in your scoffing scurrilous malicious bitter biting yea bloody language in which faculty as facile princeps you do so tripudiate and glory But in your last Book which you style but how justly A just Defence c. you would seem to teach us another rule to walk by which it seems you had not then learned when you writ your Postscript We ought not say you per latus unius totam gentem perstringere you tel the Liev. Colonel that he should not have condemned the whole Councel for a few but should have singled them out and by name have aspersed them And why did not you then rather call me by my name as your brother Burton as our brother Prynne hath done then to hale me out by my great white basket-hilted beard as some hideous Monster or ridiculous spectacle to the world And whereas ibid. you adde that you have written nothing in your books against the Independents wherein you can be convinced of a lie For say you I write nothing in my books against the Independents but what upon my own knowledge I can affirm to be true yea depose it too Now to go no further then this one instance of your dealing with mee aliâs your brother in fathering upon mee such a damnable and diabolicall glosse being the spurious brat of your own brain What say you Do you know it of your own knowledge to be so that because I set that Scripture in the front of my book therefore my meaning was hereby to perswade the people and make them believe that they have good warrant and ground to fight against their Christian brethren for the maintenance of their own Whimsies They be your own words and you may take the whimsies in to boot Now did I ever so perswade the people or make them believe so Nay I will put it to your own conscience as hoping you have so much left whether in your conscience you can so much as once imagine that your brother could ever have the least thought that way or the least word tending thereunto wherein I challenge that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the accuser of the brethren himself whose Scholar I wish not you to be As for that other passage of your said book pag. 39. to let passe many other as touching your Independent-Pastor it is as false as slie do you and your reverend brother try it when you will An Appendix WHerein is touched the main point of difference between the two Parties Classicall or Nationall and Congregationall Our brother Mr. William Pryn whose latter books Truth triumphing c. and A fresh Discovery c. I have meerly God is my record out of tendernesse to the present state of things forborn to answer hath sundry times in those books objected principally those words in my Vindication concerning Christs kingly office over the Churches and consciences of his people as in Truth triumphing pag. 112 113. and in his Fresh Discovery pag. 4. in these words Mr. Henry Burton in his Vindication of Churches commonly called Independent c. The Church is a spirituall kingdome whose only King is Christ and not man it is a spirituall Republique whose only Law-giver is Christ and not man A spirituall house whose only builder and governour is Christ A spirituall Corporation whose only head is Christ and not man No man or power on earth hath a kingly power over this kingdome no earthly Law-giver may give lawes for the government of this Republique no man can or ought to undertake the government of this communion of Saints no humane Power or Law may intermeddle to prescribe rules for the government or form of this spirituall House NOT COVNCELS NOT SENATES This is Christs royall Prerogative which is uncommunicable to ANY TO ALL THE POWERS ON EARTH He addes my words pag. 60 61. Wee challenge you to shew us any Parliament Councel Synod ever since the Apostles that could or can say thus It seemed good to the Holy Ghost and us so to determine controversies of Religion to make and impose Canons to bind all men c. shew this to us at this time and wee will obey But if you cannot as you never can never let any man presse upon us that Scripture that Synod Acts 15. which hath no parallel in the whole world and so is no precedent or pattern for any Councels Synods Parliaments Thus our brother sees down the words here and there with capitalls as if so many capitall crimes But the worst of all is that he ranks them under the head of his first Section containing divers seditious scandalous libellous passages against the Authority and Jurisdiction of Parliaments Synods and temporall Magistrates in generall in Ecclesiasticall affaires in the late writings of severall Independent New-lights and Firebrands so runs the Title of the Section under which hee marshals those my words as if Christ could not be sole King Lord and Law-giver over his own spirituall Kingdome in the soules and assemblies of his Saints but this doctrine must needs be seditious scandalous and the writers thereof libellous against civill authority yea firebrands and what not How more equall was the Heathen Emperor Domitian though the Author of the second Persecution who though he laboured utterly to extirpate and extinguish all the naturall kindred of Christ because hee heard that Christ was a King fearing thereby the overthrow of his Empire yet understanding afterward by two of Christs neerest kinsmen brought before him being but poor men and who got their living by hard labour in husbandrie how that Christ was a King indeed but his Kingdome was not of this world but heavenly the Emperor hereupon as the Story saith {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ceased the Persecution