up thither and so is every regenerate man at present So that it is no strange or peculiar thing which our Saviour said of himself viz. that he was then in Heaven whilst he discoursed with Nicodemus Joh. 3.13 5 And I would then know how he passed through two Heavens or thought he did so for whether this were real or a vision is all one the vision signifying as much as the real motion And if you please I would understand also from your inspiration not conjecture what these two Heavens are which he passed to come to the third For alass I only take the one to be that of the Clouds and the other that of the Stars it being of old said The Clouds of Heaven And the Stars of Heaven But perhaps you can inform me of two other as well as a third hard by us somewhat alike comfortable 6 Being curious I would yet know how St. Paul's Body was or might be caught up Vnto this third Heaven a spiritual substance just before his Face For methinks it should then rather have been said his Body was caught or drawn into it Be truly serious and tell me whether Christ ascended up above the Clouds I mean ten or twenty Miles distant from Earth upward And since we read that at his Death he said to the Thief This day shalt thou be with me in Paradise whether their Spirits ascended upward as the Spirits of Men do especially since this Paradise is the third Heaven vers 4. In the mean time I go on with your words Ibid. p. 7. And out of these Heavens doth the Seed of God come who soweth it in the heart of Man and formeth it by his own immediate power and watereth it with influences from Heaven which have of the vertue and breath of his own eternal Life and Spirit in them whereby this Seed groweth up into a perfect substantial birth of one Heavenly and incorruptible nature which is Christ formed within the Body of Christ his Flesh and Blood which cometh down from Heaven and giveth Life unto that Soul or Life of Man which eateth it and feedeth upon it and it is called the Body and Flesh and Blood of Christ because his eternal Life and Spirit dwelleth in it immediately and communicateth unto man the knowledg of the glory and beauty of himself only in and through this Seed and Birth G. F. Catechism p. 142. They tell me of Christs human Flesh and human Body Doth Scripture speak of such things is not his Flesh from above and doth not Christ say his Flesh comes from above which was the Bread Ans. It was the first Adam who was earthly but the second is Heavenly The Text which proves as you suppose that Christ hath another Body besides that which was visible Flesh and Blood of a spiritual substance besides the material which he took of the Virgin which giveth Life unto the Soul which feedeth on it by the Spirit which dwelleth in it communicating of the knowledg of the glory of himself through the Seed of God is Joh. 6.50 51. This is the Bread which cometh down from Heaven that a Man may eat thereof and not Die I am the living Bread which came down from Heaven If any man eat of this Bread he shall Live for ever And the Bread which I will give is my Flesh which I will give for the Life of the World From whence I suppose you would argue thus The Flesh here spoken of came down from Heaven The visible flesh came not down from Heaven Therefore the visible Flesh is not here spoken of I deny the Major and for this reason because the Text says not the Flesh came down from Heaven Which therefore you must prove by consequence thus The Bread came down from Heaven The Flesh is the Bread Therefore the Flesh came down from Heaven I Answer The Bread in the Major signifies whole Christ. As it is said I am the Living Bread and vers 48. I am the Bread of Life And though he speak of himself as then he was both the Word and Man that he came down from Heaven I came down from Heaven yes and said that he the Son of Man came from thence vers 62. What and if you shall see the Son of Man ascend up where he was before Chap. 3.13 No Man hath Ascended up to Heaven but he that came down from Heaven the Son of Man which is in Heaven Yet as the Son of Man he came not from thence but as the Word But Flesh in the Minor is not the Bread as that signifies whole Christ but only part of Christ. Now that may be affirmed of whole Christ or of his Person which cannot be affirmed of every part of him As your selves will grant that he came from Heaven and yet deny that his visible Flesh which is part of him did Wherefore though the Bread came down from Heaven and the Flesh is Bread it will not follow from hence that the Flesh came from Heaven unless either all the Bread which is Christ came from thence or the Flesh is all the Bread that is to say all Christ. Form the Syllogism as it ought thus and you may the easier discern your error All the Bread of Life came down from Heaven The Flesh is some of the Bread of Life Therefore the Flesh came down from Heaven Or thus all the Bread of Life came down from Heaven Some Flesh is the Bread of Life Therefore some Flesh came down from Heaven For the Major is false which affirms all the Bread of Life to come down from Heaven For all the Bread of Life is all Christ and all Christ came not down from Heaven For his visible Flesh did not and yet his visible Flesh is some of the Bread of Life I will use the like Arguments for Proof of the descent of Christ's visible Flesh and leave you to answer them because in so doing you will answer your selves The Bread here spoken