monstrous men in India Non loquntur sed latrant they do not speak but bark by positive Assertions reproachful Epithites rayling Speeches conquering the modest and civil and indeed by their black mouthes become like the Basilisk killing the Birds of the Air in their very flight by their very breath for if once reason begin to traverse their black Indictments thou art Carnal Antichristian Devils and the like must stay the Process and confirm the sentence Many ways I might manifest the darkness of their pretended light but I must not now stand on an History of them but leave them to the view of their carriage the witness of such who have been seduced by them and the writings of such as have withstood them amongst which I here commend to thee this small Tract written in a plain simple and rustick stile like unto its Author a plain simple country-man in a private Calling possessing an honest heart and publick spirit filled with zeal to plead the Cause of Truth to his power and to prevent his Country-men and Neighbours from being seduced by this Fanatick Generation and following a plain Ignis fatuus into a wilde Wilderness of pretended light within only before I part with thee give me leave to prescribe to thee these few Rules for thy preservation 1 Set Reason in its Throne I mean not reasons Dictates which yet as thou art a man thou must observe and follow though they are too short to guide thee to Heaven but the rational faculty and power of discerning discoursing and determining things which God and Nature hath given thee for observe the Devil blindes this Eye and dethrones this Judge when he advanceth this pretended light when you are mad you may be brought to any thing 2 Stick close to Scripture as the Light unto thy feet and Lanthorn to thy paths by this the light exhibited by Christ and his Apostles was manifested and by this the Spirit of Light will be judged whilst Reason doth sit Judge see that it sentence by the Law of Scripture therefore in the right use of Scripture see that thou do own and embrace First Scripture sentences not words this sort of men do speak words and but words leaving sentences and so making the Word of God of none effect Secondly Sense of Scripture not meerly sentence the sentence may be figurative and to be understood otherwise than the words do simply shew as This is my Body and other like expressions do evidence Thirdly Sense rationally inferred as well as positively asserted reasoning from the Scripture is suitable to an enlightned rational being Fourthly Sense plainly flowing from the scope and circumstances of the text not strained by allusion unto Allegories and the like 3 State to the Soul standing Principles of Christianity see some things to be true and out of all controversie not to be admitted to debate but retained with all resolution against all temptation know that a Sceptick is a Quakers Gentleman-usher 4 Shun their Society especially solemn Assemblies how shouldest thou chuse but learn a lesson in the Devils School if thither thou resort day by day if their air bee infectious and Inchantments only Spiritual which on good ground and I beleeve experience too are found to bee natural canst thou accompany with them without danger it was once the Churchesery Cant. 1.7 Why should I turn aside by the flocks of thy companions 5 Sue by fervent prayer for the spirit of a sound mind now that thou art faln into a fanatique age prize the many helps thou hast to keep thee in thy wits and know that spirit of sobriety is the blessing of God but thereby effected in special use this Tract unto its especial end and that thou by it and helps of the like nature may be delivered from the error of the wicked is and shall be the constant prayer of Thine in and for the truth of the Gospel Zach. Crofton April 17. 1656. THE QUAKERS Paper truly copied out as it was by them written and sent to the Ministers and People in and about Walton and Liverpool To which the following Treatise is an Answer To the Priests and people of Walton and Liverpool and thereabouts FOr as much as there was a Dispute at the Greave-house near Walton betwixt the people called Quakers and the aforesaid Priests before mentioned In which Dispute the Priests was to prove the lawfulness of receiving of Tythes which by Scripture they could not do but one Scripture they brought in for their own ends which makes nothing for their purpose in Luke 11.42 to prove the receiving of Tythes for this was before he was sacrificed up when he said Woe unto ye Pharisees for ye tythe Mint and Rue and all manner of Herbs and pass over judgement and the love of God These ought yee to have done and not to leave the other undone Now let all people who have any understanding consider and see whether this be any ground or command for the Priests to