against the Church by calling in his Imperiall Decree I wish our brother would more seriously consider not only of this famous example of an Heathen Emperour but also upon what sound reason it is grounded as namely upon such a distinct specificall difference between these two Kingdomes the celestiall and the terrestriall as that in no sort they may be confounded or compounded into one terrene kingdome unlesse you will set up a Papall power an Harmophrodite-government with Ecce duo gladii hîc Behold here two swords which the Pope caused to be carryed before him in solemn procession the two first dayes of his new erected Jubilee And for my challenge alledged by him it stands good still till hee can prove those words in the end of his Truth triumphing true where your words are we cannot but in Christian charity expect and believe that all the Assembly and Parliament resolve on may have inscribed on its front IT SEEMED GOOD TO THE HOLY GHOST AND VS And then again you must prove your reason good whereupon you inferre this conclusion namely because there be in the Parliament and Assembly at least some true Nathaniels and Stephens filled with the Holy Ghost
Note all the places forecited with many more throughout the New Testament and all ages where the Gospel in its purity and power is preached But one thing more I must not passe without a note How doth our Brother make good his exclamation Was it ever beard of either in the Christian or Pagan world that it was ever permitted to Preachers to have all the Pulpits in a Nation to preach a divers doctrine c And is it so indeed Have we all the Pulpits in the Kingdome I hope your Brother T. E. by his pen and preaching and you by your pen will take an order for that that wee shall not have all the Pulpits no nor any at all with your good will Witnesse that late mis-â—ule at your towne of Colchester upon your Books and T. E. his preaching And therefore this may be placed among your Grolleries And for the Jewish Synagogues tolerated among the Heathen if we may not have the Pulpits good now envie us not our Synagogues Be not worse to us then the heathen were and are as you give us sundry examples pag. ibid. 138. Page 140 you call the people of the Presbyterian Independent Congregation a company of wild geese But wee are not yet come to your Postscript Where Pag. 14. you call them silly goslings following the old goose Yet here you acknowledge that the Elders have oftentimes great abilities of wit and scholarship learning and eloquence which in your Postscript you universally strip them of except onely two for breed The rest of your Booke to the end being all along overgrowne with nettles stinging upon every touch and the sharper still the neerer it drawes to the Postscript as Worse then * Diotrephes or the Pope * most diabolicall Tyranny Lording it over Gods Clergies * Fellows of Gotham Colledge not knowing their Primâ—r in Politicks nor their Catechisme in Divinitie and the like we gladly passe oveâ— untouched as being all prickles and no pith Onely one sharper then all the rest I may not be unaware of which you call the weapon of the left hand namely the sword which you would have the Magistrate to take up to suppresse our Brethren the Independents as you style them calling that man a Ninny and a man unworthy to sit in Counsell in any State that should say with Gamaliel Refraine from these men for if their worke or Counsell be of God yee cannot overthrow it lest yee be found fighters against God and so let them goe on to doe mischiefe For herein say you Gamaliel spake neither as a wise man nor as a Christian Thus our Brother drawing neere the end of this his Booke hath drawne it so low neere the bottome that the very lees of it begin to run atilt and that remaines is reserved to be powred forth in the Postscript The Postscript THis whole Postscript is a very Câ—nto farrago or hodge-podge of invectives sarcasmes scurrilous scoffs incendiary incentives to stirre up the State and all sorts of people to root out and cut off all those that are of the Independent way as they call it I shall onely note some of his passages all along to prevent if it may be the nauseousnesse of the Reader by brevitie And first in his Defence against calumnies being in way of a Preface to his Postscript Page 2. They affirmed saith he that I was the greatest Incendiary in the Kingdome and that they would prove it and page 4. they calumniate me as the greatest incendiary of the Kingdome which they accused me of before they had seene my Booke and I have been freed from that reproach by both Houses of Parliament who adjudged all my sufferings unjust Answ. But now they may bring your Booke for a proofe and witnesse whether you be not one of the greatest Incendiaries in the Land And for this I shall quote but two places as two witnesses for confirmation hereof The first is in your Preface pag. 28. They alwayes meaning the Independents have the sword now in their hand and they thinke their party strong enough to encounter any adverse and opposing party and they professe they care not how soone they come to cutting of throats and speake of nothing but the slanghtering and butchering of the Presbyterians And therefore there is just cause given us to thinke we may expect better quarter from the very enemies then from the Independents The second witnesse is Postscript pag. 45. That they were all resolved to have the liberty of their Consciences or else they would make use of their swords which they have already in their hands Now these two witnesses