Plain-Dealing With a Traducing ANABAPTIST: Or Three LETTERS VVrit upon occasion of some Slanderous Reflections, given and promoted against William Penn by one John Morse.

Published for Common Benefit, that all Imparti­al People may be better acquainted with the Invective Spirit of some so called, and their ungodly fly way of Defaming such as dissent from them, especially in their Restless Indea­vours against the Poor QUAKERS.

By a Lover of Charity and Sincerity in all, W.P.

Printed in the Year, 1672.

Reader,

WIth what regret of spirit I behold the Con­troversies of our Time, and how Un­pleasant it is to me to be concern'd there­in, God he is Witness: And I think it cannot reasonably be hard for any to believe me, when meer Reputation would forbid a man to subject his Religion or Good Name to the Folly and Malice of every inconsi­derable Wrangler.

But so intollerable are many Separatists, and of them, some Anabaptists, in their Lyes, Slanders, Traducings, and what not, which may proceed from Wrath and En­vy; that, lest some of the Dirt they throw should stick, we are necessitated to that Defence, we neither think the Truth (otherwise) wants, nor our Adversaries could de­serve at our hands, and least of all the man concern'd in these Letters.

But we have the less reason, I confess, to expect good Quarter from him, who denies it to his Church-Sister, or doubt that he should slyly suggest Evil against us, who basely goes to Law with her, and that before those who by his own Principles he accounts Unblievers. Only we cannot but think it a strange Use that these men make of Tolle­ration, to persecute by Revilings those that have most suf­fered for want of it, as if they would walk Antipo­des to the Government: For whilst that persecuted, they seem'd to pitty us; but now that tollerates, they appear to envy us. What? do they think it a Blemish to Tolleration, That any should be quiet but them­selves; and therefore will continue that as justi­fiable [Page 4] in them, which they accounted condemna­ble in the Powers? But this notably shows their spirit, who thus adventure to persecute without Power: Let who will believe they would not do it if they had power; for my own part, I declare my self none of that number; and think it the best way, both to wish, and lawfully endeavour they may neuer have any to try.

Reader, I have nothing farther to say in this Epistle, but that the Person herein concern'd, unworthily reflecting upon me (for something in a Discourse I lately publisht against the close, but faint Endeavours of a vizarded Socinian) as that I was an Erroneous and Blasphe­mous Person (terms the most hateful to a Christian Man) I writ him, as in Conscience oblieg'd, a kind of Chal­lenge to make it good, which he vainly endeavour'd by his Answer, as my Reply will further manifest. Per­haps their Publication may be seasonable, if not to some of their own way (for which I greatly hope) at least to others, and I am confident to all who cordially love Truth, Righteousness and Peace, above charging God with Hardness, and impeaching that People as Erro­neous, which most vigorously believe and assert the Uni­versality of his Rectitude and Mercy.

W.P.
John Morse,

UNderstanding that thou hast made use of my Name to so evil a purpose, as to charge upon it Error if not Blasphemy, upon occasion of a Book lately writ by me, in Defence of the Light and Divinity of Christ; and not being unwilling to have such Reflections past unexamin'd; These are to let thee know, that I expect thy Proof, if any thou hast, that if it be true, I may take Shame to my self in the ingenuous Acknowledgment of my Fault; or else, that thou dost confess, thou hast unworthily traduc'd me.

Great is the Truth, and it shall pre­vail; I am therein a Friend to thee and all men W.P.

In Answer to which he sent me the following Letter, so writ and phrais'd verbatim.

