other Reasons to convince were short and deficient the strongest Weapons for want of better were made use of at last with a Witness if you will not be convinced believe and do as we would have you we shall beat it into your Brains or dash them out of your Head and what our Reason such as it is cannot do the Cannon shall therefore you doughty Antagonist Fool-hardy Fellow fling off the Belt or thou shalt come off with the Foil and thrown out in the Struggle There is indeed cause to fear this great Disputant who hath found out a new way of deciding Controversies namely with his ill Language to Hector Men out of their Principles he may Bark but cannot Bite nor Fasten for his Teeth are broke however he loves to talk of Bears Lyons Whelps Foxes Cubs Hogs which he makes Adjectives to Reformation a fair Jewel for such a Ring 't is pity these Geneva Rants or Aetnean Eruptions and Distractions at home whereby he means he is Distracted within himself should trouble his Heart and Head so much for Vexatus toties saith he to some Tempers those Vapors of the Lake Leman the Exhalations of Mount Aetna are very Dangerous wherefore to ease himself he must now like Mount Vesuvius break out not into two words of Juvenal Nunquamne reponam but into a Roaring Noise and Emission of Smoak Flames Cinders and Stones After this Evacuation our Poliphemus will somewhat be at ease but what must one look for that stirs up these Humours What can be expected from an injured Loyalist 't is a Fault in the Printer for he meaned Loyolist for we know him by his Spirit to be a Son of Father Ignatius and if we doubt of it here is the Proofs he is known by his Language a disturbed Privado this is Loyola's Motherly Tongue for he was a Spaniard and more and more to justifie his Genealogy in his Father's Dialect he speaks of Stabbing and Poyniarding not only private Men but also Kings have in a manner been made away by that Generation of Vipers This Stuff is contained in his first second and third Pages but for variety sake we shall see some change in the Scene a Sweat abates the hot Fit and at last Tears allay the Fume for a just yearly Tribute of streaming Tears must be paid to the Memory c. yet the hot Fit is not off for in the next Page 4. Revenge and Tears must burst from his compassionate and vexed Soul This Soul of his no doubt suffers under these two Passions of Vengeance and Sorrow which makes him look upon things with a Multiplying glass for he fancies to see a hundred things where others see but one for in the same Page his Imagination represents unto him Mines full of Powder and Fire to kindle it to blow up Mitres and a thousand Churches just so many and no more But I doubt the Fault of this Multiplication of Objects doth lye in his Organ more than in the Glass However after these Streams of Tears we must surely Dance Intentionally to the Tune of Tings and Twangs of clashing Destruction Only I find he likes not the Musician nor the Instrument Jack Presbyter's Merry Bag-pipe nor the Musick for saith he they would sing us a joyful elevated Venite Exultemus instead of a Sobbing Air sad Obit And no other certainty of or ground for this Elegant Discourse but 't is Cross and Pile However Sir give us leave to say that though you deny in some other place any thing of a Papist to be in you your speech bewrayeth you you bring into the Church an Unknown Tongue which you know is thrown out Cannot you say Come let us sing unto the Lord which every one may understand and not Venite exultemus which is the Language of the Romish Beast So you do give us in Latin the Title of every Psalm Is it not as good in English Except you would have it in the Original Hebrew I let the Obit alone but you know whose Language are the words Matins Vespers and Anthems This in P. 5. In the same Page he makes an Elegant and Pathetick Description of his new fiddling Modeller as he calls him but his words are no Slanders with his saying this is he that would not Slander and falsly Asperse as you do nor Damn to the Pit of Hell those that are not of his Mind as you if you could But by Gods Grace he is one who hath learned to wish no Man no Ill Nor to render Evil for Evil or Railing for Railing nor to think ones whole Drift centers wholly to Subvert those things which he daily prays God to preserve who wishes for Reformation of Abuses and not for Destruction of good things all for the Glory of God according to the only Rule of his word may be you do not know how Charity thinks no Evil though sometimes it suffers from such Enemies to it as you are we are surely to blame for bringing you