be guilty himself of uttering many Falsities both of my self and of others I will not conceive my self concern'd with what he speaks Part. 2. p. 31. touching his Dispute with Mr. Brown An Army Chaplain which I never was about the Godhead of Christ which I ever owned That Person was another of the same name whom I never knew and his Principles so far as I have understood them opposing the Doctrine of the Gospel I utterly detest so that all wherein I may by any be supposed to be concerned is what he mentions pag. 58 59. Part. 2 d. First That I am the Author of that Treatise mentioned by him as written against Mr. Tombe against the lawfulnesse of Communion with Parish Churches this is more than Mr. Baxter or any of his Informers can prove and were he able yet I think his mentioning of it when in that place there is not the least occa Wsion for it is scarce becoming those Principles of Love and Charity he is so great a pretender to Whether I writ the Book or not I conceive it not requisite to give him an account for I should be unwilling to trust one with a secret who will it seems when the humor takes him publish to the World what he cannot dares not swear is true although occasion be thereby given to such as are no backward to lay hold upon every such opportunity utterly to ruine the Person of whom he reports it I shall only add that whoever the Author was I see no cause to disown any thing considerable in that Book and when Mr. Baxter shall undertake a through discussion of the Arguments contained in it not like a Dictator but as an humble modest Christian I will either publickly Recant what I have now affirmed or in meeknesse debate it with him provided he doth more candidly represent Arguments than he hath done many of yours particularly that about Idolatry in which you give the general sense of all the Protestants almost that have writ upon the second Command who do universally reduce to it as Forbidden there whatever is added or devised by men in the worship of God So that how the present Conformises can be excused from some degree of Idolatry remains to be better proved than to call all those that fear this of them Ignorant Rash and self-conceited This in another would be Railing perhaps Mr. Baxter thinks it Rethorick Religion I am sure it is not nor will it be accounted so by those that conceive of God as Holy and Jealous and therefore dare not join in any thing which he hath not commanded lest he should charge folly and sin upon them for doing ignorantly they know not what More may be said but in this Point I shall leave Mr. Baxter to you and if you do not take notice of his perverting his Adversaries arguments and imposing upon them a strange new sense of his own if you do not reprove him for his vanity in making men of straw and then unmercifully fighting against them as if he took a pleasure in demolishing the work of his own hands if you do not observe and call him to an account for this you will much wrong your Cause and deceive my expectation of you To come more closely to my self He informs us that I am the Author or Publisher of a Book concerning the Experiences and strange work of God upon a Gentlewoman in Worcester and that I am uncontrouledly affirmed so to be Give me leave to tell you Sir that I cannot but wonder at the unparallel'd confidence of the man should he be any longer suffered to take this liberty without controul I might be supposed for ought I see to cumber the World with as many Books perhaps to as little purpose as some body else For indeed Sir in two lines there are no lesse than two untruths I may I hope use Mr. Baxters word published to the VVorld concerning me The First That I am the Author and Publisher of that Book which is affirmed by him against the most notorious evidence in the VVorld to the contrary The Author Mr. Timothy Jordain a precious servant of the Lord and now at rest with him subscribed his Name to the Book and in the Epistle prefixed owns and avows himself to be the Author and Publisher of it and all that I did was being desired to write an Epistle wherein I acquaint the Reader that I am not the Author of it but only did joyn in Testimony to signifie what was Recorded in the ensuing Treatise was true The second Vntruth is That I am uncontrouledly affirmed so to be when I believe Mr. Baxter hath never a second in the VVorld that either will or can affirm it As for the Book it self and the matter of fact contained in it I never yet met with any judicious sober Christian that hath seriously perused it who durst adventure to pronounce either of the whole or any considerable part of it that it was an effect of Melancholy Sir one of the great designs of the Devil at this day seems to be to drive men into direct Atheism and there are many too just complaints of its prodigious encrease in the Nation Whether this decrying of experiences this slighting the work of Gods Spirit in the soul the crying out that these things are but the effects of Melancholy be not the ready way to make all supernatural conversion derided and the whole Mystery of Godliness contemned I leave it with you to consider That I was this Gentlewomans Instructer in the Fifth Monarchy Principle and that I was very zealous for it are two more untruths For I was neither zealous for that Principle nor her Instructer but I did at that time ignorantly oppose her in it though indeed now it is my opinion that there is a Glorious State of the Church yet to come