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1735. Natures, and ranged them (though above many other Beings, yet) in fuch a State of Dependance, as continually to exprefs his Sovereign Power and Rectitude? Since by our entire Refignation to his Divine Hand, we may be transformed to a greater Likeness of him, and have a Spirit and Nature fuperinduc'd of Divine Extraction from the Father of Lights; whom to know and contemplate, through the Revelation of his Son Jefus Chrift (his infinite Love to Mankind) is eternal Life and fupreme Happiness.

Which Mystery, far above human Understanding, he hath been pleased to reveal by his Spirit, who fearcheth the deep Things of God, in order to work in us Faithin, and the highest Admiration of that exalted Name, by whom he hath vifited our low Eftate, and would redeem it in him, into the greatest Dignity it is capable of. The Particulars of whofe Incarnation, Paffion, Refurrection, and Afcenfion into eternal Glory, though highly admirable, and which the bleffed Apostle, who had been an Eye-witnefs of his Glory, fays, The Angels defire to look into, 1 Pet. i. 12. can none of them however be perverted to a Senfe of being repugnant to Reason; becaufe not impoffible to infinite Love, or infinite Power; who could abafe himself from his Glory, and be made Flesh in a Virgin; could work all Miracles, and the greatest of all, the raifing himself from the Dead; and could afcend up where he was before. All which are agreeable to right Reason, and appear fo with Ravishment to that enlightened and fanctified, efpecially with the Evidence of the Holy Spirit the Comforter, which confirmeth the humble Believer in the faving Faith and Knowledge of thefe Things to the End. And I am glad of this Occafion to diftinguilh to thee (ingenious Reader) that though no divine Truths are contrary to natural Reafon; yet, as they far tranfcend it, they are not comprehenfible by it, as other Truths within the Reach of its Capacity are: As no Nature below Man, nor qualified with Reafon as

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he is, can poffibly know as he knows. Which Obfer- 1735. vation is not of the leaft Importance to us: For if it therefore follows, that no Man knows the Things of God but by the Spirit of God, 1 Cor. ii. 11. then can no Man without the Revelation of the fame Spirit, know the Mystery of the Divine Power, by which he was created, and by which he must be eternally faved and bleffed. Grace therefore (or the Divine Spirit by its Influence and Infpiration) must be received and, obeyed as an infallible Oracle, if we would know and pursue those Things which tend to our present and future Happiness; as alfo the Authority of the Holy Scriptures fubmitted to, as having proceeded from the fame Grace, of which they faithfully teftify, and of that which is neceffary to be by us believed and practifed.

The Excellency and Neceffity of which divine Record to Himself, Man certainly muft acknowledge, when he confiders, that That alone has given him an Account of his own Orign (which, what Man could have known?) And that he still may the better underftand himself, of his Lapfe and Corruption from that Excellency and Glory of his Nature (in which he was created) by departing from the Truth, into a Fable and Notion of Independency of Nature, and Sufficiency of Wifdom without God. So that he is become as the Beasts which perish, as to the Neceffity of Diffolution to his mortal Part; and in his greatest natural Honour, may, in that Refpect, be compared to them; which is fufficient to humble him under the Senfe of his weak elementary State, with all the Glory and Advantages that may attend it.

But if Man will not be convinced of the Imperfection and Vanity of this Nature, by the Infirmities and' Miferies to which it is continually fubject; nor of the Glory of the Eternal Majefty, by the infinite Wonders thereof, throughout the Univerfe; rejecting the Teftimony of his own Senfes, of every created Thing,

and

1735. and of the Scriptures of Truth; nor yet behold his Glory in the Appearance of the Saviour, which he reveals in every Confcience; then muft his Blindnefs be concluded incurable, and his Destruction unavoidable.

FINI S.

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Q Crofs, No Crown. A Difcourfe fhewing the Nature and Difcipline of the Holy Cross of Chrift; and that the Denial of Self, and daily bearing of Christ's Crofs, is the alone Way to the Reft and Kingdom of God. To which is added, the living and dying Teftimonies of divers Perfons of Fame and Learning, in Favour of the Virtue and Temperance recommended in this Treatife, by W. Penn. The ninth Edition. Price 35. 6d.

A brief Account of the Rife and Progrefs of the People called Quakers, in which their Fundamental Principle, Doctrine, Worship, Miniftry and Difcipline, are plainly declared, to prevent the Miftakes and Perverfions that Ignorance and Prejudice may make to abuse the Credulous. With a Summary Relation of the former Difpenfations of God in the World, by way of Introduction. By W. Fenn." Price bound 15.

The Archbishop of Cambray's Differtation on Pure Love, with an Account of the Life and Writings of the Lady, for whofe fake he was banished from Court, and the grievous Perfecutions the fuffered in France for her Religion. Alfo two Letters in French and English,written by one of her Maids, during her Confinement in the Caftle of Vincennes, where he was a Prifoner Eight Years One was writ with a bit of Stick inftead of a Pen, and Soot inftead of Ink, to her Brother; the other to a Clergyman. Together with an Apologetic Preface, containing divers Letters of the Archbishop of Cambray, to the Duke of Burgundy, the prefent French King's Father, and other Perions of Diftinction: alfo divers Letters of the Lady to Perfons of Quality, relating to her religious Principles. The third Edition. Price 35.

The Chriftian Progrefs of that ancient Servant and Minister of Jefus Chrift, George Whitebead, hiftorically relating his Experince, Minitry, Sufferings, Trials and Service, in Defence of the Truth, and God's perfecuted People, commonly called Quakers. In 4 Parts. Price 5 s. 6d.

The Life and Pofthumous Works of Richard Clarigde, being Memoirs and Manufcripts relating to his Experiencies and Progrefs in Religion : His Changes in Opinion, and Reasons for them: with Effays in Defence of feveral Principles and Practices of the People called Quakers. Collected by Jofeph Beffe, Price 5s.

The Great Cafe of Tythes truly ftated, clearly open'd, and fully refolv'd: By Anthony Pearfon, formerly a Juftice of Peace in Westmorland, with an Appendix thereto; to which is added, A Defence of fome other Principles held by the People called Quakers, in which they differ from other Religious Denominations: The Arguments for these are supported by Scripture, and the concurring Sentiments of Ancient and Modern Authors. By Jofiah Martin. Price 2 s. 6d.

The Hiftory of the Life of Thomas Ellwood: Or, an Account of his Birth, Education, &c. with divers Obfervations on his Life and Manners when a Youth: And how he came to be convinced of the Truth; with his many Sufferings and Services for the fame. Alfo feveral other Remarkable Paffages and Occurences, Written by his own Hand. The 2d Edition. Pr. 35. 6d.

An Abridgment of Eufebius Pamphilius's Ecclefiaftical History in two Parts. Part I. A Compendious Commemoration of the Remarkable Chronoligies which are contained in that Famous Hiftory. Part II. A Summary or brief Hint of the Twelve Perfecutions fuftained by the Ancient Chriftians: with a Compendious Paraphrafe upon the fame. Whereunto is added a Catalogue of the Synods and Counfels, which were after the Days of the Apostles; together with a Hint of what was decreed in the fame. By William Caton. Price is 6d.

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