of came down from Heaven The visible Flesh is the Bread here spoken of Therefore the visible Flesh came down from Heaven The Minor I prove That which Christ gave for the Life of the World is the Bread here spoken of as the Text affirms The Bread which I will give is my Flesh which I will give for the Life of the World The visible Flesh Christ gave for the Life of the World Therefore the visible Flesh is the Bread here spoken of Again the Son of Man came down from Heaven The Son of Man is visible Flesh Therefore visible Flesh came down from Heaven Again all the Bread of Life came down from Heaven The visible Flesh is some of the Bread of Life Therefore the visible Flesh came down from Heaven Perhaps an Instance may be more clear to you and therefore say I thus Redemption came from Jerusalem The Mony is the Redemption Therefore the Mony came from Jerusalem Which yet will not necessarily follow because it might be taken up
Spirit doth signifie as to some men Heathens namely and the darkest and wickedest the least measure of light and the smallest spiritual operation and motion in the Heart you understanding that it is given to every man And this so ill agreeing with the Apostles discourse it was necessary that you should take away the emphasis as you have done saying a manifestation of the Spirit is given to every Man But what reason and authority you have for so doing I know not the Greek having its Article which commonly enough is emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but especially there being the greatest emphasis in the thing it self the manifestation of the Spirit the Apostle expressing it by many eminent Gifts such as Tongues Miracles c. and not saying one ordinary thing of it such namely as is the light in every man Heathens as well as Christians G. K. Help p. 2. Eating and drinking Damnation spoken of 1 Cor. 11. is where this discerning of the Lord's Body is not rightly made the Dead and Crucified Body from the Living Body the living Soul as it is first from the quickning Spirit which follows after Surely men may say any thing when they assume the liberty of proving nothing The Text is this He that eateth and drinketh unworthily eateth and drinketh Damnation to himself not discerning the Lord's Body Not discerning it in what I demand In eating and drinking you must say if you will speak according to the Apostle I demand further in eating and drinking what This Bread and Wine you must answer which the Lord ordeined in remembrance of his Death if you will again speak as the Apostle doth Friend Dost thou eat and drink this I neither do nor will must thou reply according to thy opinion and practice I tell thee then that thou discernest not the Lord's Body according to the mind of the Apostle in this place And it is no wonder that thou hast invented a strange interpretation hereof so long as thou wilt have nothing to do with the Institution Do this in remembrance of me But since the Apostle speaks of the Lord's Supper shew that he means here that another body is to be discerned than that which is to be remembred as Crucified whereof the Bread and Wine are Symbols Shew a syllable here that intimates a spiritual body I will shew thee and I wish thou would'st learn thy duty what it is according to the Apostles mind to discern the Lords Body viz. to come to the Supper of the Lord not as to a common Feast but with heavenly affection and all due preparation of Soul minding his Death the death of so great an one as the Son of God the Lord of Glory and not of an ordinary man and that ignominious and painful the death of the Cross his Love herein and the Love of his Father and our inestimable benefit eternal Redemption so as to be sutably wrought upon by all Thus much you might have learned from the Apostle if you had observed his words who tells us that as for eating and drinking that is after the common manner we have houses to do that in but this bread is Christ's Body broken for us and this Cup is the New Testament in his Blood and we are to examin our selves and to receive these in remembrance of him shewing forth his Death herein And I pray you what is here unworthy of a Christian and unfit for you to do what that is mean and elementary and not divine enough for the best But as for your discerning of the Lord's Body his dead Body from his living Body the living Soul from the quickning Spirit as you intend it not of his Supper so hath it nothing to do with the Text. J. N. Love to the Lost p. 54. c. This was Instituted by Christ as they sate at Meat and did eat and so often as they did eat and drink thereof they were to do it in remembrance of him shewing his Death till he came And this was that the Apostles received of the Lord and was practised in the purity of the Church which breaking Bread from house to house did eat their meat with gladness and singleness of heart And this was to be done at all seasons when they eat and drank in their eating and drinking they were to do it to the Lord and herein to have communion with his Body and Blood Yea when they were to have communion with the Gentiles they were to partake of the Table of the Lord 1 Cor. 10. Many excess having overtaken them for want of eating always in his fear and in remembrance of his coming have put his coming afar off into another world and are become reprobate in the Faith as to his appearance and to avoid this it was that the Lord