before the last end of all things when all Oppression and Oppressors shall cease and every thing of man shall be laid down in a subserviency io the interest of Christ and the Kingdoms of the World shall become his which point I am ready to discourse with Mr. Baxter when ever he shall think fit to doe it He is also lamentably mistaken in the account he gives of the Lords dealing with the Gentlewoman of which I shall give you a few remarks He tells us First that she was suddainly moved to come to hear him Preach whereas she went having been long sick after Child bearing in the accustomed formall manner that others were wont to do Secondly That she had such convictions from his Sermon for so he seems to intimate that she went home resolved for an holy Life whereas she heard little or nothing of his Sermon it was the Reading of the Text Rom. 6.21 that struck her heart yet she wrestled against her convictions and would gladly have got from under them and for that end went into the Company of some friends thinking to forget them Thirdly that she
A DEFENCE OF THE ANTIDOTE AGAINST Mr. Baxter's Palliated Cure of Church Divisions WHEREIN Mr. Baxter's Contradictions and Inconsistences with the Truth and with Himself are clearly discovered And the great question about Conformity briefly stated In a Letter to Mr. Richard Baxter By Edward Bagshaw How long do yee halt between two Opinions 1 Kings 18.21 Should not the multitude of words be answered and should a Man full of Talk be justified Job 11.2 Thou canst not bear them which are evil and thou hast tried them which boast themselves to be Apostles and are not and hast sound them Lyars Rev. 2.2 Printed in the Year 1671. TO Mr. RICHARD BAXTER Health Peace and a Sound Mind SIR I Perceive you take it for granted without any particular enquiring from my self about it that I wrote those just and weighty exceptions which were lately published against your Pretended and Palliated Cure of Church Divisions and notwithstanding any necessary Sharpness which I was forced to use in that seasonable Antidote yet I find you still are pleased to call me Brother which is a Civility I should have thanked you for had the rest of your stile been answerable to the mildness of that expression but since you take that Unbecoming liberty as to revile when you should repent and instead of Confessing and Forsaking your Errors charge me with crimes which I bless God I dare not allow in my Words much less in my Writings which are more deliberate This makes me suspect that your Pretence of Friendship and allowing me the title of Brother was only done with the same design that Joab had when he thus saluted Amaza to make the Sword in your right Hand to be the less observed and my wound thereby the more deadly and unavoidable so that till my Truth and Innocence be cleared and your Repentance for wronging me in both manifested it will be a Favour if you look upon me as one who neither desires nor if you believe what your self hath writ Deserves any such expressions of your familiarity To shew how much you are for the Middle-way tha is in other words neither to be Hot nor Cold or neither to be altogether for Truth nor altogether for Error but to hang Laodicea like in a Lukewarm and Neutral indifference between both you have taken pains to find out a Middle name between a Mistake and a Lye which you wittily call an untruth and this you are pleased to charge upon me as a very soft word and one that I would not be offended with But Sir this frothy complement might have been spared for I hope you are not to learn that every untruth is a lye Iohn 1.62.2.2 and you needed not have been so scrupulous of speaking your thoughts in Scripture language but this I ought not to wonder at since you are not afraid to dethrone the Scripture from being a Perfect Rule and therefore would manifest by this Invention that you thought it not sufficient to teach us the right way of speaking and so was not a Perfect Rule of good manners But leaving your Phrase I rather chuse to speak unto the Thing you mean by it and whether I have been so guilty as to wrong you either by a Mistake or a Lye or an Vntruth or whatsoever fine word else you please to use remains now to be examined in this brief review and defence of some of the principal Exceptions that I have already urged against you upon the clearing of which the whole cause that is in controversie between us will depend My first Exception was That the whole design of your Book was to make your Brethren that have not your latitude and cannot reach the subtilty of your Distinctions Odious This you tell me is a Fundamental Vntruth which animates all the rest for it was not your Design at all Truly Sir I am so unwilling to charge either you or any else with more then I have grounds to think is justly your due that I would gladly take your word in this matter and so pass it over but I hope you will pardomme if I cannot because First Many hundreds of sober impartial and unbiassed persons have carefully read your Book as well as my self and they all make the same judgment of it and I think in reason that is to be esteemed the design of a Book whatever was the secret and unknown intention of the Writer which the words themselves and the manner of writing without any streining do offer unto every serious and inquisitive Reader Secondly This use hath already been made of your Book to render such as cannot Conform much more criminal then before in that