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-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-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
all Churches And then he concludes with a perswasion to all good Christians to lay aside contention and endless and many of them also needless Questions about this matter And seeing it must of all who are well advised be granted that the publique prayers are helps to stir up Gods graces in us and to convey to us the many good blessings of God which we want to look therefore to themselves every way so carefully that they may be fit to be helped and benefitted by them and with the same well ordered hearts and minds to attend unto and apply to themselves the prayers which either before and after Sermon are uttered or the other which through the whole action of Gods worship are read in their hearing and not to be led by opinion that they can take no profit by them N. C. I see very well what kind of writer he is C. And you see he is not for the â—â—oth of the men of these days in which Philag confesses your Ministers dare not perswade the people in this manner much less tell them that all who are well advised are sensible of the benefit that is to be received by the publike prayers read out of a Book This one passage is enough I doubt not to make such Books as these to be rejected as well as their Admonitions N. C. I believe these very good men and meant exceeding well C. But were weak and in a lower dispensation N.C. I dare not say so but I think they would not please now C. No I warrant you especially when they met with a form of prayer which this Author himself hath drawn up at the end of the fourth Treatise y Chap. 20. p. 537. c. Edit 5. 1630. In which among other things he teaches the people to acknowledge the great goodness of God in giving them to live under a most Christian and Religious Prince and King defending and maintaining the Gospel against all Antichristian Malice and tyranny and other adversary powers and the same truly and sincerely preached c. These are words which do not sound well in many of your ears they would be loath to joyn in this acknowledgment For we are told by one that God hath ecclipsed the light of the Sanctuary z T. W. Godlymans picture p. 114 By another that our Aarons too often make golden Calves a Rebuild of London p. 359. And by Philagathus that the Gospel is gone from many congregations in England and else where b Sober Answ p. 284. And that the Goshens that were when the N. C. were in them are grown as dark as the land of Egypt c pag. 285. and were it not for some reasons he tells you he would not have spoken of it but let it alone till the cry thereof so came up to Heaven as to cause the God of Heaven to say as in Gen. 18.11 concerning Sodom I will go down and see if they have done altogether according to the cry of it which is come up unto me c. d p. 286. By which it should seem N. C. No glosses good Sir nor Inferences C. There needs none We may plainly observe what judgments they expect to come upon us because of their removeal We are in Egypt already though the word of God be read every where and must be made like Sodom and Gomorrah I wish heartily that in stead of such acknowledgments as good M. Rogers taught the people to make though many in those times were suspended and deprived they do not now clap petards on heavens gates that they may fly open and send down Fire and brimstone upon us N. C. Are you mad what wild fire hath got into your head Phil. called you a Crack now he will call you a Cracker C. You are not well read I perceive T. W. tells you that Prayer hath a power to destroy the Insolent Enemies of the Church For the two VVitnesses have a flame at their lips Fire proceeds out of their mouth which devours their Enemies Rev. 11.5 and this Fire is certainly to be interpreted of their Prayers c Godly mans picture by Mr. Tho. Watson p. 129. Now that you may better understand their power he tells you that Prayer is a petard which will make Heavens Gate to flye open f Ib. p. 130. N. C. I cry you mercy I did not expect to have found such expressions any where C. Not in Mr. Rogers I warrant you nor any of the Seminaries before named who will never trouble you with such conceited language as this nor tell you that Prayer is a seed sown in Gods ears g Ib. p. 128. N. C. Good now dismiss both him and Mr. Rogers I have had enough of them C. Let me tell you first that this book of his was abridged by Mr. Egorton * Anno. 1618. and put in Quest and Answ who commended it in his Preface to Mr. Hen. Scudders daily Walk and called the practice of Christianity A Book well know and much read when I was a Child and hath an Epistle of Dr. Gouge before it and at the conclusion certain Advertisements concerning Prayer * At the end of the seventh Book chap. 11. pag. 691. Edit 5. 1635. In which he declares that it is lawful and in some Cases expedient to use a set Form of Prayer And there being in respect of place and company three sorts of Prayer Publique in the Church private in the Family and secret by a mans self he concludes that the greatest liberty may be taken in solitary Prayer by a mans self because we are sure provided we be humble and upright that God will not upbraid any man for his Method Order Words or utterance In private Prayer he thinks we may not take so great a Liberty as when alone and justly fears that some well affected people have been somewhat faulty and offensive in this the weaker sort being not so capable of that kind of Prayer which is called conceived or extemporall varying every time in words phrase manner and order though the matter and substance be the same But as for the publique Congregation special care he tells you must be had that nothing be done in praying preaching or administring the Sacraments but what is decent and orderly because there many eyes do see us and many ears hear us and upon this account it is expedient for the most part to keep a constant Form both of matter and words c. This was the Doctrine of the Divines of those dayes though it be not relished now by those who reverence their Name more than their Books Dr. Preston himself another Name which this man vapours withal declared his opinion about the lawfulness of set forms in the first Sermon h Preached before he was Chaplain as Mr. Ball tells us in his Life published by Mr. Clark p. 112. he preached before King James at Royston upon 1 John 16. where he hath these remarkable
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.
page 154 155 Their great presumption page 157 The Power of Boldness page 159 Some instances of the great Impudence of this man page 160 161 c. Of their smuity Discourse page 163 A wicked Suggestion page 166 Two of their Popular Arts page 168 169 How Smect dealt with Bishop Hall page 170 They abuse the Scripture as the ancient Hereticks did page 171 172 c. A Discourse of Dr. Jackson's on this subject page 174 c. W. B. misapplication of Scripture page 176 And others page 177 Their conceit of themselves page 179 198 And sottish abuse of holy words page 180 181 Impudent excuses they make rather than confess Errors page 181 182 186 Of pretences to Visions page 183 Another dangerous notion of W. B. page 185 Of Pretences to Revelations page 187 c. New Lights page 18â— How mild they are toward high offenders among themselves page 192 c The reason men so easily believe lies and asperse others page 195 And rake Libels for them page 19â— His wicked suggestions about Sacriledge page 201 20â— c His pitiful Apology for them page 20â— Mr. Udal's Book about Sacriledg page 20â— How they misimploy their thoughts page 2â—â— A wretched reasoning page 212 21â— How little they value the Peace of the Church page 21â— How much the Ancients valued it page 21â— The hard haerteduess of the N. C. page 216 21â— The lying and jugling of this Writer page 219 c Their aptness to complain page 2â—â— And self-love page 224 Another old trick of the disaffected page 225 c. Their undutiful and causeless clamours c. page 227 228 c. Deprivation for not Conforming to Publike Order is not Persecution page 234 235 c. Magistrates Power to appoint fit Instructers of his people page 237 238 Necessity of punishing those that do not conform page 240 c. The N. C. against so much as a connivance heretofore page 244 The peaceableness of the old N. C. when deprived page 247 Now they are like the Donatists page 250 Men murmur least when Laws are strictly executed page 251 The witlessness of Malice page 255 It is not Godliness but themselves which they contend for page 256 N.C. have acknowledged the Canting of some of their own party page 257 c. How Mr. Calvin and others have been belyed by furious zealots page 260 c. The wild Logick of Philag page 264 c. The Assembly slighted by themselves page 269 c. They love to abuse us in holy Language page 272 The wicked spirit among N. C. page 273 Several sorts of them page 275 Their proud conceit of the power of their Ministry page 278 c. Men grow worse when they become Separatists page 282 Their own Books inform us of a wicked generation among them page 286 c. Advantage the Papists make of their Schism page 289 c. Why called Precisians page 290 Philag his Character of the N. C. page 295 c. Lies and falshoods in his Preface page 298 c. Anotable instance page 302 303 c. Lawfulness and usefulness of Forms of Prayer maintained by Mr. Roger's page 307 308 c. A Form of his which they will not imitate now page 311 Their Prayers more dangerous page 312 Mr. Egerton's