of the evil of thy doings repent thereof and so obtain Mercy from the God of all Mercy whom thou hast grievously provoked to wrath against thee by the many abusive slanders and unchristian Calumnies reproaching his holy Innocent Heritage But in Case I should not be answered therein and thou rather prove more obstinate perverse and peevish against me and the Lords people and so should take occasion by this to bring forth and Publish to the World more gross lyes impertinent and ridiculous stories or such-like to thy forme I do not intend to take much notice thereof or spend my time so as to enter into a list of Controversie with thee For as I said already it was farr beyond my expectation ever to have been Concerned with thee or any of thy party on this score in these things where there is little or no satisfaction found especially when we have to do with Cross heady and unreasonable brutish Persons And so farr now as I have cleared my Conscience and discharged my Duty I shall enjoy Peace with my God and rest satisfied being singly given up to follow him and honestly to perform that Service he hath allotted for me in my generation and which as most proper for me to attend in that station he shall place me though I should never set Pen to peaper or thus Publicly appear again in these comfortless Contentions and endless debates for I do well understand in my small measure wherein the true Victory is obtained and which I know cannot be by all the blusterings Noises and Clamours of wrong rambling and bragging Spirits detained from such who are kept in a meek quiet harmless and Innocent mind whose Souls are possessed in Patience and whose habitations are preserved in that vertuous Blessed truth in which alone is the true overcoming experienced Everlasting Glory to God on High Amen saith my Soul R. S. ANOTHER INGREDIENT Against The Venom in E. B's Book F. BUGG abetting W. R. c. Like a Conceited man Entitles his Book to the Primitive Discipline but Handles it not but names Evagrius and New Sirnames him Scholasticus as if it were to get himself thereby the opinion of a Schollar And Dedicates his Book to his Honoured Friend H. N. Kt. as writ many years since as if he Honoured Antiquity arguing from it p. 7. If so let him hear the many Authors following many Ages Ancienter disclam the later Author's Error which is also his Author 's which bears its own Evidence of its utmost Age with it The Dutch Wars which it mentions Into whose Errors he leads his Honoured Friend as for his part and his Readers to whom he commends his Book to be read after the Scriptures and Ri. Hub. and F. H s. works p. 215 without any exception caution praemunition or anuotation in his Episile Preface or Margin but owns his judgment as his own in this subject Praef to the 2d part Now Conscience is the Subject of the position that Conscience is free and is not that the Subject of the Book In the beginning whereof he makes the light therein in some at â—ast onely Natural and not Divine Universally in all men Contrary to the Scriptures John 1 9. And makes Conscience at least in some a reflect Act of the Soul Whereas the Scripture saith the Conscience also witnesseth with them Rom. 2 15. and thoughts between themselves accuse or excuse one another Dialogue wise then there must needs be two Diologismos And the word Conscience seemes to be used as it were in the Concrete as they term it that which exercises 2 Pet. 1 4. Jam. 3 4. of God that which is exercised of man as Nature Naturizing the Creator Naturized the creature And Calvin himself though a main man for the Presbyterian Doctrin inclines to the Divinity of the light in men Universally though a little shy of speaking more positively for fear of abuse by Phanaticks as he calls them But to go higher to those Fathers as Clemens Alex. Justin M. and other cited already by our Friends ss by Wm. Pen G. Keith and others of our Friends I hope I may have leave without reflection n = * And let not F. B. swel as raising all the dust because on thewheel For t is to the Reader I bring them whom he seeks to pervert proselyte as Simon did the Deputy make worse than himself Mat. 13. Acts 13. on this occasion to add some other writers I not known or remember have yet observed by others to shew ourjudgment agrees with the ancients though many of late years call it a new light some no mean men as W Prin though it may seem strange that perjudice should so blind such a great Antiquary John Selden the greater if not the greatest of late times is not so blinded but that he both sees and approves the general acknowledgment of the Learned before the year 1400. that the light in the Soul of man Universally is Divine De jure Naturali Gent. lib. 1 cap. 9. As first The Gentiles in whom Paul says that which may be known of God is manifest Epicharmus says mans reason sprung from God which is agreeable to what Paul alledges out of Aratus which reason must be understood of the Divine Reason Acts 17.28 as Justine Martyr Irenaeus and others understand it Logos theos Antoninus Emp says the understanding agent is that which God hath given to every one for a Guide of the Divine Nature So Plato Priscianus Lydus Alexander Aphrodusaeus Marinus Neopolitanus Aristotle Themistius n = * Thought to be about Moses time The Author of Pimander Hermes speaking of Divine Preaching without which men are Ignorant for what they are made and whereby The Antient Hebrews say that the understanding that acts is God and in their later