your Name and Credit is urged against them and this not only in discourse by many but by a late Author in Print who quotes your Book to justifie his Treatise against Toleration Thirdly in your very next Paragraph and likewise elsewhere in this last Book You call Separation a crying Sin nay the crying sin and you scruple not to insinuate that all the iudgments which in this Nation we do either feel or fear were to be changed upon separation as the principal procuring cause Pray Sir consider this and then tell me what can make your Brethren more Odious and more expose them to the peoples fury and to the Rulers Revenge then thus to make them the Causes of the Nations Calamity If in separating from the publick Forms of Worship which we therefore account false because God hath not commanded them our sin is so great that the place where we live cannot be held Innocent but must suffer from the Hand of God for our sakes we are certainly a people who deserve to be hated of all and the Confiscations Imprisonments and Deaths which some of us have already felt and possibly may yet remain in greater extremity to be our portion are no longer to be bewailed and grieved for as Persecutions of the Innocent but rather to be rejoyced and gloried in as due punishments of Noxious Offenders so that either you must retract and blot such passages out of your Book and thereby testifie your Repentance of them or we are confident both God and the World will justifie us if we still retain our Opinion of the ill meant and unworthy design of your Book against us Your next attempt is to free your self from being looked upon as an Earnest and Active Instrument in the late Warr I mean since you press me to speak plainly in the Parliament's War against the King I said It became not you to mention with so much Bitterness what was then done because you were as guilty of stirring up and fomenting that warr as any one whatsoever This you absolutely deny and boast much of your Loyalty and seem to be greatly offended that such a thing should be charged upon you and I am again reproached wth Vntruth for it Sir I am not willing to take up former matters nor do I at all delight to
I am you sure will with us contend earnestly for the Faith and strive for Purity of Communion as the only way to setled Peace You will then make a vast difference between Vnavoidable Imperfections which attend us even in your best and most commanded Duties and unwarrantable because impos'd Corruption which is all at present that we separate from and however our Rulers may deal with us for this who think their Laws are to be obeyed yet we could not but let you know that from you we deserved better usage since you are in the same condemnation and as much break the present Laws in some things as we do in others There is therefore one thing that I will confess my Error in it was my miscalling you Learned Judicious and Mortified Mr. Baxter Sir pray pardon me this for it is a great untruth indeed the only one though you take no notice of it which you can justly charge me with I will promise not to offend in the like kind again but yet remain Sir Ready to serve you in all Christian Offices of Love Edw. Bagshaw Tuttle-street first month or March 26 1671. A POSTSCRIPT SIR SInce the finishing of my Letter to you I received the two following Papers the one written by Mrs. of Worcester the other from my Brother Brown whom you unhandsomly and untruly reflect upon in your last Treatise I intreat you to read what they say in defence of themselves which I have taken liberty without their knowledge to send to you that whatever you doe to me yet to them you might not deny this just satisfaction of making a Recantation for the unseemly abuses you have put upon them Your words are these I intreat you and the Reader to get and read a book published by Mr. Brown as is uncontrouledly affirmed who lately wrote against Mr. Tombes against the lawfulness of Communion in Parish Churches concerning the experiences and strange work of God on a Gentlewoman in Worcester whom I will not name because yet living and God may recover her but is there well known This Gentlewoman having been long vain and a constant neglecter of publick worship was suddenly moved to go into the Church while I was there Preaching on Rom 6.21 The very Text struck her to the heart but before the Sermon was done she could hardly forbear crying out in the Congregation She went home a changed person resolved for a holy life But her affection or Passion being strong and her Nature Tender and her knowledge Small she quickly thought that the Quakers lived strictlier then we and fell in among them At last perceiving them vilifie the Ministry and the Scripture her heart smote her and she forsook them as speaking against that which by experience she had found to do her good and desiring to speak with me who lived afarr off opened thus much to me But all these deep workings and troubles between the several wayes did so affect her that she fell into a very strong melancholy insomuch that she imposed such an abstinence from meat upon her self that she was much consumed and so debilitated as to keep her bed and almost famished Mr. Brown and others were her instructers who were very zealous for the way called The Fifth Monarchy and having instructed her in those opinions published the whole story in Print which else I would not have mentioned I shall say nothing of any thing which is otherwise known but