Advertisement about Prayer page 313 Dr. Preston's page 315 The newness of the contrary opinion and practice page 315 316 The spirit not straitned by a form of words page 317 Philag against himself page 319 Of the Lyes which are in his Book page 323. to 330 Particularly about Excommunication page 330 331 c. Of going to Plays page 334 to 339 The Ordinances of Parliament about them page 340 How he abuses good sense page 342 c. The N.C. could see and Act worse Plays than any are now page 346 c. Of Trading in Promises page 354 And absolute Promises page 355 c. Their Faith acknowledged sometime to have no ground page 357 c. Of eying the Glory of God page 359 c. Wretched Interpreters of Holy Scripture page 361 c. Of Desertions c. page 364 c. How they have debauched Religion page 367 368 Justifie abuse of Scripture page 369 c. Pretend to mysteries when they are none page 374 c. His vain babble about Experiences and other things page 376 c. Of Perverters of the Sense of Books page 378 c. Punishments contrived for me page 380 c. W. B. lowsie similitude page 382 Wit not to be sought page 384 c. Wrangling without cause page 388 Considerations about the making up our breaches page 391 c. Of Schism page 394 Scandal page 395 Presumption of this Writâ—â— page 396 c. And of his fellows page 398 399 What Praving by the Spirit page 403. ERRATA Page 25. line 2. read Caraculiambre p. 26 l. 16. for Landaf r. Caerleon p. 26. l. 1. add in the marg p 151. of Sober Answer p 60 l. 26. r. manner p. 75 l. 24. r. Sophisters is in him p. 142. marg r. Duplies p. 143. l. 13. d. and before nice p. 153. l. 1. r. and will l. 20. O ye p. 184. l. 19. r. wherewith p. 225 l 27. that they might p. 230. l. 4. r cravings p. 234 l. ult r. their Discipline p. 278. penult flatly deâ— p. 282. l. 20. r. pertly champer p. 285. l. 6. r. to sins p. 288. l. 25. r. Martin Mar Priest p. 31. l. 12. r. for the tooth p. 323. l. 2. d. as p. 325. 2. for from r. form p. 333. l. 14. r. Caracalla p. 34â— l. 22. r. the point p. 354. l. 19. r. Traders p. 355 l. 25. r. of it p. 356. l. 1. r. requires p. 361. l. 1. Dav. Kimchi p. 364. l. 5. r. desertions p. 367. l. â— r. melancholy patient p. 377. l. 8. r. so much p. 37â— marg r. Lord Seguier Chancellor c. p. 380. l. 11 d. I may be able A FURTHER CONTINUATION AND DEFENCE OF THE Friendly Debate N. C. NOw for an Ishmael C. Are you the Isaac's then against whom to speak a word is to scoffe at the Children of God And must we be all cast out like the bondwoman and her son to make room for you the Holy Seed N. C. I did but use the words of a late Writer who hath answered your two Debates p. 19. C. That hath snarl'd and carpt you should have said at some things in them which he did not understand and N. C. This is your old Pride C. It is one of your old Arts rather and wretched shifts to call men proud when you cannot confute them and when you have blotted a great deal of Paper with senseless or impertinent stuff boldly to cry it up for an unanswerable piece N. C. What Arts do you tell me of I know none we use but honesty and plain dealing C. We know a great many other which have alway stood you in mighty stead One is to extoll the men
people yet they ceased not to cry out that to deny the dispossession was in a sort to deny the Gospel It appeared so evidently said the Author of the brief Narration to be the finger of God as though we our selves should forsake it and with Judas betray our Master yea with Pharoah set our selves to obscure it yet the Lord if he love us will rather make the stones to cry out and utter it Yea the Devils themselves to acknowledge it then it shall be hid And I would advise them that slander this work and persecute the Servants of God without cause * For Darrel you must know was imprisoned to take heed lest they be found even fighters against God Now would you know what the business was which made these men stickle and clamour in this fashion It was briefly this When Mr. Darrel and his friends prayed by the Book the boy or as they said the Devil in him was but little moved but when they used such prayers as for the present occasion they conceived then the wicked spirit was much troubled He acknowledged them also to be powerful men and that he was much tormented by their powerful preaching ** Disco very p. 35.48.49.50 This was it which tormented the Bishops also to see such mean persons do such wonderful things or to use their own words It cannot be indured said the Narration c vid. p. 6. that these kind of men which are accounted the off-scouring of the world should be thought to have such interest in Christ Jesus as that by their prayers and fasting he should as it were visibly descend from Heaven and tread down Satan under their feet whereas other men ☞ who account themselves more learned excellent and wise than they do not with all their Physick Rhetorick pomp and primacy accomplish the like But God hath chosen the foolish things of the world to confound the wise and the weak things of the world to confound the mighty A place of Scripture as well applied as that in the 4th of St. Matthew He shall give his Angels charge over thee c. and very fit to stir up the peoples hatred against their Governours who appeared against this Holy Cause as they called it and laboured to suppress this mighty work of God N. C. I haue no leisure to hear these old stories long since dead and buried C. Nor have I any need to look so far back For this very Scriblers Book which you tell me of is a bundle of such like lewd and impudent tricks and shifts as I have mentioned though the truth of it is they are so poorly managed that any one may see he is a meer bungler in his own trade and elther for want of wit or through the violence of his passion cannot understand so much as common sense N. C. O Luciferian Pride O attempts to outrail Ralyhakeh You may make another Lucian in time I had almost said another Julian if you persist in this way C. You have his words by heart a p. 31. of his answer and it is most stoutly and resolutely answered But I must tell you it hath been alwaies thought as Mr. Chillingworth well observes a mark of a lost and despairing cause to support it self with impetuous outcries and clamours the faint refuges of those that want better arguments And little doth he know whom he imitates in these brutish exclamations I never saw any man more like that fellow in Lucian who cryed O b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accursed wretch O damn'd villain when he could say nothing else N. C. Yes both he and we have something else to say C. That is you have a scornful and supercilious way of pittying those whom you have a mind to vilifie which carries with it some shew of goodnesse when it proceeds from a great disdain of others and an high opinion of your selves You may remember it is like without sending you to a Book of undoubted credit where you may find it who it was that said publiquely He intended to have preached before the poor wretch viz. his late Majesty then near his death upon 14. Isa 18.19 c. but the poor wretch said he would not hear me Another also having jeered our Divine Service as much as he pleased at last wiping his mouth sanctified all with a sigh or two over us as poor deluded Souls and then we were much indebted to his charity N. C. You will be called to an account one day for your malevolent and mischievous writings C. That 's another way you have to astonish and delude the Multitude by thundring out Threatnings and denouncing Judgments against us in which this Gentleman is very powerful and may pass for a Boanerges There being this device also accompanying it to make the Art more effectual which is to cry out Blasphemy if we do but mention any of your Follies to tell the people as T. W. doth a Epistle to a new sermon câ—lled the Fiery Serpents 19. Febr. 1668. that you wish we have not sinned the sin unto death and to bid us take heed that some do not think as this scribler speaks we have done despight to the spirit of grace b p. 101. of sober Answer Thus I remember some wrote a letter to Bp. Mâ—ntague c Annexed to the appeal of the Orthodox Ministers as they called themselves to the Par. against him printed at Edinburg 1641. wherein they do bat charitably hope he hath not committed the Unpardonable sin exhorting him to recant publiquely of his malitious Errors and Heresies or else they tell him he could never have Salvation But after this as if they were in no danger do they what they would a fit of railing follows wherein they upbraid him with his birth and parentage nay with his very looks and visage in such vile language as I will not name and at last conclude in this fashion If you can love the Lord Jesus and do belong to his Election of grace d p. 31. N. C. Me thinks you have an art beyond all these having shifted and put me off thus long from what I was going to say that your Book is answered and C. And soberly too as the Title pretends N. C. Yes C. That 's strange when he roars and cries out so hideously as we have heard and complains that he is in a passion that I have made him spit and sputter nay spue in my very face N. C. Do not use such words C. They are his own confessions a p. 14.31 289. And he acknowledges withall that he was impatient till he came out against me that he could not find a man so imprudent and desperate as himself b pag. 2.3.31 and having lay'd about him very furiously he puffs and blows and saies he is overheated in so much that he is fain to cool himself again with some Holy breath and falls to prayer when he can exclaim against me no
