that of George Bateman to Mr. Ledgard pag. 25. 26. aâ— also their casting away their Bibles Wâ—â— Strickland told Mr. Archer If he had never Read the Bible it had been better for him How constantly doe the Scriptures passe under no better name from them then the Saints conditions Davids Moses Isays Pauls conditions and a declaration of the condition of them that spake them forth Confut. This Position is so grosse that we hope it will never sinke into any Christian heart but will be a confutation to it selfe in the thought of any sober minded Christian yet we shall propose these things 1. That when the Word of the Lord came to the Prophets Samuel Isay Iâ—remiah c. it cannot be understood of the Word that was made Flesh the Lord Iesus but must necessarily signifie that minde or message of the Lord contained in those words or Scripture Writings as 1 Sam. 15. 10. Then came the Word of the Lord to Samuel saying It repenteth me that I have set up Saul to be King Isay 38. 5. then came the Word of the Lord unto Isay saying Say to Hezekiah c. I will adde unto thy dayes fifteene yeares Ier. 14. 1. The Word of the Lord that came to the Prophet Ieremiah concerning the dearth Iudah mourneth and the gates thereof languish It s a grosse absurdity to say this word of the Lord was Christ and it is as much to say they were the experiences of those Prophets or their conditions but they were the word of the Lord by these Prophets spoken to the Persons therein concerned 2. As for the Phrase in the New Testament the Word of God it is cleare both Christ and the Apostles in their mention thereof doe understand that which they Spoke Preached or Wrote and not the Person of Christ of the Father or Spirit So Christ speaks to the Iews Marke 7. 13. making the word of God of none effect by their Traditions which word can be understood alone of that fifth Commandement ver. 10. Honour thy Father and Mother Luke 11. 28 Blessed are they that heare the Word of God and keep it which plainely hints a word spoken written or engraven c. not the eternall word the Lord Iesus Rom. 10. 17. Faith comes by hearing hearing by the Word of God where the word Preached or the Scriptures of the Apostles which we now have is plainely called the Word of God 3. As for those Writings of the Prophets and Apostles that they are the word given forth from the living God and of authenticall and undenyable authority over every conscience good and bad we could fill Pages with the proofes and evidence thereof but the Reader may observe we are speaking of the Scriptures in reference to these mens cavills and no further And so shall leaving so plaine so Funâ—mentali a Principle rather fall upon their owne notion of the word of God calling it A declaration of the conditions or experiencâ—â— of them that spoke them 1. This is fully to take away the very Foundation of the Faith of Saints which is onely built upon the authority of God not upon any experience of the best Saints or the declaration of it Luke 24 25. O fooles and slow of heart to beleeve all that the Prophets have spoken where Faith is bottom'd upon Scripture authority as Acts 18. 28. Apollos mightily convinced the Jews shewing by the Scriptures that Iesus is the Christ Acts 28 23. Paul perswaded them concerning Iesus both out of the Law of Moses and out of the Propheâ—s Now be this Law and the Prophets what they will if they fall any thing lower then the truth and word of God they can be no bottome for the Faith of Saints and Paul takes a weake argument to convince them by And yet that those were not the conditions of those Prophets or the experience of things fulfilled in themselves is as cleare as the day to any not grossely ignorant and especially from 1 Pet. 1 10. 11. 12. Of which salvation the Prophets have enquired and searched diligently who propheâ—ied of the grace that should come unto you Searching what or what manner of time the shirit of Christ which was in them did signifie when iâ— testified before hand the sufferings of Christ and the glory that should follow Unto whom it was revealed that not unto themselves but unto us they did minister the things which are now reported unto you by them that have Preached the Gospel unto you And as in this its cleare that they spoke not forth their own conditions and experiences so also the Apostle sends the Saints to a word of Prophesie as a more sure foundation of Faith then the most glorious experience or enjoyment in the World 2 Pet. 1. 18. 19. 