Judas and the Jews combined against Christ and his followers being a re-joynder to the late nameless reply, called, Tyranny and hypocrisie detected, made against a book, entituled The spirit of Alexander the Coppersmith rebuked, &c. which was an answer to a pamphlet, called, The spirit of the hat, in which truth is cleared from scandals, and the Church of Christ, in her faith, doctrine, and just power and authority in discipline is clearly and fully vindicated against the malicious endeavours of a confederacy of some envious professors and vagabond, apostate Quakers / by ... William Penn ; to which are added several testimonies of persons concern'd.

Mine Own Defence from the most Considera∣ble Reflections, made by this Libeller against Me.

[§. 1] HE is pleased both to Jeer and Prophane, upon this Pas∣sage in the Spirit of Alexander the Copper-Smith Rebu∣ked, We require not Men to practise what they are not con∣vinc'd of;* 1.1 but we will be well satisfied with any Member's Dispractice of an Orderly Performance, once Chearfully owned. For this he calls me a Deep-studied Man, and the Passage, a Learned Distinction. Let the Learned (sayes he) vail to W. Penn; but (as one recalling himself) probably he writ by Revelation.

But what Answer do all these words give? O, but 'tis all one; for two Negatives (sayes he) make an Affirmative in English. What, if there be but one, for two I can not find? but he at last, like a Dim-sighted Man, has fumbled out the Matter, as he thinks, to wit, That we require not Men to leave off to pra∣ctise what they have practised, Cujus Contrarium ve••um. For shame! What! no more Understanding, and yet pretend to write Books? Are not my words expresly otherwise? But I say again, 'Tis one thing to introduce a Practice not at first known, when our Adversaries spoak such Glorious Things of our Faith, Worship, Order and Ministry, and require the Con∣formity of any of the Church to it; and quite another Busi∣ness, for any of the Church to dispractise, as a Romish Tradi∣tion, and Tradition of Men, or leave off any orderly Custom God brought his Church first forth in, and which all once own'd and were in the Practice of. But I begin to dispair of making this Caballistick Libeller any honester towards the poor Quakers.

[§. 2] But the Author of this Libel hath so little Conscience,

as yet to say, That the Quakers allow no Liberty to Presbyteri∣ans, Independents and Baptists, because they are not in the Power of Truth:* 1.2 but sayes he, W. P. never wants a Salvo for George, let him say what he will; he means it, sayes W. P. not of Outward, but of Inward Liberty, and yet W. P. knew it was spoken to one who pleaded for Liberty of Conscience about his Hat.

But thou Libeller, was he a Presbyterian, Independent or Bap∣tist? or does this prove that I would defend G. F. Let him say what he will? Art thou a Man pretending to Truth or Honesty, that art so Untrue and Dishonest to thy Opposer? But I know no such thing that it was spoken of a Hat-Man; this I know from G. F's own Mouth, and what I have frequently heard him say on this Subject,

That the Conscience were within, and nothing could give it Liberty from the Thraldom of Sin, but the Power of God within.

He thus Distinguisht from the common Use of the Word, which is the publick Exercise of Conscience; so that what he meant of the Inward State of the Conscience to God, they pervert to the outward Exer∣cise of publick Worship. Now, because the Presbyterian, Indepen∣dent and Baptist generally deny, that ever the Conscience can be Free or at Liberty from Sin, he queried, What! Liberty to the Presby∣ter, &c. answered thus, No Liberty out of the Power of God, Christ Jesus •• and such as have Liberty, but not in Christ Jesus, the Power of God, it is in old Adam, and are to be turned from. No Man that is not eaten up with Prejudice, and a Party with these Traducers, can think that G. F. ever intended any other Liber∣ty then what was internal, as the Conscience is. I could de∣sire that both sides in this very Instance, might be the Mea∣sure of the Truth, or Dishonesty of either; for I am in no one thing of this kind better satisfied, then in the Wilful Abuse of our Adversaries, and our own Ʋnblemisht Innocence. God will Reward all according to their Works, Amen.

[§. 3] He tells us, There was a Complaint against me of divers Lyes,* 1.3 Calumnies and Abuses, committed by me, in my Book, intituled, The Spirit of Truth, &c. carried to the Bull and Mouth, to the Body of the Quakers, then sit∣ting

there, by half a Score of Citizens and others, but they were not admitted.