Discipline an intermediate Minister as appears by Maimonides citing their Doctors Shechinah ruahh and that not onely for general principles of good and evil but also for particulars what they are the Conclusions and propositions to be shewen perpetually So the Arabians Avicenno Avorroes Argazel c. say That the understanding that acts is a thing separate by Divine Ordination though they agree not of its degree And that it is not humane form nor a part of it but something more Divine More of the Heathen Arabians John Philoponus hath l. 3. c. 5. de an l. 2 de Intel ag and Albertus Magnus Bonaventure Zabarella and others The contrary opinion That F. Bugg's First part owns his Second disowns not that I find was coming in or growing on about 400 years since Anno 1250. And therefore opposed by the Universities of Oxford and Paris and the Chief in them in those tâ—mes as Robt. of Lincoln W Avern of Paris Adam de Marisco c. R. Bacon M. S. to P. Clem. 4. c. 28. Cited at large by J. Selden opposes the Modern that said A. 1290. The Agent Intelect was part of the Soul All the Ancients saith he till
exercise of it Church Discipline and Conformity to it Poor Man Thou look'st far abroad to seek the Cause of Division and little minds to look at home in thine own House and for all thy vain insolent Braggs and proud Boastings in bringing thy proof That there is Violence Tyranny and what not done to our first Principles of Union citeing W. P's Saying in his Address to Proâ—â— pag. 149. That Perswasion and Conviction began all true Christian Societies and whether his violence upon this part Tyranny and not Order is introduced c. I say it is a Lie in thee to insinuate the contrary as to us and Reader to evince the same consider but the weakness of his Proof for which he inserts G. F's New Order as he in his flouring mind terms it wrote about the year 71. for Womens Meetings to be held Distinct from Mens Meetings and was confirm'd afterwards as he says by a General Council or Yearly Meeting c. viz Dear Friends To whom is my love in that which changes not it would do well and be of service for you to have a Womens Meeting as they have in other parts c. I refer thee to the perusal of the rest of G. F.'s Epistle which I believe he wrote from a sense of the holy Power and see if thou canst find any thing therein like unto imposition violence or alteration done to our first Principles of Union In page 38. he scoffingly and impertinently says At the Yearly Meeting or General Council held at London in the year 75. The said Grant or Order was strengthneed and confirmed in all points and with as much Policy as ever the Learned Bishops or Grave Senates used to establish their Monarchical Governments c. The understanding Reader may perceive his weakness and folly herein And in page 40. he greatly braggs to give both proof and president of what he insinuated and so transcribes something concerning propounding of Marriages which he calls the confirmation of the Foundation of the Womens Meetings namely G. F. his Order above recited by a General Council held at London Anno 1675. London 27. 3 Mo. 75. IT is our Judgment That for better satisfaction to all parties that there may be due time for Enquiry of Clearness of the persons concerned it is convenient that Marriages be twice propounded to the Meetings that are to take care therein both to the Mens and Womens Meetings where both are established before they are accomplished and when things are cleared that the Marriage be accomplished in a Grave and Publick Assembly of Friends or Relations I have set this down verbatim as I found it in F. B's Book wherein thou maist observe First It 's said It is our Judgment that for better satisfaction to all parties c. not for Imposition upon any Secondly It is convenient here 's a good cause and reason And Thirdly Where both are established c. For my part he must see further than I can that draws such an Unnatural Conclusion from the premises of Imposition Violence or Tyranny done to the first Principles of our Union But to prove yet the same it seems he is somewhat pinched for he strains and snatches greedily every thing he can to make out his matter In pag. 42. he saith I am necessitated to transcribe more of the transactions of this Notable if not Vniversal Council than I am willing Alas that ever thou should'st have been so willing to serve the Devil at such a rate as thou does too too willing Francis to make use of all thy strength to hatch out of Hell and plod in the dark if thou canst thereby but abuse an innocent people lest G. W. should again call for a Proof or Catalogue of their new stamped Government And to this end he inserts another paper which Friends wrote concerning Men and Womens Meetings It is our Judgment and Testimony in the Word of Gods Wisdom that the rise and practice setting up and establishment of Mens and Womens Meetings in the Church of Christ in this our day and generation is according to the mind and counsel of God and done in the endearing of his eternal Spirit and that it is the duty of all Friends and Brethren in the power of God in all places to be diligent therein and to encourage and further each other in that blessed work c. I refer the Reader to consider the rest of this and compare it and the former with a Letter of advice and counsel for the help and information of the weak and lately convinced pag. 28. wherein in he says It was so worded as that Christian Liberty was preserved and the People not