very Life and Spirit of it and thinks they are very Religious when they handle the matter so as to neglect greater Duties to perform these This is to be imputed I verily believe partly to his fiery Nature partly to his Ignorance and want of Judgment partly to a rash and precipitate Forwardness and very much to his Self-Admiration m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nazian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1â— p. 444. a vain Conceit of his own Abilities and a Desire to be the Author of some great Discovery that should make him considerable among his Party Hot and fiery Dispositions were antiently noted to be the Movers of Troubles though not simply such as had a great Fervour in them but when it was without Reason and Learning which begets an audacious Rashness in their Spirits Ignorance you know can never be just in its Judgment no more than a man can go right in the dark False Alarms are wont to be given in the Night which is the time of Robberies and Murthers as well as of Dreams and Phantasms Rashness and Inconsiderateness is little better it being much what the same to have no eyes and not to use them Where this Answerers eyes were when he read my Book its hard to say not in his Head sure in Solomon's sense for he never hits the Meaning when he opposes and still misses his way in that which he confidently affirms His whole Discourse if it may be called by that name is beside the Book and managed in such a manner as if his Reason served him but like an half Moon in a Coat of Arms n As Sir Hen. Wotton somewhere speaks to make only a notional Difference between him and other Creatures not for any Vse or Active Power in it self This together with his Prejudice and Passion his vain Confidence and Presumption of his Skill made him so regardless of what he said that as sometimes he cites such Words out of my Books as are to be found in neither of them o P. 44. This should cause you to reflect on your self as somewhere you have dâ—â—â— upon Deâ—lâ—rm This it is to be a great Divine and unâ—equ inâ—â—d with the Scriptures so he hath stuft his own with Slanders and Lies Detractions and Calumnies and notoriously defamed not only my Design but also my Self and every where perverted the Sense of such Plain Words as an innocent Child may easily understand These things he would have had a greater Care to avoid did he either know wherein the Life and Power of Religion consists or used the Means he contends about as much for the purposes of Holiness as for the Marks and Characters of a Party You must not expect that I should enumerate them here You will find as many of them as the brevity I designed would permit in the Body of the following Book which I have writ partly to vindicate my Self but most of all to vindicate and further declare the Truth The Power and Authority of which is such as Polybius an excellent Historian and of great Fidelity p L. 13. excerpt Who yet could not escape Calumnies for one Scylax wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an History opposite to his as Suidas tells us speaks that it hath a kind of Divinity in it So that when all contend against it and there are great numbers of fair and probable Tales ranged with great care on the side of Lies and Falshood she insinuates her self I know not how by her own force into the Souls of men And sometimes she shews her power on a sudden sometimes being darkned and obscured a long time in the end so baffles those Lies by the Strength which resides in her self that she triumphs over them all q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have not so little knowledg of Humane Nature nor so little Experience in what is past as to think that Truth will conquer all no not though we take her part and lend her our Assistance in the best manner we are able Prophets I know have been slighted when Juglers and Enchanters have been admired sober Reason rejected when idle Fancies have been greedily swallowed But yet we must not despair of all because of the perverse Obstinacy and heady Opposition of some Nay the most fierce and violent Enemies of Truth if we chance to meet with them in a calm Season and when they are disposed by the Grace or Providence of God to be humble and meek wâ— may have some hopes to prevail withalâ— The Confidence of this very man is noâ— so high but it may be taken down 〈◊〉 he will read with the same mind thaâ— I wrote voâ—d I protest of all angenâ— and resolved to â—â—â—mit to the Evident of Truth whensoever it should presenâ— it self He will complain perhaps of the Sharpness of my Stile in some places but he may believe me it was not my Passion but my Judgment which dictated those Words to me It was necessary I thought to disabuse Him and his Followers too who otherwise would not have been awakened to see his Folly If I am mistaken in the Fitness of this Proceeding it is but a pure Error of my Mind not any Vice in my Will as far as I can find I was not hurried but went deliberately into it by the Guidance of the best Reason I had This tells me also that I have not done ill in undervaluing his Answer and consequently himself as not worthy the name of a Book but rather of so much blotted Paper It is not the Work of one whose Heart studies to answer as Solomon's words are or that uses Knowledg aright but whose Mouth poureth or belcheth r So it is in the Margin Pâ—o 15 4. and v. 28. out Foolishness And St. John himself as Mr. Burroughs observes s Vindiâ— against Mr. Eâ—w p. 2. that Disciple so full of Charity speaks contemptuously of such and tells the Church he would reckon with Diotrephes for his Malicious-Prating They do not err alone but draw Company into their Follies The Violent or Injurious Man intices his Neighbour and leads him into a way that is not good He shutteth his Eyes to devise froward things moving his Lips he brings evil to pass Prov. 16.29 30. And therefore such Persons must be rebuked with some Sharpness because as they are not insolent merely for themselves so when one of them is lashed many more may learn their Duty at his Cost There are some I know who think he needed not have been replied unto at all and I my self for a good while was one of those For either the People will read my Book or they will not If they will not to what purpose should I write If they will they need but read what is writ already and there they will find an Answer themselves without any more ado But further Thoughts perswaded me to resolve otherwise because there are many men who know well enough he hath missed the Mark
he saw a Sampson threatning to pull down the whole Fabrick of Religion as he did the House upon the Philistins n Pag. 22. of the Preface And then it was a Goliah as I told you o Ib. p. 28. and a very few minutes before p Ib. p. 27. it appeared like Geryon a Gyant with three heads nay he did not know but it might be a whole Legion compassing Religion as he elegantly speaks with Rams Horns to make it fall like the walls of Jericho q Ib. p. 25. N. C. I think you are horn madd C. You imitate his puny jests very well And to confess the Truth I am a little out and must correct my Error in not begining in good Order I should have told you as the custom is that of all the days in the year it was April 21. r As he tells in the the begining of his Book in the cool of the Spring Å¿ Which makes the adventure more wonderful Don. Q. fury happeniâ—g in the warmest day of July the Nonconformists being then in the tenth degree of Taurus or to speak in plain terms in the Second of the twelve Signs of the Zodiack of their sufferings N. C. Your wit sure is in the fall of the leaf C. Very well I am glad to see you in so good a humour but you must laugh at him and not at me for they are his words I assure you t P. 246. I had almost said they have run through all twelve of the Signs in that Zodiack of Suffering which I spake of Then I say it was when the good Knight Philagathus or as he is sometimes stiled Philogathus for there is a difference about his Name as there was about Don Quixote's abandoning the slothful plumes and causing certain old rusty Arms to be scoured which had a long time lain neglected and forgotten in the great Magazines of Qui mihi Propria quae Maribus Syntaxis and other such like famous Armories put on his Cap took up his Pen or Lance call it which you please and mounted his Steed marvellous content and jocund to think what a noble enterprise he took in hand of cleaving Giants beheading Serpents killing Monsters finishing Enchantments and in one word righting all the wrongs and redressing all the injuries that had been done to the N. C. He had no sooner sallied forth but a world of windmills whirl'd in his head and at every turn he fancied he saw some huge Giant some impious Goliah defying the Armies of the living God Upon these he sets with a zealous rage and by his own single arm in his conceit vanquishes them all not having so much as a Sancho Pancha to wait upon him A Monster or Prodigy of ill Nature for instance presents it self the greatest one of them that ever he heard of u Pag. 80. At the first sight it seemed to his roving thoughts like Bloody Bonner but a little after like cruel Nero breathing out nothing but death and destruction This put him out of all patience as he tells you so that after a few words he could neither think nor speak any more of it but falls on to thresh it like a Sheaf of Wheat to the very dust for fear it should heat a fiery furnace which now appear'd in his