Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	church_n	hold_v	scripture_n	3,916	5	6.2597	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61119	Reasons for vnitie, peace, and love with an answer (called Shadows flying away) to a book of Mr. Gataker, one of the assembly, intituled, A mistake, &c. and the book of the namelesse author called, The plea, both writ against me : and a very short answer, in a word, to a book by another namelesse author called, An after-reckoning with Master Saltmarsh, and to Master Edward his second part called, Gangrena, directed to me ... / by John Saltmarsh ...	Saltmarsh, John, d. 1647.	1646 (1646)	Wing S496; ESTC R11619	30,054	33

Christ and not seeking your own things not making a gaine of godlinesse Whether all your Fastings and Repentance were from true meltings of heart sound humiliation or because the State called for it and constrained it Whether your praying and preaching was not much of it Self of Invention of Parts of Art of Learning of seeking praise from men Oh should the light of the Spirit come in clearnesse and glory upon your spirit Oh! how much of Self of Hypocrisie of Vanity of Flesh of Corruption would appeare how would all be unprofitable For my part I cannot be so uncharitable but to wish you a better assurance then what you and your Brethren can find in your own works or righteousnesse For it is not what we approve but what God approves is accepted And I am perswaded however you are now loth it may be to lose reputation by going out of an old track of Divinity as Luther once yet when once your spirit begins to be unclothed of forms of darknesse and art of self-righteousnesse and that you with open face behold the glory of the Lord you will cry out Wo is me I am undone for I have seen the Lord and Lord depart from me for I am a sinfull creature and What went I out to see My owne unrighteousnesse or rather A Reed shaken with the winde An Answer to a Book intituled A Plea for Congregationall Government or A Defence of the Assemblies Petition c. YOu write thus 1 That the independents confesse you a true Church and Minstery 2 Those that are ordained by Bishops may be true Ministers else how am I a Preacher or they true Ministers 3 Succession is not necessary to the essence of a true Ministery 4 If no true Ministery no true Baptisme 5 Must not there be persons ordaining and persons ordained And so the dissenting Brethren held 6 That you abuse the Assembly in ●●ing their Humble Advice touching the Divine Right of a Congregationall Presbyteriall and not of the other The Independents assert a Divine Right there and in Synods too as they do They hold a Divine Right in one as well as the other 7 Their ordination by Bishops though it should be null yet they have all you can alleadge necessary to a Preacher 8 Parishes here are but as in New-England as in Jerusalem Antioch 9 Some of the dissenting Brethren hold Synods an holy Ordinance of God and this Assembly so to be 10 If no Presbyteries must be of Divine Right because not infallibly gifted this concludes against Presbyteries and Ordinances 11 If you would have them content with a mixed power partly prudentiall because of their mixt ●●ointing you contradict that pure one you plead for 12 The Apostles and Elders and Angels of the Churches of Asia were not infallible as in divers practices 13 To say the Apostles did advise in place of the written Word is little lesse then Blasphemy 14 The Presbyterians in France and Scotland and the Netherlands do 〈◊〉 so imbroyle Kingdoms The feare of excommunicating Parliaments and Kingdoms is but a Bugbeare 15 They aske not of the State an Ecclesiasticall power but a liberty to exercise that power 16 Hath Christ said that in a sound Church Church-Officers shall excommunicate and in an unsound the Magistrate shall do it 17 He may in time say as much against Equity and justice living upon voyces in Assemblies as against Truth Answer To the first That the Independents confesse you a true Church and Ministery You are not to prove what others confesse or hold you to be but what you are indeed according to Truth Nor do I contend with those that hold you so but with you that hold your selves so as the Spirit to the Laodiceans Thou sayest thou art full c. and behold thou art poore c. To the second That they ordained by Bishops are true Ministers as the Independents and I a Preacher for all that Ordination If you meane that the Bishops Ordination makes not one for ever a false or Antichristian Minister I grant it because it is no marke to them that renounce it Babylon is no more Babylon to them that are gone out of it But what is this to your Ministery or Ordination who are yet under the Marke and Babylonish Ordination Renounce it come out as the Spirit cals ye and then your being Antichristian is no more to ye then to the Ephesians that they should be lesse light