take Tythes of the people after his being sacrificed up for he said These ought ye to have done but he gave no commandement to continue in them for he was the end of the Priesthood and the end of the Law by which the Priests took Tythes for the Priesthood being changed there was of necessity a change of the Law and a disanulling of the Commandement going before as Heb. 7.12.18 But in the time of the Law they was to take Tythes of the people according to the Law Heb. 7.5 and those that did not bring their Tythes into the Store-house whilst that Law and Commandement was of force robbed God Mal. 3.8.10 And the Lord commanded that all the Tythes should be brought of the increase and laid up and the Levite because he had no part nor inheritance with the people and the stranger and the fatherless and the widows should come and eat and be satisfied Deut. 14.28 29. And this was in the first Priesthood and before Jesus Christ was sacrificed up the unchangeable Priesthood Heb. 8.1 The everlasting Treasure Col. 2.3 In whom dwells all fulness vers. 9. Who hath blotted out the hand-writing of Ordinances and took it out of the way and nayled them to the Cross triumphing over them vers. 14 15. Then the Apostle denied all Ordinances that were hand written and said the Law was changed and the Priesthood was changed Heb. 7.12 and the Commandement disanulled so the Law now being changed by which the Priesthood was made and the Commandement disanulled by which they took Tythes of the people of God himself and the hand-writing of Ordinances blotted out therefore who art thou O man that goeth about to build again set up allow write for and uphold that which God put down disanulled and blotted out and nayled to the Cross Gods enemy thou art whoever thou bee for the earth is the Lords and the fulness thereof Psal. 24.1 And all are commanded to honour God with their substance who are his Stewards
cups and vessels c. These are all taken away in respect of the manner of them but the substance and equity of these yet remain Wash thy heart O Jerusalem how long shall thy vain thoughts lodge within thee Jer. 4.14 and Isa. 1.16 And our Saviour taking notice of the strictness of the Pharisees about these washings saith Ye make clean the out side of the cup and platter but the inside is full of filthiness and uncleanness Mat. 23.25 26. And so David I will wash my hands in innocency so will I compass thine Altar O Lord Psal. 26.6 By all which Scriptures we see that the summe and substance of all the Law even of the Ceremonial part it self remains unchangeable though the manner of Administration be not onely changed but disanulled and taken out of the way as the lesser light to wit of a Candle is swallowed up of the greater light to wit the Sun Thus we see how the Priests work is changed viz. in point of Administration onely and so the Priests are changed in point of their Administration-work but in respect of the order of the Priesthood it is not changed For Christ is a Priest for ever after the Order of Melchisedeck so that from everlasting to everlasting the Priesthood in point of substance is one and the same for ever I might instance in the Sacraments of old under the Law and make it out that the summe and substance of them not only remain the same but are more lively held forth in those two Sacraments that Christ hath instituted and left to continue in his Church to his second coming 1 Cor. 11.26 Mat. 28.19 20. And what is held forth in the Gospel Israel had under the Law though more obscurely held forth Yet they did all eat the same spiritual meat and did all drink of the same spiritual drink for they drank of that spiritual Rock that followed them which Rock is Christ 1 Cor. 10.2 3 4. And Christ saith of Abraham That he rejoyced to see Christs day he saw it and was glad Joh. 8.56 But you say further the Commandement is disanulled I shall say so too if you mean the rigor and curse of it in relation to the Covenant of Works so as that it is not now Do this and live in the same circumstantial manner as it was under the Law but the equity summe and substance remains to this day viz. In manifesting our obedience to the Gospel of Christ as before to the Law of God not as I said even now in the same circumstantial manner but in another equivalent to it viz. in repentance faith love and new obedience without which no salvation and in truth when I seriously consider the Law and Gospel I find the Law to be nothing else but Gospel foretold and the Gospel nothing else but the Law fulfilled where lyes now the disanulling of the Commandement except in the sence before mentioned for as to the total annihilating disanulling or destroying the Law our Saviour disclaims it in his own words I came not to destroy but to fulfil the Law Matth 5.17 And the Apostle Paul having spoken largely to these forementioned distinctions lest any should as you seem to do mistake him and from his own words utterly abrogate and make void and useless the Law he saith in plain words Do wee then destroy the Law God forbid we rather establish the Law Rom. 3.31 And in truth I find our blessed Lord and Saviour so far from destroying the moral Law that he rather sets a sharper edge upon it and makes it of greater force and more binding in reference to the strict observance of it for saith he It hath been said of old Matth. 