2. This is to make the Scripture lose his authority save onely when we experience it or where it is fulfilled in mens soules and so doth make voyd every command and Promise and all wicked men that can experience little of it shall be left excusable before God at the last day because not having the Scripture fulfilled in themselves according to the Quakers Doctrine it had no authority over them This is the most pleasant Doctrine for desperate Atheists that can be Whereas John 12 48. He that receiveth not my words hath them not fulfilled in him yet the words that I have spoken they shall â—udge him at the last day 3. This at once nulls and destroyes the Divine Authority of the whole Hystoricall and Propheticall Part of Scripture together with all the threatnings of Scripture of Hell and iudgement unlesse they say the Sainss have those threats of Hell fulfilled in themselves and that condition of Dives in Hell is the condition of Saints as also the promises therein of mercies yet to come their futurity denying their being the already experiences of the Saints 4 Consider what impossibilities contradictions falshood doth this woefull Doctrine bring upon most parts of Scripture wherein such things there spoken of were not could not be the conditions of either God that gave the Word or the Prophets and Apostles that Published it In the close of this consideration we disire to mind you of the reproachfull earmes this people every where give to the Written Word though the Spirit Rom. 15. saith These things were Written that we through patience and the comfort of the Scriptures might have hope And the holy Ghost still referres to the Written Word Luke 20. 17. John 15. 25. Heb 10. 7. 1 Pet. 1. 17 because it is Written Be yee holy as I am holy where the Spirit of God doth evidently put an authority upon the Written Word which is the same in signification and thing with the word Scriptures of which see how glorious things the holy Ghost reports thereof how sleightly soever the Quakers esteeme thereof 2 Tim. 3. 15. 16. 17. The holy Scriptures which are able to make thee wise to salvation All Scripture is given by inspiration from God and
yet upon enquiry denied they either saw shape or heard voyce 4. That this their pretence of being commanded or sent forth immediately by God is most wicked and vaine and meerly their way to get populer applause or acceptance is plaine For 1. If they be with-held in publique from delivering their message there as they may pretend yet why doe they not deliver it in private or at other times When they came to Newcastle and were with us before the Magistrates they delivered not their message there and they might have had liberty with freedome to come to any of our Houses nay some of them were invited thither by some of us How fully doe they contradict themselves and are faithlesse messengers to their master neither true to God nor Satan 2. If they were under such powerfull impulses of the spirit to speake as they pretend they are that they cannot hold we desire to know how they can now of late forbeare till our publique worship and exercise be concluded At their first breaking forth it was otherwise but since they have found that their speaking in the time of our publique worke is punishable by Law they can now be silent till we have closed up the worke Certainely such politique proceedings doe evidently make plaine that their pretence of an extraordinary command and strong impulses of the spirit are absolute counterfeit either against their owne consciences or by the strong delusions of the Father of Lyes 3. Their usuall charge in publique against us is that we aâ—â—Deceivers and doe teach lyes in the name of the Lord yet when they are charged to produce any one tittle by us delivered that they particularly can call a lye there is nothing that they doe ordinarily produce or can except against us but will presently runne to such expressions as these Thou wearest long Robes and Prayest standing in the Synagogues and therefore they tell us in the name of the Lord we Preach lyeâ— this waâ— fully apparent lately before the Magistrates of Neweâ—stle where John Audland Stubbes and the woman their partner were called and challenged to instance in any one particular of the Doctrine delivered by either of us which they durst affirme to be a lye but had no syllable against it to object and as we could instance in many other cases 4. But would you lastly see their folly in pretending to an immediate light take this following Story George Fox meeting with â—ne Mr. Nichols in Carlile told him that he was an Hypocrite c. he replying asked him if he knew his heart he sayd he did He asked him againe and Fox affirmed againe he did He then asked him if he knew his Name Fox answered I know by thy questions thou art an Hypocrite shuffling so lamentably to evade his question To whom Mr. Nichols answered Dost thou know my heart and not know my name And so shaked him off as a most notorious Impostor Reader they that live in the Countries where these people come or doe reside doe know we might discover much more of their Principles and Practises then what we have done We might pleade against them the fruits of their casting off the Word and way of God and the more because they justifie them in stead of mourning for them Such as George Fox his curâ—ing of Mr Fâ—therstone Miles Ralhead his cursing of master Walker Minister of Kendale very lately in the presence of master Archer and Mr. Cooke Christopher Atkinson a grand leader of this people and a Propheticall Impostor â—or a good while together his very immodest familiarity with to say no more a woman of his way in the sight of a godly Minister at Kendale M. Waâ—â—â—oe The wife of Edmund Adlington of Kendale going naked November 21. 