Answ. 'Tis true that I writ such a Book, and that they came with such a Complaint; but a Lye, a Calumny and Abuse, that God will Revenge, if not Repented of, to call any part or parcel of it either Lyes, Calumnies or Abuses. H. Hedworth was nipt for his Nameless, Scurrilous Letter; Dull and Angry Man! he could never Answer it, therefore strove how he could Defame its Author. Notable Controvertists indeed! first write Books against Persons, and instead of Answering, cry out for Justice, as if I had committed some Enormious Fact in Confuting his Libel: But what Non-sense is it for People to come to a Body for Justice, which they so manifestly disown, and these Nameless Authors constantly vilifie? Indeed they are grown so Angry at our honest and quick Defences, that some are fallen to Personal Criminations, and others to down∣right Menacing us with Judges, Courts of Justices, and Corporal Punishments; A Crew of Petulant Disputants and Bloody-minded Adversaries. Well, but what Reception found they? G. White∣head, sayes he, told them, He would shew it to W. Penn, if they would set their hands to it. And was not this Reasonable? Should Men Complain and not Subscribe the Complaint? Such Dark-Lanthorn Acts become not good Men. But it was shewn to Ste∣phen Crisp also, and left signed in his Hands, who told them, that he had shown it to me, and that I had answered it in Print. And was not that the best Way, that what came by Print, should go by Print? They know their Malice is ready, and they think their Wits are so too; and all know, they have their Presses open: What! must we not defend our selves without being brought upon Tryals? Before what Court did we endeavour to bring them for beginning with us? The World may by this see, what a Way such Peevish Persons would take to be uncontroled in their Writings, had they so much Power as they have Pride and Passion. But this is not all; For upon my Saying in my Winding Sheet that Anabaptists came to Bull and Mouth to demand Judgement against W. P. for ALL being in the Place of MANY, and asking, whether they were not well employed; at which he cryes out in the Strain

of some Great Don. What Penn, Is this the Custom of G. Fox's Court to Jeer the Poor Petitioners? No, Libeller, 'tis neither G. Fox's Court (as thou scoffingly calls it) nor did I Jeer; nor were they that came, Petitioners: we neither Scorn nor Bely them, as is falsely charged upon us. And though there were more particu∣lars; yet that the Printers putting All instead of Many, was one of them, is granted; and that I never said, They came with no more: what I did say will sufficiently clear; therefore this Libeller hath both scorned and bely'd me, and Abus'd and Jeer'd G. Fox &c. which indeed is most times the Work of a concealed Author. Well, but 'tis for this, he is pleased to confer upon me the Knighthood of the Post, which I thus far accept of, that I stood my Post when he ran away; but be it as it will, his Reeling upon it hath broken his own Head against it, whether I would or no. But one Reason why he so entitules me, is my Swearing the Truth of what I either know to be False, or do not know to be True. This, I suppose, may startle every Reader that remembers I am called a Quaker, and have writ against Swearing: But the Man had a notable Way to come off, in which he is singular. 1. in case our Words go for Oaths. 2ly, in that our Appealing to God is an Oath, pag. 49. But before his Charge will reach us, he must first prove, That we ever broke our Words so solemnly given, as he pretends; and secondly, That an Appeal to any thing is a Swearing by that unto which the Appeal is made: But the Man being of late Years turned Schollar, may be forgiven his Ignorance in Definitions, as I heartily do his Malice.

[§. 4] In page 44. he tells me, that since I love not to be called bare William,* 1.4 as the Quakers do, but do almost beg my due Title of J. Morse, he thinks it be equal that he calls me Mr. Penn. But I could wish he would let us know what to call him, who scarcely studies our Destruction more, then to conceal himself in compassing it? I am contented to be called by my Name; but this scornful Li∣beller, besides his Nick-Names, often robbs me of halfe of it, and that after this very Passage, which shews how little heed is to be given to his Words. But because he quotes us a book to prove my Ambition, I will give the Reader an Account of

the matter. Some Letters past betwixt J. M. and J; on his part he used Thou and Thee, conforming himself to that Lan∣guage to me, which I knew he practised not to other People, I told him it ill became one as Angry with the Quakers as himself to imitate them in Ʋsing that Distinction in Language, which he other∣wise denyed, saying. I loved Foxes should appear in their own Skins. This is the Substance of that Petition, this present Adversary represents me to have made for Titles of Honour against which he knows I have writ, and blamed me for so doing; But what twigs will not such drowning Causes and Defenders catch at, to endeavour to save an irrevocable Life?