because they were once darknesse or lesse alive because they were once dead To the third That Succession is not necessary to a true Ministery It is both true and false in severall acceptions When there was a true power they ordained others and others them There was succession But that being lost under Antichrist so far as visibly to derive it to us there can be no such true visible Succession appearing And yet you that pretend to stand by the first power must prove your Succession if you will prove your power To the Fourth If no true Ministery no true Baptism For that as you please I dare not exalt the truth of your Baptism above that of your Ministery no more then you To the Fifth The dissenting Brethren hold there must be persons ordaining and ordained as well as we Ye● but do they hold Bishops ordaining and Presbyters ordained by Bishops and Presbyters of their ordaining ordaining others as you do To the Sixth of my unjust citing the Assemblies Modell or Humble Advice and that there is no more Divine Right asserted in the Congregationall Presbytery then in the Classicall c. which is done so by the dissenting Brethren I answer Let the Modell be printed to the world to end the difference betwixt you and me And for the Divine Right of the one and the other I am of your mind they are able to prove both alike of Divine Right that is in their Presbytery The one is no more of Divine Right then the other and neither of them of any And for the dissenting Brethren it is not them but you I deale with Why come you under their shadow in a storme and yet will let them have no liberty under yours but would turne us all abroad as Hereticks and Schismaticks To the Seventh Though the Ordination by Bishops be null yet they have the other necessaries to a Preacher Will ye undertake for the Assembly they shall stand to this that all their former Ordination by Bishops is null If so we are agreed if not all their other necessaries are no more then Ahabs peace What peace saith Jehu so long as the whoredoms of thy mother Iezebell are alive So what Ministery so long as the whoredoms of Babylon yet remaine To the Eighth That the Parishes are but as in New-England as in Ierusalem c. I pray forbeare this it is too manifest an errour Are the Parishes of England and Churches of Ierusalm one and the same so discipled so constituted Were all of Ierusalem and Antioch

they whom we subdue finding the veine of enmity running through Presbytery and Independency will soone gird themselves to battle in those Notions and we shall never want enough of Presbytery and Independency till they undo us after our own fashion and if they cannot kill us as Cavaliers and Malignants in this new way they may kill us as Presbyters and Independents And surely they will have so much Iesuitisme as never to let us starve for Heeticks and Schismaticks the Iesuits run commonly over to the Lutherans and raile there against Calvinists and so they never want matter for division in Germany it is the great design of Conclaves and Popish Councels to practice upon States in their own religions and customes and to turne us back into Popery by being Protestants amongst us and to raise up new troubles by changing the old and by transfiguring their enmity Satan himselfe can be an Angell of light when he cannot passe as a power of darknesse and where works he thus but in the children of disobedience And Brethren let us not let our enemies in at back-doores of Presbytery and Independency let us not undo our selves when God would save us let us see that these workings are but the old designe in a new Forme The last reason is People are not wholly undeceived in their present Ministers And to that end consider 1. That these Ministers who tell them thus and preach thus are neither as Aaron was nor as the Prophets were nor as the Apostles were nor have such an infallible gift nor spirit of discerning so as their words and Sermons are no more to be beleeved then the words of the Scripture proves and people are to trie all and to trie spirits and so trust and now friends not beleeve Sermons too suddenly because their Sermons are not very Scripture but interpretation to their light and light may be darkned with carnall reason and interest 2. That these Ministers who preach so for Presbytery through bloud and persecution now did but a few yeers since preach as confidently for the Service-book for Bishops or against the Presbytery our Brethren of Scotland 3. That these Ministers that preach nothing but Presbitery Government and Divine Right yet never tryed it in their lives nor lived in the experience of it but have it by report and by Idaea or modell or Landship from other Countreys and some specious Scriptures 4. That these Ministers who would presse the Covenant against Popery and Episcopacy root and branch yet will be content though Bishops be unlawfull to say the Bishops