imposed upon beyond their freedom And see if there be such a vast difference as he would insinuate in pag. 45. Behold says he the difference between this Decree and the n = * Yet in that I do not find Chap. nor verse of Matthew Mark Luke or John which he calls for so much Letter of Advice and Counsel inn the first Chapter c. That was not proposed otherwise then Advise and Counsel and not as a Form or Rule to walk by c. CHAP. V. ANd Reader That thou maist see whether this Author either looks like to be a sober discreet prudent Man or like a true Christian Quaker as he and W. R. and some few of their party would be reckoning themselves as only such I will here insert something of his flouting Mockery and idle Drollery in his Observations upon the fore-going paper and indeed the greatest part of his Book I mean this Second part and what properly may be termed his is stuffed up with such impertinent Stories and uncivil Reflections In pag. 46. But says he to make good provision against any that shall yet dare to slight this new Model or new found Method of Church Government or call in question their power and authority see what a strict and severe Admonition is uttered forth even as if it had come from the Popes Council of Jesuits and Crafty Friars c. In pag. 47. and speaking of Womens Meetings I say if it be so why should not the Episcopalians Presbiterians Independants Baptists c. know of them and why not as many of them do of which we are not ashamed if all the World knew it and by the sober part of them are commended therefore but if it be a meer Imagination of their own brain I think strange Francis thou hast now so much discretion as but to suppose it and say If to it it seems it sticks a little in thy throat and thou wouldst fain come out with a positive Assertion if it were not an absolute down-right Lie of which it may be thou art conscious thy self to the contrary and therefore couldst not determine that it is meer Imagination c. and an Idol of their own erecting why should it not publickly be brought to Light and made as manifest as the Lord Crumwel made the Papists
a Judas amongst Christs Disciples from the beginning of the Creation since the Lord gather'd a People to himself to this our Day or Age thus to be attended with various deep Exercises by Oppositions Violence and Persocutions from the World on the one hand and by Distraction Discord and Separation on the other hand of those who have appeared as amongst us but were not of us and therefore that they might be made manifest what Bottom and Evil Spirit they were of notwithstanding they lurked under and were cover'd for a time with a Profession of the Way and Holy Truth of God they have gone away from us as the Apostle writ concerning the Antichrists They went out from us but they were not of us and the Reason he gives is clear For says he if they had been of us they would no doubt have continued with us But they went out to what end That they might be made manifest that they were not all of us 1 John 2.19 We may observe the Church of Christ in his time was then sadly troubled with these Antichrists such as rose up in Appearance for Christ against Christ in opposing the Blessed Divine Manifestations of his Spirit through the Members of his Church And I remember he makes particular mention of one Diotrephes who it seems as many like unto him in our day following his very foot-steps Ioved to have the preheminence and who prated against them with malicious Words and good Paul was he not very sensible in fore-seeing that this would attend the Churches and therefore forewarned them thereof in his farewel to the Elders of Ephesus Take heed therefore unto your selves and to all the Flock over the which the Holy Ghost hath made you Overseers for I know this that after my departing shall grievous Wolves under the form or appearance its like of Lambs not sparing the Flock also of your own selves shall Men arise speaking perverse things to draw away Disciples after them Acts 20.25 26 c. And in his Salutation to the Romans Chap. 16. v. 17. saith Now I beseech you Brethren mark them which cause Divisions and Offences contrary to the Doctrine which you have learned and avoid them So that we may clearly perceive it is no new or strange thing that hath happened to be our sad Exercise as indeed I do look upon it to be the most grievous of all the Exercises that could have befallen us I mean as with respect of the Body of Friends And now amongst many of the chief Agents of Cruelty Slander and Envy whom the Devil that great Enemy to the Peace of Christs Church hath made use of and this pernicious work of opposition to and seperation from the good Order and wholesome Discipline thereof I find lately one called Francis Bugg in Aragon a proud self-conceited person and yet as confused and malicious as any which I hope anon to Evince by some brief Animadversions on the Second Part of his Book called De Christiana Libertate the first part only relating to Liberty of Conscience none of his Work but by a nameless Author So far now as I feel my self concern'd for the Truths sake and the vindication thereof to give forth my Testimony as well against the great weakness as the gross wickedness of this Hellish dark piece of deceitful work of Envy and Folly and to detect his groundless Suggestings unchristian Reflections and uncivil Informations not at all designing thereby to undertake the Answering of every particular passage that hath relatition to particular