to so sad a Dilemma as you cannot solve whether we would throw the Church out at the Windows or turn her Admirable not as in our good-natured Reveries and Enthusiastick Convulsions Superstitious Constitutions topsie-turvy like Passus 's Picture of the Horse in Lucian with its heels upon a Bank p. 6. Pray Sir give me leave to ask you a Question Those Comparisons do you bring them to prove or only to illustrate your Discourse for certainly they are a great Ornament to it Specially being drawn out of so pure a Spring as Lucian is and be not angry if I ask you a second Question Whether may be you do not read those sort of Vertuous Books more than the Holy Bible For some things besides which I find in the Pamphlet do represent the Question as reasonable for my part I humbly conceive it very improper in such Matters as relate to the Worship of God to make use of Lucian and the like Authors and I declare I would be very Sorry in any serious Matter to admit of such Impertinent Comparisons Illustrations Enlargements and Explanations of which the whole Pamphlet is a Rapsody I can want no Instance for what I say I do not go far for 't is just but two Lines below the name of your Lucian by you quoted more than once this is it It is a Monstrous Imagination or Wonderful Fancy of his with him all Monsters and Wonders to represent the Vicar and his Parishoners as one great Incorporated Centaur Where is here the Imagination and Fancy in himself who brings a Chymera a non ens in his word Centaur or in me who speak of nothing but real Things and Beings Our Pamphleteer saith he p. 6. for I am his as he is mine hath done his Good Old Cause infinitely more Hurt than Good by his Impertinent Ramble and Cobweb-reasoning Surely I am very Happy to be hugged and embraced with such Arms well if I be such an one the better for you if you can
Pages following is meer Trash and not to the purpose I give Reasons why I think the Day ought not to be kept the Answer he gives is speaking of me His Resolve is to be no longer an any-thing Arrian but a thorough-paced Dissenter and this he backs with a silly Story of a Town-Fool When I say It were better to forget those things than to renew the Memory of them which continues Divisions his answer is this Is this Christian Logick Whether or not it be Logick I am not concerned but I take and maintain it to be Christian Doctrine though may be not to such Christians as he for there are such in the World who have a Form of Godliness but deny the Power thereof there are such in the World that profess that they know God but in Works they deny him To Forget and Forgive is the Second Commandment of the Law by our Saviour expressed in the Gospel this is the great thing we are commanded to Practise we have with us the whole Scripture and out of it he hath nothing at all against us but observe his Reason why he would not obey herein Were it better saith he to wrap up our Gospel-Talents in an Idle Napkin of Silence and Oblivion than to Preach and Evangelize the Jews out of the Pale of the Christian Church So then their Talent is to Preach the Jews out of the Christian Church when the Commission of Ministers is to invite all Unbelievers to come into it This indeed is a Ministry to turn out those whom Christ hath commanded to call in we know well enough whom he means by the Jews but we do not stand upon his calling us so for in another place he calls us Miscreants he calls us so because we will not own and believe King Charles to be a Martyr and an Anniversary-day to be kept for his Death and another for the Birth of his Son Whence screwed he this Article of his Faith Who gave him Authority upon such Grounds to proclaim us Unbelievers and Miscreants Which doth not make us such However let us be Jews though thorough God's Grace Baptised in the Name of Christ Did not Peter Preach to some of those very Jews who had taken and by wicked hands curcified our Saviour and he afterwards Baptised them and at another time invite those who denied the Holy one and the Just and desired a Murtherer to be granted unto them And who had killed the Prince of Life to repent and be converted O Shame O Scandal To say that the Gospel-Talent doth consist in Preaching Jews or others out of the Pale of the Christian Church Is there but a day two or few more to Preach and nothing else to be preached no Sins but that in the Nation He saith the Truth when he speaks of wrapping their Gospel-Talents in an Idle Napkin there are I fear too many of those Unfaithful Servants who hide the Talent a Gown and a Surpliss are sometimes the Napkins wherein the