up himself a sacrifice of full satisfaction not for all men only but for all that by man was lost even the whole creation of God 172. That a Directory or order to help in the way of worship is a breach of the second Commandement and there is no word of God to warrant the making of that Directory book more then Ieroboam had for the making of Calves of gold which he set upon two high places one at Dan the other at Betâ—el to the confusion of himself and his posterity 173. No man is yet in hell neither shall any be there untill the judgement for God doth not hang first and judge after 174. Men say that Faith is supernaturall but how can it be above nature to beleeve that which we see sufficient ground to beleeve and to beleeve any thing of which we have no plaine ground and reason is so far from being above nature that it is below it and proper to fools and not to reasonable men 175. The Law doth not pronounce eternall death in hell fire on those that obey it not nor were men to have perished in hell fire in relation to the Law or Adams sin but the Gospel pronounceth eternall death in hell fire on those that obey it not and if we had been to suffer hell in relation to Adam or the Law then Christ also should have suffered in hell for us to have redeemed us from thence which he did not 176. It is not sutable to God to pick and chuse amongst men in shewing mercy if the love of God be manifested to a few it is far from being infinite if God shew not mercy to all to ascribe it to his will or pleasure is to blaspheme his excellent name and nature Now unto these many more might be added that I know of and are commonly known to others which have been preached and printed within these four last years in England as the necessity of dipping and burying under water all persons to be baptized as the necessity of a Church-Covenant as that Ministers may not lawfully baptize or administer the Lords Supper out of their own particular Congregations neither preach Ministerially but as gifted brethren out of their own Church with many such errours of the Church-way but because they are but light in comparison I will not name them I could relate also to you other errours that have been reported to me and others by honest understanding men to have been vented and 't is likely enough they may be true as that 't is lawfull for wives to give without their husbands consents something out of their husbands estates for the maintenance of the Church and Ministers whereunto they belong as that the Lords Prayer called and cryed up by many to be so it could not be the Lords Prayer in regard there was a petition for pardon of sins which Christ would not have taught or words to that purpose as also that if a man were strongly moved by the spirit to kill to commit adultery c. and upon praying against it again and again it continued and yet was still strongly pressed he should then do it but because I have not these upon so good grounds nor such a concurrence of circumstances or further confirmation upon enquiry I therefore forbear to put them down particularly in the Catalogue of Errours or to assert them with that authority I might here also annex to all these Errours many Expositions of Scripture given by the Sectaries in their Sermons and private meetings but I will only give two 1. That of Rom. 8.2 The law of the Spirit of life hath freed me from the law of sin and death that is as was expounded from the morall Law 2. That of Ioh. 5 39. Seaâ—ch the Scriptures for in them ye think ye have eternall life you thinke to have that was their thought and mistake not that Christ approved it that eternall life was to be had in the Scriptures A Catalogue of the Blasphemies of the Sectaries NOw besides these Errours and Heresies laid down many of them being Blasphemies as the Reader cannot but have observed in perusing their Catalogue there have been many blasphemies and blasphemous speeches vented by Sectaries severall wayes both by writing preaching conference and discoursing and some so horrid and abominable in such a dispitefull scoffing fearfull way that I tremble to think of them and shall forbear to name them And indeed within these four last years in England there have been blasphemies uttered of the Scriptures the Trinity each person of the Trinity both of Father Son and holy Ghost of Gods eternall election of the Virgin Mary the Apostles and holy Penmen of Scripture of Baptisme Prayer the ministery of the Word and the Ministers of all the Reformed Churches of the Government of the Church and of the Christian Magistrates In some books printed and dispersed up and down there are fearfull blasphemies as in the Arraignment of persecution The Sacred Synodycall Decretall Martins Eccho c. profaning and abusing the holy and dreadfull Name of God in a most fearfull manner scoffing at the holy Ghost sent in a Cloak-bagg from Scotland making a most blasphemous Prayer wherein the Passion Death Resurrection and Ascension of Christ are in a scoffing way alluded unto with many others which I will not foul paper with transcribing In some Manuscripts of one Paul Best there are most horrid blasphemies of the Trinity of Christ and of the holy Ghost calling the Doctrine of the Trinity a mystery of iniquity the three headed Cerberus a fiction a Tradition of Rome Monstrâ—m biforme triforme with other horrid expressions borowed from hell not fit to be mentioned There was a fearfull blasphemous scoffing