persons ingaged in the differences betwixt our Friends and the separate party for that would be a work both more tedious and also would require more pains then at present I can take to undertake the same which I leave to them as they find themselves concerned in Truth to take notice of my present work then only is to make some shor Observations of that which in General I am concerned with and lies most obvious in my view Righteous Judgment placed upon the Heads of our Malicious Opposers CHAP. I. HAving perused the Second Part of Francis Bugg's Book he miscalls De Christiana Libertate I do not so much as find any one page or passage to have the least resemblance of I doubt very much whether he knows what the true Chrsstian liberty means or Relation to Christian Liberty in a true and proper sense I mean what he has wrote himself and not what is Transcribed from other Authors abstracting which there will be but a small parcel of his remaining Besides thou may take notice of the Pride and Self-conceitedness of this vain Man who gives his Book a Latin Title which signifies no more in Latin then in English and has no more Emphasis nor Authority in it therefore only useful for Vain Ostentation especially considering that the Book it self is no ways correspondent to the Title In his Epistle page 4. He alledges two principal Reasons why we look upon him and his Adherents to be no Quakers or consequently as he says no Christians First He says Our Non-submission and Non-conformity to the New Order of the Women He begins thus in his flouting Airy mind And Secondly That their way of compelling and Antichristian way of proceeding to bring to and force Vniformity is by us slighted and contemn'd Answer But we know right well there is a Third and a more weighty Reason than either of these and that is We have a certain inward sense and sure discerning from the Infallible Spirit of Truth which I know they will not regard or admit of that the wrong wicked perverse Spirit hath entered into them and thereby are Adulterated in these minds from the blessed pure Spirit of Christ Iesus and departed from the Truth in the inward parts whereby they are degenerated and were so in their Spirits before ever they durst publickly appear in this treacherous work of Separation and before it waâ— so notorious as it is now And so they having Apostatized from the Truth and the living Vertue and sensible Operation and Experience of the Life thereof firsâ— in their own particulars thus They and not We have rendred themselves nâ—â— Quakers or no Christians For we never concluded any person to be truly a Christian simply because of his outward Conformity to the Profession of Truth and because of his Submission to the Holy and Decent Order of Christs Church in respect there is nothing visible can rightly constitute and properly denominate any Man or Woman True Christians in the sight of God who regards more the inward bent frame and disposition of the Minds of People than their outward appearance however glorious it may be and therefore it is of absolute necessity that their hearts and spirits be uprightly stated in his sight if ever they attain to the Nature of true Christianity Now though it be confest that many outwardly may appear in the view of others for a time seemingly strict and serious in their Conversations
the Heavenly Government of Christ established in and amongst his People and what Spirit it is that drives and hurries them on joyned thereunto no doubt but that it is a murdering one even that of Cain and that of Rabshakeh notwithstanding its fair pretences as if it were for Liberty of Conscience against Impositions Prescriptions and Innovations of Men and so seem to be for the Lord as he pretended Am I now come saith he without the Lord against this place to destroy it The Lord said to me here was a great boast Go up against this Land and destroy it c. Yet good Hezekias said This is a day of Trouble of Rebuke of Blasphemy when the King of Assyria had sent this Rabshakeh to reproach the living God c. 2 Kings 18.25.19.3 which would not only be contented to stain our Reputations amongst sober people but also labours by these indirect means that we might be in hazard of being deprived both of our Lives and Estates in falsly and most maliciously rendring of us as Papists Apostates Innovators and Imposers Well Francis we leave the God of Heaven to reckon with thee for all thy Hellish Lies Slanders and Insinuations and we desire thou may'st find a place of Repentance In thy 7th Chap p. 128. I find little of weight in it to be noticed by me in respect that the substance of the matter therein contained for the most part relates to particular persons by Epistles c. Onely amongst some of thy Queries I shall observe thy 6th in p. 158. wherein thou asks Whether it be not a Popish Tenet to cry down Wisdom and to say that Wisdom will destroy us as it is usual with you to say And then comparing us with the Papists goes on for the Papists can not how foolish the common people are not how much in Ignorance it being as they say the Mother of Devotion they educate them provided their Ministers anâ— Jesuits be very expert and able to defenâ— their way of Worship and heap of Ceremonies And when do any that Write or Dispute to defend our way of Worship Obs It s well known how great Fools and Ideots the blind World hath accounted and reckoned us to be in our Speaking or Writing to defend the true VVay and VVorship c. Write on Speak like