AN EPISTLE TO THE FLOCK, PROFESSING The true Light which lighteth every one that cometh into the World:  
Wherein the Opposers and Villifiers of the True Light are (by the way) Expostulated with.  
And they that own it are exhorted to Answer the Light in the Consciences of others by an unblamable life, and to grow up therein, both in the general, and in their particular Relations.  
Given forth chief for the Service of some in the Flock, and may be serviceable also to others.  
From a Lover of Truth and Righteousness, wheresoever it is found. W. T.  
Printed in the Year 1674.   

AN EPISTLE to the FLOCK, Professing the true Light which lighteth every one that cometh into the World, etc.  
AS it pleased the Lord formerly to open my Mouth to check the Insulting of the first Adversary that appeared in Print against this present Dispensation, to have slain it in its Infancy; and afterwards to reprove the fraternity of those who stood under the name of Priests, crying out against all that withdrew from them as Heretics and Seducers, etc. So now it hath pleased him to open my Mouth to speak to some in the Flock gathered in under the acknowledgement of, and testimony to, the true light which lighteth every man that cometh into the World; yet not in that manner as I spoke to the former, who appeared as open Adversaries, but in tenderness and love, to admonish and to help forward the work of the Lord in the spirits of some, and to stir them up to mind the weighty things which the Lord chief requires in the Life and Conversation.  
For let none think it sufficient that they are gathered into an outward Profession of any Truth, or into this Society: But consider and understand that the Kingdom of Heaven is like a Net cast into the Sea, which gathers of every kind, some good, some bad. So it was in the Primitive, or first gathering after Christ, and so it is now: Some gathered then, that were to be cast away; and we may expect the same things now, Math. 13.19. So shall it be (saith 〈◊〉 Lord) in the end of the World, The Angels shall come forth, and shall sever the Evil Ones out of the midst of the Righteous, and shall cast them into a Furnace of fire, there shall be weeping and gnashing of teeth, ver. 50. So that although there hath been a separation from other Societies, and from the World, yet it remains that every one make their Calling and Election sure, that they purge out the evil that remains unpurged away out of the heart, till they become blameless and without offence in the World, and bear so lively a Character of the Innocency of Christ our Lord, that all that see, and certainly know their Lives and Conversations, may say of them, This is the Seed which the Lord hath blessed.  
Dear Friends, you have been called to the testimony of a precious Truth, if you rightly understand it, and abide therein. And though it hath many opposers, yea, and such as think of themselves highly, as above so low a Doctrine; yet it will stand when they shall fall. And although they vilify it, and would reproach it with the terms of natural light, and common light; yet it will discover their darkness in their traditional 
* That is, Doctrinal Notions and Principles received by tradition one from another, which they follow as their light and guide (as the Pharisees did.) This being darkness, is great darkness, holding them fast which stick therein.  which they receive upon trust one from another. What if the Light that lighteth every man that cometh into the World, be a common Light? Is it the worse for that? Is the Sun the less excellent, because it gives light to all? or its light the less precious because it shines upon all? Is the Rain the worse because it falls upon the Bad as well as upon the Good? No more is the true Light the less precious, because of the commonness of it, for that may in some sense be called common which lights every man; even as that Power is common which gives motion unto all, in which we live & move. Thou that opposes it, it may be thou professes a light above it, as thou thinkest. Well, but for all that take heed that this discover not thy Nakedness, even as Christ Jesus, that Light of the World, discovered the Nakedness of the Scribes and Pharisees by the common Actions of their Life, such as were obvious to all. Take heed that this common Light discover not in thee, Pride of heart as was in the Pharisees: Exaltedness of mind from an outside Profession, as was in them, or Covetousness under a Cloak of Religion, or Earthly-mindedness, or Self-willedness, or Hard heartedness, or Crafty Policy to circumvent or get beyond another, or Fierceness, or Implacableness, or Contentiousness, and such like. For verily the common light in all men will manifest such things to them; and then thy covering of thyself with thy more excellent light, as thou thinks is become too narrow for thee, and will not hid thy nakedness from the world, who have but that common light, as thou in disdain calls it. For if they see a haughty spirit in thee, will not they count of thee as thou art, A Proud Man? And their judgement and repute of thee is true, and will stand, being guided by the true light which discovers thee to them by thy fruits. So if thou art a Covetous person, the light discovers thee to the World. Yea, by common and true Light, men are made manifest one to another where they live, and where their actions are well known. And therefore they can see, and say one to another, such a man is a hardhearted man; and again, such a one is a tenderhearted merciful man. What! do they see the heart? Doth the common Light discover the heart? Yea, by the fruits it discovers it: Therefore they can say (discerning by the light) such a person is Zealous for his way of Religion, but I should be loath to fall into his hands; I durst not trust him for all his Profession. Such a person, it's true, he will not abuse himself with Drink, but he is Drunk with his own conceits. And again of another they can say, Such a man is a faithful trusty man, I durst commit any thing I have into his hands without fear. Thus the Lord discovers Trees by the Fruits, Men by their Actions, and the common Light receives as well as gives the discovery. And of this many Friends have much experience, whose faithfulness and uprightness hath such testimony in the hearts of their Neighbours, that they dare trust them with all they have, when they dare not trust their own Relations and Kindred. On the other side, are there not some (I speak it with grief) whom the World will not trust, though under the same outward profession of Truth? Why? Because they see them in the same Nature with others that will overreach. So that no outward profession of Truth can hid from the common Light. Therefore the Light, that common Light is precious (even as the common Salvation is precious) to the Profession of which you are called; and under the acknowledgement of which you have been gathered. And therefore abide therein, and so walk as to answer that Light in every man's Conscience. And think it not sufficient that you are gathered out of several Societies, and out of the World, under the Profession hereof, except you walk therein. He that walketh therein, he is blameless before men; they have no evil thing to say of him justly. For it's by the Life and Conversation among men, that a man is accounted an Innocent man, or an evil doer; and it's by the Light that he is seen to be so. He therefore that doth not in his Life and Conversation answer the common Light that is in all men, he is not therein right before the Lord, who hath set up that Light in every Man to discern by.  