speech of God the Father Son and holy Ghost spoken by one Clarke as I remember the name given in to a Committee of Parliament in way of complaint in writing with a hand subscribed and one witnessed it before the Committee but I forbear to relate it Mr Paget in his Heresiography Epistle Dedicatory speakes of one committed for mocking at Christs Incarnation the particulars whereof though I have been told from Master Paget yet I judge it best to conceal There have been many blaspheming speeches in a way of derision of the holy Ghost calling it flabile numen and asking what kinde of bird it was whether but I dare not speak it The holy Scriptures are by many in these times sleighted and scoffed at that growes and spreades much called the golden Calfe that there are many contradictions and lyes in them that they are no better then a Ballad that they can make as good Scriptures that place in Genesis 6.6 where 't is said God repented that be made man was untrue so other places of Scripture The Doctrine of Gods Eternall Election and Praedestination hath been call'd a damnable Errour The Virgin Mary hath been called a the Apostles have been called and they could write
his people that he is the Authour not of those Actions alone in and with which sin is but of the very Pravity Ataxy Anomy Irregularity and sinfullnesse it self which is in them 12. That all Lyes come forth out of the mouth of God 13. 'T is the will and command of God that since the coming of his Son the Lord Jesus a permission of the most Paganish Jewish Turkish or Antichristian consciences and worship be granted to all men in all Nations and Countries and they are only to be fought against with the sword of Gods Spirit the word of God and for the Parliament to use any civill coercive meanes to compell men of different judgment is one of the greatest sins that can be named 't is committing a greater rape then if they had forced or ravished the bodies of all the women in the world Yea if it be mens consciences the Magistrate may not punish for blasphemies nor for denying the Scriptures nor for denying there is a God 14. That no man was cast into hell for any sin but only because God would have it so 15. That a man had life before God breathed into him and that which God breathed into him was part of the divine Essence and shall returne unto God again 16. That we should think of our selves no better then was meet for God loves the creatures that creep upon the ground as well as the best Saints and there is no distance between the flesh of a Man and the flesh of a Toad 17. That the Prince of the ayr that rules in the children of disobedience is God and that there is no other spirit but one which Spirit is God 18. That God hath not decreed all the actions of men because men doing what God decreed do not â—in 19. That God was never angry nor displeased with man for if he were ever displeased and pleased again then there is a changeablenesse in God 20. That God loved not one man more then another before the world neither is there an absolute particular election but only generall and conditionall upon perseverance and the Scripture no where speaks of Reprobates or Reprobation 21. That the soul dies with the body and all things shall have an end but God only shall remain for ever 22. Every creature in the first creation was God and every creature is God every creature that hath life and breath being an efflux from God and shall returne into God again be swallowed up in him as a drop is in the ocean 23. That to a saving knowledge of God it sufficeth not to know him in the book of nature nor secondly as revealed in the holy Scriptures but that we must know him as abstract from his mercies and all his attributes 24. That in the Unity of the God-head there is not a Trinity of Persons but the Doctrine of the Trinity beleeved and professed in the Church of God is a Popish tradition and a Doctrine of Rome 25. There are not three distinct Persons in the Divine Essence but only three Offices the Father Son and holy Ghost are not three Persons but Offices 26. That there is but one Person in the Divine nature 27. That Jesus Christ is not very God not God essentially but nominally not the eternall Son of God by eternall generation no otherwise may he be called the Son of God but as he was man 28. That Christs humane nature is defiled with originall sin as well as ours Christ had from the birth to his death the same originall corruption as ours he took our sin into his nature as well as our flesh upon him Christ is not of a holier nature then we but in this appeares Gods love to us that he will take one of us in the same conditition to convince us of what he is to us and hath made us to be in him me thinks the beholding of Christ to be holy in the flesh is a dishonour to God in that we should conceive holinesse out of God and again a discomfort to the Saints that he should be of a more holy nature then they as being no ground for them to come neer with boldnesse to God 29. That we did look for great matters from one crucified at Ierusalem 16 hundred yeares ago but that does us no good it must be a Christ formed in us the deity united to our humanity Christ came into the world to live thirty two years and to do nothing else that he knew and blessed God he never trusted in a crusified Christ. 