1653. through Kenda'e streets c. but these we have named are the very badge of their profession and we are satisfied that this will suffice to enforce that rule of the Apostle upon every watchfull heart from such turne away VVe shall now adde the reason of our Title and how fully that title of Pharisee which they ordinarily give to others will fall upon themselves will thus appeare 1. The Pharisees it is f 〈…〉 nowne did seperate themselves from the rest of the People upon an account of a conceit they had of their owne surpassing holinesse This is the very reason of their Name as Luke 18. 9. Christ spoake that Parabâ—e about the Publicans and Pharisees unto certaine that trusted in themselves that they were righteous and deâ—â—ised others How fully is this the spirit of these men all that are acquainted with their Principles and Practises know Not any whatsoever being owned of them as Saints but such as walke in their way ptonouncing damnation to all others Let them Reade and consider Isay 65. 5. They which say stand by thy selfe come not neere to me for I am holier then thou these are a smoke in my Nose and as a fire that burneth all the day 2. Their undeniable conformity to the Pharisees is in their knowne rash censuring John 7. 49. When the people had spoken to the prayse of the Lord Jesus the Pharisees presently censure saying This people who knoweth not the Law are Cursed What is this but the ordinary Phrase of Quakers iâ— pronouncing every one cursed and damned that is not of their way Iohn 10. 20. There was a division amongst the Iewes and many of them said he hath a Devill and is mad So Iohn 9. 16. Mat. 11. 19. Behold a man gluttenous and a Winebibber No man dare say that Christ sinned in excesse as to meat and drinke but onely this was their Pharisaicall slander because of his lawfull use of meat and drinke Here you have them againe perfectly acted in pronouncing others cursed and rashly judging the lawfull use of meats c. and appearing the most absolute successors to Pharisees 3. Mat. 23. 13. Christ is there charging the Pharisees for shutting the Kingdome of Heaven against men which is known to be by putting people upon a righteousnesse within them in opposition to that of Christ And how fully this is the very businesse of Quakers we referre you to that Position of theirs in pag. 10. of this Booke But we shall adde that Mat. 5. 20 Except your righteousnesse exceed the righteousnesse of the Scribes and Pharisees yee shall in no case enter into the Kingdom of heaven 4. Mat. 23. 15. There Christ pronounceth a woe to the Pharisees for compassing Sea and Land to make one Proâ—elyte which so made is two-fold more the childe of Hell then before Considering the blasphemies of these men before alledged and their wandring up and downe to carry on that designe of poysoning mens hearts with their Doctrines any Reader will see the fulnesse of the parallell 5. Mat. 23. 23. You have another woe pronounced against the Pharisees by Christ for tything Mint c. but neglecting the weightier matters of the Law c. How evidently is
of the great businesse of justification of sinners by Faith of Iesus Christ that dare trust to so filthy raggs in the presence of so just and so holy a God Position 10 No reall Saint but he that is perfect and perfectly holy in this life and doth not sinne Proofe It is the designe of Nayler in his Booke in severall Paegs to prove this see his Book pag. 21. 22. Nayler hath oft spoken it of himselfe and said he witnessed it So G. Fox hath done others some of us doe know have said they witnesse perfection in Nayler Nay so farre doth Farnesworths ignorance of the Gospel proceed that in his Booke pag. 20. he thus writes They say they can never overcome the body of sinne or be made perfect here and they say no un â—lâ—ane thing shall ever enter into the Kingdome of God How doth this agree It s one of their ordinary out-â—ryes against the Ministers because they oppose this Doctrine And t is the most generall Doctrine of all their Books and Papers Confut. 1. Let the Reader consider there must be of necessity a distinction of the word perfect and perfection in Scripture though we know this Generation of men will cry downe distinctions and pronounce that curâ—e against us Rev. 22. as if we added to the word Yet the following cases will evidence the absolute necessity of distinctions if the unity of truth and the faithfulnesse of the word be owned at all Reade 1 Iohn 1. 8. 10. If we sâ—y that we have no sinne the truth is not in us compared with 1 Iohn 3. 8 9. Whosoever is borne of God doth not commit sinne Reade 1 Iohn 5. 