Imagination and which the Monster he thought might bespeak for them Thus it was in danger to become a Nebuchadnezzar and before he had done it appeared in the shape of the Devil himself every one suspecting that if it were in the power of this Fiend he would cast them body and soul into endless torments x They are his words p. 149. And who do you think this Nero-like Monster was you will scarce believe it but if you consult the Book you will find it was no body but St. Paul himself or a poor Conformist explaining and using his Words y Friendly Debate 1. Part. p. 53. to shew his neighbour that according to the Apostles opinion he might as well suffer him only to commend some persons a little as suffer others to do a great deal more than that comes to This made it vehemently suspected that our Don's brains did more than Crow at this bout and that he crasht his teeth and was perfectly madd with rage The first occasion of which was a bodily fear wherewith he was surprised that the Monster had a design to forrage all the Country and leave it so naked of Belly-ware that he and his must starve This kindled his wrath and made his eyes so red that he could see nothing but Blood Death and Hell fire though there was not the least spark I assure you of envy anger or ill-will in him whom he yells against But let us pass by this and next behold a Monster of Pride taller by the head and shoulders than most others which started out of his fancy and set it self before him It was the more frightful because it was thus large and yet but a young Cub not yet grown up unto the measure of the stature of the fulness of Pride as he is pleased to describe it z P. 196. He resolved therefore to slice him and make minc'd meat of him before he grew too boisterous and stretcht himself as high as Lucifer or the Morning Star Iâ— which Planet if you will believe an History a Lucian Verae Hist L. 1. as true as his Book there are people by this time so big that from the waste upward they are as tall as the great Colosfus of Rhodes But of all the Apparitions he encountred in this Frenzy there were none put him into so great a Passion as an huge Giant just like that wicked Alifamfaron a furious Pagan mentioned in the famous History of Don Quixote L. 1. Part. 3. c. 4. For he conceived he saw him taking a course that Divinity might be exchanged for Philosophy Christianity for Heathenism our Bibles and the Precepts thereof for Seneca and Epictetus b Preface p. 18. All the Country was in danger to be wasted by him for he threatned as he imagined to pull down the whole Fabrick of Religion c Ib p. 22. and to extirpate praectical Holiness from Dan even to Beersheba from one end of the Land to the other d Ib. p. 12. For the compassing of which behold a great rout with a numerous train of Artillery following him at the heels I know not how many Maximes Stratagems Directions Aphorisms and other clattering words as you may find in his terrible Preface Where he tells you they are very unsound and unsavoury yea prophane and impious yea and bent against Religion e Ib p. 39. Thus he multiplyed Monsters in his wild Imagination which made those things appear prophane and impious yea and bent against Religion for these things are different in his conceit which are as in nocent as that Flock of Sheep which Don Quixotâ— took for so many Giants in Alifamfarons
the Provinces distant from the City Where though it was performed with less care and solemnity as he tells us yet that did not make the crime less to accompany it For wheresoever the Pomp of the Circus was these are his words though there be but a few Images carried about there is Idolatry in one And though there be but one Chariot drawn it is Jupiter's wane Let the Idolatry be set out sordidly or in a better garb it makes no difference for all is upon the account of the same crime All this considered I take these till I am better informed to be the Pomps renounced in Baptism which Christians were by no means to attend and go along with or as Apuleius i Continuare pompam L. 11 Metamorph p. 242. Edit 1650. speaks to continue the Pomp. For it was to do an honour to false Gods and being present at these they might be in danger to be inticed to downright Idolatry by the bravery and magnificence of the show which was so great that all splendid and stately things whether in speeches or actions have been since called by the name of Pompous I know there was a Pomp at their Triumphs and at great Funerals k See Pricaeus in l. 2. Apuleil Metam p. 120. and other times but these which I have named were the Pomps which Believers promised to forsake And I find it objected to them as a crime by Caecilius a Heathen in the Dialogue of Minutius Faelix who follows Tertullian in his very words that they abstained from honest Pleasures as he called them not enduring to see their Spectaeles nor to be present at their Pomps l Non spectacula viâ— sitis non Pompis interestis p. 15. Edit Heraldi 1613. where Rigaltius notes how antient this form of Renunciation was To which he replies in the end of his Book we abstain from unlawful pleasures your Pomps and Spectacles whose original we both know to have been from your Religion and whose hurtful inticements we condemn m Quorum de Sacris originem novimus c. p. 54. And immediately he instance as if they were the principal entertainments to ensnare them in the madness of the People at the Circensian Sports n For those he understands by Ludicarales These were so inviting that notwithstanding their Renunciation we understand by St. Cyprian who transcribes a great deal of Minutius some Christians not only went to these publike Spectacles but also pleaded for their so doing saying Where do we find them prohibited What place of Scripture speaks against them nay Is not Helias called the Chariots of Israel c and did not David dance before the Ark and do we not read of Psalteries Timbrels and Harps c The Apostle also speaking of our Spiritual Combate borrows examples from the wrestlings and races c. which are at these Spectacles Why may not one of the faithful therefore behold that which those Holy men might write Thus they laboured as you do now in other cases with words and phrases of Scripture to defend their dangerous practice To whom he replies among other things Helias being the Chariot of Israel is no argument that you may go to behold the Circensianraces for he never ran in any Circus o L. de spectac And at last to strike all dead he tells them the Scripture prohibited all these Spectacles when it took away all Idolatry the Mother of all their publike sports p Omnium ludorum Matrem from whence all these Monsters of vanity q That is a word he uses more thâ—n once for these spectacles which is joyned with Pomp in the Baptismal vow and levity came For what spectacle is there without an Idol What show without a Sacrifice what publique combate that is not consecrated to the dead What should a Faithful Christian do among these c. Let him know that they are all the inventions of Damons and not of God And then as he had done before speaking of Helias so he again mentions the Circensian spectacles and tells us they were the eldest of all being consecrated by Romulus himself to Consus the God of Counsel for helping him to take away the Sabinian Virgins He that would more fully understand how apt these Pomps might be to enchant vulgar minds and consequently how necessary it was the sight of them should be prohibited to Christian people may read the rare description which Apuleius in his Milesian Tales r L. XI pag. 243 244 c. hath left us of the great Pomps s Anteludia magnae Pompae wherein the Mother of the Gods was carried together with all the chief Ornaments of the most powerful Deities t Potentissimoâ—um Deorum exuvias and the fine Sights which went before it Nothing was so grateful to the people as this because they could please their Gods they thought and themselves both together The Pomp being so contrived that it was a mixture of Devoâ— on and Mirth and the works of the most stately Religion u Operaâ—â— magnificae Religionis were presented to them among chearful Ceremonies and merry Spectacles x Inter hilares Ceremonias festiva spectacula c. p. 242. N. C. I am sorry these Pomps came in our way for they have diverted us too long from that which we were speaking of viz. Faith in Christ Hath he not made it plain you have abused us in saying we take Faith to be no more than a relying on Christ for the forgiveness of sins p. 67. C. No. He hath neither made that not any thing else plain unless it be his own Ignorance or something worse I have abused no body but the poor people miserably abuse themselves by the means of such men as he who are generally of that perswasion N. C. But they were taught other ways as he tells you by the Assembly who say that Faith in Jesus Christ is a saving grace whereby we receive and rest upon him alone for Salvation as he is offered to us in the Gospel that is as Prephet Priest and King y Sober Answer p. 67. C. I remember the greatest part of these words are in the shorter Catechism but Why did he not tell us so and who gave him Authority to add those words in the conclusion that is as Priest Prophet and King I am sure they are not there N. C. That 's a small matter The Assembly themselves warrant that addition who explain their meaning he tells you by quoting for it Isa 33.22 The Lord is our Judg our Law-giver our King and he will save us C. I cannot tell whether I should stand amazed at the Ignorance or the impudence and falsness of this Writer I cannot call him but Scribler N. C. Why what 's the matter now C. The Assembly quote no such place as that which he mentions but expound their meaning by referring us to another Text in the same Prophet Isa 26.3.4 where