Fools except they can neitheâ— Write nor Speak other ways And why do yoâ— cry out against Wisdom upon every occasion as if Ignorance were become our only Darling Thus far F. B. in his Query And his Answer is with the words of W. P's Address to Protestants p. 187. end as he abuses this passage with many others in his Book perverting them by misapplications to a wrong use never I know intended by the Author to gratifie this evil malicious Spirit and its a pity that such a good Book that has been of so great a Service should be thus abused and I cannot pass by but desire VV. P. may take notice of this twofold Practice of this deceitful hypocritical Person who sometimes seems to admire and fawn upon him when he expresses himself thus in p. 133. Now let us a little Animadvert upon this Noblemans words viz. VV. P 's and yet at other times seems basely to abuse and indirectly Reflects upon him as in p. 145. saying to VV. P. That they may not look one way and row another a thing some suspect may be thy self as ready as any for all thou seems to be clear of such a suspicion by thy disputing on G. F's part c. But as to what the Queries say VVhy do we cry out against VVisdom on every occasion c. he either is a very Ignoramus of that Wisdom against which we do thus cry otherwise he would not impose such an impertinent Query or else it s from a malicious premeditated Design contrived from his carnal fleshly Wisdom as I rather judge to amuse simple people and beget a wrong Apprehension in their Minds of our oneness with the Papists in this point For it s well known that we never denied that Wisdom and Understanding which cometh down from above that 's heavenly pure peaceable and gentle easie to be intreated wherewith God endows his people to discern and see over all bad dark and opposite Spirits in all their twinings and twistings from the earthly carnal Wisdom that 's from below devilish and sensual which hath begot in the hearts of those who are led by it bitter envy and strife and as the Apostle said Where this is as we may observe by daily experience on every hand Confusion and every evil work is amongst them Our Testimony stands against this sort of Natural Wisdom unsubjected to the holy divine power and therefore hear what the Wise Man saith unto thee who cries up so much the same Cease from thy own Wisdom Pro. 23.4 and see how much the Apostle speaks against this Wisdom Citing the Prophets words Isa 29.14 For it is written I will destroy the Wisdom of the Wise c. and where is the Wise the Scribe the Disputer of this World Hath not God made foolish the Wisdom thereof and the World by Wisdom knew not God 1 Cor. 1. nor to this day doth the World by its Wisdom know him and Brethren ye see your Calling how that not many Wise men after the Flesh are called But we know that there is a Divine Understanding and heavenly Wisdom better than strength and better than Weapons and it is the lowly that feels this Wisdom to abide in and remain with them and blessed be the Lord there are a remnant who have supplicated before him not for Riches Honour Wealth nor Long life but with the Wise King Give us Wisdom and Knowledg and he hath granted this our Request O magnified be his most Holy Reverend Name for ever and for evermore In p. 211. he brings in another business concerning the Order of Barbadoes which VV. R. makes a great noise about in his bustling bulksome Book that 's a heap of Lies and Consusion but they have no such reason considering in the first place that if they did that which was not agreeable to Truth should be a just occasion to impeach a Body of people as guilty thereof I desire they may learn better the right Rule of Reasoning of Matters for any person of small judgment may conceive it were unreasonable to conclude because that F. B. may be of such a heady wilful cross perverse Nature or that W. R. may be of such a high self-conceited violent opposite Spirit therefore that all who are inclinable to follow or favour him a little in his Cursed Work of Division are so malicious and envious c. as he or F. B. are And Secondly I believe Friends at London have disproved in that particular aforesaid But Lastly If those belonging to that Meeting were all contented with and gave their consents to that Order from divers Considerations inducing them thereto here I think then was
flesh through much wantonness While they promise them liberty they themselves are servants of corruption For it had been better for them not to have known the way of righteousness than after they had known it to turn from the holy Commandment delivered unto them but 't is happened according to the true Proverb the Dog hath turned to his own vomit again and the sow that was washed to her wallowing in the mire 2 Pet. 2. Every one of these passages are so Correspondent with and agreeable to the practices and wayes of this dividing opposite party who have seperated themselves from our blessed unity First as with respect to the good Spirit of God in their own particulars and next which of necessity and so naturally follows as to fellowship concord and Communion with his People and methinks one neer parallel and a more close comparison could not be drawn as to every circumstance betwixt those in the Apostles time and those in ours it is so apparent that people of small understanding may readily observe the same And it s my firm Faith and certain perswasion that as on the one hand they are daily discovering their own shame by their uncivil