of your owne want but a Judge judicially to pronounce sentence whether these words be not of an incendiary nature and that in a high degree For who so blind as doth not cleerly see these fiery flashes and flames to fly in the face of that Army which God hath honoured with many crownes of admirable victories both at Yorke at Nasby and at Lamport with the recovery of Leicester Bridgewater Bath c. so as God hath made this despised Army the Preservative of Citie and Countrey the * Repairer of the breach the restorer of the paths to dwell in But doe they professe the butchery of the Presbyterians Produce them bring your witnesses These words are not to be borne But I leave the judgement thereof to the wisdome and justice of the Parliament whose former freeing of you extends not to cleare your words from being incendiary And further to discover your spirit against those Worthies in the Army you goe about to eclipse the glory of that famous victory at Marston mâ—ore For speaking contemptuously of it you say Some of the Independents stood to it in the battle of Yorke when other of them run away for they ran as well as others and if they be not lyers all the other Independents had run away too and left the field if they had known what had happened in the other parts of the Army So you with many other words of elevation and slighting that party by whose noble prowesse and undaunted courage God was pleased to give the victory and even then when a great body of the Army deserted the field And whereas you say they saw not the flight else they would have fled too for company if say you they be not lyers or if you say true But I can produce those that were actors in that battle and are no Independents that affirme there was no running away at all of those whose valour you so vilifie yea though they did perceive how the matter went with some as when a whole body flies a thing with no great difficulty to be discerned The rest of your vilifications so much exaggerated upon these men are so nauseous as every ingenuous Reader will loath them And notorious is that you say as by experience I know not any Independent in England two onely excepted that doe not as maliciously
to heare the word in the Temple and though they wanted a convenient place so spacious as wherein to breake bread or receive the Lords Supper all together so as they were constrained to sever themselves into divers companies in severall private houses to communicate yet this severing was not a dividing of the Church into so many distinct formall Churches or Church-bodies being but so many branches of one and the same particular Church which though you call so many Congregations yet properly so many Churches they were not And therefore you never read The Churches at or in Jerusalem but The Church at Jerusalem And this no Nationall Church neither witnesse those Churches in Judea Gal. 1. 22. Whereupon I answer to your Argument and first to your Proposition I deny that those Congregations you name are so many Churches properly so called having their distinct Officers and members united into one Church-body respectively This I put you to prove And without proving it your 11 or 12 sheeâ—… spent about this Argument prove to be meere wast paper And for your Assumption that the Church at Jerusalem as being a prime Apostolicke Church is therefore a patterne for all succeeding Churches and therefore for a Classicall Presbytery over many Churches you must first prove your Proposition as before that there were many Churches in Jerusalem constituted in their distinct formes and bodies Secondly it being no more then one entire particular Church and not any Diocesan or Provinciall Church or the Presbytery thereof Classicall as you would beare us in hand it is a patterne for all particular Churches in succeeding ages and yet by your favour not so perfect a patterne as no Apostolicke Church besides it should also come in to make up the patterne compleat For we are necessarily to take all the Churches in the New Testament together to make up one entire perfect Church patterne For in the Church at Jerusalem we finde election of Officers but we finde not expressed that part of Discipline for casting out of corrupt members as in the Church of Corinth and so in the rest For the Churches were not brought forth to full perfection in one day Their very constitution had a graduall growth The Church at Jerusalem had not at first Deacons till there was a necessitie and the largenesse of the Church required seven Deacons which is no patterne for every Church to have seven Deacons The summe is to make up a compleat patterne not onely the Church at Jerusalem but that of Corinth of Ephesus those of Galâ—tia that of Philippi and the rest are to be conferred together that each may cast in its shot to make up the full reckoning that so what is not expressed in one may be supplied by the rest to make one entire platforme For the Scripture consists of many Books as so many members in one body one member cannot say to another * I have no need of thee Againe the Church at Jerusalem if it must be a patterne for all other Churches then in this that all other Churches must be subject to some one Church because Act. 15. things in question were there debated and determined and sent to other Churches to be observed But for as much as that Church at that time in those things was infallibly guided by the Holy Ghost wherewith the Apostles there were inspired in which respect their resolutions were with Authoritie It pleased the Holy Ghost