desire the Reader that doth but understand what Melancholy is better than the Writers did to read that book and observe with sorrow and pity what a number of plain effects of melancholy as to thoughts and Scriptures and Actions are there ascribed to meer Temptations on one side and to Gods unusual or notable operations on the other side Some Passages out of Mrs. of Worcesters Letter to a Friend in London Dear Brother AS touching Mr. Baxter I refer you to my Brother Browns Letter unto Mr. Bagshawe with this intimation that as it relates to my self I am perfectly unconcerned it is a small matter for me to be judged of mans day yet I cannot but wonder that one of Mr. Baxters Profession should dare to open his mouth against the operations of the Holy Spirit in the Soul the remembrance of which is still sweet to me and causeth me to cry out Oh! how exceeding excellent is thy loving kindness thou God of grace what was I poor silly Nothing polluted dust that thou shouldst chuse me bring me to his Foot give me to find shadow against the scorching beams under Christ and fill me with joy and peace through believing And if this be the effect of Melancholy I would tell Mr. Baxter it is such an effect as I must magnifie the Grace of the Lord for ever for And this confirms me that the Lord comforted and lifted up my lost forlorn castdown and almost overwhelmed soul in that usual path in which he walks administring comfort to his poor benighted ones viz. the sealing his love by his spirit in a word of promise which I am sorry Mr. Baxter should be found deriding of But God will vindicate the work he hath wrought though men pour contempt upon it unto whom I commit it but that Brother Brown was the Author of that book that I was suddenly moved to go to hear Mr. Baxter that ought of his Sermon had any impression upon me which I could not attend to because I was so terrified with the words of the Text Rom. 6.21 that I went away resolved upon a holy life when indeed I came into company thinking thereby to ease and deliver my self from the trouble which had seized me which I mention with self abhorrence and admiration of the rich Grace of God That Brother Browne instructed me in the Fifth Monarchy Principle whereas he then opposed it That I imposed abstinence upon my self as to meat when I would gladly have eaten but durst not because I apprehended I had no right to the Creature being out of Christ This is all False and Untrue and I am astonished that Mr. Baxter should with so much confidence affirm these things The Lord Pardon and Humble him Some Passages out of Mr. Brown's Letter Dear Brother I Have some time since perused Mr. Baxters two last Treatises which to speak modestly give great Occasion to the adversaries of Truth and Purity to reproach and blaspheme God and his People and have caused great grief of heart to many that truly fear him and this is no more for the substance of it than some of Mr. Baxters own Disciples have suggested to me In his last Entituled A defence of the Principles of Love He severely chargeth you but you need not be over solicitous for those that know the complexion and temper of the man who writes thus will wait to see your defence before they believe you guilty of so many gross Vntruths especially since I can prove Mr. Baxter even while he thus condemns you to
Fifty Books against the Profane the Jews and the Mahumedans I will not enquire to what purpose for I am very confident none of those did ever read what you have written against them But adde to these your several other Treatises as about Baptism Confirmation Church Government Commonwealth c. Your Books will in all amount to as many Volumes as Tostatus writ concerning whom and all such kind of Writers you once gave this true Character though since you have most unhappily forgotten it I cannot but account all those Tostatus's impudently proud who think the world should read no Bodies Works but theirs Pray Sir read this passage again and compare it with what you have already writ and what as I hear you do yet farther intend to write and then tell me in earnest what you think of your self for here according to your own Words Evidence must decide the Case I think Sir I may say to you with every whit as much truth and candour what you dis-ingeniously reply upon me I have no mind to make you odious nor to open your sin to others but you have opened it to the world and I must open it to you if possibly you may repent and therefore having said this to your self that by setting before you some few of your many failings you might be Humbled and come to a more sober understanding of your self and way I come now to speak something and that very briefly to the Question about Conformity which hath occasioned all this heat betwixt us and in the handling of this I think I may also say as you sometimes did I approve not Tautologies nor a tedious stile nor the heaping up of useless matter and words which Rule in writing though you forget to observe yet I shall keep close to for Truth needs not many words to defend it In the stating of this Question you do your self grant so much that you scarce leave any thing to be either disputed or denyed by those whom you pretend with so much vehemency to oppose For First you grant that we are not to have Communion with a Diocesan Church as such and that we are not to own Diocesan Bishops Secondly You allow that we are not to have Communion with Persecutors nor with such as have