cause he believeth not in the Light, but loves the darkness better." To this piece is appended the following note:

"So that none shall be able in the day of the Lord to plead or say, Lord, because our first parents fell from thee, and became dead unto thee, and so were driven out from thy presence, and we being brought forth in this unreconciled state, there was no way left unto us to approach or come near unto thee, to lay hold of the grace that thou offerest unto all, by reason of thine anger; I say, none shall be able thus to plead for Christ the Father's love, hath consecrated a way, by his freely giving up himself a propitiatory sacrifice, which appeaseth God, and therefore it is said, that God was in Christ reconciling the world to himself, not imputing sin unto them. So, he that perisheth, it shall be for his own sins, nor for his parents; but because he believed not in Christ, who hath freely made a way for him to come unto God, and by the power of his life visiting him, puts him in a capacity to receive the free grace, which bringeth salvation, which to all men hath appeared."-Works, pages 152, 153, 154, 155.

1660.

George Fox, the younger, wrote the following confession of his faith, in four particulars; "For the satisfaction of some tender, conscientious persons who had heard false reports of him, and others of his judgment touching the things above written," which are as follows

"1.-Concerning Jesus Christ, the Saviour of the world. "2.-Concerning justification.

"3.-Concerning the resurrection.

"4.-Concerning everlasting glory and eternal misery.

"First, As concerning Jesus Christ, that was supposed to be Joseph, the carpenter's son, who, as concerning the flesh was crucified, and put to death at Jerusalem, between two thieves, upon the cross at Mount Calvary; I do believe he was the Son of God; and that that very body that the soldiers pierced, was the very body that was prepared by the Father for Christ, the true Saviour, to come in, to do the will of the Father that sent him and I do believe that, by the grace of God, he tasted death for every man, that as many as believe in and obey him, whose soul was made an offering for sin, might have eternal life, through him, who gave his precious life a ransom for many.

"Secondly, I do believe that no man can be justified by the works of the law, nor by any work of his own, but he or she that is justified in the sight of God; it is freely of his grace, through faith in Christ Jesus, who creates such unto good works, which God hath ordained, that they that are justified should walk in.

"Now God, through his free love, hath made me a witness of true justification and I testify in the Lord, that it is not my works that justify me; but it is the Lord alone, who worketh my works in me, and for me, according to his own good pleasure; who loved me, before I loved him, and manifested his love to me in the covenant of light, whereby he drew me after himself, and gave me strength to obey and follow him in the manifestation and drawings of his love; which, whilst I did reject, I was justly condemned of the Lord, and

could not witness justification in that state, although I sought it, and talked much of it, as many professors now do: but God, who is rich in mercy and love, showed me how he had given me power and ability to receive his truth in the love of it, through which I am now saved and justified.

"Thirdly, Touching the resurrection: it is a mystery which the carnal mind can never comprehend, but they that come to witness a part in the first resurrection, which is Christ Jesus, the Light of Life; they in his light may come to perceive the mystery of the resurrection; but if truth can be received and understood, then it will appear and be manifested to such, that I do not deny the resurrection: for I do verily believe, that the hour is coming, in which all that are in the graves shall hear the voice of the Son of God, and shall come forth; they that have done good unto the resurrection of life, and they that have done evil, unto the resurrection of condemnation but to fools that say that this body of natural flesh and bones shall be raised, I say, that body which is sown, is not that body that shall be ; but God giveth a body as it pleaseth him, yet to every seed its own body: now, there is the seed of the serpent, and the seed of Christ; and they that can discern the body of each seed, are not the fools which are questioning how the dead shall be raised, and with what bodies they shall come? for they know all mankind will be found to be one of these seeds, and that every seed shall have its own body.

"Fourthly, Truly, if I did not believe that there was a glory to come, more than what is here, surely although the good presence, peace and consolation of God is in me, and his glory rests richly upon me, yet I should think myself to be in a more miserable condition than very many; but for the glory that is set before me, which Christ in me is the hope of, (which anchors and stays my soul) I am content to endure the cross, and patiently to bear the affliction and sufferings of this present life, not counting them worthy (though ever so great,) to be compared to that eternal weight of glory, which I do believe shall be revealed and given unto me in the world to

come.