and us that which no particular Church since the Apostles could ever say it followeth that the Church then at Jerusalem remaines not in all things a patterne for other Churches for a patterne must be in all things imitable and perfect Lastly for Appeales so much agitated and pressed I have said enough before and elsewhere as in my Vindication to vindicate the right use of that in point of Church matters And so I passe briefly from your first Question to your second which is concerning the manner of gathering of Churches and admitting members and Officers Viz Whether Ministers of the Gospel may out of already congregated Assemblies of believers select and choose the most principall of them into a Church-fellowship peculiar unto themselves and admit of none into their societie but such as shall enter in by a private covenant and are allowed of by the consent and approbation of all the Congregation This is your generall stating of your Question and out of the wombe thereof there doth issue a numerous brood no lesse then six Queries or if you will to usurpe your owne usuall expression so many sucking Questions hanging at the dugs of their damme your generall Question For answer to all in their order But before I answer let mee premise thus much Brother I well see and that without spectacles that among all those Independents whom you so familiarly hurle stones at and cast up dust yea durt in their faces I am not the least object in your eye as by many palpable passages in your Booke doth appeare And therefore I shall crave leave that I may have the favour to represent and personate all those my Brethren the Ministers whom Giantlike you revile and challenge and warre against under the name of Independents as taking this take upon my selfe alone in answering this your Question about gathering of Churches First then to your generall stating of the Question You say it concernes the manner of gathering Do you imply here the lawfulnesse of the matter of gathering by questioning onely the manner Your words may seeme to import so much But I will not quarrell a word I come to your Question viz. Whether Ministers of the Gospel c. Surely if any then Ministers of the Gospel may gather Churches and that for two reasons first because by the Gospel the Ministry thereof Churches are gathered to Christ Secondly because we read that the Apostles and other Ministers of the Gospel have by their Ministry gathered Churches Therefore no question but if any then Ministers of the Gospel may gather Churches to Christ I but out of already congregated Assemblies of Believers to select and choose the most principall of them Indeed this is something to purpose But tell me Brother who is it that doth this You apply it to us all and to me in particular But I deny that I so doe and I dare say the like for others And can you prove all those Parishes out of which Churches are so gathered as you say to be Assemblies of believers But they all professe to be Christians True so doe all Papists Ergo are all Popish Parishes Assemblies of Believers So as if Ministers of the Gospel should by their preaching convert sundry Papists of severall Popish Parishes to become a Church of Christ should they gather such a Church out of so many Assemblies of believers But say you wee gather Churches out of Assemblies of believing Protestants Why Brother doe you not know this to be a time of Reformation And have
we not all taken the solemne Covenant to reform our selves and others according to the word of God And to endeavour to our power to extirpate and roote out all Popery Prelacy Idolatry and Superstition out of this Kingdome And the time of this first gathering was it not then when the old service and ceremonies were in use And who hath gathered these Churches Wee Who are we that you should thus charge us As Peter and John answered Why looke yee so on us So why doe yee impute that to us which is onely to be attributed to the Gospel of the grace of God whereby our very Protestants are wonne from their old superstitions and will-worship and from under the yoake of humane formes in the matters of Christs Kingdome So as when they heare Christ is the onely King of his Kingdome the onely Law-giver of his Church and his Word the onely law and rule of all Church-government and all this demonstrated in the Word of God which they have taken a solemne Covenant in all things to follow doe you reproach us for being a people who are ready to obey Christ so soone as wee heare of him who alone is to be heard in all things whatsoever he shall say unto us And for Churches doe you Brother limit Churches to Parishes What if you finde so many hundred Parishes in England whose Inhabitants both Ministers and people are all Malignants or popishly-affected Will you have those Parishes to be so many Churches and those popish Malignants so many believers Were not this to set up Ecclesiam malignantium or Churches malignant which are no way militant but against the power of Religion and the peace of the civill State Or if there be found some one or two in each of those Parishes that have the love of Christ in them and are truly godly and whose soules are grieved to communicate with Sodome Will you not allow God to send an Angel his Messenger with a word to call them forth And doe you not know that the ancient Church of the Jewes was then a Church when the Apostles by their preaching gathered a Church out of it A Christian Church out of the Jewes Synagogue I say you but we gather Christian Churches out of Christian Churches