5.27.28 thou shalt not commit adultery but I say unto you he that shall look upon a woman so as to lust after her hath committed adultery with her already in his heart And whereas Moses suffered the putting away of wives upon dislikes and disagreements Christ tells us If any man put away his wife for any cause save for the cause and in the case of Fornication hath broken the Law and he that shall marry her that is divorced committed Adultery Mat. 5.32 And though these things and others of the like nature were not so expresly set down in the Moral Law yet they were fully included in the Commandement by all which we plainly see the harmony and agreement between Law and Gospel And thus having briefly yet plainly explained wherein the Law and Priesthood is changed and the Commandement disanulled I proceed to the great question in controversie viz. concerning the lawfulness or unlawfulness of giving and receiving Tythes and that as briefly and plainly as I can Now as we have seen the equity of the Law of God held forth in the Gospel in some cases so we may if we will see it held forth in this very case of Tythes 1 Cor. 9.14 Even so hath the Lord ordained That they that preach the Gospel should live of the Gospel I would gladly have any of you to shew me where and when this Ordination of God by the Apostle here cited was made manifest I know you could if you would but in regard you cast off the Law as useless I pray you see how you differ from the mind of the Apostle you need not to go far for this only cast your eye upon the 9. vers. of the forecited Chapter and you shall see It is written saith the Apostle in the Law of Moses and here at this 14. vers. Even so hath the Lord ordained as if the Spirit of God foreseeing such a generation of men as you are going about to rent and tear one part of the word of God from another he here joyns them in such an inseparable bond as the whole world is never able to unloose and not only so but draws all that is necessary to be received of us in point of comfortable maintenance of the Ministry into an intire doctrinal conclusion viz. That those that preach the Gospel should live of it is Gods own Ordinance and this he proves by Scripture from the 25. of Deut. 4. and having thus proved it by Scripture he argues it from several reasons drawn first from the equity of it vers. 7. Who goeth a warfare at any time at his own charges who planteth a vineyard and eateth not of the fruit thereof or who feedeth a flock and eateth not of the milk of the flock But further If we have sown unto you spiritual things is it a great matter if we reap your carnal things vers. 11. Again do we not know That they that Minister about holy things live of the things of the Temple and they that wait at the Altar are partakers with the Altar vers. 13. But you may perhaps say This was so in the time of the Law but ought it so to be now yea saith the Apostle Even so hath the Lord ordained that they that preach the Gospel should live of the
Prov. 3.9 Take heed how yee dishonour him by giving his goods to his open Enemies who uphold and maintain that which he hath disanulled and witnessed against for you that do so are unprofitable Stewards and hee will call you to an account of your Stewardship And hee that is unjust in the least is also unjust in much Luke 16.10 11. And if yee be not righteous in the unrighteous Mammon who will commit to your trust the true riches And if yee have not been faithful in that which is another mans who shall give you that which is your own hee that hath an ear to hear let him hear and understand And if your Priests will take Tythes as they did in the time of the Law see ye do the office of the Priests that took Tythes they kept a Store-house and the widows and the fatherless and the strangers which was within the Priests gate was fed And if they do thus they must own themselves to bee Ministers of the Law and not of the Gospel And if they do not thus they rob the poor the fatherless the widows and strangers and neither are Priests of the Law nor Gospel so from the Law and Gospel do wee shut them who are neither in the steps of them who were under the Law nor in the steps of Christs Ministers who was the end of the Law so from being Ministers of either