more necessary than now when those undertake to inform and teach the Nation who have not so much knowledg as the Prophesying Ape with which Giles of Passamonte went about to cosen the Country N. C. What was that C. It had this notable faculty that it could tell nothing at all of what was to come but knew something of what was past and a little of things present otherwise it would never mount up to Giles his shoulder and chatterin his ear But this Phil. of yours frisks and grins in my face and grates his teeth apace and looks upon me as a scurvy lyar and yet confesses himself Ignorant of what is past and that when he mounts up himself without any bidding to talk of it Thus the poor people are cosened and this man cosens their Conscience while such as the other only pick their pockets of twelve pence a piece N. C. Why What Liturgy were they wont to use in Scotland or when was the Church of Scotland for the use of a Liturgy Were they not alway without and against a Form of Divine Service C. You need not repeat his words I was going to tell you that it is endless to write to such a Scribler who will ask that Question again which hath been already Answered Did I not tell you in our last Dehate r Continuation of the Friendly Debate p. 409. that the Scottish Form of Prayer was printed here in England in the beginning of the late Wars But he is not at leisure to read Books He is a writer forsooth and cannot spare so much time from this great imployment as to read the Book he writes against For had it pleased him to be at this pains there he might have heard of the strange thing which he imagines no body ever saw the Scots Form of Divine Service But he will think perhaps that I wrote like himself without any care at all and transcribed that passage out of my own imagination and not from the sight of my eyes For your better information therefore you may know that there being some persons at Frankfort in Queen Maries time who would admit no other Form of Prayers but that in the English Book Mr. John Knox a principal Reformer in Scotland afterward joyned with those who quarrell'd at it But it appears by the story that he was not against a Form of Divine Service no nor against all things in the English Book But as he had an high esteem of the Composers of it s Witness the Commendation he gives Cranmer whom he called that Reverend Father in God Admonition to the Professors of the Truth in England An. 1554. p. 51. so he approved in great part of the work it self A brief description indeed of it being sent by him and Whittingham to Mr. Calvin and his opinion of it return'd Jan. 22. 1555. Mr. Knox and four more were ordered to draw forth another order of Divine Service which was the very same with that of Geneva But part of the Congregation still adhering to the Book of England after some Conference they composed a new Order by the advice of Mr. Knox some of it taken out of the English Book and other things added as the State of the Church required and to this all consented as we are told in the Discourse of the Troubles of Frankfort t Repriâ—ed here 1642. P. 30 31. A little after Dr. Cox coming thither answered aloud as the manner is here which bred a new contention And to be short the English Book was again established and continued though afterward they left off the use of the Ceremonies and Mr. Knâ—â— went to Geneva There I find he was when Queen Mary dyed being one of those who subscribed the Letter to the Church at Frankfort u Decemb. 15. 1558. desiring that whatsoever offences had been given or taken might be forgotten and that all might lovingly agree when they met in England Not long after he went into Scotland where some had begun a Reformation More particularly it had been concluded by the Lords and Barons a little after their first Covenant x In which they who forsook Popery ingaged themselves to each other by a Common Bond. Decemb. 3. 1557. that it was thought expedient advised and ordained that in all Parishes of the Realm the Common Prayer should be read weekly on Sundays and other Festivals publickly in the Parish-Church with the Lessons of the Old and New Testament conforming to the ORDER OF THE BOOK OF COMMON PRAYER And if the Curates of the Parishes be qualified to cause them to read the same if not or they refuse that the most qualified in the Parish use and read it y History of the Church of Scotl. ascribed to Mr. Knox. Book 1. pag. 110. In this Settlement Mr. Knox found them and though the Queen discharged the Common Prayers and forbad to give any portions to such as were the principal young men who read them yet they continued to be read z Ibid. Book 2. pag. 170. an 1559. And what was thus began by a few persons was afterward compleated by a more Publick Decree For by a General Assembly holden in December 1562. it was ordained that one Vniform Order should be observed in the Administration of the Sacraments according to the Order of Geneva That is as I understand it the very same which Mr. Knox and the rest had used when they were there And two year after Decemb. 1564. It was again ordained that Ministers in the Ministration of the Sâ—craments should use the Order set down in the Psalm Book a Both these I have out of the Disputation against the Assembly at Perth and they are alledged to prove there should be no kneeling at the Sacrament because their Old Order did not prescribe it to which now that Form I suppose was annexed Nor did Mr. Knox think himself above these Forms but made use of them as appears from hence That being desired before the Council to moderate himself in his Form of praying for the Queen he related to them the most vehement and most excessive manner of Prayer that he used in Publick and after he had repeated the words at length concluded thus This is the Form of Common Prayer as you your selves can witness b Ib. Book 4 p. 380. an 1564. The same History also records a Form of Publick Prayer used in the Church of St. Giles in Edenburgh upon the Peace made with France c July 8. 1560. p. 245. and aâ—â— ther Form d P. 287. at the Election of Superintendents He also that wrote the Mederate Reply e An. 1646. to the City Remonstranâ—â— against Toleration presents the Remonstrants in the last leaf of his Book with a Form of Thanksgiving used in the Church of Scotland for their deliverance from the French by the English An. 1575. Bâ—t why do I mention these particular Prayers There was Printed as I said 1641. the Service and
Discipline and form of Common Prayer and Administration of the Sacraments used in the English Church of Geneva received and approved by the Church of Scotland and presented to the High Court of Parliament that year And though in that there are now and then such passages as this the Minister shall use this Confession or the like in effect yet they are not to be found in the ancient Books I have been long Owner of a Form of their Divine Service Printed at Edinburgh Cum Privilegio Regali 1594. and bound up with the Psalm-book spoken of before and there is no such allowance given in any place of the Book The Confession is enjoyned in these words Ane Confession that sall ga befoir the reading of the Law and befoir every Exercise And if you read the first Book of Discipline presented to the Lords of the Secrct Council of Scotland 20 May. 1560. and by them confirmed f Though never coafirmed by Act of Parliament Mr. Knox complaining that some in chief Authority called the same Devout Imaginations you shall find they make some things utterly necessary and others only profitable for the keeping the Kirk in good Order Among the first sort are these that the Word be truly preached the Sacraments rightly administred Common-Prayers Publickly made These things be so necessary say they that without the same there is no Face of a visible Kirk And that they mean the Form of Prayer agreed upon appears by what follows in the end of that Chapter g All this you may fiad in the ninth head concerning the Policy of the Kirk In Private houses we think expedient that the most grave and discreet persons use the Common Prayers at morn and night for the comfort and instruction of others More particularly when they tren of Discipline h In the seventh head they advise in case any man be excommunicated his Friend should travel with him to bring him to knowledge of himself and Commandment given to all men to call to God for his Conversion And that for this purpose a solemn and special Prayer be draâ—â— for then the thing would be more graâ—â— done They are their very words By all which it is