Jesus commanded his Disciples in eating and drinking to shew forth his death till he came It must needs be that they return into the pleasures of the flesh that discern not his Body in their eatings who is the Body of all creatures And this is known from the Lord in the Eternal to be the true end of the Supper of the Lord instituted and appointed that in remembrance of his death they might be kept from all excess It is easie to say This is from the Lord but nothing is more dreadful than to lay Errour upon the Holy Ghost notwithstanding the people out of reverence to that holy one believe it and reverence the Assertor Shew a syllable that intimates that our Lord instituted his Supper for a remembrance of his Death in our ordinary daily eating and drinking or that the reason he took Bread and Wine when he did eat the Passeover with his Disciples and said Take eat this is my Body Drink ye all of it for this is my Blood This do in remembrance of me was to shew us that whenever we take our common meals we should feed our selves in his fear as the remembrance of his Death requires Nothing is more clear than that he meaneth a peculiar eating and drinking For says he This is my Body This is my Blood Is all Bread and Wine his Body and Blood or do they so signify Nay though there be on our Tables neither of these creatures but only Butter and Cheese and Eggs Beer and Water and Milk Again the Apostle doth not say as oft as ye eat and drink but as oft as ye eat this Bread and drink this Cup you shew the Lord's death 1 Cor. 11. manifestly distinguishing this Bread and Wine from Cabbage and Ale and whatsoever else is our common food And again 1 Cor. 10. The Cup of Blessing which we bless is it not the communion of the Blood of Christ Is every Cup this And chap. 11. Let a man examine himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fit and so let him eat of this Bread and drink of this Cup. I pray you must we examine and fit our selves whenever we eat and unless we do so forbear all
food Christ then hath ordeined that all the wicked who are always unfit must be famished or else you must say they sin when ever they eat and to save their lives may indeed eat though they do sin But further could you not see that this was done in the Church when many of the Christians came together into one place for this very end and not in their own houses not by every one apart in every eating Could you not see it is called the Lord's Supper with express distinction from their own It is written plain enough vers 20.21.22 When ye come together into one place this is not to eat the Lord's Supper for in eating every one taketh before other his own Supper What have ye not houses to eat and drink in So far are you from the Truth when you say the Christians did partake of the Lord's Table when they eat with the very Heathens and whensoever else Ibid. p. 58. Christ charged his Disciples to wait for his coming at Jerusalem the promise of the Father of which he had told them before his Death which they were to shew so often as they brake bread till he came 1 Cor. 11.26 and after he was come to the Apostles they continued it for their sakes who were weak in the Faith to whom he was not appeared R. Barclay Catechism p. 98. This was to continue till Christ came Which coming is inward 1 The Commandment of our Saviour Do this in remembrance of me according to you belonged only to the Apostles and those that were Disciples before his Death and was obligatory but till the descent of the Holy Ghost that is but fifty days after his Resurrection and that after this time it was arbitrary and they might observe it or forbear But this is false for St. Paul tells the Corinthians that he had received this of the Lord and accordingly delivered the same unto them 2 Cor. 11.23 So that that which was commanded the Apostles before Christ's death was given in charge again to St. Paul and that after Christ's coming to the Apostles in Jerusalem at Pentecost for after this time was he called to the Ministry and moreover was delivered by him as a command to be observed by the Church Nay though Christ was come by the descent of the Holy Ghost at Pentecost yet still says the Apostle As oft as ye eat this Bread and drink this Cup ye shew or shew ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord's Death till he come 1 Cor. 11.26 So that he means another coming and until that be he teaches us that this is to be done 2 Not only in that first descent of the Holy Ghost but also in all Divine operations in the heart by the same spirit was Christ come already when the Apostle wrot for unless he was so come working graciously upon the heart the Corinthians were not to receive the Supper of the Lord v. 27.28.29 Wherefore that inward coming cannot be meant by the Apostle for as much as that which he speaks of was not as yet as is manifest by those words Till he come 3 If the Apostles continued it as you further say for the sakes of the weak why do not you likewise continue it for the sakes of the same What are there no weak ones among you Is the Church of the Quakers better than the primitive Or are you wiser than the Apostles judging that unfit which they judged fit But dear Souls in good earnest is the Lord's Supper below you too mean and beggarly for your strength and spirituality What Christian how great and perfect soever he be if as perfect as St. Paul doth it not become to