that he thought letter upon letter might be as necessary as precept upon precept line upon line twice over which are the Prophets words Isa 28.10 C. He prophanes the Holy Scripture throughout his whole Book by using its words on every common and trivial occasion But let him repeat it a thousand times till he hath made his own head ake as well as his Readers I shall remain as innocent and you as guilty as before only he himsef will appear more boldly Ignorant For he is like those men who write of Countries they never saw who commonly tell a great many tales I have great cause to be confident that he never read this Act seriously about which he talks so much but only poured a flood of words with a great noise out of his own unfurnisht brains With these he hoped to make his credulous Readers like those who live near the falls of Nilus deaf to any other Information though never so certain N. C. You cannot think him so bold as to charge you with breaking an Act the matter of which he did not understand C. Then he is a dishonest man if having read it and understood it he would not confess the truth which is this Within two or three days after his Majesties return he desired the Parliament which then sate speedily to dispatch an Act of Indemnity which he had promised After it had passed the Commons he went to the Peers k Speech in House of Peers July 27. 1660. and expressed his impatient desire to have this Act presented to him for his Royal assent Accordingly upon Aug. 29. 1660. this Act was passed as an Act of free and General Pardon Indemnity and Oblivion And in the Preface to it these two intents and purposes of it are expressed First that no crime committed against his Majesty or his Royal Father shall hereafter rise in Judgment or be brought in Question against any one to the least indamagement of them c. Secondly To bury all Seeds of future discords and remembrances of the former Accordingly the Former part of the Act is for Indemnity and provides for mens safety by acquitting releasing and discharging all persons from all crimes save those excepted afterward committed from Jan. 1. 1637. till June 24. 1660. And then the other part which concerns our present-business is for Oblivion in these words To the intent and purpose that all Names and terms of distinction may be likewise put in utter Oblivion be it enacted that if any person or persons within the space of three years next ensuing shall presume maliciously to call or alledg * The particle Of is to be left out as appears by the Chancellours Speech made afward where he recites these words of or object against any other person or persons any name or names or other words of reproach any way tending to revive the memory of the late differences or occasions thereof that every such person so as aforesaid offending shall forfeit and pay unto the party grieved if he be a Gentleman ten pound c. This clause the Lord Chancellor at their adjournment Sept. 13. 1660. commended in his Majesties Name to their and all mens remembrance Now mark the Ignorance and the Malice of this Philagathus as he falssly stiles himself His bold Ignorance in that he would have the world believe I have violated nay horribly violated l Pag. 7. of the Preface this Law as it is an Act of Indemnity for in that stile he speaks when I have not so much aâ— a power to punish any man though he were not acquitted and discharged His malice in perswading you that it is the drift of my Book to provoke the Magistrates to break it in pieces in their anger as Moses did the Tables of Stone m Ib. p. 6. when it hath no design in those passages which have so netled him but either to shew that they act not according to their declared Principles in times past or that they have not so behaved themselves as to deserve the name of the only or most knowing and godly people which they commonly assume to themselves In which I will shew you by and by how they break this as well as other of his Majesties Laws But first let us mark again how rashly and impudently he charges me with the breach of this Law as it is an Act of Oblivion which must be distinguished from the other though they He confused as all things else in his head and how he manifestly discovers he never read it or with no care to understand it The Act saith we shall not object against any person any name or names or other words of reproach under such a penalty But this man saith with a bold face it is expressly provided in the Act of Indemnity that the crimes therein mentioned as forgiven should no more be objected to any man under a certain penalty p. 249. The same he saith in another place n Pag. 88. without any stick and that those old things must never more according to that Act be so much as rehearsed o P. 142. which is less then objected And more then this he affirms that we may not so much as speak of any Ordinance of Parliament which was formerly made p P. 254. and therefore like a man of an exceeding nice and tender Conscience he dares not so much as seem to know or remember that ever there were any such Ordinances q These are his very words as I mention A special way to Answer me by saying nay by knowing just Nothing But judg now of the modesty and sincerity of this man who makes bold as he speaks to take me to task for the breach of a Law whose words he never recites nay always puts other words of his own making in the room of them And judg of his discretion and understanding Who can let it enter into his thoughts that the Law prohibits us so much as to remember what was done in the late Times Suppose we hear them call us shortly the old and the implacable Enemy must we not so much as seem to call to mind that this was the stile of those days If they begin to talk of the Holy cause and the Good old cause must we according to this new Doctor seal up our lips and make as if we never heard of such a thing before What may we not so much as write a true History of what is past This is the thing no doubt they would be at We must forget as I told you at our last meeting r Contin of the Debate p. 66. all that is past and now believe you cannot err nay were always innocent This will be a fine way to keep posterity in Ignorance that you may do the like again and never be suspected till it be too late to prevent it A most admirable contrivance for which he will be well rewarded if he can make it good to turn us
by his chattering and skipping about in his eye and see never the worse Or rather he hath brought an old house as we say over his own and others head For by flying to this refuge which proves a refuge of lies he confesses the force of my Argument that they break their Covenant when they meet without a Form of Prayer seeing the best Reformed Churches have used a Form even that of Scotland not excepted after whose Pattern I will prove if you please more fully that they engaged to Reform N. C. We have no leisure now for such discourses C. Then I le let it alone and proceed to give you another proof of his Ignorance of things past though he have 〈◊〉 half the modesty of Giles his Ape Eâ— you look into p. 243 of his Book beâ— saith the N.C. will make bold to tell us be should have spoken only for himself who we know is bold enough that we use them more haraly than ever our selves were used For though some of you saith he were sequestred yet none of you were silenced or commanded not to preach or molested meerly for Preaching as such One would think this man should have good assurance for what he affirms thus bodly to use his own language and yet the direct contrary is upon Record and to be seen in Print For by a Declaration of 24. Nov. 1655 The late Protector required not only that no person who had been sequestred for Delinquency or been in Arms against the Parliament or adhered unto or abetted or assisted the Forces raised against them should keep in their House or Family as Chaplain or Schoolmaster any Sequestred or Ejected Minister Fellow of a Colledge or Schoolmaster nor which is more permit any of their Children to be taught by such c. But that nâ— person who for Delinquency or Scandal had been sequâ—stred or ejected should from and after the first of January next ensuing preach in any publick place or at any private meeting of any other persons than those of his own Family Nor should baptize or administer the Lord's Supper or Marry or use the Book of common-Prayer or the Forms of Prayer therein contained upon pain of being proceeded against as by his Orders was provided and directed for securing the peace of the Common-wealth This severity moved Doctor Gauden to make a pathetical address m Febr. 4. following unto him in the be half of so many undone persons which was afterward Printed And at the same time the Primate of Ireland came to Town on purpose and went in person to him to intercede for his indulgence towards them He took also the sortest opportunities of mediating for them for the space of five or six weeks together But was fain at last to retreat to his Country retirement and so to his grave with liâ—t'e success and less hope to his great grief and sorrow Using this expression to Doctor Gauden n Postscript to his Petitionary Remonstrance that he saw some men had only guts and no bowels o Intestina non viâ—cera N. C. More words are needless in so plain a business