[§. 5] I am now come to what our Adversary takes high Ad∣vantage at, as if he had enough to blow us all away at one Breath;* 1.5 That I should exclaim for Proof of that Passage in the Spirit of the Hat, that our Ministry was Vitious and Wanton, and that Strumpets were amongst them. And that John Pennyman was willing, as he publickly declared in Gratious Street, to answer my Challenge, and that I should come with J. Osgood, J. Claypole and William Brand, to his House next day for a particular Charge, which (sayes this Adversary) he soon drew up and sent to W. Penn, to which (he sayes) according to my wonted Modesty, I replyed, That we wondred to see so emp∣ty an Account, after so great a Charge publickly exhibited, that before we met about it, we would know if this were all, he intended; for we would not have our Charge by piece meal. Thus, saith this Libeller, These great Champions evaded, &c.

To all which Reader, take this Faithfull Answer. A Chal∣lenge I made to prove that Infamous Charge; and it is as true that J. Pennyman made us believe some such thing as is said (to say nothing of his insolent Carriage) But this I boldly affirm, for I have his Letter by me, there was scarce one of these 24 parti∣culars that so much as related to that Infamous Charge, upon which my Challenge was grounded. To accept my Challenge upon one thing, and to offer to answer it with another, shows their own Shortness, and not our Cowardness. What he said to the Purpose, was no more then the Charge it self contained, and

that in a Way of Postscript too; He gave us this general An∣swer, he could say this, and he could say that, but he cared not to medle with such dirty Matters. Is this to Answer our Challenge? Unjust Men! that in your Nameless Pamphlets would Rape us of our Reputation, which you have never yet dared to our Faces to Question. God can best rejoyn to such Replies, and with him we leave both our Cause and Innocency. Oh, but, sayes our Adversary, We will come to a Tryal with you before 12. Judges, six of each side, equally disinterested, and in case we fail of such a Number of Persons, we are willing in case of Difference about them, to refer the Ʋmprage to the Lord Major of London, or any Al∣dermen, or Common-Council Men: But as great Knaves as ye would make us, I hope, ye do not think us such Fools, as to accept a Challenge from no Body; for such I call an hidden Au∣thor: Let us see, Who he is, and What he would be at? Can any wise Man think, that, if such Infirmities were, this scur∣rilous and blindfold Way of using us, ought to prevail with us? No, as we deny far the greatest part of his Stories, especially as aggravated, so shall we not debase our Christian Authority so far, as to be accountable to every Fleering, Scoffing, Busy-Body Adversary; We can Reprove, and Exhort, & Exercise Church Discipline in the Power of Christ Jesus, without running to twelve Judges. Let these Nameless and Shameless Adversaries first go with the Ungodly, Numerous Miscarriages of their own Parties, and make them Judges in that Respect: We need none to give us Discerning or Judgment; Christ has furnisht us already, and doth in all Occasions. But had these things been all true, as represented, yet not being Injurious to any of our Adversaries, it no wayes concerneth them to be satisfied in our Proceedings; nor are we accountable to them by any Law of God or Man, upon their Envious Requirings. Runne∣gades Informations are no Proofs. Hath any Wronged them, they shall be Righted so far as we are able; But have any slipt, must we therefore divulge it? Or are we therefore no Body of Christians? Though the Principle be never so perfect, Men are no longer so then in Comformity to it. The Ancient Chri∣stian Churches had the Spirit of Truth; yet some Failers attended some of her Members for Want of keeping that