Law or Gospel yee have cleared your selves and shut your selves out by your practices And thou Priest Fogge of Liverpool who said They that hold forth the way of perfection holdeth not the way of God but from under this thou canst not get but under the condemnation must come for the way of God is perfect which way is Jesus Christ for saith hee I am the way the truth and the life no man cometh to the Father but by mee So thou that saith The way of perfection is not the way of God art out of the way of God and thy condemnation thou must own So confesse thy error to the people who hast spoken against Christ who is the way of God and the way to God which way is perfect and indures for ever So for the simple ones sake have I given this forth who was at the meeting and received not satisfaction because of the disorder that day That they might come to see their Teachers who hath long deceived them taking their goods from them contrary to the Law of God written in mens hearts so with the light which comes from Christ which convinceth you of sin shall you see them to bee such as the Prophet speaks of and saith Put into their mouths and they cry Peace Peace but put not into their mouths and they prepare War against you Mat. 3.5 And this is fulfilled by many of the Priests of England this day who sue many at the Law and cast many into prison because they put not into their mouths so to the light of Christ in you all take heed which is your way and Teacher and from all false wayes and Teachers doth lead Given forth by him whom in scorn is called QUAKER Thomas Holme QVAKERS Principles quaking Friend and Friends I Have perused your written Paper directed to the Priests as you are pleas'd to call them and people in and about Walton and Liverpool and you adde in one Clause of it that for the simples sake you sent it forth it was my purpose that one of those simple ones should return you an Answer and I humbly beg upon the bended knees of my Soul that the Answer I shall return may be so full of Gospel simplicity that God may have the glory my duty may be discharged and your judgements rightly informed and then I doubt not but some of you at least will consider from whence you are fallen Rev. 3.3 and repent and do your first works and so prevent the Lords coming against you in fury and in wrath for I seriously profess I look upon it as a very dangerous peece to break our selves off and rent our selves from the Church of God for as Gen. 9.1 c. Noahs Ark was a clear Figure and Type of the Church of God so Noahs Dove is a clear embleme of such as through affectation of new and unknown paths do stray from the Church of God and forsake the assemblies of the Saints as the manner of some is Heb. 10.25 And I pray you observe with me what became of Noahs Dove whilst she was out of the Ark and you shall finde she found no rest for the sole of her foot till she return'd to the Ark Gen. 9.9 and Noah took her in again and let me tell you this Scripture as well as other Scriptures Rom. 15.4 was written for our learning consider what I say and the Lord if it be his good pleasure give you understanding 2 Tim. 2.7 But before I come to the Answer of your Paper let me tell you at what I very much wonder viz. That you should make use of the Scriptures to prove what your deluded Fancies would hold forth and yet will not acknowledge them to be the Word of God I know what you are ready to say viz. That Christ is the Word and I through Gods mercy know it as well as you and am I bless God able in some measure to distinguish between the Word of God and God the Word yet let me tell you if I did not beleeve really that Jesus Christ and the Scriptures speak one and the same thing or that Jesus Christ the internal Word and the Bible or Book of God the external word were both one I would as soon prove my Tenents from the Turkish Alchoron as from the Scriptures which were Blasphemy for me once to imagine And now to the answer of your Paper in which I have observed and seriously considered three things 1. From whence it came 2. To whom it is directed and 3. The subject matter of it which indeed savours so much of rayling and reproach than I dare not answer you in your own Language least I should betray my self not to be guided by the Spirit of God which is a spirit of meekness But to the First of these viz. from whence it came I have only this one word to say viz. it came from a people that I look upon as objects of much pity not of envie a people that I have sometimes been very intimate with at least some of you A people with whom I have taken sweet counsel when we have walked to the House of God together as friends a people that I have dearly loved with Christian love a people that I have often prayed with and shall not yet cease to pray for Luk. 10.20 Luk. 15.4 5 that as many of you as have your names written in Heaven may be brought back upon the shoulder of Gods power to the Fold of Christ from whence yee are gone astray 1 Pet. 2.25 and thus much I am confident of with which I