30. Christ was true man when he created us yea from eternity and though he had not flesh yet was he very man without flesh 31. That Christ died for all men alike for the reprobate as well as for the elect and that not only sufficiently but effectually for Iudas as well as Peter for the damned in hell as well as the Saints in Heaven 32. That by Christs death all the sins of all the men in the world Turks Pagans as well as Christians committed against the morall Law and first Covenant are actually pardoned and forgiven and this is the everlasting Gospel 33. That Christ did only satisfie for the sins against the first Covenant but not for the sins against the second Covenant as unbelief he died not for the unbelief of any 34. Christ died only for sins past i. e. before the Gospel is revealed to the sinner and the sins of men committed after conversion Christ died not for but they are pardoned by his being a continuall sacrifice 35. Every man satisfies for himselfe for the sins against the second Covenant namely unbelief because he that beleeves not the wrath of God abides upon him so that for a years unbelief a man beares a years wrath and this is all the satisfaction God requires 36. That no man shall perish or go to hell for any sin but unbeleef only 37. That the Heathen who never heard of Christ by the Word have the Gospel for every creature as the Sun Moon and Stars preach the Gospel to men and in them is revealed the knowledge of Christ crucified and sin pardoned if they had eyes to see it 38. Those Heathen that perish do perish only for not beleeving according to the Gospel they enjoy 39. Christ did not by his death purchase life and salvation for all no nor for the elect For it was not the end of God in the coming of Christ to purchase love and life but Christ himself was purchased by love that hee might make out love and purchase us to love 40. Christ Jesus came into the world to witnesse and declare the love of God to us not to procure it for us or to satisfie God as some say Christ was a most glorious publisher of the Gospel he was sent to preach the Gospel to heal the broken hearted to preach deliverance to the captives in all that Christ saith to be the end of
his coming is not a word mentioned of any thing done by him in way of satisfying God Christs coming was more like a conquerour to destroy the enemy in our nature and so to convince us of the love of God to us by destroying in our nature that which we thought stood between God and us 41. That the unction which the Saints are said to receive from the holy one 1 Iohn 2.20 is one with the Christ hood of Christ. 42. That Christ was a legall Preacher for till after his Ascension the Gospel was not preached Christ lived in a dark time and so he preached the Law but afterwards then the Gospel came to be preached 43. That Christ shall come and live again upon the earth and for a thousand years reign visibly as an earthly Monarch over all the world in outward glory and pomp putting down all Monarchy and Empires 44. That when Christ in his own person hath subdued the disobedient Nations then the Church of the Jews and Gentiles shall live without any disturbance from within or without it all Christians shall live without sin without the Word Sacraments or any Ordinance they shall passe those thousand yeers in worldly delights begetting many children eating and drinking and enjoying all lawfull pleasures which all the creatures then redeemed from their ancient slavery can afford 45. That men may be saved without Christ and the very Heathens are saved if they serve God according to the knowledge God hath given them though they never heard of Christ. 46. That the least Truth is of more worth then Jesus Christ himself 47. Christ by his death freed all men from a temporall death which Adams sin only deserved by purchasing them a resurrection and hath opened them a way to come to the Father if they will thus far he died for all no farther for any 48. The Spirit of God dwels not nor works in any it is but our conceits and mistakes to think so 't is no spirit that works but our own 49. That the same spirit which works in the children of disobedience is that spirit which sanctifies the hearts of the elect 50. That there is a perfect way in this life not by Word Sacraments Prayer and other Ordinances but by the experience of the spirit in a mans self 51. That a man baptized with the holy Ghost knows all things even as God knows all things which point is a deep mystery and great ocean where there is no casting anchor noâ— sounding the bottome 52. That if a man by the spirit knew himself to be in the state of grace though he did commit murther or drunkennesse God did see no sin in him 53. That sanctification is not an evidence of Justification and all notes and signes of a Christians estate are legall and unlawfull 54. Beleevers have no inherent sanctification nor spirituall habits of grace infused into their hearts but all their sanctification is that which is inherent in Christ and they for this and no other cause are said in Scripture phrase to be sanctified but because of Christs sanctification and inherent holinesse 55. Though Adam had continued in his estate of innocencie and not fallen yet he had died a naturall death for death now is not a fruit of sin to beleevers 56. Gods Image on man is only our face and countenance and every wicked man hath therefore Gods Image as well as good men 57. That Adam and so man-kind in him lost not the Image of God by his fall only incurred a temporall or corporall death which