Obj. It may be thou wilt say, But we find by experience that many good men are evil spoken of by the World, and Reproached, and not reputed good men, though they be so; the judgement therefore of the World is false concerning many Righteous and Godly persons.  
Answ. I Answer: First, mind that thou thyself dost not judge wrong of men, and count those Godly persons who are not. Consider whether their Godliness lie only or chief in an outward Profession and Zeal of their way of Worship, and for that Society that they are of: If so, than their judgement who judge by the Life and Conversation, may be right, and thine wrong; as Christ's was right concerning the Pharisees, and others wrong who only looked at their high Profession and strict observation of pious observances, as they were reputed.  
Secondly: But if the persons Reproached be Innocent in Life, just and merciful men, than those that know them well will scarcely speak evil of them (except in the matters of their God,) unless the common light in them be obstructed and darkened by some means, as by some private concern, or through malice and enmity in their hearts; or by prejudice, judging by the hearing of the ear, which is often unrighteous judgement, or through some particular traditional Light, which is darkness. These and such like things pervert true judgement, even as the Light of the Sun shining thorough glass gives the colour of the glass upon the opposite Object: So they that judge through these things, give judgement according to those false mediums they judge thorough. But these stand not in so doing in the common Light, but in a perverting light, which is darkness; and this their judgement is judged to be false by those that stand  in the common Light with them; and the very ground of that their false judging is often seen by them. So that the  common Light is still a true judge in the common actions of men's Conversation.  
Object. It may be thou wilt further Object. That this Light is but a natural Light, and a natural Light is not a true judge, no more than the natural Man which cannot perceive the things of the Spirit of God.  
Answ. Where the Apostle uses those words, 1 Cor. 2. He is there speaking of the things which God hath prepared for them that love him, such as Eye hath not seen, nor Ear heard (but not of the things that appertain to the common life of man, and are visible before all men) and such things indeed are not known but by a farther Revelation in the Light and Spirit of God which searcheth all things, even the deep things of God. However the common open Life of men is seen and judged by the common Light (as thou calls it) that God hath planted in every man. And if thou wilt call that Light Natural, yet will that nothing at all advantage thee, whosoever thou art that walks contrary to it; but it doth the more aggravate thy fault that thou lives contrary to a Light which God hath made so natural to thee, and so planted in thee, that thou canst do no evil but it discovers it in thee, yea, and records it in thy Conscience, as in a Book. And there's the Book that is to be opened when the judgement is set, and thou comes to be judged. And the things written in that Book, are the things done in the body, whether good or bad, and according to them thou shalt be judged. And then this Light which thou calls Natural, and was privy to all thy actions, yea, and to the intents and thoughts of thy heart, will be a Witness against thee, and show thee thy evil deeds written in thy own Conscience, and so God will be cleared when he comes to Judge, and all the world shall be convinced thereby that they are guilty.  
If thou callest that Light Common or Natural in an evil signification, as if it were no true Light, but a deceitful, delusive, unclean Light, and a Product of the fallen Nature, than I shall not admit of those terms at all, for than must it incline thee to evil of its own Nature (as false Lights do) and not stand as a discoverer of evil in thee, and a faithful and true Witness against it. Then also should it be a thing to be repent of; that is, to have the mind turned away from it, and the actions of the life carried contrary to it, if it be evil and delusive. And so when it checks thee secretly in thy heart for Swearing or Lying, or wrong dealing, or any other evil action or purpose of thy heart, thou shouldst then the rather do them, because they are contrary to this deceitful and delusive Light (as it's accounted by thee) and so more likely to be true and good than it. Or at least Wise, thou shouldst not at all thereby be moved to avoid those evils, because it's but a sinful evil delusive light that would stop thy career in them. Again, if that light be evil than its from the fallen Nature, and so from Satan that works therein, And then is Satan's Kingdom divided, and he by that light seeks to bring to nought his own Kingdom. For that Light works against his Kingdom in men: It works to throw down Hypocrisy and Deceit, and Lying, and Swearing, and Drunkenness, and Uncleanness, and Wrath, and Envy, and Murder, and all such evil dispositions and actions, wherein Satan's Kingdom stands, by discovering these things to the Conscience to be evil, and witnessing against them; and so Satan is divided against himself, if this Light be evil and from him. See what Consequences thy opposing of thyself to the Scripture of truth puts thee upon. Hadst thou not better submit to the Testimony of the Servant of the Lord, who said That was the true Light which lighteth every man that cometh into the World? Be ashamed to say the Scripture is thy rule when thou fights against it, and says contrary to it. It saith, That was the true Light which lighteth every man that cometh into the World: Thou fairest, it is not. How is it thy rule now, when thou denys, or opposes it? Lastly, let this sink into thy heart, O vain Contend, who strives against the Truth: Wilt thou make that to be evil, which leads, or directs into the paths of Peace? and in following of which, even some of the Gentiles have found an excusing Conscience? and if that excuse, we have Peace with God; and for want of following it, how many called Christians die in horror, such as glory in their Christianity over the Heathen Unbelievers? But tell me, shall not their Obeying that Light be accounted to them for Christianity, when thy disobeying it shall be counted to thee Paganism and Gentilism, although thou glories over them? Even as formerly the Uncircumcision of such who kept the Righteousne's of the Law was counted to them for Circumcision; and the Circumcision of such as kept it not was accounted for Uncircumcision. What did the name of Circumcision profit them that were Transgressor's and Evil doers under the Law? And what will the name of Christianity profit thee who walks contrary to the Light that discovers sin and wickedness in thee? Therefore own that Light that enlightens every man's Conscience, and submit to it in thy life, and in thy words; own it in thy actions as well as in thy expressions; and bring thy deeds to the Light, and weigh them in the Light, that they may be made manifest that they are wrought in God. And thou hast also the harmony and consent of the Writings of the holy men of God, concurring with that Light in thee, to make the testimony of it the stronger in thee against all ungodliness and worldly Lusts. Therefore if thou, who art called a Christian, walks contrary to it, the greater will be thy Condemnation; the preventing of which is the thing to be minded by thee, and not jangling about the Light in words, whilst thou disobeys it in practice.  