apparent what the constiâ—â—tion of their Church in the beginning was and that later times have swerved from the Decrees of their Fore-fathers So the Doctors and Professors of Aberdeâ—â— i In their Daplia's 1638. pag. 37. and they no mean men neither tel those who came to urge the Coveâ—â—â— on them They who have subscribed to it misregard the Ordinances of our Reformen praefixed to the psalm-Psalm-Book concerning the Office of Superintendents or Bishops Funeral Sermons and set Forms of Prayer which they appointed to be publickly read iâ— the Church This was a thing so well known though this Bold-face gives me the lye for supposing it that Ludoviâ— Capellus * Thes Salmur pars 3. p. 658. had reason to write these words At the Reformation the Sacred Liturgie was purged from all Superstitiâ—s and Popish Idolatry c. and so there wert several Forms of holy Liturgie pure and simple made and prescribed all about by the several Authors of the Reformation in Germany France England ☞ SCOTLAND the Netherlands c. Departing as little as possibly they could from the ancient Forms of the Primitive Church which the reformed Charches have used hitherto happily and with profit every one within the limits of their own Nation and Territories Till at last there very lately arose in England certain morose scrupulous and nice and delicate that I say not plainly superstitious persons to whom the Liturgie of their Church hitherto used seemed fit for many though most slight and frivolous causes not only to be disapproved but plainly abrogated Bishop Hall N. C. Enough enough You will be as long and tedious as the Common Prayer C. If that were shorter you would find the greater fault and if I used fewer words he would keep the greater quoile He is not one of those whom a word will suffice He will struggle and keep a stir even when he is overthrown and he must be oppressed with Proofs and Arguments or else he will not cease to quarrel and contend I shall add therefore the words of Bishop Hall k Apology against the Brownists Sect. 37. who justifying a stinted Form of Prayer against the Separatists saith Behold all Churches that were or are in the World are Partners with us in this Crime O Idolatrous Geneva and all French SCOTTISH Danish and Dutch Churches All which both have their Forms with us and approve them The same you may find in a Divine of your own l Mr. Sam. Clark collection of the lives of ten Divines p. 255. who tells us in the Life of Mr. Capel That he was clear in his opinion for the lawfulness of the use of Set Forms of Prayer according to the Tenent of all our best and most judicious Divines and according to the practice of all Churches even the best reformed saith M. Rogers now and in all former Ages So saith Mr. Hildersham Yea and Mr. Smith himself saith upon the Lord's Prayer though as then he was warping and afterwards wandred far in the waies of Separation that it was the practice of the ancient Church and of all the Reformed Churches in Christendom Of the Churches immediately after the Apostles nay saith he of the Church in the time of the Apostles as may be probably gathered out of 1 Cor. 14.26 This hath also been the practice of the best Lights that ever were set up in the Churches of Christ It is very well known that the flower of our own Divines went on in this way when they might have done otherwise if they had pleased in their Prayers before their Sermons To this Testimony which may serve also for other purposes I would cast in more but that you complain of weariness already N. C. I had rather take your word than be troubled with them C. And will you take Mr. Impudence his word against all these Author ties What say you Was there never a time when they used a Form of Prayer in the Church of Scotland Were they alway without nay against a Form when they were left to their own choice Did their Queen force them to Common Prayers when she forbad the use of them What do you think Must we believe all these strong Proofs and solid Testimonies or will he rub his forehead and say like himself believe me before them all In good time Sir Let him play never so many tricks let him frisk about and tumble up and down and endeavour to make you sport that you may forget the Question you came about You will have more wit I hope than to let him deceive you any more Remember Whise the Ape dances on the Rope that 's the time which is taken to cut the Purses of the Spectators But I think he may put all that he hath gain'd
words which will be thought too scornful by many of you now That a set Form of prayer is lawful much need not be said the very newness of the contrary opinion is enough to show the Vanity and falshood of it The truth of it is it was so new that there were few of those old Divines but they opposed it in their constant practice This Dr. now named Dr. Sibbs Mr. Hildersham Mr. Dod Mr. Bradshaw c. alway using one Set Form of Prayer before their Sermons and some of them in their Families For which the last mentioned gave this reason as Mr. Gataker tels us in his Life i Life of Mr. Wil. Bradshaw published by Mr. Clark p. 67. in Fol because he sitation in prayer is more offensive than in other discourse unto profane ones especially whereof in mixed multitudes and meetings some lightly too many usually are And he affirmed this also to have been Mr. Th. Cartwrights practice with whom he sometimes conversed And Mr. Clark I remember confesses that Mr. Sam. Crook who dyed no longer ago than 1649. was the first man who brought conceived prayer into use in those parts where he lived in Somerset-shire k Collect of 〈◊〉 o◠〈◊〉 Diviâ—â—â— p. 38 〈…〉 If you would see more of this you may read Dr. Prestons Book called the Saints daily Exercise l 〈◊〉 6. 1 31. p. â—â— set forth by Dr. Sibbs and Mr. Davenport where you will find this Question largely handled whether we mâ—y â—se set Forms of Prayer and resolved assirmatively For which he gives many reasons N. C. I 'le seek them when I am at leisure C. Only remember this for the present that he saith he knows no obâ—ection of weight against it How do you like this Doctrine now N. C. Is not the Spirit straitned in stinted Prayer And doth not a man find his Spirit bounded and limited when he is tyed to a Form C. That 's the main objection he tells you to which he gives three substantial Answers The first is that those very men who are against this and use this reason do the same thing daily in the Congregation for when another prays that is a Set Form to him that hears it who hath no liberty to run out though his Spirit should be more large but is bound to keep his mind upon it And therefore if that were a sufficient reason that a man might not use a set Form because the Spirit is straitned it would not be lawfull to hear another pray though it were a conceived Prayer because in that case his Spirit is limited Secondly he tells you though the Spirit be limited at that time yet he hath a liberty at other times to pray as freely as he will It is no general ty though he be then bound up And Thirdly he adds that there is no ty and restraint upon the Spirit because there is a ty to words For the largness of the heart stands not so much in the multitude and variety of Expressions as in the extent of the affections which have no ty upon them when we are tyed in words N. C. Too many words will not do well in any other thing Let us therefore make an end of this C. I shall only tell you that if you turn a leaf or two further m Saints daily Exercise p. 84. you will find another case resolved about the gesture of Prayer which he would have to be very reverend especially in publique And that Mr. Hildersham exhorts to kneeling as the fittest gesture And complains of those that neglected it as also of such as would not sit bare at the reading of the holy Scriptures wishing withall that when we come in and go out of the Church we would give some signification of such reverence as now is rather derided than approved By all which you may see without travelling through the rest of the Authors which he mentions that they will not down with your squeamish stomacks and have been thrust out of doors by a number of frivolous writers among you who can better humour the childish fancies and the corrupt appetites of the professors of this Age. This very man is one of them who jeers those old Puritans as they were called as well as us when he compares a man that uses a Form of Prayer to an Horse in a Mill * Page 97. of his Book which goes round and round and cannot easily go out of his way if he do but jog on