was suspended for a time upon the promise of a Saviour 58. There is no originall sin in us only Adams first sin was originall sin 59. That the guilt of Adams sin is imputed to no man no man is punished for Adams sin 60. That one man is no more spirituall then another nor is there any such inward difference between man and man but all the spiritualnesse and difference lyes without us in the Word which guides some men and not others 61. That all men who have the Gospel preached to them and so manifested to their understandings are immediatly without any more ado able of themselves to beleeve and receive Christ 62. There is no free-will in man either to good or evill either in his naturall estate or glorified estate 63. That there is a power in man to resist grace and that the grace which would convert one man would not convert another 64. Naturall men may do such things as whereunto God hath by way of promise annexed grace and acceptation and that if men improve their naturall abilities to the utmost in seeking grace they shall finde it 65. That regenerate men who have true grace may fall totally and finally away from the state of grace 66. That the morall law is of no use at all to beleevers that 't is no rule for beleevers to walk by nor to examine their lives by and that Christians are freed from the mandatory power of the law 67. Persons justified are not justified by faith but are justified from all eternity 68. Neither faith nor repentance nor humiliation nor self-deniall nor use of Ordinances nor doing as one would be done to are duties required of Christians or such things as they must exercise themselves in or they can have no part in Christ. 69. True faith is without all doubts of salvation and if any man have doubts of his salvation his faith is to be noted with a black mark 70. That To credere faith in a proper sense is imputed to justification and not Christs righteousnesse imputed to justification 71. That the doctrine of repentance is a soul-destroying doctrine 72. In the old Covenant that is before Christ came in the flesh in the Prophets dayes repentance is declared as a means to obtain remission and neither remission nor the knowledge of remission to go before but to follow contrition but this is not the Gospel which is established upon better promises 73. That 't is as impossible for Christ himself to sinne as for a child of God to sin 74. Thâ—â— there ought to be no fasting dayes under the Gospel and thâ—t men ought not to afflict their souls no not in a day of humiliation 75. That God doth not chastise any of his children for sin and let beleevers sin as fast as they can there is a fountaine open for them to wash in and that not for the sins of Gods people but for swearers and drunkards the land is punished 76. That beleevers have nothing to do to take care or to look to themselves to keep from sin God must look to them if he will 77. God loves his children as well sinning as praying hearing and doing the holiest duties he accounts of them never the better for their good works nor never the worse for their ill works 78. That Gods children are not at all to be humbled troubled or grieved for sin after
do or what wayes soever they take 143. That the Presbytery and Presbyteriall Government are the false Prophet and the Beast spoken of in the Revelations Presbytery is a third part of the City of Rome yea that Beast in Revel 11. that ascends and shall kill the two Witnesses namely the Independents 144. That there are Revelations and Visions in these times yea to some they are more ordinary and shall be to the people of God generally within a while 145. That the gift of miracles is not ceased in these times but that some of the Sectaries have wrought miracles and miracles have accompanied them in their Baptisme c. and the people of God shall have power of miracles shortly 146. That anointing the sick with oyl by the Elders praying over them with laying on of hands is a Church-ordinance for Church-members that are sick for their recovery 147. 'T is ordinary for Christians now in these dayes with Paul to be rapt up to the third Heavens and to hear words unutterable and they cannot wel have assurance of being Christians that have not found and had experience of this 848. That Christian Magistrates have no power at all to meddle in matters of Religion or things ecclesiasticall but in civill only concerning the bodies and goods of men 149. That for a people to wait upon man for a form to worship God by was Idolatry Nay for a people to wait upon Parliament or Assembly for a form to worship God by was worse then corporall Idolatry 150. Whatsoever errours or miscarriages in Religion the Church should bear withall in men continuing still in communion with them as brethren these the Magistrates should bear with in men continuing them in the Kingdom or Common-wealth in the enjoyment of the liberty of Subjects 151. That the Parliament having their power from and being entrusted by the people the people may call them to an account for their actions and set them right and straight and seeing this present Parliam doth ingrosse law-making and all law-executing into their own hands contrary both to reason and the true meaning of the Law the Free-men of England ought not only to chuse new members where they are wanting once every yeer but also to renew and enquire once a yeer after the behaviour and carriage of those they have chosen And if they finde