William Penn,

IN Answer to a Letter thee sents me; I shall acquaint thee how I came to speak of thee, and to have thy Book: A Friend of thine came to invite me to a Meeting of yours; I asked her, What moved her to invite me? She said, the Light in her: I asked her, What that Light was? She told me, It was Christ, and that the same Light was in me,Reader, he is not ingenu­ous in his Ac­count. and in every Man and Woman; and if obeyed by me, was suf­ficient to save me: I asked her, What was that that came into the Room, when the Disciples were met together, the Doors being shut? She told me, It was a Spirit: I asked her, How she knew it was a Spirit? she told me, The Light, Christ, in her told her so: I asked her, Whether I should believe the Light, she said was Christ, or Christ's own words, as thou mayst see in the 24th of Luke, verse the 38, 39. Christ said, A Spi­rit [Page 6] hath not Flesh and Bones, as yo see me have? I shewed to her how grosly the Light in her had erred, therefore it could not be Christ; for Christ cannot err: I might be larger here­in, but shall forbear. After this thy Friend brought me thy Book to read, and when perused it, returned it again, and did say, there was Error in it, and that thou Contradicts thy self in that Book; see page 21. where thou sayst. That if God's Unerring Spirit only enables men to walk in his Statues, Spirit of Truth Vin­dicated. pag. 21, 22. and keep his Judgments to do them; then since all are required to walk therein, none are ex­empted from a sufficient measure of that Unerring Spi­rit in order to it. And page 22. or thus, If without ha­ving the Spirit, none can have Prophesie and Vision, and both to be and to continue in Christ's Church uni­versally; then it will naturally follow, that she cannot be without that Unerring Spirit; and that such as are, cannot in that state be Members of the true Church, then consequently, thou sayst, Hereticks. Page 25. thou sayst, The World cannot receive the Spirit of Truth. Again, Page 34. Jude 19, 20. These be they who separate themselves, sensual, having not the Spi­rit. First thou sayst no man is exempted from a sufficient measure of the Ʋnerring Spirit;His Charge. and after thou sayst, He­reticks and Sensualists have it not, nor the World cannot re­ceive the Spirit, this judge is Error, and Contradicting of thy self. See also page 71. where thou chargest God Foolish­ly; compare Romans 9. verse the 17, 18, 19, 20, 21, 22. Nay, but, O Man, who art thou that replyest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? hath not the Potter power over the Clay of the same Lump to make one Vessel unto Honour, and another unto Dishonour? I hope these few Lines, although brokenly pend, may prevail with thee, whereby thou mayst ingeniously acknowledge thy Error, and God shall have the Glory. Farewel,

John Morse.

To which I make this Reply. Rickmansworth the 9th of the 11th Moneth, 1672.

John Morse,

MY Religion teaches me no Respect to Persons nor Abilities, and therefore I shall willing­ly Reply to thy Answer that yesterday came to my hand; and if thou knew'st my other Oc­casions, thou couldst not but esteem thy self indebted to my Charity; for indeed, I have no other inducement to send these Lines. First then, I take notice thou ad­dressest thy self in the stile of a Quaker, which for a man so averse from him, as an Angry Anabaptist to do, with me relishes either of Jeer, or Hypocrisie; unless thou hadst this Tenderness upon thee, thou wouldst not offend me; I hope the latter, though a Mistake; for I would have every thing appear in its proper Co­lours: I love no Apes in Religion, and desire that Foxes should appear in their own Skins, and Lambs in theirs.

Next, Thou givest me an account of a Passage that fell betwixt thee and one of Anne Stodard's Whom thou hast deceit­fully and ob­scurely in­deavoured to Ensnare. Maids, from whence thou collectest, that great Error dwells in the Light. I perceive how much more willing thou art the Light should be blamed, then the Lass. But what if so be that an Anabaptist should wick­edly kill a man, within an Hour after he had been Dipt, would it be Reasonable, Charitable or Christian to charge that upon his Renouncing the Church of England's Baptism (as they call it) and receiving of another? Would it have been good Arguing, That because some of the Children of Israel in the Wilderness Rebell'd against Moses injustly, yet as a Tyrant, pretending to a better way of Government, more easie and just, therefore the [Page 8] Spirit God had given them was Erroneous, though it was truly grieved thereat. If all the Quakers in England should utter the grossest Errors, the Light wherewith Christ as the Word-God hath, and doth enlightened, ought not to be charged with such Defects, but rather they, for not bringing their Errors to the Light. And I affirm, There is no true knowing either of Evil or Good, but in the Light, wherewith Christ hath illuminated Man­kind; and if thou knowest any thing savingly, it is thereby; therefore kick not against it, neither fling thy Cavils at it, I Warn thee from the Lord; for, if thou seekest to pervert the Right Way of the Lord, by thy Night-works against the Light, it will certainly be one day thy very woful Condemnation.

That which concerns me, is called, First, Error and Contradiction; and Secondly, Foolishly charging of God.