though he be hood-winkt and blindfolded N. C. But Religion as he sayes is like to suffer greatly by the not reading of those good writers C. That 's spoken only upon supposition that our Ministers have made them to be rejected but if they have been the cause of it themselves he can tell you another story Doubt not of it he can find you Authors enough as good as they if not better and as many as you please twenty or forty or more Say how many you would have for it 's all one to him whether it be twenty or forty n Pag. 55 56 57. one is as soon said as the other and they shall be such Treatises that there are not better extant in the World of those Subjects N. C. Do you think he will write against himself C. That 's a very small matter with one that minds not what he writes In a twelve moneths time you may think it is easie for a man to forget what he hath writ and so no wonder that he who told us in 1668. that some good Scholars were put to such hard shifts as to beg their bread the Laws at that time being too hard for them and too strictly observed to let them get any sufficient employment for a livelihood o Rebuilding of London p. 331. c. should tell us now 1669. that the severe Ordinances signified next to nothing where he was conversant and should ask to what purpose it is to mention them as long as I tell of no Execution done by them p Sober Answ p. 254 255. But he can do a great deal more than this comes to in an hours time or so he can forget what he hath said and say the contrary In the 31. page of his Preface he tells you that he hath endeavoured to restore me with a Spirit of meekness notwithstanding that but two leaves before p. 26. he had excused himself for not making a milder answer flesh and blood being not able to bear some of my expressions In his Book also if you mark it he desires you to believe he is far from being one of those who say as if we were the Jews or Gentils he speaks of in another place For what acquaintance should we perswade our people to joyn with you Or how came we to ow you so much Service q Page 221. And yet he hath not writ many leaves before he tells us in plain termes without excepting himself that the N.
that are contented notwithstanding his Book should pass for an Answer and will commend it till the Nakedness of it be discovered Others also are easily cheated with a Multitude of Words and will rather distrust themselves than a godly Minister as they esteem him who is so confident and hath the Scripture continually at his Tongues end This makes a Show of Religion and of Wisdom too and though it be nothing to the purpose there seems to be much of God in it As there are confident Ninnies sometimes in the Garb of Wise men and Sententious Absurdities that carry the appearance of Aphorisms So there is a blustering Language which looks like Rhetorick ridiculous Conceits which make a show of Wit and ignorant Bablers in Holy Phrase who seem like great Divines It was a Trick of the Separatists from the beginning to paint the Margin of their Books with the Chapter and Verse of many Scriptures which were the Ornaments also of their Preaching and familiar Discourse This very much astonished the simple and credulous who perswaded themselves that the Cause of those men stood upon the ground of Gods Word which they had so ready at their fingers end But if a serious man come to examine them he shall find they alledg Scriptures against us to prove that which we do not deny or if they be brought to confirm the matter in Controversie they are unconscionably or ignorantly wrested against or beside the meaning of the Holy Ghost t They are the words of the grave and modest Consutation of the Separatists c. paâ—l 1644. in the Pref. This I thought good among many other things to reprove in this ignorant Boaster though the instances of it are so many that I could not without tiring the Readers note them all Many other things I have also passed by untouched for this only Reason that there are such heaps of Absurdities as it would make a Volumn of too great a Bulk to gather them all together There is nothing I protest which I could not as easily have confuted as those Follies which I have mentioned nor did I wave any thing because of its Difficulty but since some things must be let alone for fear of being tedious I took those into consideration which came readiest to my mind and which I thought the most material leaving the Reader to conceive by the handling of them what I could have said of the rest if I had thought it worth my pains I speak in the singular number because my name is not Triumvirate much less Legion as some vainly surmise v See his Pref. p. 1. and 17. There is nothing in the two former Books or in this either but what is the fruit of my own Diligence without the least help from any body else No Collections were made to set me up nor have I received so much as one Observation from any person since I began I had no Adviser neither no man to instigate me to the Vndertaking or to speak in his Dialect to be my Intelligence or Assistant Form to move me and carry me about x Ib. p. 39. All these Suggestions are out of some of their own idle and empty Brains for the whole was purely from and by my self alone And it is no such wonderful Work neither in my Judgment now that it is performed If it be it is more than I know and I have the very same Opinion of my self that I had before it was conceived What that is you will find in this Book and therefore I shall not here repeat it Though I must tell you were I blown up as he suspects by the Breath of other mens Praises it would be more pardonable than to swell with my own and vaunt at such a rate as he doth Who as he absurdly fancies me dealing with Religion as Abraham was about to do with Isaac so he conceives himself like the Angel which hindred the Execution and cries out Pardon me if I rise up to staythy Hand wonder not if I adventure all to keep Religion from being made one whole Burnt-Offering by you y Preface p. 25. The Earnestness of which Request he might well have spared for it would have been granted without so much as asking It is no wonder at all to see Ignorance daring and adventurous It is the Mother z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. ib. we have learnt of insolent Brags and bold Rashness Which brood as one hath well ezpressed it many years ago breaking the Shell with too much Hast cackles afore it be full hatched a Bishop of Rochesters Epistle of the Ministers of Scotland before his Sermon Sept. 21 1606. of this you have a Proof in this great Vndertaker whose raw and indigested Thoughts made him resemble the Destruction of Religion which he was speaking of to a whole Burnt-Offering to God and talk of staying my Hand after it had given the Stroke Many such incongruous Conceptions you will meet with in the following Book which if it do not bring him down from his lofty Perch and humble him in his own Thoughts will lay him low I believe in the esteem of equal Readers who will see he is so far from being like an Angel that he hath done nothing like an ordinary man As for the time which was spent in composing this or the former Pieces I am not yet so vain as to tell the World how little it was He shall only know thus much for his satisfaction that there is no Truth in what he hath been told of Collections made for them several years The second Part wherein he saith there is much Reading being not so much as thought of till I heard what a stir they kept about the First and had notice of so many unjust Exceptions against it And now I see this man was one of those that defamed it though with no more Conscience and Truth than he uses when he tells the World that it was the earnest Wish and Longing of the Debater as well as of his Friends that his Book might see the Light b Pref. p. 37. This is a Fiction of his own or he had no more Cause to say so than he had to pronounce who was the Author of these Books that is none at all but a Rumour of that publick Liar which hath brought so many other Tales to his Ears For he had not the same Argument as he falsly pretends c If you ask how I prove the the two Debares to be writ by you I answer by the same argument wherewith you prove W. B. c. p. 29. to prove that person whom he strikes at to be the Author of them which I have to prove those Ten Sermons cited so often in the first Debate to be the work of W. B. Those two letters being set before them and we being told in words at length that they were composed by Mr. Wil. Bridge in a Catalogue of Books printed by Tho.