they never did any good or are groundedly suspected to be unserviceable that then those that chuse and sent them may have liberty to chuse more faithfull able and better men in their places 152. If God command such a thing to be done in his Word and the Magistrate now come and command the same to be done though a Christan ought to have and would have done it because of Gods command yet now he ought not to do it because the Magistrate commands it 153. All the earth is the Saints and there ought to be a community of goods and the Saints should share in the Lands and Estates of Gentlemen and rich men 154. That 't is lawfull for a man to put away his wife upon indisposition unfitnesse or contrarieâ—y of minde arising from a cause in nature unchangeable and and for disproportion and deadnesse of spirit or something distastfull and averse in the immutable bent of nature and man in regard of the freedom and eminencie of his creation is a law to himself in this matter being head of the other sex which was made for him neither need he hear any Judge therein above himself 155. 'T is lawfull for one man to have two wives at once 156. That children are not bound to obey their Parents at all if they be ungodly 157. That Parents are not to catechise their little children nor to set them to read the Scripture or to teach them to pray but must let them alone for God to teach them 158. 'T is unlawful for Christians to defend Religion with the Sword or to fight for it when men come with the Sword to take it away Religion will defend it self 159. 'T is unlawfull for Christians to fight and take up armes for their lawes and civil liberties 160. 'T is unlawfull to fight at all or to kill any man yea to kill any of the creatures for our use as a chicken or on any other occasion 161. That using of set forms of prayer prescribed is Idolatry 162. Davids saying I am a worm and no man must be understood literally yea he was both a man and no man in the same literall sense 163. That the Scripture speaks but of one kinde of faith 164. Some of the Sectaries in London do hold That in Suffâ—lk there is a Prophet raised up to come and preach the everlasting Gospel to them and he staies but for a vocall call from Heaven to send him which is expected daily and that this man is the Prophet spoken of in the Scripture 1 Iohn 25. That Prophet in that Scripture distinguished from Christ and Elias is this man raised up in Suffolk 165. That it could not stand with the goodnesse of God to damne his owne creatures eternally 166. That God the Father did reign under the Law God the Sonne under the Gospel and now God the Father and God the Sonne are making over the Kingdom to God the holy Ghost and he shall reign and be poured out upon all flesh 167. That there shall be a generall restauration wherein all men shall be reconciled to God and saved only those who now beleeve and are Saints before this restauration shall be in a higher condition then those that do not beleeve 168. That t is not lawfull for a Christian to be a Magistrate but upon turning Christian he should lay down his Magistracie neither do we read after Cornelius was baptized though he were a Centurion before and a man in command and authority that ever he medled any more with his band call'd the Italian band 169. Man lost no more by the fall then all the rest of the whole Creation fell into with Adam all the world being condemned to death and desolation yea the heavens and the earth also so that you may as safely conclude that all the whole Creation lost life and salvation to glorification by Adams transgression as to conclude that man lost salvation by Adams transgression 170. Man hath not by Christ brought unto him eternall life and salvation but only such a life as all the whole Creation hath together with him for the second Adam hath not purchased eternall life to glorification for man 171. All the creatures shall assuredly partake of the Gospel of peace and that our Lord the great Prophet spake something to this purpose when he saith Go preach the Gospel to every creature though they cannot heare to life and glorification and Christ is the great Prophet of his Father to declare his Fathers counsell to the whole creation and he is the great High-Priest which offereth
cause for me in cold blood if I had opportunity to have sought the taking away of his life March 24. 1645. FRAN. ROBERTS § 30. Cretensis thinking that by his Anabaptistical Letter he hath weakned my testimony of the Author and branded him for a Malignant he proceeds in this Section against the master of the Letter charging a great part of it to be notoriously false as some things about Kiffin and Palmer and of a woman to be Rebaptized at which story out of his love to Anabaptists and Dipping not knowing how soon he shall fall to that way he is so offended that he makes the Tale of Gargantua and Donquixot with his Wind-mills to look like Gospels in comparison of it and thereupon breaks out into a passion that he saith It is pity the Relator should either eat or drink till he either hath proved the truth or else confessed the untruth of it Reply The Reader may observe Cretensis cannot deny some part of it to be true and indeed the first part of it of one Web the most material and foul for the Opinions and Blasphemies Cretensis doth not so much as offer to disprove For those other about Kiffins bragging upon Disputation and those lighter passages I conceive