hands which ordained them are not and that Bishops could make them Ministers of Christ though they were Antichrist themselves and that Episcopacy could make a lawfull Ministery 5. That these Ministers who preached against Deanes and Archdeacons and Prelates as unlawfull can be content very well with their maintenance their tythes are not popish nor the profits nor revenues are not against Covenant people look a little into these men that hold there is no popery in any thing that makes them rich or maintaines them is this the doctrine of the crosse and selfe-deniall 6. That these Ministers who preached against Pluralities yet now a mastership of a Colledge and a great Living or two of some hundreds a yeer with Chaplainships as they commonly have and two or three great Lectures in conjunction with a great Living is not Plurality nor must be accounted so Nay for a Presbyter to have two livings is no plurality now but for a Prelate to have them is undoubtedly so By the same tenure the Prelates formerly lived at Court and in Lords houses and held Livings as they in the Assembly now by their attendance there 7. That these Ministers who pretend to so much light and certainty of truth yet after two yeers reasoning and proofe have not been able to prove their way of Government from Scripture so as there are so many excellent Quaeries propounded from the Honourable Parliament which lye unanswered unlesse the Ministers intend to resolve the Parliament some other way by making the tumults more and their answers lesse for their books and Sermons speak no lesse Was ever Reformation but where the Red Dragon is in the Pulpit preached for in so much bloud and I pray friends are all things so true as they tell you our greatest and wisest Counsell can see no such thing in it yet and since you expect your Government from the Parliament I pray go not before them in your judgements but stay and examine as they do 8. That the mystery of the Popish Ministery hath ever been to lead the people and stir up the people either by merit or martyrdome or ministery and therefore the poore sou●es of England had given away all their Lande once to Monks and Friers and would all fight for the Holy Land and the Kings and Princes their power to do with as they pleased and all was as the Priest said for Religion too all as the Holy Church said and now merit martyrdome and ministery carry all before them yet in some measure though not in so much England hath seen so much as to take much of their lands again and Tythes again from the Ministery and the Parliaments have seen so much as a little to debate Religion with the Synods and this Parliament hath seen more by how much they have reasoned disputed quaeried with their Ministers When did ever England see so much liberty before when durst Parliaments talke with their Ministers till now And friends let not the old Popish things of merit martyrdome and ministery carry us away as they did I remember an excellent saying reported of Generall Lesley to our Nobles and Gentry when they were ready to fight for Bishops to this purpose Shall we lose our bloud for so many fat Swingers And I pray are not these the Sons of the Swingers according to ordination ordained and called by Bishops Is our bloud too good for Bishops and not for Presbyters as some think 9. That these Ministers who seem to close with those whom they so lately called and preached against as Malignants and Cavaliers yet cannot love them or use them otherwise then in designe to help up with the Government and then leave them und persecute them under the same Notion with us as Hereticks using them now as the Israelites did the Gibeonites as hewers of wood and drawers of water and then what will become of these poore soules who having helped up the Presbyters into the roome of the Bishops to be sure they shall neither have Common-prayer-book nor Surplice nor Bishops nor Sacraments for the Directory shall keep out the Common-Prayer-book and Presbyters shall keepe out Bishops and Elders shall keep out all Communicants of such and such sins and Vniformity will keep out Conformity And if ye hope for better by the bustle and differenc●s and sideings Issues and successe are in Gods hand not in ours Ye may know when ye