"And as I do steadfastly believe, that there is a glorious state to be entered into after this life, by all them that shall be found in the immortal seed, wherein they shall be swallowed up of life, glory, and immortality; so I certainly believe, that there is a woful, dreadful, horrible state to be entered into after this life, by all them that shall be found in the seed of the serpent, wherein they shall be swallowed up of perpetual torment and misery, where the worm dieth not, but shall gnaw everlastingly, and the fire goeth not out." -Works, pages, 194, 195, 196, 197. 1661.

JOHN WHITEHEAD,

In "A small treatise, wherein is briefly declared some of those things which I have heard, and seen, and learned of the Father, &c." After speaking of Jesus Christ, the true Light, as the only begotten of the Father, the first born of every creature, which is the beginning and end of all things, the rock of ages which followed Israel in the wilderness, and hath appeared unto all men, &c. he goes on to say :

"I also saw how in his humiliation he was in fashion as a man, compassed by the virgin's womb, brought forth, and touched with a feeling of our infirmities, yet without spot of sin, perfect in holiness having the Spirit without measure, and the fulness of the Godhead in him: Yet was he a man of sorrows, rejected of men, judged a blasphemer, and not worthy to live, by the chief priests and pharisees that had the scriptures; and Pilate that had natural learning, Hebrew, Greek, and Latin, delivered him to be crucified; and after he had witnessed a good confession before him, he tasted death for every man, of which it was impossible for him to be held; therefore he rose by the power of God, and in divers manners appeared to his disciples; after which, he that descended did ascend far above all heavens into the glory of the Father, with which he is glorified as he was before the world began, having that name, (which is before every name,) that he had in the beginning, which is the Word of God, the Eternal Life, that was with the Father, which doth enlighten men, that through him, who is the Way, Truth, and Life, man may be reconciled and have access unto God, who only hath Immortality, dwelling in the Light to which no mortal eye can approach, and without which no man hath seen or shall see God. Therefore, O man! whose soul is immortal, wait to have its eye opened in the Light, that thou mayest see God, and walk with him in the garden, as in the beginning, before the fall and separation was, or ever the evil eye was open, or the immortal eye overshadowed by death."-Works, pages 93, 94. 1661.

From a treatise entitled "A manifestation of Truth," we extract the following, viz:

"Concerning salvation by Christ, We say and believe, that without the sufferings and death of Christ at Jerusalem, no man can be saved, justified, or sanctified; and therefore do they maliciously, or (at least,) ignorantly, slander us, who say we expect not to be saved by Christ's sufferings at Jerusalem, but by Christ's sufferings in us; for such words did never proceed from us, though we say that it is not an historical knowledge and belief of what Christ said and suffered at Jerusalem, sixteen hundred years ago, that can or doth save any man without feeling of his Spirit, power, and life made manifest

within, to make them conformable to him in his death, and raise them together with him to live in the virtue of his life, by which life, we, as well as the ancient christians are saved, and we are sanctified and justified in the name of the Lord Jesus, and by the Spirit of our God, which mightily worketh in us, and all his works are perfect; and therefore, I do distinguish betwixt the righteousness which is of Faith, which the Spirit worketh, and the righteousness which is of the law performed by man's own strength; for though the one be as filthy rags, yet so is not the other; therefore is he the enemy of righteousness that mingles them both together, and treads them under foot as dung and dross; therefore let all that love their souls, love Christ the righteousness of God, and follow after him, that they may be made righteous, and have that boldness in the day of judgment which the ancient christians had, because, (said they) as He is, so are we in this world.-Works, pages 134, 135. 1662.

