And the more man's mind is gathered within from all viſibles, the more he comes to be ſenſible of the movings and ſtirrings of this Spirit, in its ſecret cryes to God, anſwerable to the wants of that man or woman, in whom it moves and cryes. And by due watching thereunto, we believe and know, the Spirit of prayer and of adoption, that cries unto God, comes to be diſcerned and diſtinguiſhed from a man's own ſpirit and will.

We believe by the ſame gift of Grace, that there are ſeveral Miniſtrations, and ſeveral Operations, according to 1 Cor. 12. and all by the ſame Spirit, as before the Law, and after the Law, by Moſes, and after by John the Baptiſt, and Chriſt, and his Apoſtles; and in all theſe, the Miniſtration had acceptance with God through the management of the Spirit, and its rejection and diſlike of God for the want thereof. And by this Spirit were the Scriptures given forth, and did the holy men of God Speak, Prophecy, Preach and Pray as they were moved; and for want of it, the Letter did, and doth kill. And for the further appearance and pouring out of this Spirit, anſwerable unto the work and ſervice that God had for them to do, they were to wait, as Chriſt commanded his Diſciples to do at Jeruſalem, to receive the Promiſe of the Father: For, by this Spirit he that ſpeaks, ſpeaks as the Oracle of God. And therefore, as it was the practice of the People of God in old time, to wait for the moving and ſtirring of this Spirit, that they might ſpeak, as it gave them utterance, in the evidence and demonſtration thereof; ſo do this People (called Quakers) now; and according to its moving in their hearts, they miniſter, according to the ſignification of the Spirit, whereby they underſtand, both what and when to ſpeak, and when to be ſilent; as alſo, who they are that miniſter and ſpeak in their own wills, above the Croſs of Chriſt, which the Apoſtle was careful always to be in ſubjection to, leſt he ſhould make it void, by ſpeaking the words which man's wiſdom teacheth; and therefore as the Saints did, ſo we do believe, and therefore we ſpeak: and ſuch Preaching and Speaking in faith, as well as Praying in faith, is acceptable unto God as his Worſhip, and not otherwiſe.

And we further believe by the ſame ſpirit, That the ſum of all Religion, according to truth, and the ſignification of the word [Religion] is, Man not at liberty in his will, but bound again unto God by his having given to him, by the light of Chriſt within, the true ſight and knowledge of himſelf as in himſelf, as loſt and undone for ever, and from this ſight a true ſence to ariſe upon and remain with him; from whence ſpring unutterable groans and crys unto God, under the weight of the burden and wretchedneſs, by reaſon of the body of ſin and death; and then when there was none to help or pitty in this ſtate, then is Mercy ſhewed in Chriſt the Arm of God, which is revealed as an help, neither ſeen, nor known, where, how or when to come at it, or meet with it: And this begets in the heart of that man and woman, in, and unto whom it is thus revealed, thanks and praiſes unto God, for this gift and revelation of his Son, in this needful time, whom the ſoul ſees to be the gift of eternal Love.

And we believe and know, upon this love and faithfulneſs of God, is founded, built and eſtabliſhed the everlaſting Covenant (whereby not onely all men may be ſaved, for its ability, but ſome ſhall be ſaved becauſe of its prevalency) which is not like to the Covenant which he made with our Fathers. And although all mankind is not ſaved, yet it is not becauſe either of inſufficiency in this Covenant, or becauſe of the weakneſs of the grace that appeares in and unto all men; but becauſe of man's will, loving death and chooſing his own deluſions, whereby his deſtruction is of himſelf, and God clear of his blood in the free tender of his grace, gift and ſtriving of his Spirit within him. For we know aſſuredly, according to the Scriptures of Truth, and experience of all ſouls that ever were truly converted to God, that though by Grace man is ſaved, not of himſelf, but by the free gift, yet as the old world did, and thoſe rebellious Jews ſpoken of Acts 7. who, as did their Fathers, ſo did they, alwayes reſiſt the holy Ghoſt, ſo do men now. And yet in the tender of this grace and ſtriving of his Spirit, the Lord is a God ſo hiding himſelf in the management of this ſtriving and miniſtration of his ſpirit, as if it wholly depended upon man's choice and conſenting, that man's will, as to him, is (as it were) free in rejecting or accepting, Life and death being ſet before him; whereby in the wiſdom of God, the propenſity of his Nature, as it came out of the hands of his Maker, hath an advantage by this dealing of God, to put forth it ſelf; ſo that man is as free in the choice, as he is in the refuſal of the tender of mercy and help, and that with an equal indifferency, as it appears to him in this ſtate; notwithſtanding afterwards, in the further growth in this grace, and knowledge of Chriſt, he ſees clearly and convincingly, that the Grace (that wrought hiddenly from his ſight and knowledge in the firſt working, tender, and miniſtration of God towards him) gained his conſent through its own prevalency in the Love of God; by which ſight and ſence ſelf comes to be abhorred, and the free Love ſo admired, that he knows from firſt to laſt, all was of Grace, and that free; that ſelf is not able to challenge any thing as due from what it had done, but all of gift, and yet as before, with ſuch an equal indifferency on man's account; ſo that God may and will appear to be juſt, both in condemning and ſaving, and the Juſtifier freely of all that believe in Jeſus, the Light of the World.

Therefore, let all take heed, how they diſlike this Miniſtration of God, and ſtriving of his Spirit in their hearts and conſciences, under colour and pretence of its inſufficiency, and therfore they will not come to him, becauſe his drawings and ſtrivings are not ſo ſtrong as they would have them to be; looking for ſuch an overpowering and irreſiſtiblneſs, as they are not able to withſtand and gainſay; leſt ſuch periſh through a wilful neglect, & for want of ſtretching out their hand, when the Lord holds out his; and ſo they periſh in the ditch, with a vain expectation of further power or cry in their mouths, Lord have mercy on us: and ſo with the ſluggard, while they cry, yet a little more ſlumber and folding of the hands to ſleep, their Garden is overgrown with weeds, and their backs clothed with rags, and they beg in harveſt; whilſt others that have ſown in tears, not fainting, do in due time reap in joy, and not deſpiſing the crums that fell from the table, nor the day of ſmall things, witneſs the preſence of their Beloved, come down into his Garden, and walking among the Lillies.

Let theſe things be truly conſidered, pondred and weighed in the true ballance of Light and Righteouſneſs, leſt any ſoul periſh through the falſe weight and meaſure; ſo ſhall my ſoul rejoyce that any have eſcaped the Net of the Fowler, through the diſcovery of the true Light, and God have all the glory, unto whom alone it belongs, and man aſhamed, confounded, his mouth ſtopped, and he laid in the duſt for ever; and then ſhall my end be anſwered in writing theſe things.