Talents are hid if they will not improve it they should suffer it to pass into better Hands of those that would The Talents of Prayer are too often buried But hark our Master of Divinity for I think in this case I may well Retort remember that at one time or other you shall be called to an account for those Talents which some of you do sometimes bury in Idleness and Vice Another answer of his is this The Sequel is we must never hope to Proselite them by Reproof or telling them of their Sins Whether you hope or not 't is your Duty therefore do it but hitherto no answer to my Argument Whom they cannot Proselite by Reproof they would Destroy by Force Something is said Page 20. What Divisions can this day of Humiliation enlarge or continue but those the Espousers thereof dethroned and vanquished Majesty to a Grave These are the same we desire should cease they that were guilty of the Fact are all Dead and a new Generation is come on though some of this Generation have in matter of Ceremonies Worship and the like a Conformity with the Opinion of those that are Dead yet King Charles's Death is a thing of another Nature wherein they who are now alive had no hand Why do you involve them in the Guilt as if they were to answer for the Faults of their Fathers and as if like so many Toads Vipers and Spiders they had brought Venom from the Womb Do not you think it to be a provoking thing for Men every Year to be told your Fathers Uncles Grand-fathers and other Relations were Rogues Traytors Rebels Murtherers c. Grant this to be true which yet cannot be said of all you may think such things are not pleasant but cause Heats Hatreds enlargeth Divisions and that this is the Subject of Discourses from the Pulpits and the proper Work of the day I appeal to those many Sermons that have been published full of Invectives Abusive Language and Railing Accusations as if Ministers had nothing else to say Repentance Union and Charity they ought to Preach and not such things so contrary to the Rules of true Christian Religion There are those who have had the Face to Preach them before the Honourable and Famous Assemblies of the Nation whose Hearts we hope God will move to see the present Evil and prevent for the future the Dangerous Consequences of such Sermons preached and published If some are so Bold and Confident to speak at that rate before their Governours and Judges what do you think may be said up and down in so many Corners of the Kingdom The Reasons I have given for my Judgment in these things arise from a Principle and tends to an End of Peace Union and Quietness for I humbly conceive that to keep such a Day for ever may happen to prove an occasion of much Evil. But saith he Our Tears somewhat Sincerer than the Crocodile's may perhaps avert the Judgment which hath not yet discharged it self in Plague or Fire upon the present Fautors of that Rebellion How can Men act before they have a Being Can a Man be Accessary to a thing for such are all Fautors before he be born Or can a Natural Effect exist before its causes You speak of Tears I dare say there are not many shed upon those days there is more Fire than Water in the case and give me leave to say that Men of your Principles so Violent and so Bitter Enemies as you profess to be against those whom you think to be the present Fautors of that Rebellion do not meet upon such days to Pray to God to avert his Judgments from those same Fautors neither what you Write nor what they Preach can perswade me you have so much Charity for them whatsoever we are with Men let us be Sincere with God not to Pretend one thing and Intend another For I know saith God the things that come into your Mind every one
of them And all things saith Paul are naked and opened unto the Eyes of him with whom we have to do And there is not saith David a word in my Tongue but thou knowest it altogether In answer to these words of mine After Acts of Oblivion for such things are passed the Memory thereof ought to be forgotten He saith P. 21. Is he assured that that Act is Ingrossed in the Book of Life Or that an Omniscient Mercy hath Recorded our Indemnity By what Angel Yea Sir I am assured of God's Infinite Mercy He is slow to Anger ready to Forgive and plentious in Mercy and if we doubt of it we are Unbelievers he is a God Forgiving Sins and passing by Transgressions and when he hath given us Repentance unto Life whereby we are delivered from Eternal Death and Damnation surely if he thinks it good for us he will also deliver from Temporal Punishments But the ready way to have the Act Ingrossed and the Indemnity