CHARLES MARSHALL,

In a piece, entitled, "The way of Life revealed, and the way of Death discovered, &c." speaks thus :

"The travail in spirit of the messengers and servants of the Most High in ages past, was the same as now it is, viz: To turn people from darkness unto light, and from the power of Satan to the power of the Living God; thereby in no wise invalidating Christ Jesus, his manifestation in that bodily appearance, neither his sufferings, death, resurrection, or ascension; but brings all people, guided thereby, unto that which will open the eyes of their understandings, whereby they all come unto such a condition, and spiritual understanding, as to see and know their benefit by that appearance of the Saviour of the world; for this we testify, All are perfected by that one offering that are sanctified. But here ariseth another objection by some, who may come so far as to own and confess, that there is a principle or light in man, that discovereth sin, and teacheth man to do justly and equally, (which some call morality,) but that this light or principle in man is of a saving property, and of the nature and quality of the Divine Being, many for want of understanding do deny, and so are found opposers of truth itself, and stumble at the corner-stone, which indeed in all generations hath been to many men a stone of stumbling and rock of offence, which thousands, (giving themselves up to be guided by their own wisdoms and prudence,) reject; yea, those accounted the wise master-builders, professors of God and Christ, being ignorant of the Root and Offspring of David, have, and yet do reject this corner stone.

"Now for the sake of all who do or may desire after the true and saving knowledge of Christ Jesus, it is on my spirit yet further to

open and manifest the nature and property of this principle and light; whose Fountain is the Eternal Being, and Everlasting Ocean of Divine Fulness, and its nature and quality is one with this Fountain from which it comes: John testified, In the Beginning was the Word, and the Word was with God, &c. In him was Life, and the Life was the Light of men.-He also testified, that he was not that Light, but came for a Witness, to bear witness, that that was the True Light, which lighteth every man that cometh into the world: so the original of this Light is Christ Jesus, the Word. "But some may query thus, Is Christ the Light in every man ? To which I answer: Christ doth appear by his light in every man; and the Light which comes from Christ is in every man; as is clearly demonstrated from the Scriptures of Truth; and though I account it unnecessary to answer the curious inquiries of such, (who seeking to know much, do not walk answerable to what they know;) yet for the sake of such, whose understandings are not opened, and yet are inquiring the way to Sion, I add this similitude: The natural Sun is placed by the Creator to lighten the outward world, and doth extend from its body, a measure of its light and natural property, shining on the just and the unjust, and so doth daily give forth of that virtue which is inherent in itself; when the sun shineth on any object whatsoever, we sometimes say, the Sun there appears, and other times we say, there is the Sun; the propriety of either of which manner of expressions, I suppose, none will question; for light in that appearance is seen, and virtue is felt, penetrating to the refreshment of our natural bodies; and this light and heat is inseparable from the fulness; and notwithstanding it daily shineth and displays its virtuous life into, and over all the earth and its inhabitants, yet its body is not any way exhausted or altered through ages and generations. And so, I say, that Christ, the universal Fountain of Life, the Sun of Righteousness, the Ocean and fulness of spiritual light, life, and virtue, (from whence is communicated a measure of his nature, property, and quality) is given of the Father, to enlighten all the sons and daughters of men, who accordingly are all enlightened with his spiritual appearance, and though this appearance cannot be called the fulness, yet being a measure of that fulness, it is one in nature and property with, and inseparable from, the fulness; and though through its virtue life is daily communicated unto the sons of men (who waiting for the appearance thereof, as for the morning light, cannot live unto God without it) yet doth he admit of no diminution, alteration or change; but all fulness of divine light, life and glory, doth and shall, through every age and generation, remain with him and albeit the veil of darkness hath overshadowed the hearts of some, so as when we give testimony unto the universal appearance of the Sun of righteousness, in the hearts of all the sons and daughters of men, they are ready to say, such a testimony leads to the diminishing of that glory and honour which belongs unto him, as he is the Fulness, and sitting at the right hand of the Father; inferring from such our testimony, as if, whilst we testify to his appearance in our hearts, we exclude his presence elsewhere; which

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