Watch they ought, must the whole Church of Christ therefore be defiled or condemned, and the Eminent, and Laborious Ser∣vants of God therefore discredited? Or should the Apostles have gratified the inquisitive Jews, Heathens or Backsliders, about any Miscarriages within themselves, who were too apt to charge them with far more Vile Practice then any instan∣ced in either of these two Malitious Pamphlets. There is no Church, or Religious Society whatever that thinks it self ob∣liged to inform every Envious Busy-Body with the Infirmities of any accounted Members, which is, to publish it in Gath, and tell it in Askalem; Or the Time, Manners, and Matter of any of her Censures, unless the Facts themselves have been no∣torious, or are Injuriuos to those without: Let any of them give me an Instance to the contrary if they can. It is Preju∣dice to Religion it self to divulge Censures beyond the Reach of Offences, since it is to divulge the Offence it self; We shall therefore give no such Ill President, by gratifying the Minds of our Clamorours Adversaries, and some Vagabond Treacherous Quakers: The Church is neither accountable to her Publick Enemies, nor her Apostate and disowned Friends. J. Pennyman and W. Mucklow, with the rest of the Corish Com∣pany first cry out of Evils committed; and next, against the Order establisht to prevent or judge them, The one must be called, The Camp defiled, and the next, Tyranny or Arbitrary Government. This hath been judged Years since, and they now feed upon. In short, The Libel is hereby answered; What is Right is Defended, and what is Wrong, was long since, and in the Order of the Gospel Condemned: And if this will not satisfie, We recommend our Cause and Persons to God, who is hastening to bring forth that Fatal and Unanswerable Argument of Astonishing Judgment upon the Inhabitants of the Earth, which will prove us to be the People which God hath gathered by the Power of the Resurrection of Je∣sus Christ from the Dead, who is become out Light and Life, the Head of our Body, in whom we stand, and for whom we now suffer upon the Earth, to whom be Glory and Domi∣nion for ever.

[§. 6] But to render me yet further Odious, and as a great Testimony for G. Fox's being accounted King of the Qua∣kers, and that Lordliness we exercise, he tells the World, That William Penn did not speak unadvisedly,* 1.6 when he writes of his Membership in the Quakers Body. That it is an Honour more desirable then to be a Companion of Kings.

Reader, his Wrestling lies here; Whereas I, in the Humili∣ty of my Soul preferred, that Living and Spiritual Member∣ship, Almighty God in his Rich Mercy hath given me among this People (whose Portion outwardly hath been Suffering of all sorts) abundantly before the visible Pomp, Grandeur and Pleasure of being the Companion of Earthly Kings, he turns it to the being a Companion to King G. Fox, as he mockingly calls him; besides the Absurdity which follows such a Construction: For what is it but to say, That I prefer my being a Companion of a King, before being the Companion of Kings, and that of such an one too (if he must be one) as hath not One to a Thousand, if to Ten Thousand, with other Kings; This is to render me Foolish, and not Ambitious. But I never understood that Membership in any Body was to have a Principality before, especially as I placed the Comparison. I am perswaded, if he thought one so easily obtainable, he would not long decline being of some one Party or other, though now upon his present Principles, a very Stragler; Every thing and Nothing.

Well, Though what I am is far enough from being either Prince or Prince's Fellow, in our Adversary's Sense; yet I have found such a Station, in which is that Peace, which I justly prefer before all Worldly Dominion.

[§. 7] But this Libeller angryly proceeds; For ought I see W.* 1.7 P. calls all of us that are Married Rogues, our Wives Whores, and our Children Bastards. But the Drift of this Scurrilous Consequence is to bring me and my Relations under these hateful Epithetes. This is like a Man, that would tell a Lye of himself to fasten an ill thing upon an∣other; But he will not be thought to be without a Reason for

this Unreasonable Consequence; For he will not call her, sayes he, by his, but her Widdow's Name, consequently, she is a Whore, and her Child a Bastard. Such dirty Names become so dirty a Pamphlet. I administred no just Occasion for such Reflection: I called her not by that Name to fasten Dishonesty upon her; for I never intended any thing so gross, but to denote who she was, being better known in her Singularities by her old, then by her new Name. But if this Man had travelled no further then Holland it self, he might have learned, that Women are seldom, if ever, called by their Husbands Name; Are their Husbands there∣fore Rogues, their Wives Whores, and their Children Bastards?

But that he may stoutly vindicate him, and wrake his Dis∣pleasure upon me, he proceeds. Is it because they were not mar∣ried by the Law of the Land? that is as strong against himself; there∣fore the true Reason of his Abusing them, must be their not being mar∣ried in the Way of the Quakers.

Answ. Suppose us neither to have been married by the Law of the Land, this Officious Apologist might have saved the Com∣parison till I and my Wife had proved our selves as great Bed∣lams as they shewed themselves at Merchant-Taylers Hall, to the great Scandal of Rel••gion, the Trouble of Wise and Sober Men, and the Derision of the Multitude. Is that which was once by you im∣prov'd to the Disgrace of the Quakers, now vindicated against them? It seems it had been ill done in the Quakers, but is very defensible in John Pennyman. We are contented with the Di∣stinction, and the Apology for it. No Wonder their Books are printed for Francis Smith the Anabaptist, to vend, who (as I am informed) was one of the Orderers of the Disorderly Feast, being seen with several others of that Sect that day as busie among the many Pasties, as he hath been since in selling their Libels; who by the way promised in my hearing, Never to get Printed, or Sell any Books that contained Personal Reflections: but Gain with such i•• Godli∣ness. All I can say, is, We are not deceived in him. There is a certain Harmony amongst them, that very well suits the Cause they promote.