commemorate Christ and shew forth his Death as this Solemnity requires Which is to declare by this outward Rite to all the world his Faith in this Crucified Person whom the Jews by reason of his vile death despised and rejected 1 Cor. 1.18.23 and to profess himself his Servant and to admire his love and the Love of his Father and to acknowledge that our eternal Redemption is by his Blood-shed and for all to offer most ardent thanks and the profoundest Praises and Adorations of his heart This reason is perpetual and equally concerns all And further was there ever any Church which discontinued the Supper of our Lord Or was there never heretofore the glorious appearance till which time your selves say it was to be observed until now among you Quakers I adde you discern not the wisdom of our Lord in this matter in that he hath injoyned us to come and yet forbids unless we prepare our selves So that he provokes and even compels us to Devotion and Piety and doth what may be not only to excite and animate our coldness but to continue us in our goodness and to bring the more profane to a godly mind and life viz. by the frequent repetitions of this grand and serious solemnity 4 Christ's coming therefore until which time his Supper is to continue is that in the end of the world which is so eminently spoken of every where in the Gospel and all Christians wait for Of which you read again in this Epistle c. 15.23 Christ the First-fruits is risen afterwards they that are Christ's shall rise at his coming Then cometh the end G. K. Help p. 22. This is Antichrist who denies Christ the Son came in the revelation of himself in the heart for that coming of Christ in his Bodily appearance at Jerusalem Antichrist will not does not deny being he knows it will never harm his Kingdom so to confess him come provided Christ's Kingdom be not set up in the heart Tomlinson word of Reproof p. 5. The spirit of Antichrist doth not confess Christ come i. e. when he comes or appears in flesh or in his servants Parker's Discovery p. 20. Every Spirit that confesses Jesus Christ is come in the flesh is of God but the Pope and his Train and the vilest persons have confessed Christ come in his flesh at Jerusalem yet are not of God They who deny Christ come in their mortal flesh to destroy sin are Antichrists I am sorry to hear such words come out of the mouths of men pretending to Christianity I trust it is out of ignorance and inconsideration you speak not malice For will not Antichrist deny Christ come in his Body when he took that Flesh that through Death he might destroy him that had the power of Death the Devil and when through the offering of his Body we are all sanctified when by that Blood he entred into the holy place having obteined Eternal Redemption for us and when it is that which cleanseth us from all our sins when in this body he rose again without which Resurrection we had yet been in our sins and in the same ascended without which ascension the Holy Ghost had not come When without this Body the world had never had his Preaching nor Miracles nor Example nor his Apostles nor any of
cannot mean the Spirit of Prophecy because all have it not in themselves nor is it the Will of God they should for he dispences the gifts of the Spirit severally to one Wisdom to another Miracles to another Prophecy 1 Cor. 12. Let me hear you say all men Heathens as well as Christians have the Spirit of Prophecy in their Hearts which testifies of Jesus and Prophesies of him speaks of things to come of his Name his Servants his worship his Enemies his Kingdom and Church as it spake testified and prophesied in the Angel and the Apostle as appears by the whole Book G. F. Truth and Deceit p. 10. To all as stumble at the silent waiting upon the Lord. Hear what Isaiah saith Sit thou in silence get thou in darkness O Daughter of the Caldeans thou shalt no more be called Lady of Kingdoms Isa. 47.5 You must witness silence before you come to speak For when the Devil was cast forth the Dumb spake Let the Lips be put to silence that spake grievous and proud things contemptuously against the Righteous All you lying Lips that speak contemptuous things against the Righteous you are to be put to silence before you speak Ps. 31.18 Kir of Moab was brought to silence because he was in the Night Isa. 15.1 In all these places Destruction and Misery that which is to be dreaded is meant by silence and not waiting upon the Lord which is desireable and which we are exhorted unto In Isa. 47.5 it is manifest from the latter words Sit thou in silence get thee in darkness thou shalt no more be called Lady of Kingdoms And from vers 1. Come down and Sit in the Dust O Virgin Daughter of Babylon sit on the Ground there is no Throne O Daughter of the Caldeans for thou shalt no more be called tender and delicate In the other of Isaiah it is likewise manifest from the Text it self which if you had cited it fully would have discovered your abuse Chap. 15.1 The Burden of Moab because in the Night Kir of Moab is laid waste and brought to silence As clear is it in that of the Psalmist Let the Wicked be ashamed and let them be silent in the Grave Let the lying Lips be put to silence which speak grievous things and contemptuously against the Righteous Ps. 31.17 18. Doth this signifie they must wait on the Lord in the silence of their Souls before they speak Or doth it not signifie they shall be punished