Recorded is to put on Bowels of Charity and leave off Hatred Variance Emulations Wrath Strife and other Works of the Flesh We have an Instance of God's Mercy in a case of Murther infinitely more Abominable than yours I mean the Death of his Son the Lord Jesus who is God Blessed for ever God ingrossed in the Book of Life the Act of Pardon and his Omniscient Mercy Recorded the Indemnity of many of those who had Crucified the Prince of Life This God hath declared but with much Assurance I can say That if you continue in your Hatred and desire of Vengeance there is no Pardon for you and if you ask me by what Angel I came to know so much my answer is ready By the Angel of the Covenant who hath declared in the case of the Servant who would shew his Fellow no Mercy wherefore he was delivered to the Tormentors So likewise shall my Heavenly Father do also unto you if ye from your Hearts forgive not every one his Brother their Trespasses Let us but have a care to forgive those by whom we think our selves to have been offended and trust God's Mercy provided you do not become unworthy of it for your Pardon for God is not Angry for ever he visits the Iniquity of the Fathers upon the Children but unto the Third and Fourth Generation But have a care not to take any Pretence to continue in your Animosity or do any thing tending to Superstition You would require of Men more than God doth namely to repent of a Sin which they have not committed I already said those who put King Charles to Death are dead themselves they that now are had no hand in it if in some things they differ from you know your Carriage towards them is in part the cause of it but have a care not to attribute to the Work of that day any thing whereat God may be offended Repentance ought to be daily and continually and not Anniversary of the first we have a Command and we have Sins enough of our own and National to Mourn for but of an Anniversary Repentance we have no President in the Word of God which in such things ought to be our Rule He asks P. 2. Is the Sin expiated Is the Crime attoned for I suppose he meaneth of the Guilty for God never punisheth the Innocent for the Gullty for the Soul that sinneth it shall die It were contrary to his Justice to think otherwise so they that are Innocent are in no Danger as to that they need no Expiation nor Attonement but for the Guilty either they now have or shall never have it a Temporal Judgment hath been executed upon several of them how after this Life God hath dealt with them we are not to inquire after nor concerned But Must future Ages have no nobler Tradition of his Goodness and Justice than what Execution can convey P. 22. Why raise Monuments and Mausolees write his History get his Statues in Brass and Marble Medals of him in Gold and Silver his Head ingraved on Precious Stones several of his Pictures copied and dispersed abroad by that means the Memory of Alexander and of the Cesars hath been transmitted to Posterity I suppose what he seems most to Lament is his loss and not for the Sin of those who condemned him to Death if it be his loss he might have been killed in a Battel died in his Bed of Sickness or of Age he was not Immortal we ought in that case as we must in this have submitted to the Will of God he is Happy better in Heaven than upon Earth why so much and so long to Fret and Vex and be Ingenious to Torment our selves and others and be Angry with those that will not Weep as long or as much as we Parents Relations and Friends must be content with the Loss of any thing near and dear when it pleaseth God it should be so St. Paul would not have the Thessalonians to Sorrow for those that are asleep as others which have no Hope I think that after all these Considerations to continue such an Anniversary is to retain Occasion of Trouble and Matter of Division I find something I said makes him uneasie for he repeats it more than once 't is this To Mourn for King Charles 's Death once had been enough He saith His Tongue tyed Malice would not let him speak out to have celebrated the Martyrdom with a Devotional Remembrance I thank God I am thus far able to command my Tongue as not to let it speak against my Mind 't is not out of Malice for I speak of him and his Memory as reasonably as may be expected from one who is not doting upon a Dead Man but for me to have said Celebrated the Martyrdom c. it had been a Lye and contrary to my Thoughts I own no Martyrdom much less with a Devotional Remembrance my Devotion is only wholly and directly for my God he is graciously pleased to allow me coming to him at any time