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
The Perfect Pharisee UNDER MONKISH HOLINESSE Opposing the Fundamentall Principles of of the Doctrine of the Gospel and Scripture-Practises of Gospel-Worship manifesting himselfe in the Generation of men called QVAKERS OR A Preservative against the Grosse Blasphemies and horrid delusions of those who under pretence of perfection and an immediate Call from God make it their businesse to Revile and Disturbe the Ministers of the Gospel Published for the establishing of the People of God in the Faith once delivered to the Saints And in a speciall manner directed to BELEEVERS in Newcastle and Gateside Isay 8. 20. To the Law and to the Testimony if they speake not according to this Word it is because there is no light in them 2 Epist. of John ver. 8. Looke to your selves that we lose not those thingâ— which we have wrought Gateside Printed by S. B. and are to be sould by Will London Book-seller in Newcastle 1653. Christian Reader THe great Designe of that old and subtill Serpent in the latter dayes doth eminently appeare to be to over-turne the Faith of Soules For what else is the Reason of so many monstrous shapes and varieties of appearances into which he transformeth himselfe but that he may have somewhat more probably successefull to intangle according to the diversities of the temper of hearts Yet such is the wise and good dispensation of our God that even when Satan would appeare most like an Angell of light yet something ever doth breake forth in his closest contrivances that makes the designe of the Serpent very visible There is indeed something which pretends to holinesse in this upstart Generation of men as the meannesse of their Apparrell sometimes more then ordinary Abstinence their forsaking the World though to a sinfull neglect of their Callings and Families and many triviall observances which the Apostle calls The rudiments of the World Col. 2. 23 in which they yet place a great part of their perfection These things have indeed as Paul said A shew of Wisedome in Will-Worship and Humility and neglecting of the Body But alas are narrower coverings then can conceale the wickednesse of the Blasphemies Cursings and Raylings which under these are ushered in to destroy the foundation of the Saints Seeing therefore their folly is very fully by the demonstration and witnesse of the Scriptures made manifest to our selves and their Principles and practises hereafter specified undeniably known to some of us We are as those that Watch for your soules as those that must give account Pressed in Spirit to Publish the ensuing Discourse With our Prayers that as their folly is made manifest herein so it may proceed no further This is the Method of our proceeding in this Tractat. First we lay downe their Doctrines Secondly prove them to be theirs from their own Words and Writings Thirdly confute them from the Scriptures Tho. Weld Will. Cole Rich. Prideaux Will. Durant Sam. Hammond The Doctrines of the Quakers produced from their owne Words and Writings layd downe in the Positions following To which is subjoyned full Proofes of their asserting of those Doctrines As also Arguments for the discovery of their unsoundnesse Position 1. Equality with God Proofe 1. THat this hath been asserted by the chiefest of them upon whose mouth it s fully known they much depend will thus appeare George Fox being by Warrant from M. Toluson and M. Lawry now a Member of Parliament two Justices of the Peace in Lancashire to be apprehended for affirming he was equall with God before the said Warrant was put in execution the said businesse was heard over againe at Lancaster at a private Meeting of the Justices where George Fox was present Where after severall distinctions and occasions favourably given in behalfe of the said Fox Dr. Marshall in presence of the said Justices proposed the case to Fox himselfe to speake his heart Whether he did beleeve himselfe equall with God The said Fox in answer thereto positively affirmed thus I am equall with God The said Dr. Marshall and Mr. Altham Schoolemaster at Lancaster deposed this at a generall Sessions in Westmerland in the hearing of one of * us and deposed the same againe before the Honouradle Judge Pulâ—ston at Lancaster the next Assizes 2. At a meeting with Iames Nayler where a discourse was concerning Persecution William Baldwinson of Under-barrow in Westmerland proposed to the said Nayler Whether he beleeved that any could be as holy just and good as God himselfe To whom the said Nayler answered That he did witnesse that he himselfe was as holy just and good as God This the said M Baldwinson did offer to Collonell Brigs to depose and hath very often affirmed the same to one of * us and is besides a man fearing God of eminent trust where he lives in the service of the Common-wealth 3. Mr. George Berkett offered to depose that George Fox did affirme himselfe to be the judge of the World And it is fully known to some of us that the generall body of that irreligion do pretend to know the secrets of the hearts of men it s their common expression to all they speake unto that they know their hearts and when they charge Persons with sins which is usuall with them even to such whose Faces they never saw before nor heard of which they can finde nothing outwardly to prove their common ascertion is that they can see their hearts and accordingly doe call them damned Devils and pronounce their judgements Nor is it impertinent to this that Iames Nayler to one of us did affirme that he wondered that God should reveale any thing to me and he not know it One Wrote thus from Carlile that he was threatned to be put in Prison with George Fox whom he called the Soâ—ne of God Confutation 1. 