If thou wilt needs call it natural & common, & yet own it from the Lord, than I matter not that thy calling it so; please thyself in thy own terms; but know That it is a Beam from the infinite Majesty, which hath no fellowship with wickedness, but discovers it, reproves it, and is contrary to it: And by the testimony of it in thyself, and in all men, will the Lord be clear when he judges the world in Righteousness.  
I further affirm against thee that undervalues this light, that there is such a piercing sight in it, that thereby the true Seed is known and discerned by all that see them thoroughly; as it is said in the Prophecy of Isaiah, chap. 61.9. All that see them shall acknowledge them, that they are the Seed which the Lord hath blessed. He had been speaking a little before of the Meek, the , the Mourners in Zion, such as were under a Spirit of heaviness, such as our Lord comforted, and Preached good tidings to, pronouncing them blessed, Matth. 5. (as was Prophesied of him to do, Isa. 61.1.) That Innocent Seed, whose meek, quiet, humble temper, whose inoffensive spirit, whose blameless life whosoever shall see, they shall be thereby convinced in their hearts, That this is the Seed which God hath blessed: This Convincement seeing it shall be upon all that see them, it must needs be from a light common to them all, which is the true Light. If any oppose this, let them show from whence it shall be that all that see them shall have this discovery of them. This testimony, I say the common Light will give of them in all men's hearts that see and know them in truth. I shall not deny but that some may judge otherwise, even of the true Seed thorough sinister respects, and prejudicated received opinion, or by judging thorough received traditional Notions, or by the hearing of the ear, or by judging according to other men's judgements, or being swayed by some private concern, or judging by imagination and such like false ways of judging, especially they that are of a Pharisaical Spirit, exalted in the formal part of any Religious Profession, and judging thorough that; these not judging in the common true Light that lightens every man that cometh into the world, may easily give a false judgement of the true Seed, whilst those whom they despise, as having no Religion, may judge rightly of them; and sometimes even their own Consciences may (from the common Light at present overswayed in them) lay up in them at the bottom that which shall force them in due time to confess to the true Seed, and that they night have seen them if they had not harkened to those false ways of judging; so that still I say, the  common Light that enlightens every man, is the true Light; and these particular Lights, through which the false judgement proceeds are not the true Light.  
Well then, If this be the true Light, let every one that Professes it, mind to answer this Light in every man's Conscience. This you have been often exhorted to do by those who have laboured with you in the truth, and there may be need still to put you in remembrance thereof, that so the actions of your life may be approved of by all that know you, though they cannot approve of your way or Religion, as they use to speak. And consider that herein you stand as the lights of the world, even in your Actions, in your Conversation, in your Works: Therefore saith our Lord, Let your Light so shine before men, that they may see your good Works, and glorify your Father which is in Heaven. It is not talking good words, without living a good life that glorifies God. It's the Life, the Conversation that's approved or disapproved in other men's Consciences. It's that which gathers to Christ, or being amiss, scatters from him. Profess what thou wilt, and with what eagerness thou wilt, as if thou wert Zealous for him; yet if Wickedness be found in thee, thou dost but harden men's hearts against the truth, and gathers not into the life of truth. If they see unfaithfulness in thee, that thou hast more respect to thy own ends, than to single truth; minds thy own gain more than simple honesty; makes use of advantages from another's weakness, or ignorance, or tenderness, to get beyond him; this will be seen that it is not right in the sight of the Lord; and the Light in others will judge it, and thou dost not approve thyself to their Consciences. And though thou mayst smooth over thy action artificially with words, and make fair pretences, yet that doth not make thee approved in their Consciences. Thou mayst stop their tongues perhaps from clamour, but thou dost not satisfy their minds and Consciences. For It's the voice of thy Actions, not of thy Words that takes place in their hearts. And therefore there is no approving of thyself to their Consciences, nor answering of the true Light in them, but by thy faithful, honest, single, upright actions. And as thou approvest thyself to their Consciences, so thou beggars in them the like esteem of others. If thou art of a haughty, lofty spirit, and despifest others, as the Pharisees did, they think all are so, until they find it otherwise by experience and trial of some. But if thou be humble, meek, lowly-minded, downright honest, and faithful to be trusted, and thy Word as a Rock to be built upon, as it ought to be; then thou honours what thou professes, and them that profess the same truth with thee. If thou art a Busybody, going about tattling of others, and descanting upon them and their actions, and so sowing Enmity and Disaffection in the minds of people towards one another, and so serving the accusing, backbiting Spirit: where then is the bridle to thy Tongue? what's thy Religion worth? The Apostle tells thee its Vain: Jam. 1.26. Thou that art such a one, learn this lesson, to be swift to hear, slow to speak, as the same Apostle teaches, ver. 19 And know that thou answer, not the Light in the Consciences of others, but they see thee in the Light that's in them, and can read thee what thou art when thou art gone. And if thou art a Servant, and pretendest to have found the truth of Religion, and to be acquainted with the way of the Lord more perfectly; yet art less mindsul of thy business, and carries more stoutly and faucily towards the Masters, art more stiff to be commanded in thy Service, using Religion as a Cloak to withstand them; and when thou art reproved, retortest biting words which may lash them; thou dost not answer the Light in their Consciences, which raises an expectation in them of more faithful and wellpleasing Service; thou transgresses the Counsel of the Lord by his Holy Apostles which they delivered to his Servants in the Churches; and thou stops their way to the Kingdom of Christ, who look for better things to spring from the true Spirit, and so thou art an offence in the world: And woe to the world because of these and such like offences. Therefore,  thou art, Bond or Free, Master or Servant, see to it, that thy life be upright, and single as before the Lord who searches and sees all thy Actions, and the Intentions of thy heart in them all; and by thy Actions in thy Conversation will discover thee to the world; for he that is the Light, giveth them Light to discern by.  