begin but not when ye end and they will be first in the Presbytery before ye in the Prelacy Therefore consider things 10. That these Ministers though some of them were old Non-conformists and have a power of God in them which I desire to love under any Forme yet according to their Interests they are not so nor to the flesh they are not so and it is their old man I write against not their new so far as they are men and so far as they are persecuters so far as they are lovers of gaine not of godlinesse so far as they are accusers of their Brethren so far as they are in the Forme of Godlinesse not in the power Therefore consider these men are not all spirit and truth we are not to call one of them Iubiter nor the other Mercurius They are men of like passions with us and ye and the worst I wish saving their humour of Persecution is that the Lord would make them love us in the Spirit and we shall in all love allow them their Formes To Mr. GATAKER SIR I Hope I shall answer all things materiall in your Book but your Margin I shall not meddle with I observe you commonly in all your books fill that with things and Authors of little value to Christ crucified As in your last leafe where you quote Sophecles the Poet comparing your selfe to an old prancing horse I should not rebuke your yeers but that I find you Comicall and Poeticall and for my part I am now ashamed to own those Raptures though I am young having tasted straines of a more glorious Spirit how much more you that are old and call your selfe a Divine ought not to have any fruit in those things I hope I shall be in no more passion with you than with your Brother of the Assembly Mr Ley. I write to edifie not to conquer nor to teach others but that we may be all taught of God JOHN SALTMARSH To the Author of the PLEA for the Congregationall or as he should have said Parishionall Government SIR A word to you the Author of the Plea You have so entangled and wrapped your selfe in the Congregationall and Church-principles as if you meant to engage me at once against your Presbytery and the dissenting Brethren But that Spirit which makes me oppose you makes me discerne your designe and so I hope I shall single you from them though you have cloathed your selfe in their Apologeticall Narration yet I must deale with you as your self and your Brethren not as theirs and it is but a little I have to say to you But why no Name Is your Divine Right so questionable that you will not own it or are you one of them that sit too neare it to commend it with open face and think you may better and more modestly do it in disguise and without a name Had I not some reason to suspect it came from some of that sort I had passed it by with as little noise as it came abroad And I have but little to say to you now I cannot stand long wrangling in things that grow clearer and clearer every day for the day breaks and the shadowes flie away SHADOWES FLYING AWAY Or A Reply to Master Gataker's Answer to some passages in Master Saltmarsh his Booke of FREE-GRACE Master Gataker 1 THat he was traduced by one Master John Saltmarsh a man unknown to him save by one or two Pamphlets as witnessing to the Antinomian party 2 That he must unbowell and lay open some of the unsound stuffe 3 That some think they have found out a shorter cut to Heaven 4 That my inferences upon his words are not true nor as he intended As if a Protestant with a Papist disputing about the Masse should say the Controversie is not concerning the nature of Sacraments c. Answ To the first ●hat you were traduced by me Let not you and I be judge of that both our Books are abroad and I have quoted your words to the very leafe where they are Your meaning I could not come at the deep things of the heart are out of the power of anothers quotatior For my selfe unknown to you but by two Pamphlets I take your sleighting I could call your Treatises by a worse name then Treatises for I knew one of them some yeers since that of Lots wherein you defended Cards and Dice-playing And it had been happy for others as well as my selfe in my times of vanity had you printed a Retractation I beleeve you strengthened the hands of many to sin I know you love ancient Writers well by your Margin and quotations And I pray remember how Augustine honoured Truth as much by confessing Errours as professing Truths What fruit should you and I have of these things whereof we are now ashamed For your witnessing to the Antinomian party against your will Is that your fault or mine Nor am I to judge of your reserves and secret senses but of words and writings Nor is it an Antinomian party I alleadge you to countenance but a Party falsly traduced and supposed so a Party called Antinomian by you and others and then writ against A setting up Hereticks to deceive the world and then telling the world such and such are the men You may make more by this trick then you find so To the Second that you will lay open the unsound stuffe I shall not be unwilling I hope to be told my failings but I must look to the stuffe you bring in the roome of mine and entreat others to trye the soundnesse of yours It is not my saying that mine is sound will make it better nor your saying it is unsound can make it worse Let every ones work be proved and then he shall have whereof to boast To your Third of some finding out a shorter cut to Heaven then some former Divines I know not what you meane by shorter cuts The Papists find a way they say to Heaven by works some Protestants by Jesus Christ and