My Error and Contradiction is this, That in one place, I make all men to have a measure of the Spirit; and in another, I say, That such as have it not are Hereticks concerning the Faith; as also, that I quote these Pas­sages, John 14.16, 17, 18, 20. again, 16.13. where Christ promiseth to send that Spirit which the World cannot receive; also that of Jude, Sensual not having the Spirit, which thou judgest to be Error and Contradiction: Did I not know thy Meaning, I should take it for granted, that what thou callest the Contradiction, was also the Error; namely, That all had not the Spirit: but understanding by thy second Carp, the narrow­ness of thy Soul (for it is Predestinarian) I will take it for granted, thou meanest quite contrary, name­ly, That God's Universal Love to Mankind is the hor­rible Blasphemy thou in Words (I heard) dost charge me with, though thou art something more Modest in thy Letter, by calling it a Foolish charging of God.

[Page 9]In short, I Answer to this first Cavil.

In Page 21. It is a Consequent drawn from the place, suited to my own Assertion. In Pag. 22.That is, such as shut Belie­vers from the Guidance of God's Spirit. it is a Con­sequent I make their Principle to speak that deny the Ʋni­versality of the Light and Spirit. In the one, I say, all are illuminated, or have a measure of that Spirit, because all are commanded to keep God's Statutes, which it is im­possible to do without such Divine Assistance: In the other place I make the consequent to be, that to be sure, the Spirit is the Rule to Believers, the thing chiefly aim'd at in the Question, because without it there would be no Vi­sion or Prophesie, which some Professors confess are to endure till Christ's second Coming personally, there, by their own Principle, they must be Hereticks concerning the true Faith. But again, it is not said, that such He­reticks have not the Spirit at all, because they have it not as their Rule; For [Having] has a twofold use in Scripture, the one as a Condemner, in which sence none is at one time or an other without a Measure of the Di­vine Light and Spirit to reprove them; and secondly, the so having it, as to enjoy and possess it as a Rule, Guide and invisible Minister of Life, Comfort and Refresh­ment, in which sense the World has it not, that is, recei­ved it not, as saith the Text; yet the very next Chap­ter sayes, That it should convince the World of sin: A man may hear a Reproof and Instruction, yet not follow it; so that such as receive not the Spirit,It is not theirs by the Adaption of believing. that strives with them, may be truly said to be sensual, not having the Spirit, because they receive it not to the ends for which it was or is sent. I hope then I shall not be longer charged with Error or Contradiction in this parti­cular.

The second Part of the Charge is, That I should foo­lishly Charge God (which more hiddenly, I hear, has been styl'd Blasphemy) Let us hear my Book speak.

[Page 10] Spir. of Truth Vin­dicat. p. 71. God Requires all Men strictly to serve and obey him, and to work out their Salvation with Fear and Trem­bling, or else their End shall be Destruction: But this the Almighty (with reverence I say it) could not justly do, unless the Light, with which he enlightens Men, were Sufficient and Saving.

I own the Words expresly, and will abide their De­fence before Men and Angels; and before I have done, I hope, Blasphemy shall not lie at my Door, in the sense of every Man that is not principled to make God an hard Master.

First, I say, That it is inconsistent with the Rectitude of God's Nature, to esteem that naturally Just in him­self to Man, which by his Law written in the Hearts of all Men is adjudg'd most Unreasonable, Cruel and Un­just among Men; for since whatever is Holy, Good and Upright is deriv'd to us from God, and that we are to be Perfect, as our Heavenly Father is Perfect, it is ut­terly Impossible, that He should be Just in that which is most Unjust in Man: For instance;

That it cannot be consistent with the Nature of God, that He should damn any Man, for not improving a Talent He never gave him: Because a Man commanding his Servant to go so many Miles within such a set time upon pain of Death on foot, whilst he either fetters him in a dark Celler, or cuts of his Legs, is Cruel, Injust and Impious.

Secondly, This Doctrine makes God Partial, which is Infirmity at best in a Man; nay, it makes him the worst of Dissemblers, which my Soul loathes to think, and my Hand almost trembles to write; For to what pur­pose does he invite,Ezek. 18. saying; He delights, not in the Dam­nation of Sinners, but rather that they should Repent, and yet never gives them any ability whereby to do it. Nay, [Page 11] if thy Principle may be credited, has taken Order by an Eternal provision of Decree that they should not.