16 There is a sinne to death and there is a sinne not to death So Isay 9 7. Of his Gouernment there shall be no end compared with 1 Cor. 15 24 Then commeth the end when he shall deliver â—p the Kingdome c 2. Now as to a necessity of it in the case in hand consider the various use of the word in Seripture Phil. 3. is very full ver. 12. Not as though I had already attained either were already perfect compared with ver. 15. where t is a word of the same root the Apostle speaking of the Saints and taking in himselfe in that expression adds Let us therefore as many as are perfect be thâ—â— minded In which is plainely evident that Paul shall grossely contradict himselfe unlesse there be a distinguishing betwixt the variety of the sense of the word perfect 3. That perfection therefore ver. 12. is perfection in Glory as the verses both before and presently following it doe fully cleare it s that for which Paul was apprehended of Christ as is evident 1 Cor. 13. 10. where t is opposed to Pauls present state When that which is perfect iâ— come then that which is in part shall be done away clearely meaning his injoyment of God in glory as is plaine ver. 12. Now we see through a glasse darkely â—â—en face to face Now the same word perfect in ver. 15. that it cannot possibly be meant of the same sort of perfection is evident For as the Apostle tells you that he enjoying the perfection v. 15. is yet short of is pressing forward towards the perfection in ver. 12. as to a thing that 's yet before so taking the word in both places in the same sense it were a contradiction for him to say he is perfect and is not perfect For the true meaning thereof we give you three Scriptures 1 Cor. 2. 6. Howbeit we speake wisedome amongst those that are perfect 1 Cor. 14. 20. In malice be yee children but in understanding be yee men or be ye perfect for the word is the same with the former Text Heb 5 last Stong meat belongs to those that are of full age or that are perfect In all which places it is evident in it selfe that the word imports Christians growne up to more knowledge in the Gospel then others had who are in these quotations called Babes From the consideration of this Text it may be fully seen that perfection of Saints here is not that absolute perfection in glory which Paul professed he had not attained to but that comparative perfection of being growne up to more then ordinary measures of Grace and understanding much beyond the attainement of Babes in Christ 2. As for our perfection by justification the Scriptures fully hold it out upon the account of the imputed righteousnesse of Christ whereby the spouse appeares altogether lovely not upon the account of her own holinesse for so she is blacke and an infant in her blood but we know that t is not this perfection they speake of as he that hath but looked into their Books may presently discover 3. There is a perfection which the Scriptures expresseth integrity by as that word speaks the truth of grace in opposition to hypocrisie Thus Iob is called perfect Iob 1. 1. but that this perfection doth not imply a totall absence of sinne is plaine witnesse his sinfull passionate cursing the day of his birth Iob 3. 3. Let the day perish wherein I was borne Job 6. 8. 9. Oh that is would please God to destroy me that he would let goe his hand and cut me off See his owne confession Job 9. 20 2â— If I say I am perfect my owne mouth shall prove â—â—â— perverse Thus Asa is called perfect 1 Kings 1â— 14 The high places were not removed neverthelesse Asa's heart was perfect with the Lord all his dayes Here is the perfection of Asa's heart with God and that all his dayes yet you shall â—ndâ— first He tooke 〈◊〉 away the high places which was a 〈◊〉 〈◊〉 Secondly He tooke the gold and silver ouâ— o 〈…〉 the â—â—â—se of the Lord and sent them to the 〈…〉 and 〈…〉 ue â—Chron 16. 7. 9 Thirdly 〈…〉 anâ— put him in the Pri 〈…〉 ppressed the People at 〈…〉 And â—â— his Dâ—â—â—asâ— sought not to the Lord 〈…〉 So that you may clearely see in wh 〈…〉 hâ— was sâ—â—d to â—â—perfect As for other examples in this kinde â—â— this time it may be clearely understood in what sense the spirit câ—lâ—â— them perfect who otherwise had their personall grosse infirmitieâ— 4. You are to distingâ—â—sh betwixt the perfection of God and the perfection of the creature in reference to that Text Mat 5. last In which place perfection cannot signifie that which brings up to an equality with God but a similitude unlesse you runne upon that blasphemous Principle of equallity with God of which we have said enough before 5 By our thus comparing Scripture with Scripture we expect from their former usage in this kinde they will charge us with pleading for sinne though we are but discovering the imperfections of the best Saints lest they shou'd live upon their owne righteousnesse which to set up and establish in opposition to that of Christs imputed is evidently the designe of Quakers And that so the strength of the Lord may