defamations abominable lyes and malicious suggestions so on the otherhand shall their folly thereby be the more laid open For as Jannes and Jambres withstood Moses So do these also resist the Truth but saith he they shall n = * Obs In Gods appointed time all the resiâ—â—ers and Rebellers are stopped in their envy and malice against his People proceed no further why so the reason is clear as followes for their folly shall be made manyfest to whom not only to a few or a little remnant who from that inward sense and true discerning the Lord hath indewed them with do see and have seen when first they began their wicked work of separation and before it was so notorious as it is now but unto all men as theirs was Now to return unto that which was most weighty in my view having made some little digression seeing it hath thus sadly befallen such who have not kept their habitation in the Truth by reason of their woful departure from that due constant subjection of their Spirits thereunto having also the advantage of observing the Rock they have split upon and as this F. B. saies in his word of advice to the Pennsylvanians in his last Chap. such a slender pitiful dry one as it is and indeed I think better could not be well expected from him for as I remember the substance of what he saies that's worth observing much like to the dead professors strain keep the Scripture in esteem amongst you c. But never so much as a syllable of the antient Principle of Truth viz. To mind the light of Christ you may perceive what hath been one Impediment to the increase of love and Charity which Blessed be the Lord God of Eternal Glory plentifully abounds amongst Friends in Scotland Ireland other places where this opposite dividing party hath not gain'd any Interest among them and so in most Counties of this Nation of England where it hath not prevailed there is great amity blessed unity sweet concord Peace Heavenly harmony daily increases amongst them O Blessings and glory and Honour unto the Lord our God for ever for the same Therefore my tender Counsel and brotherly advice in the love of our Lord Jesus unto you all is be very Careful that at all times above all things whatsoever and on all occasions you may be found in that holy Reverend subjection of your Spirits to the blessed Divine power of the living God that hath reached unto you and by which you are Called to be his holy pure People and then in this holy frame I do right well know shall you be kept neer unto and in unity with himself and in concord and fellowship one with another in the unity of his Spirit and in the bond of peace bundled up in the bundle of everlasting Life and so thereby shall you be preserved from that rending tearing and devouring Spirit and the same God of blessings who as he hath graciously attended you here in your various exercises will also favourably accompany and be present with you his faithful honest right-hearted ones in all your several services for the advancement of his glorious work even the Salvation of Souls the promotion of the pure name and the exaltation of the glorious fame of holy Jesus amongst the Heathen and all the World over And our Confidence is that notwithstanding of the great fury and wrath of the Devil the implacable malice and envy of his cursed agents against the Lord his faithful Children yet I am fully perswaded Truth innocency shall over all prevail as John saw and said behold a white horse and he that sate on him had a bow and a Crown was given unto him and he went Conquering and to Conquer So I recommend you all to the saving Word of Gods Grace that by it you may be guided and under the safe conduct thereof preserved to the End of all those various Changes Tryals and troubles here that you may finish your time and testimony and lay down your heads in peace and in the close of all return to your God and my God the Father of Spirits from whence we came with all the Heavenly Host Laud and Extol his holy worthy Name with everlasting Songs of pure thanksgivings and living praises and so receive the product of all your labours and excercises in the Lord even the immortal Crown of eternal Glory and perpetual Renown is the sincere supplication of my Soul for you all as for my self and who earnestly prayes for the establishment preservation of all the Lords people upon the everlasting Rock that unchangeable Foundation against which the Gates of Hell cannot prevail The Conclusion AND now Francis Bugg I think I have done with thy book and spent more time then I Judge it either deserved or I designed in answer thereunto and indeed never expected to have been concerned with thee or any upon this Account in publick especially I being altogether a Stranger to unacquainted with thee and therefore assure thy self what I have written or may yet say unto thee and others of thy Adherents is not from any Rancour Heat or Prejudice but really from that good-will true tender love and earnest desire which the Lord hath begot in my soul for the eternal welfare and happiness of all the Sons and Daughters of Men but more singularly for the restoration of such whom God in any measure hath visited with his Glorious Blessed Day and reached unto by his everlasting pure power and thereby has tendered their Spirits and broken their Hearts and given unto them a feeling and sence of that Precious divine life the constant enjoyment of which is above and beyond all what this fading transitory World can afford But what shall I say unto