consented to our Silencing Thirdly You affirm that we are not to communicate with Parish Churches only nor with all of them and particularly not with such whose Pastours are through insufficiency Heresie and Impiety Intolerable And this you tell us was your own Practise For you say you resolved if you lived where was an intollerable Minister you would not hear him nor come near him so as to encourage him in his undertaking of that Sacred Office All this and more of this nature which you assert being granted I scarce see what it is that you contend for or so earnestly declaim against since from these Grounds Separation at this day may easily be justified For First every Parish Church is a Part of the Diocesan and if a Diocesan Church as such is not to be communicated with then a Parish Church as such is to be seperated from since there is the same Reason of the Parts as of the Whole And you must find out a new Logick before you can prove that if the Whole be Corrupt any of the Parts are clean and fit for our Communion Secondly a Parish Minister is in that station and office but a Servant of the Diocesan Bishop and therefore rightly called a Curate and if we may not own as you grant the Bishop I think it will necessarily follow that his Substitute and Curate hath no reason to expect any Respect from us We doe not use in other cases to Regard the Man when we think it a duty to despise the Master Thirdly If Persecutors are not to be communicated with nor such as have consented to our Silencing which you also allow though I could wish you had proved it better then by the obscure and disputable Example of Martin then I think very few if any of the Parish Ministers but must even upon this account also be separated from since either by Open Consent or else by an Vndoing and Pernicious silence they have all made themselves guilty of that grievous sin There being but little difference in the sight of God between the persecuting of Brethren ourselves and by not sharply reproving it seeming to approve of it in others Lastly admitting there are some Worthy and able men among the Parish Ministers which for my own part I believe never a whit the more because you affirm it yet this we must say that their sin is great in submitting to so undue a way of entring into the Ministry and therefore we both forbear our selves and warn all others not to hear them because we cannot think our Lord Christ ever sent such to Preach in his Name who directly and by a solemn Oath have Renounced their Christian liberty under pretence of Preaching Christ and are indeed nothing else as to the whole discharge and exercise of their Office but Servants of men which we have already fully learned from the Apostles is altogether inconsistent with being Servants of Christ Galatians 1.10 1 Corin. 7.23 and therefore as such we cannot own them For the question is not as you weakly and insignificantly word it Whither a Defective Faulty True Church may ordinarily or at least sometimes he joyned with but whither a defective faulty imposing Church is not to be separated from This we affirm Because First we know not how else to preserve our Christian Liberty which it is an indispensible duty to maintain but by separating from those who would unduly take it from us Secondly Being present where those things are used in the Worship of God which God hath not commanded This would involve us in the guilt and contagion of them nor doe we believe however we have your Word for the contrary the Lord will otherwise interpret it since he hath so strictly charged us To keep far from a false matter and not to partake in other mens sins Lastly whatever pretences may be used as it is easie to write Declamations for the keeping of Peace yet to speak strictly and so as to satisfie conscience Peace is but ill bought if we must purchase it at so dear a rate as with the loss of Truth And this Truth concerning the sole Sovereign power of our Lord Christ in appointing all matters of his Worship He being the Lord of his House and Faithful in all things as Moses Heb. 5. this is a point so necessary to be maintained and so utterly inconsistent with the supposing that any thing is to be Obtruded which he hath not Commanded that we dare not allow our selves in the practise of any thing which may prejudice that Fundamental And we judge we have sufficient warrant from what the Apostles did in a like case Acts 15.24 For if
beed least in speaking against the corruption of Nature we run into Excess which are the very words in English of Andradius the Jesuite in Latine to whom the learned Chemnitius answers as I do to you that whosoever thinks slightly of the silth of Natural corruption must needs over-value himself and undervalue the Grace of Christ I shall conclude with mentioning one thing more I affirmed that by Flesh you had told us was only meant the sensitive Appetite this you reply is an untruth and a meer fiction b for you never said so Sir you had need have a good memory for you have writ many Books in which as containing many words there cannot want much sin and vanity and indeed had you meditated strictly upon a quarter of what you have writ you could not be guilty of so strange forgetfulness for in your Premonition to the Saints Rest you have these very words Many think that by Flesh is meant only In-dwelling sin when alas it is the sensitive Appetite that it chargeth us to subdue for which you quote Rom. 8.3 4 5. which of all the places