We shall but briefly therefore propose 1. That our Lord Iesus appointed his Dsciples to Baptize with Water Iohn 4 2. Mat. 28. last 2. The Apostles practised it quite through the Acts Acts 2. 41. Acts 18. 12. 13. 16. 36. Here is Water what hindeâ—s but I may be Baptized reade ver. 38. Acts 9. 18. Acts 18. 8. 1 Cor. 1. 14 15. 16. And for the Supper of the Lord see the Institution Mat. 26. 26. 1 Cor. 11. 23. where it is an Ordinance established to continue in practice till our Lord Iesus come againe ver. 26. which comming cannot be meant of that comming in the spirit which these men speak of for so he was come already to them being already saints And as this Text doth fully cleare their continuance in the Churches till the last day so where Baptisme and the Supper of the Lord are called types in Scripture to cease upon the comming of Christ in spirit we demand a Text What a plaine addition is this to the Wâ—rd of God by those who so frequently curse the Ministry in their explications and applyings of texts as if they added to the sayings of the Prophecies of that Booke And how apparantly doth this Principle speake their teaching in stead of Gospel-Doctrines and the commands of Iesus the fond imaginations of their owne braine and divinings of their owne heart But we tâ—ust we shall need to adde no more to the satisfying of those who have eaten of the Flesh and drunke of the Blood of the Lord Iesus and been Baptized into his Death and found the power and vertue of these blessed Ordinances What soule that is not under the strong delusions of Satan dare cast off as so sleight things or blaspheme with so vile reproaches as these men doe those sacred Institutions which the Lord Iesus left to his Churches as such eminent memorialls of his blessed love Position 17 That there is â—â—â—ediatâ— Câ—ll Call to the Ministry Proofe This was asserted by Thomas Willan of Kendale in the Publique Congregation there on a Lecture day in the hearing of one of us W. C. the said T. W. according to the custome of that Generation to Prophesie lyes in the name of the Lord pretending to the man that Preached he was sent of God to speak to him then the said Minister demanded Whether he was sent by a mediate or immediate Call upon which proposall being bassled in the proofe of his owne immediate Call which he pretended to with a lowde voyce cryed downe all mediate cals to the Ministry as not of God and t is one of their common exceptions against the Ministers of the Gospel as being sent forth by the Ordination of men not considering the Institution of Christ for such proceedings Confut. That a mediate call since the time of those Apostles who being to be witnesses to the world of all that Iesus said and did were to be such as had accompanied the Lord Iesus in the dayes of his Flesh Acts 1. 21. and received their Call from Christ immediately being inspired by the holy Ghost 1 Pet. 1. 21. and able to evidence their Call and confirme the Gospel they committed to posterity by infallible testimonies of mighty signes and reall miracles 2 Cor. 12. 12. is the way of the Gospel for sending forth its Ministers is apparent to whomsoever shall reade those texts Acts 14. 23. When they had Ordained them Elders in every Church c. 1 Tim. 4 14 Neglect not the gift that is in thee that was given thee by Prophesie and the laying on of the hands of the Presbytery Titus 1. 5. For this cause I left thee in Creet that thou shouldest Ordaine Elders in every City 2 Tim. â— 2. The things thou hast heard of me that commit thou to faithfull men able to teach others In Titus 1. and 1 Tim. 3. chapters the Apostle at large leaves direction for the qualification of such as should from time to time be Ordained to the Office of Elders in the Churches in a mediate way for to prescribe Rules to an immediate call is impossible But how confident soever these men are against this mediate call to Ministeriall worke yet as we dare oppose the above-written word of the living God against all raylings and revilings as enough to crush in pieceâ— all gaine-saying plâ—as so there hath been so much and so convincingly on every hand written in defence thereof that we dare not question the establishment of all sober spirits in that truth and shall adde no more to overturne the gaine-sayings of this besotted people Having thus gone through the more grosse Positions which are the very foundations and principles that support this Antichristian Rabble we shall presume to stay the Reader with some of their principles of lesser value which though as the Reader may observe are of inferiour note yet this sort of people lay no lesse weight upon them then to place the greatest part of that great Diana of their imaginary perfection in the observance of them and even to damne all that oppose them therein and cry downe the Ministry of the Gospel because of their non complyance with them in these so rotten principles We could have given proofe sufficient that these principles that follow are clearely and fully owned by them but they are so evidently the very markes and distinguishing badges of their Irreligion so constantly practised by them and so plainly known to all that know this sort of men that we shall once for all satisfie the Reader We shall not need to produce any evidence but onely stand upon the Confutation Principle 1. Not co-salute any Confut. THe commands of our Lord Iesus and his Apostles may be a sufficient answer to shew the folly of this Principle which they stand so much upon and for which they so often call the Ministery Priests and Anti-Christian c. Let the Reader seriously consider that full Scripture Mat. 5. 