And think it not sufficient that thou art gathered into such a Society, and perhaps mayst have esteem among them; But consider that the Kingdom of Heaven is like a net cast into the Sea, which gathers of every sort, good and bad: And many things are gathered in the Net that are to be cast away again; the good only are to be gathered into Vessels, the bad to be cast away. If therefore thy life be bad, what will thy being gathered into an outward Profession advantage thee? Therefore be not highminded, because thou art gathered by the Net; but fear lest after thou art gathered, the Profession become a snare to thee through disobedience, for it may become a snare to the Rebellious and Stouthearted, and Disobedient to the Worldly-minded, to the Hardhearted and Unmerciful, to the Haughty and Disdainful, yea, to such as are lifted up and exalted in their own thoughts, and in their own Righteousness, or in any thing else (for whatsoever it is that the heart is exalted in, whereby to be lifted up to behave itself proudly above others, it's not right before the lord) To such, I say, whose Religion lies in any form or formal part of any Profession whatsoever, without an approved Life and Conversation, to such their Table may become a snare, and a trap to hold fast such spirits in, while the Lord finds our a purer path for his beloved Seed to travel on in.  
If thou question this, consider, was not the ministration of the Law of Moses given to the Jews to feed at, and to be refreshed at? was it not as a Table spread in the Wilderness, as well as the providing of outward food for them was? Did not this become a snare and a trap to all the Stouthearted and Hypocritical Professors of it? And so they stuck fast in the formal profession of that ministration as in a snare, when the true humble Seed had joyful tidings brought them, and were transplanted into a more spiritual and approved way which the Lord directed them to walk in. And doth not the Apostle Paul, that chosen Vessel, mind the Corinthians, and in them us, That though the Israelites were Baptised unto Moses in the Cloud, and in the Sea, into that glorious ministration (for it was glorious in its time.) Yet for all that, how did their Carcases fall in the Wilderness, and never arrived at th● Promised Land, the Land of Canaan? Now these things, saith he, happened unto them for ensamples, and were written for our Admonition, upon whom the ends of the world are come: Wherefore let him that thinketh he standeth, take heed lest he fall, 1 Cor. 10. Again, do but cast back thine eye, and look upon fore going ministrations of latter years, and consider thy own esteem of them. Dost not thou thyself look upon them as a snare to many, holding their feet fast, that they cannot get on in the pursuit of truth, & in following the Lamb whither-soever he goes. Now as thou judges of them, it shall be judged of thee, except thou walk humbly with thy God, and mindest the weighty matters that he chief takes delight in. For the Seed is to go forward, and to grow up in those things, and will leave them behind who are found failing therein, although they be strict asserters of the outward form of their profession. This is spoken to thee that art high & lofty in thy heart, and lifted up above others in thy mind, because of thy procession, while as yet thou comes behind some of them in thy Life and Conversation; and in actions of Equity and Mercy, and such weighty things. But to you that are despised and overlooked by such, to you I say, you humble Shrubs, you Under-growth, you Meek and lowly-minded ones, whose hearts are kept in the fear of God, and thereby made careful that you offend not in your Life and Conversation, nor also with the Tongue; and so do not make it an instrument of sowing Discord or Enmity among Brethren by whispering and backbiting (you are as well able to rule the whole body.) Do you keep humble where you are in the lowliness of your mind: And if others exalt themselves over you, and magnify themselves in abasing you, or others, and so would bear up themselves by vilifying others, as if they themselves were some body, and others of light account: Yet be not you like them, neither be troubled that you are hidden and overlooked; but rest in the Lord, waiting on his Will, and keeping out of those evils, and recording things in your hearts as you do; and you shall be preserved when many seemingly taller Trees shall be thrown down with a storm, and their building be undermined with a Wave, and thinking to stand, shall fall; except they come down to you, and repent of the evil of their Tongues, and of the unfaithfulness of their Actions and Lives, and of the leaven of Malice and Disaffection which by their Tongues they spread in the hearts of others. For their work is contrary to the work of Christ, who laboured with his Father for the Unity of all those that were given to him; but they busying themselves in the contrary, are found in that which is abomination to the Lord, sowing Discord among Brethren, Prov. 6.16, 19 And stand not clean in that which is to abide in Gods holy Mountain, in that they take up Reproach against their Neighbour, Psal. 15.1, 3. Therefore their work shall fall, and their Building come to nought, and they, except they Repent, shall fall under the judgement of others. How oft have I seen it fulfilled, That judging hath turned upon the Heads of those persons themselves, who have been forward in judging and condemning others; even as our Lord forewarned, saying, Judge not, that you be not Judged, for with what Judgement ye Judge, ye shall be Judged; and with what Measure ye meet, it shall be Measured to you again. Their Religion is vain that cannot bridle the Tongue. And first I ask you, Wherein is it that the true Brotherhood standeth▪  
And to you also that are of a more circumspect Behaviour and Conversation, more able to govern the Tongue, and so the whole Body, who are not so forward to asperse others, and are of a more exact life; walking in a more stayed Wisdom; to you, I say, suffer a Word of Advice from a Friend. Take heed how you give place in your hearts to Reports and Reproaches: Before you judge, know certainly, not only the Truth of things reported, but also the ground or reason of them, and upon what account they are done. For it is a very uncertain way of judging, to judge by the hearing of the Ear, that is by Reports. How hath the whole Nation of the Jews been Sealed up under unbelief and hardness of heart, by receiving a false Report concerning Christ; which Report was set on foot by such as were of esteem among the Jews. Satan is the same subtle Adversary to this day, and knows the Influence of false Reports, and misrepresentations of things, and how they leaven the hearts of people with prejudice one against another. And this I testify, that it hinders the shedding abroad of the Love of God in their hearts; as on the other hand the preservation of the pure love one to another tends to the perfecting of the Love of God in us, 1 Joh. 4.12. It was Prophesied of him, whose judgement is infallible and uncertain, that he should not judge after the sight of his eyes (that is by outward appearance) nor reprove after the hearing of his Ears; but with Righteousness shall he judge the Poor, and reprove with Equity for the Meek of the Earth; and he bids us do the same; Judge not (saith he) by outward appearance, but judge Righteous judgement. The outward appearance of an action may deceive you; the hearing of the Ear by reports may deceive you; therefore know not only the truth of a report, nor only the outward appearance; but also the ground of an action, and the intention of him that doth it (for that doth much alter the nature of an action before the Lord) lest you judge him that is not judged of the Lord; and so bring the same judgement to return back upon your own heads.  