As Ps. 12.3 The Lord shall cut off all Flattering Lips and the Tongue that speaketh proud things Vers. 5. For the oppression of the Poor now will I arise saith the Lord I will set him in safety from him that puffeth at him And Ps. 52.4.5 Thou lovest all devouring words O thou deceitful Tongue God shall likewise destroy thee for ever He shall destroy thee for ever He shall take thee away and pluck thee out of thy dwelling place and root thee out of the land of the living Such is the silence before spoken of as when the Psalmist saith Vnless the Lord had been my help my Soul had almost dwelt in silence Psal. 94.17 G. F. General Epistle p. 10. The Apostle saith Tongues must cease Then that which makes as you say Orthodox Divines must cease And in the same place he saith Prophecies shall fail and knowledge shall vanish away 1 Cor. 13.8 And then that which you say makes Orthodox men and Divines must cease So that the Apostle speaks no more against Tongues than against Prophecy and knowledge Ibid. p. 10.11 The word which was in the beginning is called the word of Reconciliation by this word are men sanctified and made clean which is Christ whose name is called The Word of God True his Name is the Word of God but his name is not the Word of Christ and yet something is so called Say Christ is the Word of Christ and prove there is no incongruity in that saying Christ is manifestly distinguished from his word as every man is from what he speaks and teaches as the Philosopher is from his institutes For it is called his Word his Doctrine his sayings that which he spake with his lips and the people heard with their ears Joh. 15.20 14.23 24. 7.16 8.31 And the same is the Word through which the Text says men were made clean it being in the very terms clearly distinguished from himself Joh. 15.3 Now are ye clean through the word which I have spoken unto you Which is no more Himself than Blessed are the Merciful the poor in Spirit the pure in Heart Love your Enemies ask and you shall receive believe on me and whatsoever else he taught is himself For thus you read again Joh. 4.41.42 Many more believed because of his own word and said unto the woman Now we believe not because of thy saying for we have heard him our selves c. 8.30 As he spake these words many believed on him Jam. 1.18 Of his own will begat he us with the word of Truth Such also is the word of Reconciliation committed unto the Apostles viz. The doctrine of the Gospel which they had heard and learned of Christ and had also received by the inspiration of his Spirit and Preached unto the world as is likewise manifest from the Text 2 Cor. 5.18 God hath reconciled us unto himself by Jesus Christ and hath given to us the Ministry of Reconciliation Which is the same as He hath committed unto us the word of Reconciliation And what that is you may understand by this which follows We pray you in Christ's stead be ye reconciled to God for he hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him Go said he Preach the Gospel to all Nations teach them to observe whatsoever I have commanded you He that Believeth and is Baptised shall be Saved And told them that Repentance and Remission of Sins should be Preached in his Name Accordingly they Preached Act. 13.38 39. Be it known unto you that through this man is Preached to you the forgiveness of Sins and by him all that believe are justified from all things from which they could not be justified by the Law of Moses Act. 2.38 Repent and be Baptised in the name of Jesus Christ for the remission of Sins They laboured in the Word and Doctrine and exhorted the Believers that the word of Christ should dwell in them richly By all this you may understand what is the word of Reconciliation committed to the Apostles the word of Christ the word which he spake through which his Disciples were made clean and may learn to distinguish it from himself Farnsw Priest's Ignorance p. 4.5 The Teachers of the world say that the Spirit is the Letter and they are inseparable when the Spirit saith The Letter killeth and is Death And thou who wouldest raise the Spirit out of the dead Letter art a Conjurer They say that Salvation
sent from the Lord immediatly and guided infallibly that you tell us in all your writings distinctly what the Lord saith and what you say of your selves As St. Paul gave notice when he spake his own judgment saying This say I not the Lord This not I but the Lord 1 Cor. 7.6.12.25 26 40. And so much I expect of him that shall reply to what I have written and that in every particular that I may know with whom I have to do viz. that he say I have received by inspiration this Interpretation but this I have not but deliver it according to my best judgment Or else declare apertly that you write nothing at all but what you have by inspiration I admonish further that if you believe the Holy Ghost did not intend that sense in which you use the words of Scripture you plainly and honestly declare so much But then reflect whether it be not better to let the Scriptures stand in that sense which the Holy Ghost hath given them lest every one using this liberty they come at last to signifie just nothing but like the Air be blown hither and thither with every breath as every one pleaseth and be turned into all shapes like a piece of soft wax Think not that to interpret mystically is profound wisdom and ought to be admired of the People For alass they