47. If you salute your brethren onely what doe you more then doe others doe not even the Publicans so In the verse before our Lord Christ commands the duty of love to all men and in the same way of commanding doth also impoâ—e the duty of salutation not onely of some but all of Friends but Enemies If yee salute your brethren onely what doe you more then doe the Publicans which how fully it speaks to the snarpe reproofe of Quakers that salute none but one another we beleive their consciences will as câ—earely tell them if they be not seared as any observing eye may presently see Mat. 10. 12. When yee come into an house salute it The Apostle Paul almost in every Epistle especially Rom 16 is full of such commands And for the practise of the Saints see 1 Sam. 25 14. David sent messengers to salute Abigails Husband 1 Sam. 17. 22. David came and saluted his brethren Acts 21. 18. when Paul had saluted them he declared c. where you fully see the practiâ—e of Paul â—e first saluted
this the frame of these men who laying all the weight upon triviall observances of Hats Thou Cloathes c. doe wholly neglect the great mysteries of Faith righteousnesse of Christ and Ordinances of the Gospel Thus they straine at a Gnaâ— and swallow a Camell 6. Mat. 23. 27. 28. A woe pronounced to the Pharisees for making cleane the outside of the cup being whited sepulchres outwardly appearing beautifull but within full of hypocrisie and iniquity How fully doth this set out the condition of these Quakers as if it were a Prophesie of them who are inwardly so full of cursing and bitternesse and being onely cloathed with some seem seemâ—â—gâ—y beautifull raggs of the Law doe put from them the very righteousnesse of Christ imputed and deny the Principles of the Gospel We have the rather given you the Description of them out of this Chapter because it is their presumption and usuall â—â—â—rse from this Chapter to perswade the credulous world that the Ministers are these Pharisees But alas how fully doth it make these men naked and open and pull off the fig-leaves of their hyâ—ocâ—iâ—â—e We might also adde that Mat. 23. 5. All their workes as the Pharisees then they now doe to be seen of men â—ise whence is it That no place will serve them to vent their messages in though but to particular persons but in the meeting-houses or synagogues No place heares of their Religion so much as streets and market Crosses For though they Pray not at all as constant experience is a most convincing witnesse no they are the Heathen that know not God and the Families that call not on his name yet what of Religion is pretended to by them is most in crying up their owne holinesse and Pharisaically despising and scorning others publiquely in the streets and market places And though they be not called Master and Rabbi yet they fully doe affect the whole of that Pharisaicall vanity in crying up themselves as extraordinary Prophets accounting themselues the onely Rabbies or Authenticall Doctors of truth in the world We could acquaint the Learned from Jewish Antiquities with many other affectations of the Pharisees their minicall gestures hypocriticall carryages in the streets wherein these men are a most exquisite picture of them But we rather leave them as they are plainely set forth in these Seripture discoveries for Monkish Holinesse which we also attribute to them He that shall compare their neglect of Apparell the pretended frequent Fastings their dissembâ—â—ng seperation from the world though James Nayler being asked how he left and gave away his Estate when he entred into this way said in the Publique Sessions at Appleby He gave it to his Wife a pretty shift their counterfeiting Visions and Revelations the laying weight of justification upon their outward observances and many other things of the same nature we say he that shall compare them in these things with Popish Monkes and Fryars will questionlesse conclude That as their way in these things is clearely the superstition of Monkes and Fryars so we have not been injurious in giving that Title to all the pretences of their holinesse Nay we could produce instances of Visions Revelations Fastings c. in that shaven generation which might let these people know their perfection they boast of leaves them many Leagues short of this kinde of perfection which hath more fully been attain'd to by that Popisâ— Rabble And now Brethren you for the establishing of whose Faith in a speciall manner we have Published this having forewarâ—ed you of grievous Wolves entring in upon you not spâ—ring but endeavouring to make havocke of the Flocke and of the Faith once delivered to the Saints We commend you to the Lord and the Word of his Grace which is able to build you up and to give you an Inheritance amongst all them that are sanctified FINIS * W. C. * W. C. W. C. 2. 4. * W. C. 2. * See Geo. â—â—temans Pamphlet pag. 29. W. C. 1 Pet. â— 15. Ioh. 10. 28. W. C. W. C. * VVhat means that expâ—â—â—s on t 〈…〉 e repeated tâ—ue Scrituâ—â— Is any of the Scripture false W. C. W. C. W. C. S. H. W. C. Mat. 23 6. Act 3. 1. W. C. W. C. W. C. W. C. W. C. S. H. W. C. W. C