And you that are just in your ways, and equal in your deal, whom no man can charge with Deceit, or Over-reaching, or False dealing in your Affairs of this World, keep steadfast in your Uprightness; and also press forward, that of Just men you may become Good men; of Just men, you may become Merciful men; of Just men, you may become Selfdenying men. It may be some will say, What means this? Is not every Just man a Good man? Is there any difference between Just men and Good men, or between just men and Merciful men, and Selfdenying men? I Answer, If there were not some difference, what means that saying of the Apostle, Rom. 5.7. Scarcoly for a Just man, (or Righteous man as it's rendered) will one die; yet peradventure for a good man some would even dare to die. Surely when there is such difference in men's affections towards them, there must needs be a sensible difference between them. Therefore consider that he is counted a just man, that doth not wrong another, though perhaps he will hold fast what's his own: But he is a Good man, who besides his just equal dealing with others, also delights in Mercy and good Eruits, who is of a more free and bountiful good spirit; the tenderness of whose heart to the Distressed, and good will of his mind to all, carries him forth to exercise Mercy and Bountifulness, or Kindness to all, according to his Ability. It may be for such a man, some would even dare to die: So that there is a difference between them: Though the first be well approved of, and is a good foundation laid for Mercy to spring up from. For if there be not that first at the bottom, and so things be justly come by, let a man give what he will, and for what pious uses he will, yet it is but Abomination to the Lord, as it is said in the Prophets, I hate Robbery for Burnt-offerings. If it be got in a false way by Fraud or Oppression, though it be dedicated to the use of the Lords Service, yet he hates it. So that I say, Equity, just, upright honest dealing must needs be at the bottom of every good work that is accepted. And where this is laid as a foundation, and Mercifulness, and Kindness is built thereupon, this is wellpleasing before the Lord, and of good report among men.  
Also you that are Just in your Deal, let your eye be still forward to come to a further state, even to a more Selfdenying Spirit among men. I shall set a Pattern or two of this before you. You have heard (I suppose) of Abraham, who was called by the Lord to leave his own Kindred and Country and to go sojourn where the Lord should direct him; and he obeyed the Lord therein (being commanded) and went forth he knew not whether; and Let his Brother's Son went with him: and these two had both of them very great Substance or Riches. And in process of time, their substance grew so great, that they could not dwell together, for the Land was not able to bear them, or sustain their Flocks. And there arose a strife between the Herdsmen of Abraham's , and the Herdsmen of Lot's . Now behold a pattern for you of Self-denial in Abraham. He was Lot's Uncle, and he followed not Lot in his coming forth of his own Country, but Let followed him; therefore in the case of strife, Lot should in reason, have given way to Abraham; and in their separating should have given the choice to Abraham, which way he would go. But behold Abraham denys himself for Peace-sake, and gives Lot the choice of the Country, Gen. 13.8, 9 Let there be no strife I pray thee (saith he to Lot) between me and thee, and between my Herdsmen and thy Herdsmen, for we are Bre hrens. Is not the whole Land before thee? Separate thyself I pray thee from me: If thou wilt take the lefthand, than I will go to the right; or if thou wilt take the right hand, than I will go to the left. Thus Selfdenying Abraham would stand to Lot's leave.  
Now observe a difference in their temper or spirit: Lot, though he was a just man, yet did not so yield to Abraham, as A raham yielded to him. He suffered Lot to please himself in the choice of the Country, and Lot did please himself, and chose the best of the Country to his understanding; Even the Plains of Jordan, where it was well watered every where, even as the Garden of the Lord, and so most commodious for his Flocks, Gen. 13.10, 11.  