where the word Flesh is named doth 〈◊〉 â—â—vour your conceit and indeed sir that I may confess a secret you this very Passage of yours I looked upon as so conceited and singular and many years ago it gave me so great offence that I threw away your Book upon it and never would read it over as not thinking it possible that one who erred in the very entrance in so plain a Truth was able to instruct me in any thing that was worth my knowing I believe many will think I concluded too rashly and hastily but I am much confirmed in that judgement of your Book since a Person yet living and one worthy of credit acquainted me that when the learned and judicious Mr. Herle had read that cried up Book of yours he told him It had been happy for the Church of God if your friends had never sent you to School Mr. Cawdrey had the same opinion of it and another person as knowing in the mystery of Godliness as either of them told a friend of mine that notwithstanding the noise about you you would end in flesh and bloud which Prophesie if you go on to write as you have done will certainly be fulfilled I know Sir you have very angerly promised me as the Bishop of Worcester did you that you will make no reply But you are so apt to forget your self in greater matters and have such an itch to be in print that I will not take your word and therefore when you write next for I presume you cannot be silent I intreat only two things from you First that you will be short for I am quite tired out with your tedious multitude of words and then that you will be significant I mean First That you will not mistake the thing you write about but labour clearly to understand the question Do not ramble and talk of Nature as it is Pure when you should write about Nature corrupted Do not discourse about Free-will at large when you should only handle Free will in the things of God and because many Professors of Cristianity are Ignorant and Injudicious do not think that therefore you do well to call Christians considered as Christians so These are evident and apparent Sophismes which abound in your last Treatise and do discover that your Logick is every whit as ungrounded as your Divinity Secondly Pray take a little pains to expresse your sence in plain and intellegible Language and do not love to jumble absurd and insignificant Phrases together as to say A defective faulty true Church To mention A Political Spiritual Consititutive Head And do not think to excuse your self from writing of Nonsence by saying you meant a thing Objectively and not Subjectively I And do not make Philosophy Ridiculous as you do when you tell us That our acts of knowing exteriour things are as Philosophers affirm objectively organical though not efficiently and formally Sir I am sure no wise man talks thus and it Philosophers do it is time we left them for they do not speak according to the common sense and reason of mankind and it must be meerly their obscurity that makes them considerable Lastly when truth is to be examined and the Nature of a thing strictly to be considered doe not argue against it because of some ill consequences which you fancy will follow This is a common practice of Papists Socinians and your beloved Friends the Arminians whose steps you tread in and therefore may justly be suspected to own their doctrines and this ill temper you have discovered as in other things so in particular in what you desperately urge against the Scriptures being a Perfect Rule which Foundation of Faith and Practice you labour to overthrow by Tragically insisting upon the consequences that will follow which is just to as much purpose as if I should deny the Revelation of God concerning Himself his Son his Decrees c. because I understand them not and cannot reconcile them to that which I call reason Sir This in the end will be found perfect Folly and Madness and therefore pray leave it in time least the Lord repove you and you be found a Lyar. I have now done and you may see Sir by this brief taste how easie it is for me to defend my self throughout my whole Antidote but I do not see it will be worth my while for it is not a lessening of your Reputation that I mainly aim at much less at the advancing of mine own upon the ruine of yours but I thought the Truth of Christ was worth my vindicating And when I saw that your Name did stand in the way of it and that your Suffering-Brethren had their Burthen made heavier in that your hand helped to lay it on I thought it my duty to reprove you and to set your sin and error herein in order before you And if after all this admonition you will still go on and under pretence of Writing for Love doe what you can to keep up a mixed disorderly persecuting and Imperfect Church state leaving us no hope nor possibility of Reformation unless it shall please God by some suddain and unexpected miracle to convert the whole Nation at once I must then look upon you as one of our greatest dividers and so much the more dangerous as your pretensions outwardly are the more fair and plausible The whole design therefore of this Letter is as to others to perswade all to look upon you not only as a Fallible but as a Mistaken man whose Name and Authority is not fit to be urged when the appeal is made to Scripture and likewise as to your self my end is to do what I can to recover you unto the Right Primitive Spirit of Christianity if indeed you have as yet received it or at least to presse you to be looking after it and then