What an Affront, nay, down-right Lye doth this Doctrine, opposit to what I asserted, give to the Scrip­tures which testifie, God so loved the World, as to give and send his Son, that such as believed might have Life, Joh. 3. vers. 16. and yet from Eternity to provide by Decree that perhaps Nine parts of Ten in the World should have no Light or Spi­rit to assist them, but whether they did well of ill, should inevi­tably be damned: though God declares himself, to be a Rewarder of Men according to their Faith and Works, not according to such De [...]rees.

O Barbarous Cruelty, and most aggravated Injustice! What! tell Men, that if they believe they shall be sa­ved, and yet hinder them from believing, for if the Re­probate should believe, God's Decree (as they call it) would be broak, which is impossible. Again, Warn, Men of Damnation, professing no delight in their Destruction, and for fear they should repent and be saved, determine by an irrevocable Decree that they should be damn'd. O vile, hiddious and Blasphemous Doctrine! It renders the most merciful and Just God most cruel and unjust, and also turns the Reins upon the Necks of people, to commit what they will; for indeed who would be bounded, that stands upon so good or bad terms as an immutable De­cree. This Doctrine may perhaps a little influence such affectionate Minds as conceive themselves inter­ested in that Electionated Love of God: But do not the most of those who believe it, Buoy up themselves above the daily Cross, and so live above the holy Chastise­ments of God for Sin, because of this sure Bottom, as they vainly imagine it, whilst the generality are so far from being reclaim'd, who know themselves to be Prodigals, that being discourag'd through such a kind of Predesti­nation, they quit all hope of returning for Mercy, whose ends must needs be Destruction? O merciless Faith, O in­jurious [Page 12] Assertion both to God and Men! Let my Soul forever beware of such Impiety.

But because thou seemst to charge the Scripture with having lead thee into this Foolish Charging of God, I shall observe thy Quotation of 17, 18, 19, 20, 21, 22. of the 9th Chapter to the Romans.

The Apostle begins this Chapter (or else they that divided his Epistle into Chapters,Rom. 9. made it to begin) with his great sorrow for his Country-men the Jews. He enumerates their Priviledges, and could wish him­self accurst for their sake; yet whilst he lamented, that they to whom were the Couenants, Glory, Adoption, and whose were the Fathers, and of whom Christ himself came af­ter the Flesh, being of the Seed of Abraham, should thus barr themselves out of Christ's Kingdom, and not be of the true Israel and Circumcision in Spirit, read vers. 6. So that the being of the Seed of Abraham after the Flesh, or Isaac, or any other man never so righteous, rendered them not Children of Promise, albeit it be said, in Isaac shall thy Seed be called, for then would all Isaac's Seed have belonged to the Promise, which in Esau was not verifi'd, as testifies this very Scripture. Neither, be­cause they are the Seed of Abraham, are they all Chil­dren, but in Isaac shall they Seed be called. What is this [Isaac,] and what is this [Calling?] that is, saith the A­postle, They which are Children of the Flesh, these are not the Children of God; that is, They that are carnally descended are not the Seed; Isaac is understood mystically, as shewing forth One conceived by the extraordinary Power of God, in whom all Nations should be blessed with Freedom and Adoption, as they come to believe and obey; wherefore adds the Apostle, The Children of the Promise are counted for the Seed; who are they? the Jews Inward, and the Circumcision in Heart. So that here is only the Election of the true Seed, [mystical Isaac] or [Isaac in Spirit] such as through Repentance, Faith and good Works come to be translated into the pure Nature thereof, who have [Page 13] been refined in the Refiners Fire, purged and clensed, and so made chosen Vessels of Honour; which Word [Chosen] or [Choice] signifies a thing more precious then ordina­ry, and therefore Elected.

