should comprehend any thing out of the sense of the words, he must needs formerly have had the signification of the word, God, and what he is to understand by it: in like manner, if God maketh his will known to man, the knowledge of God (which hath its original from the true light) must precede and convince him, that that (manifestation) can be from none but God alone, whereupon he is then sufficiently assured. If by effects, (or outward miraculous works) it is the same thing; for these are no less created, no less finite: and though we might observe something in the nature of a thing, which might be too difficult for the power of any creature, which we know, to effect; yet this at the utmost would be but a demonstration taken from our impotency, and not from the nature and all the operations of it; and this kind of demonstration cannot be certain and stable, till we were able clearly and distinctly to see that there was not a concurrence of many causes to produce such an effect, but that it must needs have been caused by an infinite and unlimited cause, whom we call God? But who knoweth this? Or who can declare it? Add to this, That the knowledge of God in all things must first be, before the knowledge of any creature or particular thing: so that no particular thing without this can be well known; and consequently is altogether incapable to come to know God by, or certainly to make known himself to man by. Go to then, without thyself, O man; thou hast no means to look for, by which thou mayest know God. Thou must abide within thyself, to the light that is in thee thou must turn thee, there thou wilt find it and no where else. God is, considered in himself, nearest unto thee, and everyman. He that goes forth of himself to any creature, thereby to know God, departs from God, and so much the further, as he comes more to admire the creature, and stand in contemplation thereof, to mistake himself by it. This thou must then shun, and the contrary, mind, viz. Mind the light that is in thee, by it to work, unmoveably and faithfully to persevere. FINIS. INDEX. ABRAHAMS (Dr. Galenus) his comparison of Ames -disputes with G. Fox and W. Penn, p iv. p 25 -against Quakers meetings, and to enforce oaths, to suppress seditious conventicles, p iii. p 389 to restrain non-conformists from living in allowing the affirmation of Quakers to be ac- Adderton (Major General) a New England persecutor, -his remarkable death, p ii. p 457 Address of the Quakers to king Charles II. p iv. p 83 -to king William upon the peace of 1697, p iv. -to ditto on discovery of a plot, p iv. p 322 Address to Queen Anne on her promise to maintain the to ditto, from the yearly meeting on the Union, to queen Anne on the renewal of her promise to to king George, on his accession and declaration to ditto, on suppression of the rebels, iv. 433 -ditto for not paying tithes, &c. i. 335 Algiers, some Quakers slaves there allowed to hold meet- Ames, William, convinced at Dublin by the ministry of -banished Amsterdam, i. 461 -kindly entertained by the elector Palatine, -several Baptists convinced by him near Worms --imprisoned in Rotterdam, and is dismissed, -imprisoned in London, and ditto, iii. 20 Amsterdam, some pretended Quakers there, i. 462. Armorer, Wm. a justice, his cruelty to the Quakers, iii. 326 Audland, John, convinced by G. Fox, i. 148 his testimony received by many at Bristol, |