Parkhurst at the end of Mr. Sam. Rolls his Book called London's Resurrection But I should write a new Book should I proceed to represent only all the weak and ungrounded Conclusions which this Man makes in that Preface Who he is I have plainly enough signified to those who will be at the pains to read this Dialogue relying chiefly upon his own confession to several persons though it is easie enough other ways to find him out To whom I intended at first another person should have directed a very short Preface I mean that the Epistle of Isidorus Peleusiota to Candidianus d L. 1. Epist 480. should only have been prefixed to this Book and no other And though for good Reasons I have made a longer my self yet I shall commend that also to his Meditations Why dost thou make such hast to injure him whom thou oughtest rather to love for declaring what opinion all have of thee Differences have often corrected and set straight men of ingenuous spirits by making way for a cure of that which they have contumeliously committed If therefore thou thinkest those things reproachful which thou hast heard preserve thy self by well-doing unreproachable For if thou dost amend thy works these disgraces will vanish together therewith That I assure you was my end in Writing again to make him better known to himself and the Truth better known to the People to make him more careful what he writes and them more careful what they believe If any will still surmise that I have other ends than what I have declared in this and former Prefaces I have nothing to say to such now but that which a discreet and grave person e Mr. Francis Merbury mentioned upon a good occasion in the following Book Epistle before his Sermon at the Spittle 1602. whom they dare not discommend said long ago when he was misconstrued The falseness of mans heart if he set himself seriously before God cannot so deceive him but he may discern whether he have a care to avoid evil and to glorifie God In this care I have had my part and if men will report me otherways my Conscience as Job 31.36 shall make her a Garland of their Reports I am not the first whose words have been wrested and design mis-represented and defamed nor shall I be the last as long as any honest man will speak truth and but one of that angry and discontented brood remains which occasioned that apology now mentioned His words are remarkable in the middle of his Sermon concerning those who then desired a change with which I shall conclude There are two Cruel Beasts in the Land with gaunt bellies the wickedly needy and the wickedly moody The wickedly needy are they in all degrees who have consumed their own Estates and now hover over other mens The wickedly moody are they who have treasured up wrath and revenge in their minds against those who have been Gods instruments for their Nurture These disdain that a due defence should be opposed to their undutiful offence and both these and the other as it is said of Lions have for a time crookt in their nails to keep them sharp but they look for a day And God grant a day to as many of them as be impenitent and that the day they shall see may be as Zachary saith 14.12 when their eyes shall sink in their holes and their tongues consume away in their mouths Octob. 13. 1669. A TABLE OF THE CONTENTS THe Arts and shifts of the N. C. page 1 2 3 c. Some of them noted by my Lord Bacon page 5 6. A cheat cryed up by some of them for a mighty work of God page 7 8 Their ont-cries and clamors page 10 And scornful pity page 11 With denouncing of judgments upon their adversaries page 12 The surious folly of Philagathus page 13 Who resolved not to be convinced page 14 15 And phancies himself another David page 16 But is more like Don Quixote page 17 c. A short account of his misadventures from page 19 to 38 A ready way to compose a great Book c. page 39 40 An answer to his cavil against the Title of my Book page 41 How he misrepresents my words page 43 A wretched Apology for his Friends page 44 45 c. His unjust and undutiful complaints page 46 Makes the people believe they are Martyrs page 47 And in Eyptian bondage page 48 Ingratitude to their Governours c. page 50 51 The bold Ignorance of this man page 52 c. An instance in his Discourse of the Demonstration of of the spirit and of power page 54 62 Origen's interpretation of those words page 57 c. St Chrysostom's page 59 And divers others of the Ancients page 60 And of the Modern Writers page 61 Which clearly shew the impudence of this Writer page 62 63 He abuses Peter Martyr c. page 64 An casie way of writing Books page 66 67 Eâ—asmus put in to make a vain show page lb. page 68 Another instance of his shameless boldness page 70 The true ground of my Interpretation of those words page 71 72 73 c. Mr. Baxter's opinion of Grotius page ib. Philagathus rather to be called Antilegon page 75 An odious discase which some of them are sick of page 76 77 The sum of my charge against this man page 79 Their pride makes them call those proud who oppose them page 80 Of Faith's justifying us page 83 c. Other things about it page 87 c. His idle questions noted page 90 91 His rare qualities page 92 His Ignorant Discourse about the Pomps of the World page 93 What they were which Christians renounced in Baptism page 94 95 c. How inticing they were page 98 99 The Assemblies Definition of Faith page 100 c. 106 107 A new Cheat discovered page 101 102 c. An authentick Explication of the Assemblies meaning page 108 The Act of Indemnity impertinently alledged page 110 111 c. A true report of that Act and of Oblivion page 114 to 130 A fine way to keep posterity in ignorance page 118 Philagathus his false zeal page 119 120 The N. C. crossed the Design of the Act of Oblivion page 125 126 They keep up marks of Distinction page 127 Their old bad Principles ought to be remembered page 129 They make a show with words without sense page 130 Their partiality page 131 How they get credit with the people ib. page 132 133 Who are abused by ignorant but confident talkers page 135 A remarkable instance of it page ib. 136 An account of the Liturgy of Scodand and others page 137 to 145 Mr. Capel's and others opinion of Set Forms page 144 Another proof of Philag bold ignorance page 147 And presumption page 149 c. His lame account of their Opinions about the Covenant page 152 to 157 The great Charity of the N C. page 153 In what danger we are if all be true that Phil. says
longer This shews him to be one of the right strain that can do these things which they condemn and immediately betake themselves to their Prayers and say I hate my self for it c p. 22. and then they are well and ready to do the same again A thoroughly honest man would have laboured to undo what he saw he had done amiss as he might if he had pleased with one stroke of his pen. But there is no such demonstration of his fierce and fiery spirit as this that he resolved to confute the second part of my Book before he saw it at least before he would consider it N. C. Why do you say so C. Because it did not come to his hand as he tells you d it was May 3. and he began April 21. pag. 81. till he had written several sheets and printed some as I have reason to think and yet they bear the Title of an Answer to the two Friendly Debates At least he clapt on this Title as soon as the second part appeared and before he had duly weighed all things in it for I know those that saw some of his sheets printed with that Title presently after May the 3d. when he first received my Book Was not this bravely done and like a man in his sober wits Are not these like to prove excellent men to guide your Consciences who