paragons of light (I mean the orthodox) that are swung from their ancient moorings, not deceive themselves. If they improve-I am glad of it. Incumbite remis, pueri-bend to your oars, boys, would I say to them cheeringly, as they proceed to safer stations and a firmer hold. Only let them not suppose that they and Quakerism are identical. They will have, if they are sincere in striving to know and worship the true God in his own revealed way, to make changes more and greater than they now anticipate; and happy they who make them: happy I-by the grace of God-that have made them: I would do it again, O how quickly-were it now to be repeated only let not these changes, as they proceed, be construed as if Quakerism was changing! The idea of mutation is ruinous to its life. In that respect it is like the permanent decrees of the council of Trent. It professes to be based infallibly on the inspiration of God! to be identified with christianity itself! with christianity in its greatest purity, spirituality, fulness, and perfection! And its professions are the most impudent, exclusive, and vain.

If any one object, that this is discouraging to those that would reform, I reply; no such thing! Would they reform truly, or to salvation, who wish to do it by stealth! who desire to be smuggled noiselessly into the kingdom, that prefers to "suffer violence" and be "taken by force!" who act like the disingenuous and indolent scholar, that asks every one to inform him about his lesson, and then says-I knew it before! A man who is unwilling to

"come out from among them and be separate," may be unwilling to go to heaven in the only possible way; and as for a reform which the plain and practical truth, that illustrates its proper nature and objects, must not be permitted to influence, it is a kind of truthless reformation, of which the ungodly world is continually furnishing the apt and the miserable examples.

I. In doctrine, it is at once the policy and the character of the system, to be often vague and negative, in substance if not in form; more opposing the things of others' faith, than magnifying aggressively the positives of its own.

II. The CARDINAL ERROR or central heresy of the system, is identified with a prodigiously important nonentity, which they call by different names; as "inward light, the principle, the seed," &c. This is said to be a certain divine influence, apart from the substance and the faculties of the mind, resident in every human being, in all ages and nations of mankind, as "universal as the seed of sin."

III. The great business of every one in religion is to mind that inward mentor, and walk in all things according to its demonstrations.

IV. By due attention uniformly given to this rule, salvation is attained infallibly and in the best man"And indeed this is the surest way to become

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a christian."

V. This rule in religion is plenary and paramount; the most noble and the most excellent : far surpassing every other rule conceivable.

VI. As a consequence, the scriptures are only

"a secondary rule," and ought to be so "esteemed." For they sustain to this nobler one, the relation of the streams to the fountain; the effects to the cause; the production to the producer; the offspring to the parent; the moon to the sun and so, however good in themselves, inferior quite to the other.

VII. The scriptures are not "THE WORD OF GOD," although they contain his words; nor ought they ever to be so called or entitled.33

VIII. Immediate inspiration has not ceased in the church; but exists in all true ministers as really as it did in the apostles: so that "where that doth not teach, words without do make a noise to no purpose."

IX. The same influence specifically is indispensable to the existence of a christian, and “absolutely necessary to the building up of true faith ;" so that not to possess it, is to be only a vile and hypocritical pretender to the name; and hence "how many christians, yea, and of these great masters and doctors of christianity, so accounted, shall we justly divest of that noble title!" says the same luminary-Barclay.

X. There is no true knowledge in religion, or none worth having, but that which depends on "inward objective manifestations in the heart" or "immediate revelation:" and such "testimony of the Spirit is that alone by which the true knowledge of God hath been, is, and can be only revealed." XI. All such revelations of the "universal and saving light," must be consonant indeed with the scriptures, since both have a common and compe

tent origin; they "neither do nor can ever contradict the outward testimony of the scriptures, or right and sound reason.'

XII. Still, these modern revelations are in no wise to be tried by the scriptures; they "are to be subjected to the examination, neither of the outward 34 testimony of the scriptures, nor of the natural reason of man.'

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XIII. Man is such a degenerate creature that in his natural state he "can know nothing aright; yea, his thoughts and conceptions concerning God and things spiritual, until he be disjoined from this evil seed, and united to the divine light, are unprofitable both to himself and others."

XIV. "God, out of his infinite love, hath so loved the world, that he hath given his only Son a light, that whosoever believeth in him should be saved; and this light enlighteneth the hearts of all in a day, in order to salvation, if not resisted: nor is it less universal than the seed of sin, being the purchase of his death, who tasted death for every man."

XV. By this doctrine the difficulties of religion "are easily solved," and the catholic view of the means of grace entirely superseded; since the heathen every where can be saved in Christ, "if they suffer his seed and light to take place (in which light, communion with the Father and Son is enjoyed) so as of wicked men to become holy:" so that it is an error to aver "the absolute necessity of the outward knowledge" of the death of Christ, "in order to the obtaining its saving effect; among

whom the Remonstrants of Holland have been chiefly wanting, and many other assertors of Universal Redemption, in that they have not placed the extent of this salvation in that divine and evangelical principle of light and life, wherewith Christ hath enlightened every man that comes into the world, which is excellently and evidently held forth in these scriptures, Gen. 6:3. Deut. 30: 14. John, 1:7, 8, 9. Rom. 10: 8. Tit. 2: 11."

XVI. Those who "resist not this light-are justified in the sight of God;" since" in them is produced an holy, pure, and spiritual birth;" so that "justification-is all one with sanctification." XVII. Those in whom "this-birth is fully brought forth," become presently perfect;" in a somewhat qualified sense, that "admits of a growth;" connected with the possibility of sinning, where the mind doth not most diligently and watchfully attend unto the Lord."

XVIII. There is no such thing ordinarily as the conservation of saints, or their infallible perseverance to glory; many saints on the contrary apostatize utterly: yet there may be attained, by some rare ones, a condition of maturity, "from which there cannot be a total apostacy."

XIX. The inward light in the instar omnium of the ministry; by which all its acts are to be plenarily guided; by it alone can there be a true call of God to the work, or a valid ordination; with it, the authority is full, "without human commission or literature ;"35 in its exercises and services, no salary is to be given or received; though possibly, in case