1. That finite and infinite should be equall is a grosse contradiction which all spirituall and naturall light abhorres Heare what an infinite God ascerting his owne inequality sayes to the creature Isay 40. 15. To whom then will ye liken me or shall I be equall saith the holy One Reade the whole Chapter as also Iob 38. 39 40. 2. If so then the creature must needs be eternall à parte ante viz. must never have had a beginning of their being unlesse they will either affirme that God himselfe was created or that man is a created God Reade the Creation of man Gen. 2. 3. If equall with God then as holy as just as wise as powerfull as omni-present some of these the proofes will cleare to be affirmed by Nayler To whom we propose If he be as holy just and good as God then he hath been so either from his Birth or from some worke of conversion since upon his soule If he say he was so from his Birth then we cry out Blasphemy For 1. Are we not sinners from the Wombe Psal. 51. Isay 48. 8. Children of wrath by Nature Ephes. 2. 2. 2. Is there not in all a body of
be made perfect in their weakenesse Did the spirit pleade for sinne when he rehearsed the faults of Saints or Paul Rom. 7. when he cryed out of the body of this death or when he discovers the unevennesse of Peters Judaizing Gal. â— or Christ when he writes to the seven Churches and discovers their sin Rev. 2 2. 3. 4 and tells the purest of them their strength is yet but little Rev. 3. 8 Hence you may discover from Christ the Spirit c. their manifesting the imperfections of the choysest Saints that to discover it is not to pleade for it unlesse you will blaspheme the holy one of Israel And let all Christian Readers consider that it is farre from us to pleade for iniquity but the great part of our worke is to reprove it in whomsoever and to presse Mortification and spirituall life and communion with God that so they may presse forwards to perfection as the designe and marke of their soules Phil. 3. 14. and have the attaining to that blessed state upon their hearts exceedingly though it be to the best at present a thing before and that which they have not already attained nor shall doe till this corruption have put on incorruption Yet are their glorioâ—er and fuller measures of holinesse then yet the best enjoy that may be attained here which though attained to doe leave us short of that perfection we doe wait for in glory yet may be a quickning Argument to draw out and exercise their souls in pressing forwards continually Position 11. That every man in the world hath a light within him sufficiâ—â—t to guide him to salvation without the help of any outward light or disâ—overy Proofe Farnsworth in his Book pag. 51. Every one minde the light of God within you James Nayler in a Booke of his pag 2. All people cease from your out side lights and turne to the light of God within you and this he ignorantly makes to be the sure word of Prophesie 1 Pet 1. 19 The said Nayler in discourse with one of us W. C. at Kendale affirmed That every man in the world had a light within them sufficient to guide them to salvation c. and this he extended even to Indians that never heard the Gospel But the generall streame of their Words and Papers speake it fully Confut. By their constant expressions both in speaking and writing and by their calling off from all outward teaching it is evident that by this light they meane the principles within left in the spirit of every man since the fall the same light which an Indian hath that never heard of Christ by any outward discovery For one of us in discourse with Nayler proposing whether Indians that never heard of Christ by any outward discovery had a light within them sufficient to guide them to salvation â—e affirmed they had and when the experience of the Saints in New-England to the contrary was produced he answered If any Indian were present he would justifie the contrary Thus will men to beare up an opinion affirme the things they doe not know Now that this naturall light which an Indian that never heard of Christ may have cannot bring to salvation we desire to propound these considerations following 1. No light ean bring to salvation but that which discovers Christ 2 Cor. 4. 