But he sayes, I am not singular in Judging so hardly concerning Persons not married after our Way; For, sayes he, other Foxoni∣ans (a Scoffer) have done the like in their Writings.

This Author will by no means pass for either Lyar or Revi∣ler, who, as in other Passages, so in this, hath proved himself both: We deny not those to be Marriages, which are not accor∣ding to our Way, but we should unjustifiably differ from the Common Way, if we did not believe our own to be most according to the Example of the Holy Men and Women of old. We counte∣nance no Clandestine Marriages, as we have Reason to believe John Pennyman's was: for he came not to Merchant-Taylers Hall to be Married, but to declare he had taken Mary Boreman to be his Wife, whose Consent was only guessed at by her Silence; but when, how, and before whom he did it, is known to few, if any: We could ask Questions, that would put them very hard to it, but we delight not in medling with such stuff. To conclude, We therefore call her his Wife, because he confesseth her to be such; but not upon those plain, publick and orderly Proceedings towards God, Relations and Friends, as which are owned and practised by us the People of God, cal∣led Quakers.

But he hath not done with me yet; for he counts it special Malice, that I so described Mary Pennyman in her Apparel, as if, saith he, W. P. were as intimate with her, as he said to be with Gulielma Mar. But M. Pennyman is better known for an Ho∣nest Woman, then W. P. is for a Man.

There is little Reason that I should believe, that this Man hath Courage enough to question my Honesty to my Face, who was afraid to put his Name to his Slander. I Envy not M. Pennyman her Honesty, and am very well contented with mine own; however it may be represented by mine Enemies, who are too Partial to be Judges, and instead of Confuting, can only Revile me, which shows no great store of Honesty in this Slanderer. My Reflection upon M. Pennyman's Apparel was Just and Righteous; I knockt her own Spirit with her own Weapon. Were our Ministers Degenerated because they wore better Cloathes? and was M. Pennyman more Regenerated in leaving off her mean ones? Yes, for she sayes, that having come through her Sorrow, the Out-side is little to her. Would not the same Ex∣cuse serve us? It seems it is no hard Matter for her to endure

Richer Apparel, that is, of her own Back, but not upon ano∣ther's; Ranterism is lodged under this Liberty, which leads to what she once judged as unbecoming Truth. But me thinks her higher Attainments might allow her Equals and Betters to wear Camelit, whilst she wears Silk; they are all, I know, good in their Places; but Hypocritical, Self-Righteous Pre∣tences are not to pass without Rebuke. But I cannot imagine, what should induce this Libeller to reflect upon my Intimacy with Gulielma Mar. and that in such suspected Terms, as if she were another then the Party he represented me to be marri∣ed to a little before; for he presently reflects Dishonesty upon that said Intimacy, telling us at the Tale of it, That M. P. is better known for Honesty then I am; as if that Intimacy ren∣dered me as culpable, as if it had happened between M. Pen∣nyman and my self. It were well, if he had been so cautious else-where in telling of Lyes, as he is here in speaking the Truth; But do what we can, the Folks of this Man's Strain will make that a Ground of Reflection upon a Quaker, which is very al∣lowable in themselves. He tells you above, I was married, and had a Child, and a little below that I WAS SAID to be INTIMATE with G. M. that is, with the Person that is my Wife, as if it were to render a Man suspect to be intimate with one's own Wife. Whether there be most of Folly exprest, or Slander intended in this way of Writing, let the Moderate Reader judge. But because the Reflection as well extends it self to her as to me, I will only say thus much in her Defence, She needs none: and to be questioned from so foul a Mouth, is a great Addition to her Credit, but his own Guilt. His Comparison of her with M. Pennyman, that formal Piece of Hypocrisie, gi∣veth but such as know both, the better Mean to judge of ei∣ther; The well known Innocence, Meekness and Faithfulness of the one, more lively setting out the Deceitfulness, Pride and Treacherous Apostasy of the other.