But what was the Consequence of Lots pleasing of himself, and of Abraham's Self-denial. Observe which was the Gainer, which was the Loser. Lot's choice drew him down towards Sodom, and at last into Sodom, where he was once taken Captive together with the Sodomites, and all he had led away; and where his Righteous Soul was vexed from day to day, to behold their unlawful deeds; and where at last he was in danger to have been burnt with them. Abraham on the other hand standing to Lot's leave, was sufficiently recon-penced by the Lord. For the Lord appeared to him after that Lot was separated from him, and bid him lift up his eyes and look Northward and , and Eastward and Westward, and promises to give him all the Land as far as he could see, and to his Seed for a perpetual Inheritance. Besides this, Lots pleasing of himself, set him in a place of great danger; Abraham's Self-denial kept him in safety. And the Lord made Abraham Lot's Deliverer, first from the Captivity of those Kings which took him and all his away with the Spoils of Sodom; and afterwards from the burning in which Sodom was consumed: For it's said, Gen. 19.29. that when God destroyed the Cities of the plain. He remembered Abraham, and sent out Lot, out of the midst of the overthrow, when he overthrew the Cities in which Lot dwelled. Though Lot was a just man, yet the Lord had more respect to Abraham in Lot's deliverance, than to Lot himself: Such delight had the Lord in Selfdenying Abraham. And these words have been often sounded in my Spirit, I love just Lots, but my delight is with the Selfdenying abraham's. Therefore I lay these things before you as a mark for you to press forward unto. And they that walk accordingly, though they be counted weak for so doing by others who please their Earthly part in using more cunning for the world, yet they shall reap the blessing from the Lord. I know there is no need of speaking these things to some, who are taught of the Lord to walk in the same steps as Abraham walked; but nevertheless, there be those to whom these things may belong, who stand in need to be put in mind of them. After the same steps of Abraham did his Son Isaac walk, when there arose strife between his Servants and the Philistims, about the Wells he digged, Gen. 26. He still left those that they strove about, to the Philistims, until he possessed one without strife, and he called it Rehoboth, for now, said he, the Lord hath made room for us. Thus were they taught by the Lord, even to let go that which they had a right to, for Peace-sake, and to avoid strife. And thus the true Love teaches where it is risen in the heart in power. It seeks not its own. It's so far from encroaching upon another's right, that it rather gives way to encroachments. Therefore you, in whom this Spirit is found, be not grieved or troubled when you have to deal with Spirits that are too hard for you in the affairs of this World, because they dare make use of more Earthly subtlety to compass their own ends than you dare do. The Lord that recompensed Abraham, will not forget you. Let them that are of a more Earthly Spirit, lay fast hold of the Earthly things which they love and prefer before simplicity of Spirit, but do ye lay hold on the better things, and the Lord will make up your wrongs in due time. For want of this Self-denial in these things, and by giving way to the Earthly mind, and to Covetousness, which is a root of all evil, how many have withered in their several Professions before us, turning back to the things which once their faces were turned from.  
And as you stand related in Families, be faithful in your several Relations wherein you stand. For if you carry disorderly therein, that will be as a Worm at the root of whatsoever you can profess, and will cause all to whither again in whatsoever you may flourish. Walk in Love, and in Wisdom in your places to wards them that are without, not as Fools opening the mouths of the World against you for your folly, and then glorying in that, as if it were suffering Reproach for the Truth, when it is only for your own headiness and disorder. But mind things of good report, as the Apostle of our Lord exhorts; that so your lives may be of a good savour before all, and you may be of good repute among them that are without, and they may glorify God for you in the day of their Visitation. But if you be Reproached for the keeping of your Consciences clear in answering the requirings of the Lord, that will turn to your honour and their shame that therefore do Reproach you.  
Art thou a Master or Mistress in a Family, and art mild and gentle abroad, be so at home also; not austere and fierce, but ruling thy Family in the fear of the Lord, and in Love and meekness, instructing and directing those under thee; so wilt thou be an encouragement to those that serve thee. If any be stubborn, I do not bid thee lay aside thy Authority which God hath given thee, but see thou use it aright as for the Lord. Art thou a Husband, take heed how thou suffers thy love to be alienated from thy Wife, or gives just occasion to alienate hers from thee. If thou art a Wife, take heed how thou quenches thy Husband's love by thy want of love to him, and be in subjection to him as thou art commanded, 1 Pet. 3.1. And let your mutual love to one another, represent the Love of Christ and his Church, lest the truth you profess above the World, be evil spoken of through you.  
You that are Parents, connive not at your Children in evil words; and perverse and foolish actions, whereby they offend others, lest they grow head strong also against yourselves; but in love, and with a holy awe bear down such things in them, retaining a sense of your love in their hearts; and especially exalting the Name of the Lord, and his fear in them, that they may receive a good savour of the truth, and things pertaining unto God, betimes in their youth; and acquaint them with the Scriptures of truth from their Childhood, as Timothy was acquainted; and lay not on Youth more than it is able to bear, neither bring them up in Idleness and Sloathfulness, nor feed them with ability to follow bad courses. Set before them an example worthy to be followed, for they mind your example more than your words; and let not your Prayers and Supplications to the Lord, in behalf of your Children be wanting, for the ordering of their hearts is from the Lord. And you Children, be not stubborn and stiffnecked against your Parents, for that's dishonour to them, and disobedience to God, being directly contrary to his Will, who hath commanded you to honour them, and to obey them. Be submissive therefore and obedient to them, honouring them by your submission, that (as the Apostle of our Lord mindeth you) Thy days may be long in the Land which the Lord thy God giveth thee.  