3. If our Gospel be hid it s hid to those that are lost Where the Apostle positively concluds the hidings of the Gospel to an evidence of a lost estate John 17. 2. Now Christ is not knowne by the light of Nature Mat. 16. 17 Flesh and blood hath not revealed those things unto thâ—e 2. God doth clearely shew a distinguishing grace in the discovery of Christ Mat. 13 11. To you it is given to know the mysterie of the Kingdome of Heaven to them it is not given in which is apparent all have not the knowledge of the Gospel given 3. Those that lived in the highest improvement of reason being without Gospel discoveries did not and could not apprehend God in Christ 1 Cor. 1 21. 1 Cor. 2. 14. The naturall man receiveth not the things of the Spirit of God c. neither indeed can be c. here is the impossibility of naturall principles to give out the knowledge of Christ 4. Rom. 10. Faith comes by hearing and hearing by the Word of God not by the inward light or discovery which all men have but by the word of the Lord outwardly made knowne 5. If they shall say that every man hath the knowledge of Christ by speciall revelation and that immediate then they speake that which is contrary to the common and knowne experience of thousands who conversing with Indians never found the least hint of a Christ amongst them Many of them whose confessions are in Print having bin wrought upon by the Preaching of the Word by Mr. Eliot c. have clearely declared they knew nothing of the true God and Christ before their Publishing of the Gospel to them 6. We pray the Reader to consider what sad and lamentable effects will flow from this Doctrine to the utter undoing of the soule 1. This is to forsake the Fountaine of living Waters not going out to Jesus for light but Ier. 2. digging to themselves broken â—isterns leaving the Sunne of Righteousnesse to live by the light of their owne Candle 2. T is a confining our attainements to the improvement of this naturall light which must needs keep men both as to light and power under Legall performances and discoveries 3. Hence doe men account their tremblings and quakings as their perfection they being at the best but the improvements of an awakened naturall conscience without the soules applying of Gospel Promises as to justification by the blood of Jesus 4. Hence the soules beleeving and the acts of Faith in the blood of Christ are such strangers to these People as never to have the least hint in any of their words or writings and what they have spoken of Faith in generall as Farnesworth in his discovery of Faith doth manifest their exceeding ignorance and darknesse in the great businesse of the soules beleeving in the Lord Jesus 5. Hence come men under the unavoydable chains of Satan who leads them captive at his will whilst by this means they deprive themselves of any standing rule to try the spirits by but walk in such irregular and sinfull wayes as doe evidently speak how unable that their light is to distinguish betwixt duty and delusion 6. And what is else the reason of their bitter rayling and reproaching the Institution of the living God the Ordinance of Preaching the Gospel of Christ Crucified speaking all manner of evill against us for the works sake their designe being in their reproaching of the Ministers evidently apparent to strike downe the very worke of Preaching the Gospel Position 12. That there is no need of any outward teaching by Reading or Hearing the Scriptures opened or applyed c. Proofe George Bateman
in his Answer to Mr. Ledgard pag. 21. affirmes If the promises there named be fulfilled in any man then what need have such of Scripture teaching without them when they have received the same spirit within them by which all true Scripture was written Pap. 22. If any soule be once made one with God who dare deny but that all * true Scripture is fulfilled in them and that such soules have no need of any to teach them Farnworth in one of his Books p. 29. minde the light within here is your teacher this light obeying it and here is your condemnation this light disobeying it See James Nayler in a Book of his called The Glory of the Lord shining out in the North pag. 2. All people cease from your outside lights and returne to the light of Christ in you and this light is not a Chapter without you in a Booke and this light did the Apostles every where bid to take heâ—d to till the day dawned 1 Pet. 1. 19. Let the Reader observe the palpable blindnesse of the man in the grosse mis-interpretation of so plaine a Text What need we the teachings of men saith another in a Paper of his in the hands of one of us William Strickland walking up the streets in Kendale naked except that he had a shirt on published the said Principle one of us both heard it and saw him in that immodest garbe Miles Bateman affirmed the same before the whole Congregation at Kendale And George Fox pretended he had all from within though his jugling was presently discovered a Concordance being sent to him from Yorke to help his Memory Miles Hawd in the same Congregation affirmed That whosoever did referre any man to any light but that which is within him is a Deceiver And being by one of us admonished to take heed of such Blasphemy and urged with Christs referring to the Scriptures and Pauls referring to the Doctrine he had Preached before Gal. 1. 