In short; Who would be well spoken of by such that choose Vertuous Persons to speak Evil of, and Apostates to Commend? But all this, and many more Rude & Defaming Speeches must I and mine expect from this Perverse Generation, who have rewarded us Evil for Good. What Scurrility, Railing, Nick-Names,

Mocks and Jeers are vented against us, with other Servants of the Lord? But in all these things our Eye is to him, for whose sake alone (he is Record) we are become Marks for Fu∣rious Men to shoot their Arrows at; But the Lord is our Pa∣vilion, and his Strength our Fortress: He covers our Heads in these and all other Battels (at what time these Creeping Ju∣dasses and Envious Libellers lurk and hide) so that we are not moved. We recommend our selves to his peculiar Care and Providence, that in his Holy Truth we may live, and rather then relaps, for it constantly dye, that, whether we Live, or whether we Dye, God may be Magnified in the E••••th, and that shall be our exceeding great Recompence of Reward.

And for these Apostates, who once dipt with us into the same Dish, and fed at the same Table, who have tasted of the Word of God, and the Power of the World to come; but have betrayed the Spirit of Truth to the Spirit of Delusion in themselves, and given him & his Motions into the Hands of the False Christian of this day, to Deride and Scorn, and who have had so little Regard to the Pro∣fession, as to bring it under Reproach, and to the Common Law of Friendship, as Treacherously to divulge the Secrets of some of their ancient Acqaintants; and finally, who have endeavou∣red the Disgrace and Hazard of the Lives and Liberties of some of the Servants of God, because of their Faithful Testimony against their Apostasy; I must tell tkem, and do in the Coun∣sel of God, Their Bands shall be made strong, and that Eternal Power at which they strike, reigns over their Dark, Dividing Envious Spirit, in the Hearts of that Peopl••, they have called by so many Scoffing Names; and more then a Mill-stone will it be about their Necks, and the Weight of all these Wicked and Treacherous Doings, will God bring upon them, in a Day, and an Hour, when they shall not be able to escape the Rod of his Fury. Ah! Poor Men! What have ye been doing? Verily, your Damnation slumbers not; and the God, whose Name you have caused to be blaspheamed amongst the Heathen, will one Day require these things at your Hands, and Recompense Vengeance in Flames of Fire for all your Hard Speeches and Sinful Contradictions against the Holy Spirit of Truth, and those who are led by it. I am not in any

Rage, God knows; but I am grieved for you. I could wish a Place of Repentance might be found, if the Lord saw good, though I rather fear, your many and grievous Provocations have shut the Door against you: For as Core and his Associates were out∣wardly swallowed up of the Earth; so hath the Earthly, Sensu∣al and Devilish Spirit of the World received you into the Bow∣els of it, and you are become as really One against our Lord and his Anointed in this Generation, as ever Pilat, Herod, Ju∣das and the Jews were combined against Him and His in the Dayes of his Flesh; Who have strengthened the Hands of the Mock∣er and Scoffer; greatened the Envy of Professors, and made the A∣theist glad. But may this Lamentable Course your Disobedi∣ent, Watching-for-Evil, Slippery Backbiting and Exalted Spi∣rit hath brought you into, with the sad Consequence of being hardened therein, be a perpetual Warning upon the Minds of all, who make Profession of God's Eternal Truth, that they be not high-minded, but fear; minding their own Conditions, and their Growth and Increase in the Work of the Lord, that so Love and Unity may be preserved, and all Watchings for Evil, Distrusts, Surmisings, Emulations, and whatever makes for Dis∣cord or Dis-affection, may be judged out, and the Sowers of that Spirit that leads thereunto, turned from, and rebukt in the Power and Authority of God, who is able to keep us and preserve us unto his Heavenly Kingdom, to whom be Ever∣lasting Glory and Dominion, Amen.

Now, The Just shall live by Faith; but if any Man draw back, my Soul shall have no Pleasure in him,

Hebr. 10.38.

And because Iniquity shall abound, the Love of many shall wax cold. But he that shall endure unto the End, the same shall be saved,

Matth. 24.12, 13.

And THIS GOSPEL of the Kingdom shall be preached in all the World, for a Witness unto all Nations, and then shall the End come.

Verse 14.

Notes

• * 1.1

  p. 11.
• * 1.2

  p. 13.
• * 1.3

  pag. 43.
• * 1.4

  See Plain Dea∣ling. pag. 7.
• * 1.5

  pag. 48, 58, 59.
• * 1.6

  pag. 55.
• * 1.7

  pag. 56.