resolve before hand if we reason with them not to be convinced but to adhere to their party right or wrong I could not but fancy him when I observed this in such a posture as Mr. Burroughs thought he saw Mr. Edwards fretting and chasing in his study saying to himself I will answer him I that I will I will reply I that I will Like one Piso St. Hierome speaks of who though he knew not what to say yet he knew not how to hold his peace If he could have had a little patience till he had read but the Epistle of my Book seriously he might have met with such advise as would have cooled him better then his Prayers viz. To know before he judged and not to believe all flying Tales But an Answer it seems was to be thrust out in all hast no matter how it was composed or of what lyes it was made up He could not stay to think much about it nor indeed was there any great need being to please those mean Spirits who like a work best as a great man observes when it resembles those Sacrifices out of which the heart is taken and where of all the Head nothing is left but the tongue only N. C. And why I beseech you should not he answer you Are you such a Goliah of Gath that no man can deal with you C. I took a measure of my self before ever I took pen in hand and know very well how much inferiour I am to my neighbours But the more to set off the greatness of his own courage and noble Atchivements he paints me like that uncircumcised Philistine and then fancies himself to be a chosen one pickt out by God e As God would have it I proved to be the man p. 192. like another David to enter into a single combate with me This he was not contented to tell us once f p. 1. but as his manner is he repeats it again in his fulsome preface g p. 28. Having no fear but this that after he had killed Goliah he should rise again and renewing the fight should bring some other Giant into the field with him and be two to one which all know is unequal And therefore distrusting my generosity of which he had some opinion when he concluded his Book h p. 192. I think you a more generous Enemy than to set any body beside your self upon me who have encountred you without the help of a second c. he betakes himself to Conjurations to keep me from taking that advantage I may well conjure you saith he that if I must be replyed to you alone would do it for it is not equal that you should have a second and I have none It was enough for such a stripling as David to encounter one Giant at a time and you are taken by some for another Goliah What ailed thee O thou flowr of Chivalry to faint on this fashion How came thy stout heart to quail at last Thou that canst pour out Scripture upon thy Enemies as thick as Hail-shot that canst charge and discharge as fast as a man can spit that canst dispatch Dragons as easily as Goliah's Why shouldst thou fear a thousand Giants though as big as Steeples any more than so many Crows N. C. Pray cease your fooling C. I assure you he must pass at least for one of the Seven Champions for no body he tells you is thought to be my march unless a St. George who kill'd the Dragon i Pag. 292. Behold the man then Horse and Arms and all See how he flourishes and swaggers and resolves to pull me down from the third Heavens whither he fears the breath of the people and my own vanity may in fancy have transported me k Ib. 292. But the mischief of it is this Doughty Knight had no sooner bestrid his Beast and marched a few paces but by some Inchantment or other he lost his wits and was turned into a new Don Quixote For if you look into the very next page l 293. As he told Hezekiah that he would deliver him 2000. Horses if he were able to set Riders up a them so it hath been said if any man would be the Rider 〈◊〉 mean the Answerer of your Book he or rather his Book should come mounted into the World upon the Back of aâ— Authentick License c I hope then I shall not miscarâ—y c. you will find that he fancies my Book to be an Horse himself riding on the back of it and which is most wonderful at the same time fighting with it and it was none of his fault I assure you that he was not also mounted upon the back of an authentick License But nothing daunted for want of that up he gets on the Back of the Book and giving it line upon line as he speaks and lash upon lash away he flies with his head full of Chimaera's and impossible Imaginations For he had but just fetcht his breath and spoken a few words before the poor Book was turned into a strong City or Fortress and he walked round about it as his own description of his adventures tell us told the Towers thereof markt well its Bulwarks considered its Palaces m Pag. 294. and setting down before it either besieged or storm'd it he knew not whether and in his fancy pulled down all the strong holds thereof and brought into Captivity every Notion in it that did exalt it self against Truth and Godliness And yet he had not travail'd farr before it was turn'd into a mighty man again and he thought
of it N. C. I know not what it means Lucian in â—u Sale of Philos C. I 'le tell you then if you will Answer me Do you know your own Father or Mother N. C. Yes sure C. Suppose then I should bring one veil'd into your company and should ask you whether you know him what would you say N. C. That I know him not C. But it is your Father and therefore if you know not who it is you know not your own Father N. C. It is a notable fetch C. Just thus your Champion assaults me Do you know Sir What Faith is Yes say I He finds the Question answered in my Book But he disguises muffles and puts it into a great many strange shapes as well as his wit will serve him and asks me again Is this it you call Faith To which he answers for me No and then concludes most smartly thus you see you know not what Faith is For this is it you called Faith A most profound Disputer I protest At the next Sale of Philosophers b He pretends to be one p. 246. when you hear them cryed about the Street I pray enquire after the price of him It is possible some may venture to give three farthings for him especially when they hear with what excellent qualities he is endued For be it known to all he hath the best skill of any man I know in 〈◊〉 king Galamaufry's and Hotchpotches 〈◊〉 larding of English with bits of Latiâ—â— and in making of slaps and sauces 〈◊〉 discourses He is furnisht with a whâ—â—â— shopful of shreds a Magazine of Taâ—â— and may set up an Office for Apologieâ— which he hath at his fingers end 〈◊〉 your fault what it will He can shuffle 〈◊〉 wrangle and scold all these in persection And besides he hath a boâ—â— face and can lye at no aim and 〈◊〉 you should chance to loose him yoâ— may know him from all the men in thâ— world by certain Marks he hath aboâ—â— him For where you find a man at aâ—â— turns putting you off with it may beâ—â— it is said for any thing I know all 〈◊〉 some and such like words which I before noted lay hold of him that 's the man Besides he hath either robbeâ— another or else you may know him by the Ordeal and Plowshares Pelion and Ossa the Pomps and the indelible Châ—â—racter N C. I cannot imagine what you mean C. They that have read a Book about the Rebuilding of London know well enough For there c P. 178. 