C. I think so too No two things can be more oppoâ—ite than his Declaration and the Protectors For the one requires them not to preach and the other saies they were not forbidden to preach But this is his usual presumption He thinks no body knows that which he doth not know though alas he falls so short of that Prophesying Ape that he is ignorant even of things present which yet he makes bold to prattle of He would have the world believe that there is but one N. C. who hath found some favour upon the account of his great moderation and peaceableness And who should that be think you Hear his own words and you will give a shrowd guess p P. 225. There is one and there is not a second as I know in England who hath been taken into some consideration for the greatness of his Moderation and known Peaceableness of spirit c. I say there is one but he shall be nameless that hath found some favour upon that account c. I say that one for ought I know is the only instance in England whose Moderation in conjunction with what else might be thought to deserve some abatement of rigor hath procured him so much favour as will find him bread By these words I say as I know for ought I know I suppose you cannot but know the Gentleman And if he do not know a thing who should you may be believe it upon his word there is never another who hath been connived at but this very deserving person And if he tell you on the other side that Conformists were only shewn a great Rod heretofore which he speaks of but not one of them that I do know ever whipt with it q They are his words pag. 256. what would you desire more to perswade you of the present rigor in compare with the lenity who would think it that was used in those gracious days Philagathus knows it not this is sufficient and you ought not to enquire further Though some of us indeed who know little must needs be so bold by the leave of his Omniscience as to say that we are acquainted with many who felt the smart of that Rod. And I for my part who am very Ignorant I confess in a great many things know more than one or two that have enjoyed the same indulgence with this rare person whom he speaks of And when he tells us his name he shall know theirs if he desire it N. C. I cannot tell what to say to these things I wish he would talk less of his own knowledg C. But you know what to do unless you still think he knows all that he talks of And that is not to believe him when he tells you of hundreds of Families nay the Families of many hundreds r P. 236 of so many hundreds s P. 234. of Ministers that have hardly meat to fill their bellies or clothes to cover their nakedness You would think by his repeating it so often that he had counted them but we have reason to think he spoke at random You must first Admit t P. 233. one supposal and then he will make another and tell you it may well be supposed there were 1500 c. who as it is probable having most of them families have little or no temporal estate and then he can roundly set down hundreds many hundreds A wonderful discovery and a ready way to make thousands as easie as hundreds at pleasure Much like that of the complainers in John Lilburn's case who talkt of a hundred discoveries that might be made of the peoples miseries And the reply which one u Declaration of some proceedings of Joh. Lilb 1648. pag. 60. made to them may serve him Indeed it is true they may be made with ease It is but to sit down and write
an hundred particulars what come uppermost or to make supposals as you think good taking no care whether they be true or no and then there will be an hundred such discoveries made N. C. He did not make supposals sure without reason C. Yes And will shew you anon there is reason against them But for the present we will let that pass and see if he can give us better Information in greater matters These are all trifles you may think which he doth not mind But the Covenant that 's a thing he hath studied without all doubt and knows the bottom of the business N C. Or else he is skilled in nothing C. And yet how unfit he is to be your Advocate in that cause appears by the lame account which he gives us of many things belonging to it Look into his Book p. 259. and there you will find as if he meant to debate the business thoroughly and had some weighty matter to impart He begins with an O ye saying Good Sir hear how fair the Concessions of the N. C. are and then judg whether there be not a just ground and foundation for peace and amity betwixt you and them Well I lissen Sir What have you to say Why First of all he tells us the N. C. do hold that the Covenant binds them to nothing that is sinful A marvelous great condescension like that p. 153 where he tells us the N. C. are in charity with all the Saints They are much obliged to you for your great humility and courtesie It is a singular favour that you will be pleased to be in charity with them and his Majesty is much beholden to you that you will not think your selves bound to sin But his Friends would have taught him to have granted more only he knows little as I told you of what hath been said or done and bid him add that it doth not bind them to go beyond their place and calling to do good x Propos to his Majesty p. 12. And so much for that Let 's prick up our ears now and hear what he tells us in the second place for he gapes as if he would hold forth some notable point Nay Sir saith he the N. C. or many of them for he dare not be confident of all do think that if an Oath contain never so many good and necessary things and but one that is bad and sinful that one sinful thing is not to be done for the sake of all the good y P. 260. Mark how timorously the Gentleman walks up on the Ice which he hath done before now z They are his words p. 257. and what great care he takes that he catch not a fall He will not pass his word for all the N. C. There are you may be sure many of them he cannot tell how many who have arrived to such a degree of honesty that they will no do a sinful thing together with many good things But some it seems be fears are of another opinion and think they may do a sinful thing for the sake of a great many good These are brave lads And I doubt not whosoever they are but they will find a great many good things to bring to pass when they have a mind to make another Rebellion But this is not all he desires we should understand in the third place that the N. C. or some of them do yield this that they are not bound by an Oath or Covenant to that which is impossible to be done a Ib. Doth he not advance very much in his Concessions and come nearer and nearer to us When some of them for any thing he knows I must in charity put in for his relief think they are bound to do even impossible things Nay many of them may be of that mind for he dares not venture so far as he did before It is not the N. C. or many of them but only the N. C. or some of them think they are not bound if the matter of the Oath be something that is impossible Then as I said some nay many he gives us leave to think may be of the contrary perswasion And what desperate people are those What will not they attempt who are not deterr'd by the apprehension of impossibilities in their way Wo be to us when these men are angry But Lastly the good Gentleman was in such a terrible taking when he was writing of this matter or else so loath to come near us that he dare not so much as say roundly that the N. C. hold a Father Husband Master or Prince may make void either the Oaths or Vows made by their Children Wives Servants or Subjects without their consent in things that are subject to their Authority No pardon him there he dare not go so farr he only says in a confused manner that the N. C. or some of them are of this b P. 261. opinion He seems here to be a little sensible of his Ignorance and so durst not speak with so much confidence as he doth when he hath less reason For if he had but read a Book * Ames Cases of Consc Book 4. Q. 11. Resp 2. that used very early to be put into the bands of young Scholars he would have found this Case determined very resolutely in those very words which I now used and then I perswade my self he would have concluded all the N. C. to be of that mind But he resolved to be very wise and cautious though he spoil'd all by that means He dare go no further in the beginning of his Discourse about this matter c P. 258. than to tell us that some who cannot renounce the Covenant are heartily sorry that ever the taking of that Covenant was pressed upon any body because the multiplying of Oaths of that nature doth usually end in the multiplying of Perjuries through mens breach thereof He gives us leave to think then according to his opinion that most are not sorry or not heartily sorry but would make no great matter of doing the same again What though Perjuries follow It is but keeping a Day of Humiliation and bewailing all the rash Oaths and Perjuries and then they for their part are very innocent and washt as white as the Snow in Salmon as he saith they are by the Act of Oblivion d Pref. p. 32. But wo be to the poor Cavaliers who could not compound for their Estates unless they took the Vow and Covenant as some made bold to tell his Majesty in their Proposals which were since the Act of Indemnity and therefore I may speak of them Not presuming say they to meddle with the Consciences of those many of the Nobility and Gentry and others that adhered to his late Majesty in the late unhappy Warrs who at their Compositions took the Vow and Covenant we only crave your Majesties clemency to our selves and others who believe themselves to be under its Obligation A greater