of the anguish of his soul cursed the day of his birth c. I say after all this when Job comes to himself he cryes out against himself I abhor my self and repent in dust and ashes Job 42.6 If Job had been perfect what needed he to have repented but further we find the Apostle Paul disclaiming perfection in himself Phil. 3.12 13. Not as though I had already attained or were already perfect but I follow after c. And at vers. 14. Brethren I count not my self to have apprehended but this one thing I do forgetting those things that are behind and reach forth towards those things that are before c. And at vers. 15. Let as many as be perfect be thus minded as if the Apostle had said The highest degree of perfection that I have attained to is to be sensible of my own imperfection Secondly Hee not only disclaims perfection in himself but fully asserts that both Jew and Gentile are all under sin and there is none righteous no not one there is none that doth good no not one c. Rom. 3.9 10. See further for this Isa. 64.6 But we are all as an unclean thing and all our righteousnesses are as filthy rags and we all do fade as a leaf and our iniquities like the wind hath taken us away And what more plain against your doctrine of perfection then these Scriptures But secondly I shall prove it by Argument 1 If we could attain to be absolutely perfect men and free from sin we should be freed from death if Adam had not sinned hee had not dyed In the day that thou eatest thereof thou shalt surely dye Gen. 2.17 And the wages of sin is death Rom 6.23 From whence I argue no work no wages no sin no death But it is appointed unto all men once to dye and after death to come to judgement And why so Because all have sinned Rom 5.12 As by one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned Sure then our perfection as well as our portion is in reversion So at vers. 5. If we have been planted together with him in the likeness of his death we shall bee also in the likeness of his resurrection Observe as we are in the one we shall be in the other 2 If we were perfectly free from sin we should be free from temporal punishments and afflictions which are the fruits and effects of sin otherwise God were unjust But the best of Gods people are daily liable to temporal afflictions therefore short of perfection 3 If we were perfect we could not sin at all But in many things wee offend all James 3.2 And if we say that we have no sin we deceive our selves and there is no truth in us 1 Joh. 1.8 4 If we were perfect here we should have the end of our hope here But if in this life onely Christians had hope they were of all men most miserable 1 Cor. 15 19. 5 And lastly If we could attain to absolute perfection here we should enjoy our glorious and eternal rest here but the Apostle was of another judgement For saith he Doubtless there remains a rest to the people of God Heb 4.9 Job likewise agrees with the Apostle Job 3.7 and that holy man of God John the Divine heard other news and that from Heaven too Rev. 14.13 I heard a voyce from heaven saying unto me Write from henceforth blessed are the dead that dye in the Lord even so saith the Spirit for they rest from their labours and their works follow them So then our rest is in heaven doubtless our perfection is not here But I remember you pleaded hard for perfection that time the Ministers gave you the meeting at the Greave-house from these two Scriptures viz. How shall I that am dead to sin live any longer therein and again As the tree falls so it lyeth from whence you truly inferred that as Death leaves a man Judgement is sure to finde him both which are the truths of God being rightly understood As to the first of these viz. How shall I that am dead to sin live any longer therein it is true I cannot so as to make it my trade and living nor yet so as to live in the least known sin with allowance of my self therein nor yet as the Scripture phrase is to tumble and wallow therein as the Sow that is washed doth in the mire But hence to assert that he that is dead to sin is freed from sin will not follow for God knows many are the secret sins of the best of Gods people and therefore David a man after Gods own heart crys out unto the Lord Lord cleanse me from my secret sin and not only so but hee prays earnestly that God would keep him that presumptuous sins might not prevail over him Psal. 19.13 sure I am David was sensible of his own imperfection But Secondly As the Tree falls so it lyes or As Death leaves us Judgement is sure to finde us For that man or woman that doth not here in this life