217 332 335. they meet with all these just as we do here in this by which you may know that he hath such a set of words and phrases as will be sure to discover him And now I speak of Pomps you shall give me leave to shew you what a vain pretense this Ignorant man mâ—kes to Learning The ancient Christians he tells you d P. 179. of Sober Answer having found the great inconvenience of Stage Plays and increase of wickedness by them pâ—r a word on purpose into the Baptismal vow to deter people from going to them and that is the Pomps of this World For some Glossaries say that Stage-plays were formerly called Pomps if you will believe Bishop Usher whom saith he I have some where found quoted for this And so have I in the Book about the Rebuilding of London e P. 217. where the Author saith Positively Bishop Vsher hath observed that the Ancients inserted a passage against Ssage-plays in the Baptismal vow viz. That we should renounce the Pomps of the world now Pomps said he did of old signifie Stage-plays But where the Bishop hath observed it or said it he tells us not so that in effect he quotes his own Authority when he tells us here I have found him somewhere quoted and draws this conclusion out of his own imagination that though we allow Playâ— in a due measure yet the old Christrâ—ans did not but obliged those that were baptized to renounce them N. C. And what say you to it C. I have told you he speaks out a of his own idle head and there is not a word of Truth in what he says For Pomps never signified any such Plays as ours N. C. Will you not take Bishop Usker's word C. I will see it first and have it under his hand for I cannot trust this vain talker who doth not understand I plainly see what he reads To pretend to know all that Bishop Usher ever writ or said would be vanity in me but I will not believe it till I have better authority than his that he ever gave this sense of the word Pomp. Some Plays or rather Games and Publick Sights f We render Ludi by the word Plays but we should rather say Shows or Common Sights made for the peoples entertainment and consecrated to some Deity called Spectacula he or any body else might say were by a figure called Pomps but the Ancients distinguished them and to speak exactly we must say that the Pomps of the World were not those things which the Romans called Ludi and Spectacula which we should render Sports Sights or Games but that stately Procession which was made before one of them For Pomp you mustknow is in its first signification nothing else but the sending of something and the carrying it also from one place to another g Thence Mercury was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he carried down and transmitted souls to Hades more particularly the carrying something to be shown and exposed to publick view through the Streets But the word most properly belonged to that splendid and magnificent Procession as I may call it which went before the Races and Combates in the Roman Circus which were the most famous sports among them So Tertullian assures us h Circensium paulo pompatior suggestus quibus peopriè hoc nomen pompa praecedit c. who likewise informs us more particularly of what that Pomp consisted In the first place there was a long row of the Images of their Gods publikely exposed and carried in the Sâ—reet then of the Images of men of Noble Families at whose charges those Sports were made then followed a great number of Chariots and Waggons of divers sorts which have much troubled the brains of Criticks then the Seats or Thrones of their Gods then their Crowns and their Robes and Ornaments together with all the Sacrifices which were to be offered and all the Sacred implements belonging to them After which came their Colledges of Augurs their Priests and their Civil Officers This in short was the Pomp as every body knows who hath read his Book De Spectaculis chap. 7. Where he tells us that this was the principal part of the old Idolatry there being such a great number of their Gods too many for me now to mention carried in this great and solemn Procession at Rome Which was the reason I conceive that it was imitated in
know very well that many men who are converted to you are so far from being good that they become worse than they were before More haughty and conceited of themselves more unmannerly to their betters disobedient to their Masters and Governours unbridled in their language unpeaceable and troublesome to their neighbours It is an easie matter to say I wrong you but I know what I say and others have said it before me It is an old observation of Mr. R. Bernards c Separatists schism p. 29.30 1608. That as soon as ever men enter into the way of separation immediately they grow peremptory and though never so simple yet presently they see the truth without any study and can partly champer against us and condemn us all for false Christians and false Churches Nay they are so bewitched with that way that they are nothing like themselves in what was good and laudable in them Before humble and tractable then proud and wilfull before they could find the word work and themselves moved by our preaching but afterward they judg the Minister to have lost the power of his Ministry because they themselves are in affection altered blaming the Teacher when the fault is in themselves They can with understanding judge between cause and cause reason and reason but then they lick up all which comes from themselves as Oracles be they never so absurd And have we not all seen how light they all make of this great sin of Separation The N. England Ministers themselves complain That there is scarce any truth or error now a days can be received but it is maintained in a way of Schism directly contrary to the gathering and uniting Spirit of Jesus Christ d Mr. Allen and Mr. Shepherd Defence of the 9 positions p. 27. And what should be the reason think you that men are so ready to follow this evil Spirit that is in the world but that they have no sense of spiritual wickednesses nay look upon Divisions Separations and all the evil consequences of them not only as innocent but holy things While the Devil as Mr. Greenham e Grave Counsels and Godly observations p. 37. well observes Was known only by horns and claws or by the hollow voice he was wonderfully feared but being now revealed to be a more secret Adversary a spiritual Tempter a privy overthrower of Souls no man almost regards him And therefore as some have feared him too superstitiously so now it is come to a more dangerous extremity that he is not feared at all He enters into mens hearts securely and they are not aware of it He rules and domineers there and they rejoyce at it thinking they are full of the Spirit of God O how happy would it be if all would labour to throw this Devil out which possesses too many Pride high conceit of their own knowledge glorying in their gifts crowing over others as carnal or moral men together with all the rest of his company which I have mentioned This would be a better work than to perswade them they are already converted when they are become Proselytes to a party and too many of them as far as we can see by their fruits like those made by the Pharisees who were no less laborious and perhaps successful than your selves N. C. You are mistaken we do not call this Conversion to become N. C. C. You may speak for your self and such as you know very well for too many do They glory in the Conversion of those who have only changed their Vices not their Natures and of prophane or neglectors of Religion are become Schismatical proud censorious and highly presuming of their knowledge which they have got in a moment in one word have exchanged the sins of the flesh for those of the Spirit Tertullians f Pervenimus de calcaria in Carbonarium L. de carne Christi Cap 6. words are an exact description of them if you do but invert the Proverb They go out of the Cole-pit into the Lime-kill where though they become white yet they remain still dirty and defiled And look how much these excell other men in zeal and