without any Introductor or Master of Ceremonies I declared I thought his Death unlawful I approved once Mourning for it and one Humiliation-day but not for ever But Why not twice saith he Nay for once or twice more I would not stand out with him if only occasionally but once every Year at a certain fixed day turneth it into Abuse once is no Custom one Act may be Harmless when an Habit makes it a Sin and of all Sins the Customary ought to be avoided But why once for all saith he My answer is Once because our Nature may be allowed to vent out her Sorrow 't is an Infirmity of Humane Nature to be grieved for Losses and Crosses and it easeth one to unload himself of that Affliction whereby the Heart is affected Thus a Father or a Friend may express a Trouble for the loss of a dear Son or of another Relation as I instanced in the case of Jacob and Joseph
Churches What is meant by Calvinism I conceive it to be the Doctrine and Opinions of Calvin and do not all Protestant Churches beyond Sea except Lutherans which have Transubstantiation and Ubiquity nay do not we our selves agree in the Doctrinal part with Calvin Let us peruse the Body of the several Confessions of Faith of those Forreign Churches and compare them with our Thirty nine Articles as to the Doctrinal part and we shall find they all agree in Doctrines of Faith Is not this to bring in Popish Batteries amongst us and plainly to betray the Protestant Cause Is not this to help our Enemies and the Wicked We know how Jehoshaphat was reproved for having joyned with Ahab after he was returned in Peace to his House Jehu the Son of Hanani the Seer went out to meet him and said to King Jehoshaphat Shouldest thou help the Ungodly and love them that hate the Lord Therefore is Wrath upon thee from before the Lord. This Man calls Calvin an Heretick but doth he make it appear he saith but doth not prove we are not Sworn to his words doth he think we will take his bare word for it there is no reason Principles of Truth we stand upon but he understands it no more than Pilate who asked what it was I say this false Accusation is a Libel against other Protestant Churches he doth erect himself into a Goliah who despiseth and defieth all the Armies of the Lord This is highly and openly to appear for the Romish Canse after this rate down with all Protestant Churches and up with Popery O! Tell it not in Gath publish it not in Askelon least the Daughters of the Philistines rejoyce What a Joy for Papists both at home and abroad to hear one in London hath in Print condemned for the worst of Hereticks all Churches that are withdrawn from that of Rome Is it not a Shame to hear it And will it not be a greater Shame to suffer it It is very well worth the Pains of those that are concerned to look to it The Laws do forbid all Commerce with the Romish Church and 't is Treason to be reconciled to it or to Seduce others to do so to write against that Churches Enemies is to write for it to write for it is to go about to Seduce People to be reconciled to it which is Punishable by the Laws this is too much to favour Rome Did the greatest Stickler of the Church of Rome ever call our Holy Religion worse than Heresie herein he justifies the more Violent Papists amongst whom have been many who in this case had more Moderation and less Impudence than he we call Heaven and Earth to record and do Solemnly declare the Protestant Cause to be herein Perfidiously betray'd There are those in the World who being so Hard-hearted as never to be willing to forgive them that really or in their Opinion only have offended them when they say the Lord's Prayer do leave out the fifth Petition because they are not willing to forgive them that Trespass against them though they would have God to forgive them their Trespasses but our Blessed Saviour in his Divine Wisdom hath so twisted them that they must go together There is no Pardon for us except we forgive others Thus our Author as we may reasonably believe doth not joyn with the Church though a pretended high Church-man in that Prayer of the Common-Prayer-Book wherein we Pray God to forgive our Persecutors and Slanderers May be he will give the Reason why he doth not That he hath not nor ever had as to himself occasion to use that Prayer for he never was Persecuted or Slandered having always been and desirous to be on the Persecuting and Slandering side This Man I produce as a Witness to prove what I said of the Violence of the Spirit and the Principles of some of them and I think his Evidence speaks home and what I also said of their Practise against Dissenters In my