by faith make good his proprietie and interest in the Lord Jesus Christ shall never have benefit by him in the Life to come for saith he He that beleeveth on me hath eternal life but he that beleeveth not is condemned already Joh. 3.16 18. I freely acknowledge living and dying in unbeleef renders a man truly miserable for as there is no praising of God in the Grave so there is no actings of faith there but As the tree falls so it lyes but it follows not hence that we are perfect here unless it be by faith in the Son of God and in that sence I shall be of your judgement for all Gods people as well as Job do know that their Redeemer liveth and that they shall see him at the last day not with other but their own eyes and indeed Christ is perfection it self I have only Three things more to admonish you of else I shall fall too short of a full answer to your Paper First one is concerning that Law that you say is written in mens hearts by which only they are to be guided Secondly Concerning that light you say is within a man to which only he is to look and Thirdly Concerning your rayling reviling and unchristian Language that you ordinarily put forth in both your speakings and writings I am resolved to clear my self in the sight of God of all malice and envie in what I shall say to these and what I do speak to speak in faithfulness And first The Law written in mens hearts it must needs be either First the Law of God or Secondly The Law of Nature or Thirdly No Law at all but a delusion of Sathan I shall be farre from judging any of you and as free in desiring you to judge your selves that you be not judged of the Lord Mistake me not I know all men and women shall
come to Judgement but my meaning is if we judge our selves we shall not be so judged as to be condemned of the Lord But to the matter in hand If the Law you speak of be the Law of God it cannot be repugnant to the Law of God lest as a standing Rule for men to walk by to the end of the world I need not prove what I mean here viz. Gods immutable and unchangeable Word the Scriptures which have been so clearly proved to bee one with God that I need not say any more than what I have already said but this I affirm that whatever pretended colour you put upon it if it be not Law and Testimony proof I shall give no credit to it for to the Law and to the Testimonies if they speak not according to this word it is because they have no light in them Isa 8.20 Secondly If it were the Law of Nature for all there might bee differences in judgement there would not be in Natural affection and therefore disciphering out some that Sathan had gotten into his power so as to bee led Captive by him at his will he sets this mark or brand upon them that all men might know them viz. without Natural affection Again if it were the Law of Nature it would lead us to acts and expressions of Human Civility for the best of Gods Saints were always ready to give civil Language and modest expressions to the worst of Gods enemies even to their Persecutors nay our blessed Saviour speaking to Judas saith Friend betrayest thou me with a kiss Matth. 26.49 50. But you dare not afford Civil deportment and Language to godly and holy men no not to the Ministers and Embassadours of the Lord Jesus Christ for fear of offending against this Law you say men ought to be guided by but the good Lord guide me by his Law written in the Scriptures and if it be his will give you both will and skill to judge aright of that Law written within and if it bee not according to Gods Law to look upon it as the delusion of the strong man armed that will be sure to keep the House till a stronger than he come in his power and throw him out Mark 3.27 I come now to the Second Admonition concerning that Light you say is within a man to which he only is to look I conceive it must either be First The light of Nature or Secondly The light that cometh by the illuminating Spirit of God or else no light at all but darkness put for light Isa. 5.20 But for the first of these viz. The Light of Nature you utterly disclaim it for you are no more Natural but Spiritual and that not only in part but in perfection I say as I said before I judge you not you stand and fall to your own Master But that you and I may the better judge our selves and of this light within us I conceive it will be our wisdom to try of what kind it is by observing whither it leads us and First If it lead us with joy and delight to the Assemblies of the Saints to the place where God hath promised his more special presence to the Church of God the ground and pillar of truth 1 Tim. 3.15 I should then look upon it as sometimes David did Even as a Lanthorn to my feet and a light unto my paths Psal. 119.105 but if any mans soul draw back Gods soul will have no pleasure in that man