And you that are Servants, be faithful in your place, and so adorn the Truth which you profess. And consider this well, That you cannot honour what you profess, if your humble, submissive, obedient, faithful Service to your Masters, according to the flesh be wanting; for therein chief are you eyed by all persons. And the enquiry of every one's mind after professing Persons (who profess more than themselves) is this. What is such a one in his life? If you be Selfwilled, and Stiff, trifling away your time, and neglecting your Master's business, or be careless and wasteful of things under your hand and custody, and give provoking words to your Masters when they reprove you, you are out of the path of Truth, what Zeal soever you pretend for the Truth. It is not your running or busy talking for what you profess, that will answer the Light in the Conscience of another, so as to justify you, if they know that you are negligent, or unfaithful and careless in the meantime in your Service to your Master. Therefore let this always remain in your minds, That your Service ought to be such, as if you were doing Service to the Lord Christ, whatsoever your Masters be, and whether present or absent. And indeed it is him you serve, you that are faithful in your Service. And therefore let that bear up your hearts who are found faithful, and yet meet with difficulties and discouragements from your Masters. And though they be perverse and froward, yet be you patiented and submissive; and that may in time reach their Consciences, and make them confess their evil carriage, and justify you, and so honour the Truth which you profess. And be not troubled that you are Servants, thinking that if you were free, you would run more speedily in the race set before you; for you may bring as much honour to the Lord in your faithfulness, and submissive service, as if you were free. Diligence and Providence in business, and mindfulness that nothing go to waste and ruin under ones hand, if they be free, it's looked upon as for one's self; but in Service to another, it's more looked upon as from the fear of the Lord ruling your hearts, and more convincing to others that the Lord is with you. Set before you the example of Jacob, who served Laban thrice seven years faithfully, though Laban dealt deceitfully with him, and changed his Wages ten times, Gen. 31.7. J. cob, for all that being faithful, the Lord blessed his Labours, and increased Laban's Flock abundantly for jacob's sake, and made Laban sensible thereof, and confess it, Gen. 30.27. I find by experience, saith he, that the Lord hath blessed me for thy sake. Oh strive to be such Servants as may have the blessing of the Lord to go along with your Service, to the convinceing of those you serve, as you see it was with Jacob.  
And as it was with Jacob, so also with Joseph his Son, when he was Servant in Egypt to Potipher. The Lord made all that was under his hand to prosper, as you may read Gen. 39 Whereby his Master saw that the Lord was with him. And do not think these Examples to be too high to be looked at by you that are Servants, as if it were beyond expectation to attain to the like. For there is a like blessing promised to every one, and attends every one that are found faithful, delighting in the Law of the Lord, and Meditating therein Day and Night, Psal. 1.3. And if you say, you have not that Wisdom which they had; If any man want Wisdom, let him ask it of God, and he will give Wisdom where there is endeavour to please him. And seeing the Lord hath disposed the whole Earth (which is as a great House that he takes care of) into Families; therefore Servants are as needful in their places, as Masters in theirs. And as to your spiritual Estate and Sonship, and your Eternal happiness, there is no respect of persons with God. Therefore may Servants go on as cheerfully in their work of submissive Obedience, as Masters in theirs of Commanding and Ruling. Be not therefore troubled that thou art a Servant, but be contented in that Condition, until thou seest Providence leading thee forth as Jacob was. And Masters be not Cruel and Tyrannical, or Unjust to your Servants, or like Pharoahs' Task masters to them, but consider them as of the same flesh and blood with yourselves; and also that they are or may be Heirs of the Kingdom of God as well as you. And therefore use them as you would be used, if you were in their place.  
And let every one that professes the Name of the Lord, mind the blameless life that becomes Christianity. This therefore I say, That the Life of a Christian is a Plain, Humble, Meek, Innocent, Just, Merciful, Faithful, Sober, Temperate, Gentle, Loving, Kind, , Contented, Wise, Peaceable, Holy, Diligent, Upright, Harmless, Inoffensive Life and Conversation;  also to God as well as to Man: For the right Christian doth Worship God in Spirit and in Truth, and will not prostitute his Soul to the known Superstitious Worships of Man's Wisdom and ordering, which was always counted spiritual Whoredom with God: In such a Life, or in pursuance thereof, doth the true Christian live.  
The Ground of this Christian life is from the Spirit of the Lord working in man, and changing the heart (though some know it not) and inclining it to these things which the Obedient and Faithful do walk in. And the Lord knoweth his own, who are of an upright heart, though they as yet know not him, but may doubt of their knowing of him, as Philip did. But continuing in his Fear, and abiding in the Path of Righteousness and Holiness, they may come to know the Lord, and that it is he that Operates all these things in them, and for them; and to feel the cleansing and washing of their Consciences by the Blood of Jesus Christ from all sin; which is enjoyed in walking in the Light, but not in talking of it only.  
The true Christian Life doth not lie in words; as if to be changed from one form of words to another, were it; although the Holy Spirit which changeth the heart require words suitable to himself; and to eschew corrupt words. Neither doth it lie in the changing of Apparel; although the Spirit that changeth require modest Apparel, suitable to himself, and suitable to that humble mind which he formeth in man.  
Nor doth it stand in high Notions, or soaring Imaginations, (wherein the exalted nature gets up and magnifies itself above the simple-hearted,) but it is in simplicity and godly sincerity. With such exalted Spirits the Apostles of our Lord were much troubled in the Primitive times after Christ, and laboured much to keep down Believers from them, to the simplicity that was in Christ, as you may perceive by their Epistles. Of such also our Lord made mention, and strengthened the simple-hearted against them, in some of his Epistles to the seven Churches of Asia. In that to Thyatira, he takes notice of some who were high in their Imaginations and Notions; insomuch that they looked upon those whom the Lord approved of, but as weak and low in comparison of themselves, and as such as did not know the depths of Satan; for that was the phrase it seems which they used. But the Lord encouraged the simple-hearted against their exalted expression, and said, I will lay on you no other burden; but that which you have already, hold fast till I come, Rev. 2.24, 25. And what would he do when he comes? that he had expressed before, verse 23. I will give to every one according to his Works; not according to their Imaginations.  
Neither doth the life of Christianity stand in any outward formal way, although some way may be required for the gathering together of the true Worshippers, who Worship in Spirit and in Truth. As its probable there was in the old World before the Flood; for there was a distinction between the Sons of God, and those that were called the Daughters of Men. Some were called Men, and some the Sons of God. But however, after the Flood it is expressly said, Job. 1.6. That the Sons of God came together to present themselves before the Lord. So that this may be requisite, and hath been practised, more especially in all ages since Christianity was openly named in the World. But observe, Satan himself can come there as well as the Sons of God. The Pharisee can be there, whose Religion lies chief, if not only in outward observances. For the Proud, Covetous, Persecuting, Pharisaical, Hypocritical spirit can come under the formal part of any Profession. And so there were those in the Apostles days who had a form of Godliness, but denying the power thereof, they were to be turned away from. For their lives were corrupt, as you may read, 2 Tim. 3. where you may see of what sort they were.  