works and others by Jesus Christ alone and make works the praise of that Free grace in Jesus Christ And is that a shorter cut then theirs as you call it or rather a clearer revelation of Truth Methinks your expressions have too much of that which Solomon cals frowardnesse in old men Argue and prove and bring Scripture as long as you please but be not too quarrelsome But I shall excuse you in part because you tell us you are not yet recovered from sicknesse so as I take this with other of your Books as part or remainders of your disease rather then your judgement and the infirmity of your body not the strength of your spirit But why chose you not a better time to trie Truth in when you were not so much in the body To the Fourth That nothing lesse was intended by you I undertook not to discover your intents to the world You might have don well to have revealed your selfe more at first that I

detained in unrighteousnesse We blame not any that bid men repent or be sorry for sinne c. be humble c. if they preach them as Christ and the Apostles did as graces flowing from him and out of his fulnesse and not as springings of their owne and waters from their fountaines as if the teachers like Moses would make men beleeve they could with such Rods and exhortations smite upon mens hearts as upon rocks and bring waters out of them be they never so hard and stony We agree with you that repentance and sorrow for sinne and humiliation and self-deniall are all to be preached and shall contend with you who preaches them most and clearest but then because Iohn said Repent and Christ said Repent and Peter said Repent are we to examine the Mystery no farther Know we not that the whole Scripture in its fulnesse and integrality reveales the whole truth and must we not looke out and compare Scripture with Scripture spirituall things with spirituall and so finding out truth from the degrees to the glory and fulnesse of it preach it in the same glory and fulnesse as we find it We heare Christ preaching before the Spirit was given Repent and we find when the Spirit was given Christ is said to give Repentance to Israel and forgivenesse of sinnes and shall we not now preach Jesus Christ and Repentance in Jesus Christ the fountaine of repentance the author of repentance and yet preach repentance and repentance thus and repentance in the glory of it more The Apostle in one place saith Beleeve in the Lord Iesus Christ and thou shalt be saved and in another place He is the author and finisher of our Faith Shall we not now preach Iesus Christ first and Iesus Christ the fountaine and Iesus Christ the author of faith and beleeivng and yet preach faith yea and thus preach faith faith in the glory faith in the revelation of it faith from Christ and faith in Christ One Scripture tels us godly sorrow worketh repentance to salvation c. And another tels us They shall look on him whom they have peirced and they shall mourne for him c. Shall we not now preach sorrow for sin took from Christ Christ piercing and wounding and melting the heart Christ discovering sin and powring water upon drie ground this is sorrow for sin in the glory of the Gospell One Scripture bids He that will follow me let him deny himselfe and take up his crosse Another saith It is he that worketh in us both to will and to do of his good pleasure and I am able to do all things through Christ that strenghneth me Shall we not now preach Christ our strength and Christ our selfe-deniall and is not this selfe-denyall in the glory of the Gospell So as the difference betwixt us is this Ye preach Christ and the Gospell and the graces of the Spirit in the parts as ye find it we dare not speak the mystery so in peices so in halfe and quarter revealings we see such preaching answers not the fulnesse of the Mystery the riches of the Gospell the glory of the New Testament We find that in the fulnesse of the New Testament Christ is set up as a Prince as a King as a Lord as a crown and glory to every grace and gift nay he is made not only righteousnesse but sanctification too and so we preach him Whereas to preach his riches without him his graces by themselves single and private as repent and beleeve and be humbled and deny your selves ye make the gifts lose much of their glory Christ of his praise and the Gospell of its fulnesse To the Second of your alleadging my Book in such and such pages as another Gospell from Christs I shall print them as you quote them and with them I desire these things to be considered together with the other parts of my Booke and the scope of it which you have detained in unrighteousnesse All these I freely open to the judgment of all who are Spirituall Master Gataker 1 That John Christs and his Apostles Method were all one for matter and manner for they all preached Faith and Repentance and yet we are ●a●ed for these things as Legalists by this Author 