So on the contrary hand, when men have sinned away their first Stock, God is not bound to recruit them again, He may proceed to determinative Judgement if he please. Here it is that he will have Mercy on whom he will have Mercy, and whom he will he hardeneth. And though Pharoah, that wicked King, was at last hardened by the Lord, yet, if the 1, 2, 3, 4, 5, 6, 7, 8, and 9th. Chapters of Exodus be but read, it will appear, first that God did not harden Pharaoh before Pharaoh had grievously imbon­daged Israel, rejected his Counsel, despised his Visitations, and so hardened his own Heart; and who with an audacious Contempt asked Moses, Who is the Lord that I should obey his Voice, &c? Secondly, That God's raising him up,Chap. 5.2.3. was not from an innocent Child, to be a wicked King, as if God had infused a Cruel and Wicked Quality into his Heart; O God forbid! But he suffered him not to be quite wasted with the many Judgments that God brought upon him for his Rebellion, who after every Judgment, still encreased in his Wickedness, but raised yet him up again, that he might renown his Name,Chap. 9.34. and pro­claim his Great Power, as well to punish obdurate Sin­ners, as ransom his own People: Thus God indured this Vessel of Wrath, to make his Wonders known. So, what if God did give over Jerusalem and her Chil­dren to Destruction, who resisted the Heavenly Invi­tations of his Son, and rather chose the Gentiles, Who could impeach him? had he not waited long? Which of the Prophets had they not slain? and did they not cry of Jesus himself, Let his Blood be upon our Heads, &c? Wherefore if God would harden them he might: since here he might have Mercy on whom he pleas'd to have Mer­cy, and whom he would of such Impenitents he might harden. In short, Alan was made a chosen Vessel, a right Plant; [Page 14] but through Degeneration, he became a Vessel of Dishonour, and a Plant of a strange Vine: Those therefore who are Regenerated by the One holy Seed, which Seed is Christ, Elect and Precious, God makes his Vessels of Honour for­ever; and they who have spent their Heavenly Porti­on, defil'd themselves, resisted the Heavenly Invitati­ons, and are become one Spirit with the God of the World, who rules in the Hearts of the Children of Disobedience, such Adulterated ones God separates from him, as Vessels of Dishonour and Wrath, fitted for Destruction (but by themselves, not from the Lord.)

Thus much briefly at this time, as to the Doctrine of Predestination, as it is destructively and extravagant­ly believed by too many Professors of Religion. And to this 9th Chapter to the Romans, the Intendment whereof borders not in the least upon that Ungodly Fancy of Personal Election. I shall sum up the whole of both sides thus.

W. Penn's Faith.

  • 1. I believe, God hath given unto all men suffici­ent of his Light, Spirit or Grace; which Obeyed, will lead to Blessedness: because God would otherwise ex­hort men to what he should not have given them Power to do; which is unworthy of his Righteousness.
  • 2. I believe, That God hardens no man to Sin, till man has first hardened himself against God by Sin; or that Sin goes before Hardening.

J. Morse his Faith.

  • 1. I believe, That God re­quires all men to hear and obey; or that all have the Gospel ten­dered; yet deny, that all have Grace sufficient to em­brace it, or to live up to it, so as to be saved: for, God may bid Man believe, and be saved, & not give him Power to do so.
  • 2. I believe, That God rai­ses up men and hardens them on purpose, to Glorifie himself in their Destruction; not considering Sin as the main and provocative Cause to that Har­dening and Destruction.

[Page 15]Upon the whole, I leave it with God, and his Wit­ness in every Conscience, whether it be William Penn, or John Morse that hath writ Error, Contradiction and Blasphemy against God, Scripture and Sound Reason?

So truly desiring thy better Information in these weighty Matters, that knowing the Truth, thou mayst obey it, and be saved; (for God would not that any man should be damned, but that all should come to the Knowledge of the Truth, and be saved) I remain,

Thy Well-Wisher, and all mens, W.P.

An Account of some Discourse betwixt one Sarah Lane Quaker, and John Morse Anabaptist; for the clearing the Truth his Relation abuses with Forgery.

S.L.

IOhn Morse, we are to have a Meeting to day, and I had a desire thou shouldst know of it.

J.M.

I have heard your Friends formerly; they deny the Scriptures to be the Word of God.

S.L.

We own them to be the words of God, given forth by the Spirit of God, and a Declaration of the Mind and Will of God; but the Word it self is God. Read the first of John, and there thou wilt find, That the Word was in the Beginning, and all things were made by it; which cannot be said of the Scrip­tures.

J.M.

But you disown Baptism.

S.L.

What Force is there in it?

J.M.
[Page 16]

There is little in it, only an outward Ordinance that we must do till Christ come.

S.L.

Dost thou look for Christ to come again?

J.M.

As for that we must leave it, and not presume too far.

S.L.

I do witness him Spiritually come; and such as are come to the Substance wants them not: But if there be little in the Ordinances, as thou sayst, what great need is there of doing them? Christ came not to continue, but to put an End to Types and Figures. And for Water-Baptism, many of us have had it, and been among you that use it, and we that did so, are come fur­ther, to see beyond that, to the Inward Baptism, which is the Substance, that ends the outward.