weak Apprehension this Learned Pen had done better and a more Praise-worthy thing to have written against Socinians but them we do not mind they are our Friends and to make use of his words herein we are in a Levitical Slug but as soon as a Nonconformist's Book exhorting to Union and Reformation comes out then Tooth and Nail against it and would condemn it to the Fite The long and the short of the Business is this They are for Vengeance we are told P 3. something we must expect from an Injured or so thinking himself Loyalist and disturbed Privado They are not for Peace or Reconciliation as P. 13. Trespasses of the first Magnitude must not be forgotten nor petty Injuries forgiven P. 17. 'T is no Christian Logick to say it were better to forget those things than to renew the Memory of them which continues Divisions for Their Gospel-Talents must not be wrapt up in an Idle Napkin of Silence and Oblivion they must Preach and Evangelize the Jews and Miscreants and Exquisite Impostors and Assassines or such Furious Assailants as Presbyterians are as they call us P. 33. and 43. out of the Pale of the Christian Church P. 19. Schismaticks and Factious ibid. We are for Clashing Destruction in Church and State P. 5. In short We are Rogues Murtherers Enemies to the Government infected with Seditious Doctrines P. 23. And what else worse can be conceived of Men He saith much but proveth nothing at all he hath learned the Maxim Calumniare fortiter aliquid haerebit Do but Slander boldly and something will stick If he had given any Grounds which he cannot for such things we would have endeavoured to answer him but our true and short answer to such Men is this formerly made use of by another Mentiris impudentissimè Thou art a most Impudent Lyar. In such a case when Reason doth not prevail these are the last Weapons to be made use of we are for Peace but when we speak they are for War Hereupon we have cause to make a Serious Reflection we are traduced for what we are not they themselves declare they breath out after our Ruin and Destruction and we cannot but see what we must expect from them if ever it was in their Power to Undo and Murther us this is clear out of several places of the Pamphlet If there be any Secular Care of the Scepter if any Pious Regard for the Mitre if there be any Security for their present Majesties P. 3. Whence doth all this arise and to what doth it tend See Page 25. I am afraid he would say I hope e're long they will both that is both divided Church-Parties be upon the Bear that is the Dissenters This is a Healing Spirit a Hellish one rather which is the Author of Jealousies Divisions and Animosities this threatning Noise would awake us if we were asleep but latet anguis in herbâ For what we know there is a Design to work Troubles thereby to make
way for a Beloved King James they had rather Popery and Tyranny should come in than that we should be at Peace and enjoy our Liberty Quietness we are for and they for War for which I appeal as before to all their Sermons upon such days nay we must be a Sacrifice to Love and Loyalty Honour and Honesty Courage and Constancy P. 4. Herein all is right and nothing amiss The Wise Man often speaks of a Fool one of the Characters he gives of him is this The way of a Fool is right in his own Eyes To speak such Language is it not to move Sedition to foment Division to blow the Trumpet of Civil War and to be a Firebrand 'T is indeed to have a Virulent Tongue well hath the Spirit of God spoken of and described such a one The Poison of Asps is under his Lips his Mouth is full of Cursing and Bitterness and the ways of Peace hath he not known I am apt to believe this Occasion about Anniversaries is but a Pretence to vent out Malice for 't is hardly possible for a Man to be so Idolizing and Doting upon the Ashes of one whom likely he never saw and may be never heard much of but by means of byassed Tongues and Pens Observe him well and it will easily be found out how all this Zeal of his hath for Object the Living more than the Dead that all his Affections are concentered in one Male remaining in the Family and that there is a King James in the bottom for one that hath but common Sence and Reason may perceive how most if not all these high-flown Church-men are Jacobites and shelter their Hatred of the present Government under that Pretence They now see how of themselves they are not able to bring him back again therefore they would if they can cause Disorders and put things in a Convulsion that Confusion may accomplish their Ends and they to Fish the better in Troubled Water But