up a new name for our Ministers the men in black Are not these excellent Servants of Jesus Christ holy men of God that teach the people nick-names for us What will please those who can neither indure the men in white nor the men in black Or what will reform those who after they have been admonisht of the foulness of this crime in others and think they were too sharply rebuked for it commit it impudently themselves N. C. He confesses with shame and sorrow that the common people have too much reproached your Ministers as they went along the Streets l P. 239. C. So much the more reason for a a deeper blush and greater confusion in his face that he should still continue the reproaches But mark I pray his base hypocrisie for I can make nothing else of it who will not forbear even when he is confessing a sin with shame and sorrow to make himself merry and so to take away all sense of it They should not have reproached them saith he if they met them sober and their present gesture was not bowing and reeling What was this but to abate the edg of his reproof and to make the guilty smile when he should have made them cry Reproof did I call it No. He hath none for so petty a crime as this It is but a trifle to call a good Minister Baal's Priest Black Devil as one lately called an excellent person For this is all he hath to say to it It was and is very uncomely to reproach them when they meet them sober c. Very uncomly O! How mild and gentle the man is grown on a suddain How cool and lost is his breath after all his blostering as if he would not molest a feather He is as tender as that Gentleman who told us the main thing in which all Gods people generally from the hâ—ghest to the lowest have been too unskilful is denying self and contemning those allurements of gain which puff up the mind of men with boasting and vain glory m Short Discourse concerning the work of God in this Nation 1659. pag. 5. or as those that said the Brownists who had faln into a damnable Schism as I told you the last time n Out of Mr. Gifford pag. 329. of the Continuation were a little over-shâ—t in some matters Alas for them that they should be such shrewd men at getting mony and so unskilful in self-denial Verily it is a defect It is not well that they have gone so farr from the Church of God Nor is it a comely thing that his Ministers should be reviled No it is very uncomely They ought to have passed them by civilly o P. 240. of his Answ indeed they ought But how if they do not Why they may be Saints for all that as far as I can perceive only not so mannerly as he wishes they were Or if they be not they may think themselves to be so notwithstanding any thing this Gentleman hath to say who dares not displease them And here if you observe it he hath given us a notable proof of his disingenuity and spightful folly in thrusting into his Book so many idle stories whose Authors we know not where to find and of which he himself hath no assurance I could tell you saith he of a Link-boy c. Could tell us What more than he hath told us No. Who he was saith he I cannot tell p Ib p. 48. A pretty piece of hypocrisie to make a show as if he would not tell a story and in that very breath to tell as much of it as he knows And a fine way of writing falsly to blot Paper with stories taken up in the Streets of he cannot tell whom One of M. Bucer's Pharisees I see is revived that easily believes tales and having rashly believed them loves to spread and scatter them abroad q Continuation pag. 260. And he is so much the worse because when he distrusts them yet he will not stick to report them I shall not meddle with the private stories notoriously false which he hath helpt to blow about though if he go on at the rate he hath begun he may be brought in danger of the Statute against the Spreaders of false News you may find another absurd passage in his Book p. 266. which he dares not affirm upon â—â—s word For it was used he saith if I mistake not by one of your Preachers and it was this or to this effect c. I have discovered so many of his mistakes that I can see no reason to believe it It might be a a Preacher of your own who spoke those words or he might not speak to that purpose but some other But they say p. 292 they are reported p. 240. If fame may be trusted p. 244. and such like Authorities are brought as the strongest warrant he hath for his tale wherewith he abuses the people and slanders his neighbours You may wonder indeed as I find a great stickler r W. Walwyn Fountain of Slander discovered 1649. p. 8. in the late times notably discoursing That Religious people are so ready to catch and carry aspersions from man to man and not have so much honesty and charity as first to be fully satisfied of the truth of that which they report and that the taking away of mens good name should be thought no sin among them But truly saith he I do not wonder at it for where notional or verbal Religion which at best is but Superstitiâ—n is Author of that little shadow of goodness which possesses men it is no marvel they have so little hold of themselves for they want that innate imbred virtue which makes men good men that pure and undefiled Religion which truly denominates them good Christians and which only gives strength against temptations of this nature This is the great defect of your Philagathus who hath so little even of that innate honesty which is in many men short of Christianity that he doth far worse things than those which displease him in others He finds fault with me for looking so far back as 1642 and that when there was a good cause for it and when I quoted good and undoubted Authorities but he most basely drags in a vagrant story s P. 140. which his Ignorant Readers may think to be piping hot as he speaks in another place out of the Pulpit when in truth it is so old that he knows not the Original of it For the Crocodile of Time and the Dog of the Discourse were laught at long before he saw the University With such stories I doubt not he is able to furnish us without any number though we had not his word for it Every boy can do as much And rather than fail he for his part is so unworthy that he will stoop to believe Libels and thence increase the long list of his tales which he hath mustered up N. C. You wrong him surely
Primitive Christians have set us an example and it is glorious in it self comfortable to those in whom this virtue is and the best way to thrive and prosper and attain their end The old N. C. being deprived took this course and neither thought it a just cause for a separation from us nor complained after this Scriblers manner but quietly submitted to the sentence Have you not seen the Protestation made by those who were suspended or deprived in the third of King James N. C. No. C. I 'le tell you then two or three Branches of it We hold say they l protestation of the Kings supremacy c. 160â— â—â—anch 8th that Kings by virtue of their Supremacy have power yea also that they stand bound by the Law of God to make Laws Ecclesiastical such as shall tend to the good ordering of the Churches in their Dominions and that the Churches ought not to be disobedient to any of their Laws c. But in case the King should command things contrary to the Word they declare m Branch 9th that they ought not to resist him therein but only peaceably to forbear obedience and sue unto him for grace and mercy and where that cannot be obtained meekly to submit themselves to the punishment And further n Branch 11th that he may by his Authority inflict as great punishments upon them for the neglect of his Ecclesiastical Laws as upon any other subjects c. N. C. I wish however that the punishments had been less C. Or they more patient Christians N. C. For then we should not have had these sad complaints of sufferings hardships and miseries C. And Persecution N. C. No he will not call it so though he confesses the N. C. in Scotland live in a hotter climate than we do here C. We understand his phrase very well They are intolerably persecuted though you be not N. C. He only says such severity being used against them as would make a mans heart to bleed o P. 244. of his Book C. Yes if Fame may be trusted as he adds which we know hath brought many a lye to him and is as little to be trusted as himself For you may be sure of this that they are better used a great deal than they used others heretofore N. C. Whence shall I have that assurance C. From a little Book newly come forth there and said to be published by Order where in answer to these complaints of Severity I find these words p modest and free Conference between a C. and a N. C. â—â—ant the present distemperâ— in Scotland 1669. p. 11. and more you may read p. 60. I must so far justifie the rigour you have met withal as to shew it is far short of yours The people are required to do nothing but live peaceably and joyn in worship whereas you made them swear to you And the Ministers are not made swear to maintain the present establishment mark this and to root out the contrary as you did they are only required to concurr in Discipline and to promise submission to Episcopacy A great peice of business most grievous and severe Impositions What will they conform unto who cannot away with such small things as these Must such reasonable Laws as these be changed only to humour them If they be not then there is no help for it they must be deprived And if they are so far from submitting to Episcopacy that they set themselves against the Government they may with the greater reason be sharply dealt withal who are so fiery as to oppose that which is so innocent But yet I can hear of no such terrible proceedings against them as this man talks of For the fore-named Book tells us q P. 32. whatsoever noise they make about Persecution it is more on the side of the C. than of the Nonconformists For to an ingenuous spirit it is a far greater trial if he be not above such things to be aspersed and railed at every where and made the hatred of the people than to suffer a little in the world Which suffering also I must tell you though it may conduce in the end much to their good yet it puts their Governours to a new trouble to inflict it after they have been long troubled nay persecuted by their perversness and fierce oppositions For tell me I pray you they are the words of St. Austin r Against Cresconius quoted in this case long ago 〈◊〉 plain Declar. 