and If any man put his hand unto the Plow and look back he is not apt to the Kingdom of God But it may be you will object the thing I aime it viz. The joyning of your selves to our Churches you dare not do because there is corruption in them I answer it is truly desired of all Gods people that there were none But we know there will bee Tares among the Wheat though the Servants of the Lord of the Harvest would gladly have them plucked up and weeded out yet it is the Lord of the Harvest his Decree that they shall grow together till the Harvest not that hee hath an eye upon the Tares but lest whilst his servants going about to pluck up the Tares should pluck up the Wheat also Mat. 13.28 29 30. Secondly If this light lead us to the imbracing of Gods whole intire and individual word in the love of it if it lead us to close with Christ in sweet communion in those his Ordinances that are by him appointed not only for the begetting but also increasing and strengthening of Faith and all other Graces of his Spirit I mean the Sacraments of the New Testament so as we can receive Soul-refreshment and Grace-strengthening thereby I say if this light lead us this way I should be assured it were the Spirit of God otherwise I cannot but look upon it as a delusion of Sathan to which God had in Justice given me up because I would not embrace him in the tenders of his love in the Gospel and because I would not receive his Word in the love of it he had given me up to beleeve a Lye and to hearken to the Father of Lyes who though he transform himself into an Angel of Light yet goes about by all deceiveableness of unrighteousness to delude poor souls to their utter destruction and perishing I therefore desire that you and I might bâ— careful to try the spirits whether they be of God or no for many false spirits as well as false Prophets are gone out into the world 1 Joh. 4.1 I have but one word more and I have done methinks it should not bee the work of the Spirit of God to revile Gods Ministers and â—oyse Sâ—â—vants for indeed I finde it ranked amongst the works of the flesh Galâ—th 5.21 And else-where the Spirit of God ranks Revilers amongst such as shall not inherite the Kingdom 1 Cor. 6.9 10. and indeed your inhuman Raylings false and slanderous Accusations unchristian Judgings and Censures that you ordinarily pass upon all that are not of your Opinions what do they but render you to be a people that take to your selves that boldness that an Angel of God durst not do when hee was to deal in dispute with the Devil of Hell for saith the Text He durst not bring against him a rayling accusation but said the Lord rebuke thee Jude 9. I pray observe what a strange expression the Holy Ghost makes use of here an Angel of God an Arch-Angel the best of Created Creatures disputing with the Devil worse than the worst of men yet durst not I say durst not bring against him a rayling accusation but it is too apparent that men below the Angels of Heaven dare bring rayling accusations against those that are farre enough above Devils For God made man a little lower than the Angels Psal. 8.5 6. If I had not just occasion to blame you for your rayling accusations against them that cannot be denied to be your Fellow-Creatures if no more could be said for them But your bolt is shot against Gods choycest Servants and which I desire may be seriously considered Sathan is called The Accuser of the Brethren Revel. 12.10 these things considered I desire you and I may in good earnest examine our selves and if we finde our selves guilty judge our selves and a farre as you are found in fault I heartily with if it be the good pleasure of God you may bee truly sensible of it and return and joyn your selves to the Communion of the Saints in the Publick Ordinances of God that we may have as sweet Fellowship and Communion with the Father and the Son and with one another as ever we had before your going out from us by which you have declared your selves not to be of us for had you been of us doubtless you would have continued with us 1 Joh. 2.19 And with which I will conclude if either you or any man or men teach otherwise and consent not to wholsome words even the words of our Lord Jesus Christ and the Doctrin which is according to godliness let him pretend as much humility as he can He is proud knowing nothing but doting about questions and strifes of words whereof cometh envie strife raylings evil surmisings 1 Tim. 6. â— 4. I desire this and all other Scriptures that are written may be as effectuall to you as sometimes the readâ—ng of the thirteenth Chapter to the Romans was to Saint Augustin and it shall rejoyce my heart I charge you that this Epistle be seriously read of all that you account to be the holy Brethren FINIS * Thi sense you seem â—o â—avoâ—r in your Paper