that are weakest are aptest to this and hither they fly when the Letter is too hard for them And take heed especially of thinking your selves spiritual because you talk spiritually as knowing that none are so but who are born of the Spirit and walk according to it who are Holy in their Life and holy in their Nature Which they that turn the Letter into Spirit may be as far from as the Swinish Adulterers and the Rude Swearers And now because I know not whether I shall speak to you any more take that serious word which I have sometime had in my mind to dispence to you Which is this Insist on the particular duties of a Christian man and deliver them with all perspicuity of speech as knowing they are not to be practised in Phraseology and pure mystical notion Cry not out against Ministers for taking of Tithes calling them for this cause Hirelings and Wolves Covetous Balaams Deceivers and Antichrist's since you see such walk soberly righteously and godly and seek the conversion of Sinners and would part with their Estates and Sacrifice their Lives for the sake of Christ Since you know that it is false Doctrine pernicious errors and heresies which makes the false Prophet and this may be and is found in them that take no Tithes and in them that decry them and they that do receive them may be orthodox and are so and have not the temptation to corrupt the truth for the pleasing of men that they might receive the more from them like as others have that live upon the bounty Since again you know that there are hundreds of these Tith-takers which would exchange their ten or twenty pounds a year for the maintenance of your Preachers who ride about and work not with their hands You that plead the Apostles examples consider whether they who forsook all and followed Christ turned Merchants kept Shops constantly traded in the World sought after Riches as many of your Preachers do You that condemn a Lace and the Fashions of the World should remember your bands that are broader than an Inch your Cloaks that cover not the Breast with Capes that are of no use your Gowns Hoods and Scarves your Borders and Periwigs your Coloured Garments Died by mans Invention You that plead the Spirit consider whether the manner of your writings signifie inspiration when we see exultation exasperation carping playing upon words contention about matters of no moment poor flashes of wit quibbling and evasion obscurity and impertinence and abundance of ill names poured forth without cause and provocation You that speak so much of the Law and Christ the light within should understand that all our knowledge is so in our Souls which are not in our Bibles but in our Bodies and no man ever thought that Ink fashioned into Letters can instruct him that cannot read for want of learning or for want of eyes For what is the Bible in Hebrew and Greek Characters to them that know only English know ye therefore what you talk of I would have you consider again what knowledge the World would have had what Nations had been Converted how the Gospel and Kingdom of Christ had been propagated if he and his Apostles and others had not spoken and written and men had not heard ard read or what we should come to within two ages if we should all shut our eyes and stop our ears and tie up our tongues Yet say I with you Christ is within and Christ is light Next I admonish and beseech you to bear others burdens and to help their infirmities and to know your own For we are not perfect neither we nor you Lay aside all bitterness of Spirit and censorious judging scoffes and jeers pride and haughtiness strife and vain jangling wrath and clamor love of the world and greedy pursuit after it unjust gains and base contrivances dissimulation lying backbiting contumelies and false accusations all excess and intemperance voluptuousness and drunkenness lasciviousness uncleanness fornication and adultery Speak without ambiguity seek not the praise of men receive instruction and hearken to reproof Pray in your Families and Pray in the name of the Lord Jesus and Pray for the pardon of your Sins Give thanks at your Meals Instruct your Children Love your Enemies Render to every man his due follow peace Make not the Kingdom of God Meat and Drink the Hat and a Lace and cast off all superstitions Search the Scriptures and read them with diligence The fruits and effects of the Death of Christ part not with That Blood remember which he offered that Death of the Cross Preach which he suffered whereby he made atonement and obteined eternal redemption for us And firmly believe the Resurrection of the Dead at the last day For if they rise not What doth it advantage me says St. Paul that I have Fought with Beasts at Ephesus and why stand we in jeopardy every hour 1 Cor. 15. And what I say to you I say to all Abstein from those abominable Sins which dishonour our Christian Religion provoke our gracious God and Damn mens Souls everlastingly And with all your might pursue the other Righteous things and whatsoever else is divine and praise worthy The Lord Jesus be with your Spirits Amen He that Replies let him do it in order and distinctly to every thing material and not dictate but produce his Reasons The Reader I desire to consult the place in my own Book to which the Reply is made as knowing that the neglect of this may be injurious to himself and me And once more I desire him seeing our present business is about