Surely then it is Gods word that calleth Christians to come into a more reformed Church-way out of wayes more corrupt and lesse reformed Nor doe wee separate from the Churches as Christian as you call them but from their corruptions separating the precious from the vile as from something Antichristian But you will say Now are the Parishes and Churches purged no service-Service-book now no Hierarchy no such thing and yet wee select and choose the most principall into a Church-fellowship peculiar unto our selves To which I answer Though the Service-book Hierarchy c. be taken away yet the Parishes are not so purged of them but that most mens hearts are still hankering after that Egyptian-service and Task-masters Again all those that professe to be come off from those things yet are not resolved what Religion to take to but are ready to take up as themselves say and do what Religion men will set up over them not looking to what the Scripture prescribes and commands so as it remains that those who embrace the Word and preferre Christs Decrees before mans are those principall men whom not we but the Word of Christ doth call forth select and choose voluntarily to joyn in Church-fellowship and this not so peculiar to our selves but that when a right Reformation is set up in the severall places where they dwell they may enjoy the pure Ordinances there as I have shewed in my Vindication And if you examine who they be that have joyned themselves unto the Lord either of this parish or of other you shall find them to be for their outward estate in comparison of others none of those principall men you speak of But say you wee admit of none into our society but such as shall enter in by a private Covenant Now the very name of Covenant is become a bug-bear to many But it is mightily mistaken as I have shewed in my Vindication For it is nothing else but a declaration of a free assent and voluntary agreement to walk in the wayes of Christ with the Church whereof they are members and to perform all service of love one to another submitting themselves to the Order and Ordinance of Christ in that Church respectively So that it is not the name of Covenant that is so terrible but the Order of Church-communion and this to those only that having used to walk without a yoak as the Scripture calls sons of Belial love not to come under the yoak of Christ then which to a willing bearer nothing is more easie and sweet But lastly you say they must be allowed of by the consent and approbation of all the Congregation And I pray what harm in that Nay doth it not stand with very good reason that they who are to walk together should first be agreed together As Amos 3. 3. Can two walk together except they be agreed If therefore any one of the Congregation can object any thing as a just cause of non-admittance of a member he ought to shew it not only for his own peace but the peace of the Church Therefore to object such things as these doth it argue a spirit favouring of such a holy humility as becomes those who affect the society of Saints And when the whole church gives approbation in this kind it is both to the church and the member admitted a comfort and withall a discharge of their duty in a provident care for preventing inconveniences and scandals seeing it is easier for a guest to be kept out then to be cast out Thus much of your Question in generall which because I have met with it in the severall branches I shall need to say the lesse to those Queries which you derive from it And in truth they are rather captions then Queries and the first is answered in my former stating of the Question For the second to know those well that are to be admitted Abundans caâ—tela non nocet In things weighty we cannot be too wary nor do we so much look at circumstances in conversion as the substance The third for the consent of the Congregation it is answered before So also the fourth about the Covenant The fifth for the power of the keys wee tie it not to womens girdles The sixth and last I answer that those Churches which are for matter and form true Churches and are governed according to Christs Word do set up Christ as King upon his Throne And for such as are otherwise let them consider whether they do as they ought set up Christ as King upon his Throne You proceed I have say you specified the things without any spirit of bitternesse In deed this your first book as we finde by tracing your steps
and implaâ—ably hate the Presbyterians as the mortallest enemies they have in the world Now surely were all the Presbyterians in England of your spirit though the Independents would not maliciously hate you as Presbyterians yet cause you would give them sufficient to beware of you as of their mortallest enemies in the world And you boldly conclude saying It is a meere faction and the most Pharisaicall proud envious and malicious sect that ever sprung up doing all out of an arrogant faction as cunning as Gypsies c. Now the Lord rebuke the rayling Rabshakees Pag. 4. He commends the Kings Cavaliers for brave Gentlemen and he found more favour which he doth ever acknowledge for a singular courtesie then ever he found from Protestant Gaolers Was it that you discovered unto them some of that bitternesse of spirit against the Independents or some courtly compliance with Papists preferring them before Independents or Protestants that made those Popish Cavaliers so much to applaud you But doe the Independents accuse your Booke as worthy to be burnt by the common hangman and that you are crased in your