earnestness in height of fancy and warmth of affection in fluency of speech and notable strains of Devotion in so much the worse condition they are As men in a frenzy saith Irenaeus g L. 1. Cap 13. pag. 54. out of Hippâ—â—rates the more they laugh and appear to be vigorous and strong doing all things like men in health nay somethings above what any sound men can do so much the more dangerous is their disease in like manner the higher these people are in their own thoughts the greater store they have of Religious heat the more vehemently they bend their thoughts and strain their unpurged Souls drawing the Arrow as he speaks beyond the Bow the less wise they are or rather the more mad and furious and the more unlikely ever to return to any sobriety of mind I would not for all the World be guilty of that Envy which this ill-natur'd Adversary would make you believe I am infected withall I rejoyce I thank God not only that men are made truly good whosoever be the instrument of it but that they are made wiser and better than my self Yet I am taught for all that by your own Books to lessen the number of such Converts as this man braggs of For they have informed us for many years of an evil generation that have separated from us in whom as one of them tells us h Fountain of Slander opened p. 25. 1649. you shall see Christ and Belial God and Mammon in one and the same person Christ in show and the other in reality They let themselves loose to lying and dissimulation slandering and backbiting and all kind of circumvention God Religion Reason Virtue are but meer termes and notions with them serving them to no other purpose but to deceive the more effectually And that particular of lying is confirmed by Mr. H. Peters himself who to cry quit with those among you that exclaimed against the Army as guilty of many Crimes said there are some other diseases as much considerable among others which may be of greater influence and the last he mentions is a spirit of lying and false Witness bearing even to the undervaluing of our enjoyments i A word to the Army and two words to the Kingdom 1647. pag. 9. Much more I could relate to this purpose from some of your own mouths which if it should have been writ by any of us I know what you would have said of us N. C. Truly you have said too much to gratifie the common Enemy and so far saith Philag k Preface pag. 10. as a man may gather from your Book you would sooner promote a Cassandrian design viz. of Union betwixt Protestants and Papists than that betwixt C. and N. C. For you instigate Rulers to much severity against N. C. but never against Papists C.
in VV. B. so he will needs undertake a defence of his words when nothing is to be said but what will make them worse To trade in promises he tells you is a phrase good enough but do what he can to trade or to deal which he puts in the room of it in promises implies buying and selling a traffique which quite overthrows his conceit of absolute promises For we never heard of such Trades that can have commodities brought home to them and left with them for nothing and without so much as their enquiring after them Nor can all his tugging set him clear from his contradiction in making the promises absolute and yet conditional If they be the one they are not the other nor can he ever bring them nearer than thus that they may seem to be conditional but indeed are not N. C. Hath not God promised absolutely to give belief and repentance to a certain number of Elect persons C. No. N. C. Now I see plainly what you are C. Be not so confident Neither his â—or your eyes are good you have no considerable understanding in these matâ—ers For whatsoever intentions and â—â—rposes God hath of doing more for some persons than for others there is no declaration of this made by the promises â—o them but they all run conditionally And if I had not ceased all wonder at â—hat this man talks his boldness would â—â—cite that passion now in maintaining â—â—is position against me that God proâ—ises to some do what they will that â—hey shall repent and believe This I â—enied and he opposes me in it as you â—ay see p. 37. of his Book But those â—ery places so unlucky he is in all things â—â—ich he brings to prove his assertion â—re a strong confutation of 11 Ezek. â—9 36 Ezek. 26. I will put a new spiâ—â— into you c. For as these promises â—ere not made to some particular Elect â—ersons but to the whole Nation of the â—â—â—s so he else-where by the same Prophet Chap. 18.31 require them to make them a new heart and a new Spirit supposing that otherways they should dye Nay he expressly tells them immediately after this promise z Ezek. 11.21 that as for thosâ— whose heart walked after their detestablâ— things notwithstanding that he had put 〈◊〉 new Spirit into them to walk in his Statutes he would recompencetheir wayes upoâ— their own heads All this shows he did nopromise to amend them and make theâ— walk in his wayes whether they would oâ— no but that he only assured them of hiâ— Grace and the means of being made better which if they did not use and makâ— them a new Spirit after God had put iâ— into their hearts they were like to perish Let him overthrow this if he caâ— in as plain words as I have spoken it And there is another task also and indeed the main business if he will defend Mr. Br. which he hath not yet attempted and that is to show that it iâ— proper to the New Testament Spirit to tradâ— most or altogether in absolute promiseâ— He must reconcile this also with his owâ— confession that no body knows how to app◠〈…〉 promise to themselves a 〈…〉 and thâ—◠〈…〉 persons can depend on no promiâ—â—◠〈…〉 are conditional b 〈…〉 Hoâ— â—â—en I pray you can this be the mark â—f those that are in Covenant to be beâ—â— again by a promise especially the absoâ—â—t promise as I cite Mr. Br. words c Friendly Debate p. 44. â—hough he will take no notice of it Can â—hey be begotten without Faith And can their faith depend on promises when there are none Mr. Rutherford in my â—ind deals more sincerely and plainly with us who tells us of a Believers relying â—nd confiding in Christ through instinct and know no ground N. C. I do not think he sayes any such thing C. I assure you they are his words d Ser non at the Abbey June 25. 1645. p. 51. if you can believe he saith true And he tells you withal that Faith is sometime from instinct of Grace rather than from Light of discourse especially when we first believe and have nothing but a meer command and know not whither the promise and the Saviour belong to us or not Even as the Infant that can make no use of discourse only trusts to the Mother or the Nurse for Milk by meer instinct having neither promise nor experience for it In like manner he saith afterward though the promise may be forgotten and out of mind and the assurance that Christ loved me before the Worlâ— be none at all a Believer yet may rely and confide in Christ through instinct and know no ground This is tâ— speak out and not mince the matter There are no absolute promises that you can find at first but it is as well for you can believe without them and know nâ— ground and then afterward you find these absolute promises by the same secret instinct as I suppose for we can find none by all our discourse N. C. I did not intend to engage youâ— in this Dispute C. Nor I to enter farther into it than was necessary to show you how unjustly he vapours upon this occasion as if he had brought me upon my knees when he hath not said one word to the business He talks I remember of arrows e Preface p. 31. that he hath shot at me alone whom he hath singled out from the rest of the