2 John and the rest preached life and salvation upon condition of Faith and Repentance and Obedience 3 Where we find Faith only preached it is because we have but the Summaries or heads of their Sermons Answer To the first that I taxe you for preaching Faith and Repentance a● the Apostles did and John did as Legalists Nay I tax ye only because ye preach it not as they did according to the full revelation of it in the New Testament but you preach it only as you find it in their Summaries and in the briefe narration of their Doctrine and this you ought not to do if you will preach according to that glorious Analogie of the Gospell and to this I shall only bring in your own words to convince you and so from your own mouth condemn you You say of the Apostles We have but Summaries of them as in Acts 2. 40. and 16. 32. and you knowing this preach only by their first Methods and Summaries not looking to the revelation of the mystery which the Apostle saies is now made manifest And for Iohns manner of preaching his Preaching is to be no more an example to you then his Baptism You know the least in the Kingdom of Heaven is greater then he To the second That Faith Repentance and Obedience were conditions of life and salvation Why keep you not to the Forme of wholesome words in Scripture Where doth the Scripture call these conditions of salvation They that are Christs do beleeve and repent and obey but do they bele●ve repent and obey that they may be Christs Hath not God chosen us in him predestinated us unto the adoption of children in Jesus Christ But I know you wil say That when the Apostles did beleeve repent and obey it is by consequence as much as a condition and the same with a condition But answer The interpreting the Spirit thus in the letter and in consequence hath much darkned the glory of the Gospell When some of Christs Disciples took his words as you do under a condition Except ye eat the flesh of the Son of man c. the words saith he that I speake are Spirit Consider but what 〈◊〉 you bring the Gospell into first you make life appearing to be had in the Covenant of Grace as at first in the Covenant of Works Do this and live so beleeve repent obey and live thus runs your Doctrine nar can you with all your distinctions make Faith in this consideration lesse then a worke and so put Salvation upon a condition of works againe Is this Free-Grace or But you say Faith is a gift freely given of God and here is Free-grace still But I pray Is this any more Free-Frace respectively

girdles We are not now as Aaron and Moses we are not a Kingdom of Israell nor a Church of Israel though too many of you have preached the Old Testament more then the New for what advantage let the Magistrate judge To the Seventeenth That he may in time say as much of justice living upon voyces in Assemblies as of Truth and so to be a Mystery of Iniquity These are but infirmations to the Magistrate and ghosts of Jealousie which you raise And to put an end to such feares when I make Church and State Magistrate and Ministery Gospell laws and Civill to be both one then challenge me for that opinion But I have learned that Christs Kingdom and the worlds have a severall Policy and that may be a Law in the one which is not to the other And now is it your Inference or my Principle wrongs the Magistrate An Answer in few words to Master Edwards his second Part of the GANGRENA And to the namelesse Author of a Book called An After-reckoning with Master Saltmarsh MAster Edwards the difference betwixt ye both is this You set your name to more then you know as hath been well witnessed and this man dare set his name to nothing You sin without shame and your Partner is ashamed of what he doth Sin is too powerfull in you against Truth because you shew your selfe and Truth is too powerfull for him because he hides himselfe Master Edwards I shall answer you in these few words but first The Lord rebuke thee even the Lord 1. If the Image of Christ be in any of those you so persecute how can you answer it to Jesus Christ to cash any dirt on the glory of him 2. If God be in any of those you are so much an enemy to how will you answer it to fight against God any thing of God 3. If any of those be the children of the heavenly Father or the little ones of the Gospell It were better that a milstone were hanged about your neck and you cast into the Sea So Christ tels you 4. What is it to sin against the holy Ghost but to hate the Light once known or to blaspheme the works of the Spirit And you once professed to me you had almost been one of those whom you call Hereticks Oh take heed of that sin there is no more Sacrifice for that And how if the works of those you so judge be wrought in the Spirit shall you ever be forgiven in this world or in that to come Read the words and tremble 5. Doth not the Word bid you restore those that are fallen in meeknesse