Neither doth it stand in openings or visions of things, or understanding of Mysteries, though these are excellent gifts given forth from the Lord, and enjoyed by many of his Faithful Ones. Yet for as much as evil Men and Spirits may have true Opinions, therefore the Life of a Christian doth not consist therein, but in living in Obedience unto the pure Life which doth open. Balaam had very eminent Visions and Openings of things, yet is he Noted in Scripture for a false Prophet, because his Heart, and so his Life was not right before the Lord. His heart run after the reward of Unrighteousness, and he gave evil Counsel to Balaac against a People whom he knew the Lord had respect to, and would not suffer him to speak an evil word of them to Balaac; yet he taught Balaac to entice them to Fornication and Idolatry. Satan himself, and the evil Spirits may have openings, and a sense given them of true things as its plain they had in the days of Christ in the flesh: Art thou come, said they, to torment us before the time? They knew that by him God would judge the World and them; and they knew the time was not yet: Therefore, say they, art thou come to do that Work before the time? They knew whence he was, & what he was: We know thee, who thou art, said they, even the Holy One of God. Paul and Silas going about in the Ministry of the Lord, the evil Spirits knew them, and followed them, crying, These are the Servants of the Living God, Act. 16.17. & chap. 19.15. Jesus I know, and Paul I know, but who are ye said the evil Spirit to the Exorcists, who took upon them to cast out Devils in the Name of Jesus. And further, Satan knoweth when his time is near an end, and that he hath but a short time, Rev. 12.12. Therefore in respect of these things be wise to Sobriety, and mind the approved blameless Life: And let not Satan disquiet and trouble you, because you are not as such a one, or such a one, who have had wonderful Openings from the Lord; but keep down to the Anointing, that abiding unction which guides the Life, and discovers evil Paths, and leads into all Truth, and keeps abiding in the Truth, and abiding in the Lord.  
I do highly prise the serviceable gifts of knowledge and utterance, and such like, given for the service of others: But the Union of my heart is with you that are careful, that you offend not in your words, nor in your lives, who walk humbly with your God, observing the checks, motions, inclinations of the Spirit of Christ in your hearts; applying to the Lord in all cases, especially of difficulty, as a Child to the Father, for Council, Guidance, Wisdom, Strength, Assidance, Succour, Success; whose Holy Spirit is your Guide, Strength, Assistance in Prayers and Supplications, and Thanksgivings, without limitation to time, or place, so that you cannot be banished from your Temple or place of Worship, or removed into a corner where you cannot offer up Spiritual Sacrifices to God. You whose hearts do breath after the Lord, and to be filled with his Holy Nature; and you who inwardly Converse with God, dwelling in inward Peace and Consolation which the World cannot give, nor take away, it being Administered by him whom they cannot reach: You, whose hearts are balanced with the free gift of God to yourselves, that excludes all boasting, and with the true sense of the Universal Love of God over all, that shuts out all Pharisaical exaltation, and despising of others, and so are kept lowly in your minds. Also you who mournt in secret, who Hunger and Thirst after Righteousness, to be filled with it yourselves; and that it may fill the Earth. Such as you it is that my heart is towards, from the least of you that have the true savour of God in your hearts, to the greatest, from the Babe to the Father. It's you that my Soul longs after, wheresoever you are found walking at present. And that such may be daily raised up more abundantly to the magnifying of the Name of the Lord in the Earth, and to the convincing of the World of the evil of their ways, and of a Righteous Life, that their hearts may be opened thereby to believe the Truth, and to receive it in the Love of it, is the earning of my Soul. For these are they which are the true Seed of Zion, of which glorious things are spoken, and which the Lord loves above all the dwellings of Judah, above all the outworks or formal ways of all professions. It's you that honour the Lord, and make his Name to be loved in the Earth.  
And your Prayers do I desire on my behalf (as mine are for you) that utterance, and strength, and faithfulness may be given me, to hold forth the Truth seasonably and steadfastly, both in Life and Doctrine, as it is, or may be communicated unto me.  
And to you, the God of peace multiply all blessings with Joy and Consolation, and make you to abound more and more in every good gift to his praise, and to the raising up of thirstings after Righteousness in the hearts of others,  
Amen.   

POSTSCRIPT.  
IF this shall fall into the hands of any that have an Enmity in them against the Flock, and therefore catch at every failing they can espy, or hear of in any Member, that therewith they may asperse the whole: Let them know, that first of all, they ought to judge at home, and learn to separate between the Precious and the Vile in their own Bosom, and then will they come to distinguish after the same manner in the Flocks of Christ; and their desire and endeavour will be rather to convince those that err, and strengthen those that are weak, and gather those that stray, and support those that stumble, and help forward those that come behind, and to hid the Infirmities of the weak, then seek to blast the whole by the weakness or wickedness of some. Let such remember the words of the Prophet Isaiah, Woe to him that calls good evil, or evil, good; that puts darkness for light, and light for darkness, and so confounds what God would have distinguished. The true Spirit is not a Spirit of Confusion, but of Order and Clearness, distinguishing aright between the Precious and Vile. And so did our Lord teach us to do by his example in his Epistle sent to the seven Churches of Asia; the good that was found in them he approved of, and encouraged, and reproved only the evil. He did not overlook the good in them, because of the evil; neither did he approve of the evil because of the good; but saith he, I have somewhat against thee, Repent, etc. Let us learn to be , lest any one by false and confused judging, heap Judgement and Condemnation upon their own Heads.  
W. T.