J.M.

The Scripture tells us, it is an Ordinance.

S.L.

Dost thou own two Baptisms to continue, con­trary to Scripture? John said, He should Decrease, that Baptiz'd with Water; and that Christ should Increase, who was to Baptize with the Holy Ghost and with Fire.

J.M.

But you own the Light to be in every man and Wo­man?

S.L.

I own and confess, that Christ has enlighten­ed every Man and Woman.

J.M.

What, Christ, the Fulness to be in every Man and Woman?

S.L.

No, not Christ's Fulness; but a measure of his Light is given to Every one.

J.M.

Every one, what, has every man a measure?

S.L.

Yes.

J.M.

What then is the Reason that Drunkards and Lewd People live in their Wickedness, if they have that Light?

S.L.

The Reason is, because they do not obey it; there is something in them that shows them their Sin, when they have done amiss, and reproves them; for they will say, Lord forgive them, or the like: that must [Page 17] needs be good that shows them when they have done what they ought not to do.

J.M.

I confess, there is something that does show men Sin, but it is not sufficient.

S.L.

It is sufficient, if it be obeyed; but God said, His Spirit should not always strive with man: yet eve­ry man has a Day, or a Time to be tryed; if they rebel, and won't obey, God then gives them over.

From this he fell to Curious and Unnecessary Que­stions; As the Devil did about the Body of Moses, so did he about the Body of Christ: But this he insisted on mostly the second time.

J.M.

What was that which appeared to the Disciples, when the Windows and Doors were shut, was it Flesh or Spirit?

S.L.

Spirit.

J.M.

Christ himself said, he had Flesh and Bones, when they doubted, thinking he might be a Spirit. But tell me, what became of the Body of Christ?

S.L.

I shall not meddle further with such Matters, nor run into things which I have no certain Knowledg of; neither would I have given thee that Advantage by my simple Answer, if I had been aware of thee. And if I have replyed unadvisedly, that is nothing to our Friends.

J.M.

But, Light was that which lead you into this Mistake.

S.L.

The Light never leads into any thing that is wrong.

Reader,

THis is the very Truth of the matter, which I the rather add, that what Advantage he may think to have gain'd, and his Boast of it, may receive some Allay by a plain and true Relation of the whole, so far as could be remembred.

Of what force then her mistake is against the Light, is to be Learn'd from her own Ingenuous Confession; and if John Morse were Candid, he would have laid the blame where it was proper, and not have charg'd it upon the Light within.

And indeed, if we Consider, first, that Christ's coming in, the Doors being shut, is not mentioned in that Scripture, Luke 24.38, 39. as cited by him, but in Joh. 20.19, 26. 2ly, That he was not there with­out his Spirit. 3ly, Were it not unjust to say, the Light in the Disciples grosly erred, when they supposed they had seen a Spirit? Luke 24.37. 4ly, That it was a Foolish and Unnecessary Question on his part. 5ly, That he took base Advantage of it. 6ly, That the Maid so particular­ly Clear'd the Light from leading her into any, the least Mistake. 7ly, That I could ask him ten Questions for his one he put to her, of the like abstruse and obscure Matters, that I have cause to believe he is wholy ignorant of, & the Knowledge of them not necessary to Salvation, I say, consi­dering these Particulars, and that all arose from her loving Invitation of him to a Meeting, I cannot see but he is far more Condemnable then the Maid; and I believe, the Light in every unprejudiced Conscience will say the same.

This was my Postscript to my Letter to him, which ends these present Letters.

IT comes into my Mind to express thus much farther concerning the Lass, that the Simplicity of her An­swer is to be excused far sooner then thy Ʋn-Christian and Ʋn-Charitable Spirit, that lay in wait to betray, and if such watchings for Evil be uncondemned of thy Reli­gion, I pronounce it Anti-Christian and Devilish, and that in the Name of the Lord; And as for our Light, thou shalt never be justified, whilst that condemns thee, and if it be insufficient as to thee, it is because thou never yet didst give up thy self to the Holy Conduct thereof, but unworthily disparages that, which I can make appear thou livest not up to. Repent therefore, and be Baptized of Fire (which con­sumes the Thorns and Briars with which you Water-Baptists scratch and rend at us) and know a purging from dead Works in the Name of the Lord, or thou and they of thy Spi­rit will be utterly lost in the day of the Lord.

THE END.

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