Herd But I find would you think it that there is no such way to be secure from them as to run to the mark As for those that I have shot I will take so much confidence as to think that though like the Buck he may stand a while with the Arrows in his side and while he is hot not feel them much yet you shall see him fall at last N. C. The loudest Barkers are not alwayes the sorest Biters C. I find it so Few men have been more bawl'd against by others than I have been by him He raises such an out-cry as the Philosophers were fained to do against Lucian In the Dialogue called the Fishermen when they cryed Arm Arm against this common Enemy c. But after all I am whole and sound enough he having rather snapt and nibled at some little bits of my Book than fastned solidly on any intire proposition in it When I say that the most that sober men have said as far as I can learn concerning our respect to the recompence of reward is that he who doth well only in sight of it is in a weak estate but yet indowed with an Evangelical Spirit f Friendly Debate p. 27. He leaves out these words is in a weak estate and then snarles and quarrels with me on this fashion Unless he eye the glory of God he hath no Evangelical Spirit On this theme he makes a long declamation though a very sorry one and to no purpose g P. 32
who would certainly pay them their wages because they were his Servants By this you see what men will do to serve their own cause and how easie a matter it is presently to stuff up a Book and to croud into it a number of good words and yet not write good sense Rather than fail there is a way to strain the holy Scriptures and set them upon the rack that they may reach their purpose as he doth those words of the Apostle supposing gain is Godliness Å¿ 1 Tim. 6.5 pag. 36. to reprove those who Act only out of a light of the recompence of reward As if the Apostle spoke there of gaining Heaven and these were the men from whom we must withdraw our selves N. C. No more good Sir these are the perverse disputings I doubt of men of corrupt minds which the Apostle there speaks of C. Very near of kin to them But if I should proceed to show you how he hath perverted the sense of a great number of other Scriptures which he hath meddled withal that alone would hold us half as long as we have been already They are not words I cast out at random but I speak deliberately and as I think Nor have I time to reckon up all the rest of the places in my Book where he hath left out words or abused the sense I will name only a few more when I mention Prayer communion with God and Meditation as instances of such duties as may be performed between God and our selves and not such as are expressed in life and manners p. 40. He tells you that I take these to be the things which are so airy and refined that no body can feel them no not with his most serious thoughts t P. 56. of his Book And because I affirmed that commonly well meaning people fancy themselves deserted by God when they are not which is sober and good sense and the sum of what I said he is in a rage and fancies the Devil to be entred into me nay no less than seven Devils and cryes out the Lord rebuke you u Ib. p. 72 For was our Saviour saith he a melancholy and fanciful person c. what led him to that wild discourse I know not unless it were his love to contradict and his great wrath and passion against me Which evil Spirits to speak in his own language I hope have but a short time they rage and tear and foam and as his words are sputter so much For he tells you I carp at God and cast smiles of scorn and derision upon the words of the Holy Ghost and intimates I am approaching towards the Blasphemy against it and had almost said I am in the same condition with Simon Magus x All this stuff you may find p. 76 77. And what is all this Holy bluster about Nothing but this what I spoke of many persons now he would have you think was meant of all that ever were even of our Saviour himself and my exposing their fond talk of shinings in and Sealings to that shame which it deserves he makes account is an abuse of the language of the Holy Ghost And yet they themselves cannot but smile at the Pope when he pretends to the Holy Ghost and at his Priests who tell us of Miracles and apparitions of Christ and the Anabaptists in the beginning of the Reformation who talk of Illuminations and extasies and the wild people of the late times when they brag'd of their anointings and teachings and that they were the people of the Lord All which are Scripture phrases but by them most ridiculously used and applyed to themselves as you cannot but acknowledge what is the matter then that you are so angry with me for a smile or two would you only have the Monopoly of these phrases will you have no body to trade in them as VV. B. speaks but only your selves And must we think you are full of the Spirit when you are only full of Scripture words Shinings and Sealings and such like Is it not possible to charge you with folly but we must be thought to wound the blessed Creator too and to be offended at the Holy Ghost y Pag. 76. Away with these proud conceits Do not imagine God and your selves to be so united nor call all your own fancies by the name of Divine Mysteries N. C. Take heed how you speak against Gospel-Mysteries C. They are your Mysteries not the Gospel's which you make such a stir about and call him profane who hath not the same reverence for them which you have your selves And thus the Egyptians I remember when they worshipt Apes Storks and Dogs said those are very great Mysteries be not too bold in talking against them As if said Lucian there were any need of a Mystery or it were such a secret piece of wisdom by which we know Gods to be Gods and Dogs to be Dogs z Dialogue callâ—â— Council of the Godâ— N. C. I confess the Gospel-Mysteries are plain now being revealed by the Spirit in the Apostles as we have already discoursed C. It is very true Hold to those and we shall have no difference about such matters But let this man rave as long as he pleases and lift up his Nose to the Skies if he can he shall never perswade me that you are more extraordinarily inlightned and understand more of them than other men unless I hear you talk more wisely Nor shall I think that I offend when I say many of you take their sudden fancies for gleames of glory and irradiations of the Holy Ghost Let him babble also till his tongue be weary about experiences I shall only believe that he was in love with wrangling and hearing himself talk perpetually For I stated that Doctrine plainly enough but he takes no notice of it and would have those who will read his Book and never look into mine believe upon his word that I am an Enemy to Christian experience a Pag. 158. and perswade them to disbelieve it b Pag. 160. and in short am an Anti-experimentist N. C. You have made me out of love with hard words C. It 's his own p. 158. a compound of Greek and Latin and therefore worse than Heterodoximony N. C. What a word is that C. O it makes a dreadful noise and is very effectual to perswade the People that they hear a Pope not squeak but roar in our Belly So he would have you think that some Preachers make the Pâ—lpits Eccho to Rome ever and anon and by their Heterodoximony have inflamed the Peoples fears c Râ—bailding of London encouraged p. 184. But to let that pass he might as well have said I jeered at keeping the Lords-day commonly called the Sabbath as at laying up and communicating experiences for they are both put together in my Book p. 167. This one would think he was sensible of for mentioning this passage out of my Book afterward