we hope from the Prudence of those that are concerned they shall not carry the Point to the Prejudice of those who once were so cruelly used by the Means and Influences of that Abdicated King that between him and them there is necessarily an unreconcilable Enmity So that upon the account of and in Conformity to their Hearty Affection and Interest they will ever be ready with Lives and Fortunes and whatsoever is Near and Dear unto them to oppose the Popish Tyrannical Interest of that Man and of all his Adherents amongst whom I think upon reasonable Grounds we may reckon our Author who no doubt is not alone but there be many more that are of his Principles though many be not so as he seems to undertake for Now I have done with him and leave him to his Keeper I once more declare my Grief that I have sometimes been engaged to speak plainly indeed hard words are quite out of my way and contrary to my Nature but Necessity and the Rack have extorted them from me However the Party that brought it upon himself may happen to be the better for it and it may prove to be no Injury to pull a Man by the Hair to save him from the Fire or Drowning FINIS INstead of raking old Tales as he doth in his new Discovery c. which I am not concerned to take notice of and which only doth Exasperate old Wounds and Soars I here set down something more to the purpose namely The Opinion of a Sensible and Moderate Gentleman whom I declare I neither know nor he me as I think concerning our Author's Pamphlet and Behaviour Of the Divisions and Animosities we speak of we have but a very late Instance in two Pamphlets lately published viz. Some Observations upon the Thirtieth of January and Twenty ninth of May and the answer to it under this Title of The Reformer Rack'd c. I shall not presume to enter into the Merits of the Cause and whether such days ought to be kept in aeternum the Publick Authority that ordered their Observance is the best Judge of it But I must confess that I cannot but be grieved to hear from the Pulpit on those days generally speaking nothing but Invectives Railing Accusations and Abusive Language instead of Christian Exhortations to Repentance Union and Charity I appeal to all the Sermons that have been published on that Subject Such I may call the two Pamphlets I have but now mentioned though I make a great difference between them too The Author of the former though very much mistaken in several of his Notions and especially in Church-Ceremonies seems to be a good Man but the Author of the latter has broken all Bounds and Rules of Humanity with Mankind and perhaps never was there in a Pamphlet so much Nonsence and so much of Abusive Language as in this but what can be expected from a Man who in his second Page looks upon Calvinism as an Heresie as Damnable as Socinianism Arrianism and Anabaptism Such a Champion of our Church deserveth I am sure to be taken notice of some other way than by an Observator c. Observator Vol. 7. Numb 24. Saturday June 30. 1694. Judges 154. 5. Eccles. 7. 6. Phil. 3. 15. Yo y la Fâ—â—tina contra dos otros John 18. 23. Phil. 4. 5. James 1. 20. 1 Cor. 16. 14. Prov. 26. 4 5. Gal. 4. 16. Prov. 22. 24. Acts 17 31. Acta 19. Heb. 11. 35 36 Rev. 17. 6. Luke 6. 45. and Matt. 12. 35. Heb. 9. 10. Luke 5. 31 32. Psal. 50. 16 17. Luke 9. 33. Sleidan Phil. 2. 21. Page 2. Acts. 26. 24. Italians say La lingua và dove duole la bâ—cca One doth scratch where it itches him Eph. 5. 3. 4. ch 4. 29. Psal. 50. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 T it 2 3. John 8. Prov. 14. 9. Matt. 12. 36. Col. 4. 6. Prov. 10. 18. 1 Kings 19. 11 12. Chap. 1. Acts 5. 39 40. Deut. 11. 29. Matt. 26. 73. 1 Pet. 3. 9. 1 Cor. 13. 5. 1 Kings 20. 11. K. Charles Psalm 145. 17. Prov. 12. 10. Prov. 3. 30. 2 Cor. 10. 12. Matt. 7. 1. 1 Sam. 17. 28. Tit. 3. 2. Prov. 20. 3. Châ—p 10. 23. Prov. 9. 12. Acts 8. 23. 1 San. 16. 7. 1 Cor. 1. 26. 1 Tim 3. 2 3 4. â—it 1. 7 8 9. 2 Tim. 3. 5. Tit. 1. 16. Matt. 22. 39. Acts 2. 23. Ch. 3. 14 15 19 Matt. 25. Ezek. 11. 5. Heb. 4. 13. Psal. 139. 4. Psal. 103. 8. Gal. 5. 20. Acts 2. 23 41. 3. 15 19. Matt. 18. 35. Ezek. 18. 20. 1 Thess. 4. 13. 1 Sam. 17. 45. Ezek. 43. 9. 2 Kings 21. 23. Psal. 99. 8. 1 Kings 18. 17. Zeph. 1. 4. Matt. 21. 12. 1 Pet. 5. 1. Tit. 1. 5. 1 Tim. 4. 14. Acts 20. 17. 28. 1 Tim. 5. 17. 1 Cor. 12. 28. Exod. 20. 4 5 Isa. 44. from 13 to 20. Exod. 32. * In his Rejoynder for Dr. Morton Gen. 22. 2. Ezek. 4. 12. Hos. 1. 2. Matth. 4. 13. Prev 12. 16. Rev. 22. 11. Psal. 92. 5 6. Job 1 2. 2 Cor. 8. 18. 3 Croâ— 19. 1 2. John 18. 38. 2 Sam. 1. 20. Psal. 120. 7. Prov. 12. 15. Rom. 3. 13 14 17.