and tell your brother his fault first betwixt you and him And you never yet came to any of them that I could heare of but print proclaime tell stories to the world of all you heare see know Is Christ in this Spirit Is the Gospell in this straine Will this be peace to your soule hereafter 6. Solomon tels us that a man may seem faire in his own tale till his neighbour search out the matter And how dare you then take all things at one hand and not at anothers How dare you have one eare open for complaints and faults and crimes and the other shut against all defence Did ever Justice do this Did you ever call for their accusers face to face Did you ever traverse Testimonies on both sides And dare you judge thus and condemne thus Shall not the Judge of Heaven and Earth make you tremble for this Injustice Shall he not make Inquisition upon your soule for this bloud 7. It is any other ground or bottome you stand on in this your way of accusing the Brethren but Paul you say named some and the Fathers named some so and Calvin as you told me the other day when I met you And was there ever crime without some Scripture or shadow of the Word Did not Canterbury on the Scaffold preach a Sermon of as much Scripture and Story for what he did as you can for yours if you should ever preach there He thought ye ill Hereticks as you do us he thought he might persecute you as you do us and he had a Word from John Baptist for his manner of death and a Word from the Red sea and Israelites for his death and enemies and a Word from Paul for his Changing Laws and Customes and for his crime of Popery he had a Word from them that feared the Romanes would come and take away their Government Thus Satan and Selfe can paint the worst kind of sin Poore soule Is your conscience no better seated then in such aiery apparitions of Scripture and failings of Fathers Do not you heare the Prayers of those soules you wound pleading with God against your sin Are you not in the gall of bitternesse and bond of iniquity Is not your spirit yet flying when none pursues you Are not your dreames of the everlasting burning and of the worme that never dies Have you no gnawings no flashings no lightnings I am afraid of you Your face and complexion shewes a most sadly parched burnt and withered spirit Me thought when I called to you the other day in the street and challenged you for your unanswerable Crime against me in the third page of the last Gangrena in setting my name against all the Heresies you reckon which your own soule and the world can witnesse to be none of mine and your own confession to me when I challenged you How were you troubled in spirit and language Your sin was as I thought upon you scourging you checking you as I spoke I told you at parting I hoped we should overcome you by prayer I beleeve we shall pray you either into Repentance or Shame or Judgement ere we have done with you But Oh might it be Repentance rather till Master Edwards smite upon his thigh and say what have I done For your Anagram upon my name you do but fulfill the Prophesie They shall cast out your name as evill for the Son of mans sake And for your Book of Jeeres and Stories of your Brethren Poore man It will not be long musick in your eares at this rate of sinning For the namelesse Author and his After-reckoning let all such men be doing for me Let them raile revile blaspheme call Hereticks It is enough to me that they write such vanity they dare not own And now let me tell ye both and all such Pensioners to the great accuser of the Brethren Fill up the measure of your iniquity if ye will needs perish whether we will or no I hope I rest in the bosome of Christ with others of my Brethren raile persecute do your worst I challenge all the powers of hell that set ye on work while Christ is made unto me righteousnesse wisedome sanctification and redemption And I must tell ye further that since any of the light and glory of Christ dawned upon me since first I saw that Morning-Star of righteousnesse any of the brightnesse of the glory in my heart that heart of mine which once lived in the coasts of Zebulon and Nephtaly in the region and shadow of death I can freely challenge ye and thousands more such as ye to say write do worke print or any thing and I hope I shall in the strength of Christ in whom I am able to do all things give you blessings for cursings and prayers for persecutions FINIS Pag 144. line 37. for Antichristian read great corruption Rom. 15. 1. 1 Iohn 2. 13 14. 1cor 12.31,31.2 Mr Seam●n Mr. V●●●● Mr. Hill Mr Segwick c. Acts 5. 24. Matth. 18. 3. 16. 2● Luk 14. 16. Luk. 14. ●3 Mat. 3. 2 8. Mat 4. 17. Marke 1. 15. Acts 20. 21. P. 11 12 13. See p. 13. Rom. ●6 25 26. Ephes. 1. Pag. 14 15 16. Pag. 17. Pag. 20 21. Pag. 24. Rom. 5. Rom. 11. 28. Heb. 9. 28. 10 12. Rom. 3. Rom. 16. 5 7. Ephes. Psal. 1 Pet. 1. Pag. 43. Pag 81. 32. Pag. 17. Pag. 21. Mr Tombes