Mr. Ricraft will clear in his Answer but for the main businesse of Kiffin and Patience anointing with Oyl a sick woman one of their members that is not denied neither only some words which being recovered she should speak which is not much material to the thing besides 't is probable words to that effect were spoken though not in terminis wherein may be the equivocation stands And lastly for that story of the woman to be Rebaptized and the Dipper which Cretensis makes such a quaint invention and bold fiction c. as if no Anabaptist could be guilty of such one I Reply to Cretensis There are fouler things done by Anabaptists and Sectaries Mistris Attaways story with many particular passages in it are fouler as I shall by Letters and other Relations make manifest but whereas Cretensis makes this Relation such a lye to the Wherstone making all the daring Relations as Cretensis phrases them in Gangraena besides to give place to it I will upon one condition and that a very reasonable one that Cretensis and his Church will promise upon proof of it to joyn in a Petition to the Parliament with the Presbyterians for the forbidding of all Dipping and Rebaptization and exemplary punishment of all Dippers as his Brother Kiffin c. set down in my large Reply to Cretensis the place where the name of the Dipper with other circumstances of this story and I do believe if my intelligence doth not extremely sail me whereas Cretensis makes such a wonder at one I shall be able in my next to give instances in the plural number and for this end I have taken order to have sent me up with hands subscribed the proof with particular circumstances And for conclusion of this I cannot but take notice of the extreme cruelty of Cretensis against the Relator of this story and by this we may see what liberty and favor Presbyterians must expect if once we fall into the hands of Independents That 't is pity he should either eat or drink till he hath proved the truth or confessed the untruth of it What Cretensis no other way for a poor man who tells a story of an Anabaptistical Dipper but to starve him to death or to make him sin against conscience by confessing the untruth of that which he thinks in his conscience to be true and that I may convince Cretensis of his rashnesse in speaking thus I desire him in his Rejoynder to resolve this case which is the true case of this story Suppose the person who can prove it lives sixty or seventy miles off how long and how many days will you allow the Relator to finde him out and to bring him with all other Witnesses before the Magistrate to prove the truth of it must not this of necessity require some days though no accidents should fall out sicknesse or of being from home c. which might retard it and would you have the Relator all this while go so many days without eating or drinking that were indeed the ready way for the Relator never to prove the truth of it I suppose upon second thoughts Cretensis will conâ—esse he writ this in a passion and flame as I believe he did all the rest of his Book Cretensis § 32 p. 38. denies and puts off several particulars laid down in Gangraena as about Lieut Colonel Lilburn as about one Thomas Moor of Lincolnshire as about a Woman-Preacher at Brasteed in Kent and he adorns his pretended Answers with jeers and scoffs as that Lilburn can see and read twenty and ten untruths in my Book with the worst of his eyes and that I am the greatest manifestarian under Heaven there being no man hath manifested that weaknesse of judgement that strength of malice against the Saints as I have done Reply Lieutenant Colonel Lilburns playing at Cards I have proved true in Answer to Walwyn pag. 30. where the Reader may by looking back be satisfied as for the rest I have said of him when Cretensis goes about to disprove it I shall as particularly make proof of it by instances and I am of an opinion with Cretensis though not in his sense the other things instanced in as well as playing at Cards are Grapes growing on the same Thorn only I cannot but wonder at one fetch of Cretensis indeed far fetcht to salve the credit of his Brother Lilburn That my reporting of Lilburns playing at Cards either is a false report it self or at least a report of a report which is false and so little better which is to make all reports false of which a man is not an Ear and Eye-witnesse and so nothing to be believed though related by never such credible Ear and Eye-witnesses Now after this rate to be sure the story of Cretensis Presbyterian Angel which another hath to tell some Independent Angel is false the story of the Presbyterians fishing on a day of Thanksgiving is false and little to be regarded for Cretensis sure was none of the Com or Sub-Presbyters though I am confident he would have fished with them a whole Afternoon upon a Thanksgiving day on condition to have been a Com or Sub-Presbyter with the Doctorate of the Assembly The Manuscript of my jugling between Godalming and Dunmow is either a false report it sell or at least a report of a report which is false and so all the stories which Cretensis threatens Presbyterians with to make their Names and Reputations so many dead corpses will be but either false reports or at least reports of reports which are false and so little better for I believe Cretensis comes little among Presbyterians and so cannot speak much of his own knowledge As for that particular of one of Lilburns eyes put out by