braine Surely there is so much fire in the bowels of your booke as in the Trojan horse that a wonder it is it hath not all this while set it selfe on fire with it selfe like that tongue in James 3. the whole frame of nature And for your braine you may doe well to use your physicall inspection Page 7. Neither have I say you forgot that I was a sufferer or am now a persecutor of the Saints as they calumniate mee It were well if you would forget forgoe to be a persecutor of the Saints and that upon your repentance God would forgive you as those Saints are ready to doe There is no greater persecution then that of the tongue and pen sharper then swords and speares No sorer persecution then Esaus scoffs and the Jewes tongue-smitings But most transcendent from a brother a companion in tribulations a familiar friend Et tu Brute And yet all your scoffs and hard speeches and bitter reproachings of those whom you must needs confesse to be Saints will not amount to the least Item of persecution That were pitie What thinke you of the like speech the late Prelate of Canterbury used in his * Booke to the King God forbid saith he that I should perswade persecution in any kinde or practise it in the least Did this protestation trow you cleare him from being a notorious yea unparalleld Persecutor Witnesse both your eares and mine But you doe but oppose the Saints heresies and novelties in Religion But must that needs be heresie which you account heresie Or that noveltie which appeares so to those that measure things rather by custome then truth And doe you not no lesse oppose vilifie disgrace jeare and scoffe at their persons Doe you not call them * Beasts * Grolls Puffoists Wild geese Old geese a company of Jugglers Sticklers against Parliament and Presbytery a generation of cunning and crafty jugglers cunning deceivers and fighters against God violaters of all the lawes of God and Nature the most dangerous sect that ever yet the world produced a company of ratts among joyn'd stooles Despisers of Magistracy a generation of men not worthy to give guts to a Beare Moone-calves All the Independents put together have not so much learning as any one of a thousand other Ministers A Wheele-barrow such as they trundle White-wine-vinegar on fitter for them then a Coach Stirring up all along Magistrates and People to cut them off making them odious to the Scots speaking nothing but daggers and daring and what not Now is all this no opposing of the Persons of those you call Independents To conclude all You tell us a story of some that fight against their Christian brethren and to that end in the frontispices of their Books set downe Christs words Mat. 10. 34 35 36. Thinke not that I am come to send peace on the earth I came not to send peace but a sword c. Well what of this Out of which words misunderstood say you they would perswade the people and make them believe that they have good warrant and ground to fight against their Christian brethren for the maintenance of their owne Whimsies But Brother who is this you speake of Who hath done thus They What they You put it in the plurall In their frontispices You know Dolosus vâ—rsatur in universalibus But is it in any more then one onely frontispice And have more then one done it And what one You describe him pag. 44. as not knowing his name but one who is no Novice Younker and fresh-water Souldier but a grave man with a great white basket-hilted beard Why Brother what needed all these periphrases and circumlocutions You might much more honestly ingenuously and candidly have said My brother Burton then thus slily and disgracefully to take him by the beard or Serpent-like to come behind him and bite him by the heele But this is not all How comes it that you fasten upon your Brother such a false glosse as that he should perswade the people and make them believe that from Christs words they have good warrant and ground to fight against their Christian brethren Brother I must needs here challenge you of extreame violation not onely of brotherly charitie but even of the Lawes of common humanitie Doe you out of no other ground but meere malice as all the world must needs judge hatch a Cockatrice-egge a senselesse whimsie in your own braine and then lay your dead childe by mee and take my living childe from mee as you have done in framing your own false sense and putting it for mine and taking my true sense and making it your owne Brother What 's become I say not of your brotherhood but of your manhood Or did you thinke to cover your selfe with your owne Cobweb that the palpable nakedness of your shiftless and shameless affront should not be seene Surely this is enough not onely to discover the hollow of your heart but the shallow of your braine and to bring in the verdict of the whole Universe that you are a man not onely whose heart is divided but whose head is c. salve it as you can Now the Lord Jesus Christ reprove you for this and give you repentance for this your more then unnaturall dealing that I may not say diabolicall certainly not Christian even your best friends being Judges And for the grollery and dotage you put upon your brother ibid. and pag. 45. as abusing the Scripture when your self most grossely abuse both it and him assure your self your brother is not yet come to that dotage but for all your vauntings on your part and vilifying of his he dare through the help of Christ deale with Dr. Bastwick hand to hand as neither admiring your learning nor envying your Roman buff wherein your chief strength most lyeth except