8. he Blasphemously and in much heat of spirit repeated the same againe John Andland affirmed No need of outward teaching in discourse with us as Newcastle Confut. 1. This is clearely to make Scriptures uselesse for as they are a light without so there is no taking in of them but by Hearing or Reading the Spirit going along therewith And are the Scriptureâ— uselesse Then why doth Christ command the Jewes to search the Scriptures Iohn 5. 39. Paul commands Timothy to Reade the Scriptures 1 Tim. 4. 13. Give attendance to Reading 2 Tim. 13. 15. All Scripture is given by inspiration of God and is profitable c. and so not uselesse Col. 4. 16. the Apostle saies When this Epistle is Read amongst you cause it to be Read to the Laodiceans and that you also Reade that from Laodiceâ— Luke 4. 16. Christ himselfe stood up for to Reade the Scriptures 2. Wherefore were the Apostles sent forth if outward Teaching be uselesse or needlesse Mar. 16. 15. Mat. 10. 7. As you goe Preach Goe Preach the Gospel to every creature Mat. 28. last Goe teach all Nations And let the Reader observe they did not onely goe to Preach for conversion but for the building up of Saints as Acts 14. 23. they returned againe to Lystrâ— and Iconium and Antâ—och confirming the soules of the Disciples Acts 15. 36. Let us goe againe and visit every City wherein we have Preached the word of the Lord ver. 41. they went through Syria and Cilicia confirming the Churches And why left they Elders in every Church but for the building up the body Acts 14. 24. Acts 20. 17. Ephes. 4. 11. 3. The great worke of Christ at his Ascending to his Father was to send forth Officers for the perfecting of â—â—ints for the worke of the Ministry for the edifying of the body of Christ as is most undeniably proved Eph 4. 11. 12 and to continue to the end of all things till all the Saints even those yet unborne be come to a perfect stature 4. The Apostles in pursuance of the will of Christ Ordained Elders in every City Acts 14. 23. who are Officers for the teaching the house of God labouring in Word and Doctrine 1 Tim. 5. 17. Set downe qualifications of Pastours 1 Tim. 3 Bishops and Deacons to Tit. 1. 5. For this cause left I thee in Creet that thou shouldest Ordaine Elders in every City 2. Tim. 2. 2. Commit that thou hâ—st heard to faithfull men able to teach others Now let every Christian judge to what end doth Christ send forth his Apostles and other Officers if outward teaching be needlesse what folly nay what sinne had they been guilty of to hazard nay to ruine themselves 1 Cor. 4. 13. 2 Cor. 4 8. 9. 2 Cor. 11 â—3 if outward Teaching were needlesse To what purpose should Christ so eminently engage by Promise to goe along with them both in their successe and sufferings Mat. 28. last Luke 10 16. 1 Thes. 4 8. he that despiseth despiseth not man but God if outward Teaching be needlesse For they can but speake to the eare as appears by the fruitlesnesse of their labours often and the worlds resisting them Acts 7. 54. Acts 13. 45. the Jews spoke against the things spoken by Paul contradicting and blaspheming And though it were necessary the word of God should be first spoken to them yet they put it from them Acts 28. 24. How cleare is it from Scripture assertion and example That Faith coms by Hearing and not by minding a light within as Rom. 10. 14. 15. Gal. 3. 2. Acts 13. 48. Ephes. 1. 12. 13. And lastly though we might much more yet we shall adde but this the Lord was pleased eminently to seale to their outward teaching as to his owne Ordinance by those â—aire Epistles Ministred by them and written by the spirit of the living God viz. the multitudes of men converted from darkenesse to light by their Ministry and from the power of Satan unto God 2 Cor 3. 3. 1 Cor. 4. 15. Acts 2. And we dare appeale to the experience of the Saints in England whether the Ministry in England have not full and undeniable seales to their Ministration in the witnesse of Christ thereto in making them fruitfull Fathers to beget many soules to conversion by the Gospel Position 13. That the Scriptures are not the Word of God but a declaration of the conditions of them that spoke them forth Proofe Iames Nayler being asked by the Justices in Westmâ—rland whether he beleeved the written Word to be the Word of God answered I know no such thing See Mr. Higgisâ—â—s Booke pag. 78. and this Passage one of us also heard Farnsworth in his Booke called A discovery of Faith pag. 6. cryes out against Ministers because they say The Letter is the Word and the foure books Matthew Marke Luke and Iohn the Gospel pag. 12. A Paper one of us hath from them hath this passage in it they say the Letter is the Word which is false To this purpose is
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