1590. pag. 68. when a man that is in a Phrensie doth vex the Physician and the Physician binds him whether do both persecute each other or no If that be not a Persecution which is done to his disease then certainly the Physician doth not persecute the phrantick or mad-man but he persecutes the Physician His Application is that the Penal Laws of the Princes were as the Bands of the Physician to bind the phrensie and furious out-rage of the Donatists Who made such a clatter there about their Persecution and grievous sufferings as this Philag and others do among us O said they when any Law came forth against them now your Bishops have inflamed the Rulers to persecute us They have made them our Enemies to deprive us of that liberty which Christ hath left us We ought not to be compelled our wills were made free and you may not offer a force to them And so they run on in long Declamations against the Catholick Church for using them so cruelly for all the world like this bawling Writer of yours who I think in my Conscience would have been more modest if he had not been so gently used N. C. Phy for shame C. I know what I say there is always less murmuring and men are more thankful for the liberty which is allowed them when Laws are strictly and constantly executed But now the Nation is filled as he confesses with clamours and noises of their great sufferings and miseries which he repeats in a most doleful manner I cannot tell how often This he begins withal p. 5 6 7. And again we meet with it p. 79 80. And thrice s P. 149 220 229. more before he comes to a tedious set discourse about it p. 231 c. In which he makes their contempt a part of their suffering a thing which they pour on us far more than we on them and Excommunication also which is commonly for their obstinate contempt of the Court nay the want of those degrees in the University which they may have a mind unto and of Dignities and Offices are thrown in to make up the tale though he pretends that he cares not to mention them whereby we may see how sorely they are hurt who have list and leisure to think of such things And yet he hath not done with it neither but we find him bemoaning their condition again t P. 283. as if like the poor Samaritan they were stript of their rayment wounded and half dead
d p. 162. of his Book and speaking of other partculars he leaves out this and then basely slanders me for putting experiences or those that treasure up and communicate them among the workers of iniquity When I only said that the power of godliness did not consist in such things as these But there is 50â— much folly which he powres out on this subject that it would make too great a part of a Book to lay them open Would you think any man should be so senseless as when I smile at a man that brings his own experience to prove the truth of Christianity to tell me â—f the experience the World hath had of the Gospel being propagated far and near Is this to omit what might be otherwise replyed any of your particular experiences Do you feel that the Jews are a miserable People at this day which is another thing he mentions If we must write Books at this rate it will be endless for a man must be forced to write the same things over and over again to convince such opposers And therefore fare him well let him enjoy all his idle conceits about Holy-days and tell us of their unwillingness to keep such days as we do not keep our selves e St. Swethen St Georg c. p. 151. that this Saint is better than that and say as he doth profanely that they are disposed to keep a Fast rather than a Festival in remembrance of St. Bartholomew f They are his own words p. 153. one of the Holy Apostles to whom some part of the World was beholden for preaching the Gospel Let him prefer his Major Gen. if he will before him and make this an Argument against observing our Holy-days because they are no better observed g p. 155. I resolve not to trouble my self with such matters nor all the rest of his impertinencies on this subject N. C. I am glad of it with all my heart I hope we are almost at an end C. And I am as glad that he hath bestowed his six week time almost in abusing me and perverting the sense of my Book if it have kept him from worse imployment N. C I know not what you aim at C. The same that a Gentleman of a neighbouring Nation did who was used by another Phil. h Philarchus who writ againt Balzac just as I have been by this and his comfort I take to my self This little misch of which is done me may be of some use 〈◊〉 the Common-wealth and while malice amuses it self about matters of this concernment it may not find leisure to intermeddle in affairs of higher moment They that imploy their time in perverting the sense of Books and falsifying mens Works are of such a disposition that it is possible as this man speaks they might have been busied in forging of Wills or cliping of Money And he that comes only to desire a Licence or Priviledg for a Book i As he did to Seignior Ld. Chaac of France in a letter to whom these passages are might haue sued for a Pardon or a Reprieve It is much better that injustice should sport it self in the spoiling of a poor Dialogue than that it should trouble the publick tranquillity and that it should transpose words and alter periods than remove the bounds of lands or perplex mens estates To say the truth it is the most innocent imployment that Vice can have and I might be thought to have served my Country if I had done no more than find such idle people some work who might have proved dangerous Citizens if they had not chosen to be ridiculous Censurers N. C. I hope you do not apply all this to him C. I must at least let him know thus much That I am perfectly well content if the heat of his brains exhale this way and his intemperate rage find no other vent If he know not what to do with his zeal let him continue to spend it on me rather than suffer it to be more dangerously imployed If this scope and liberty which he gives to his folly will go no further he may proceed as he hath begun And let him call in what assistance he please to pelt me and powre whole showers of stones upon me it is like I may be able as that Gentleman said in his case I may be able to build my self a Monument with those stones which Wrath and Malice hurl at me without doing me any harm N. C. You will have good luck then for you may expect other kind of stones than you think of if all be true that he saith Hail-stones or Thunder-bolts for he tells you he hath but anticipated others that would have come against you in a whirlwind and all in Thunder-claps whereas he speakes in a still and gentle voice which might have broken all your bones k Preface 31. C. Pish They will prove but the noise of Pot-guns I warrant you And I look upon this but as a Vapour and a piece of that Vanity I told you he is guilty of which hath contrived I cannot tell how many punishments for me It is but a small matter that in the beginning of his Preface he supposes I deserve to be cut off l pag. 3â— he can tell you the manner of it Either by a Leprosy like Gehazi or by a worse means being in as much danger as most men he knows to dy like Herod of the lowsy disease m They are his words pag. 80. And why so think you N. C. Your pride and insolence is so great as he tells you as appeares particularly by telling us of W. B. lowsy similitudes which he cannot divine how it should come into your mind unless your head be already full of lice C. Is not his pride and insolence greater than that he layes to my charge who presumes you see there can be no good Reason for a thing if he do not know it Let him know now once for all that I did not throw any word carelesly into my Paper as he doth but wrote deliberately and gave such Epithetes to things as I judged upon consideration most proper if he like me the worse for this I care not I like my self the better N. C. Could you have any reason for so Vile an Epithete C. Suppose I had learned it out of your Books and only returned your own words back again to you where had the fault been I am sure I find some of your Spirit in times past called the Orders in the Common-prayer Book carnal beggarly lowsy and Antichristian n Dr. Bancrost's Sermon at Pauls Cross p. 20. N. C. But you should not have imitated such beggarly language C. Nor W. B. used such beggarly similitudes For the true Reason o I told you I had a good one continuation p. 116 I assure you of that Epithete was this that he compares an unconverted person to a Beggar who drops lice as the other doth sins where ever he