Condition elsewhere and that without a Condition C. Then it is not Conditional for what iâ— without a Condition is absolute N.C. You would make him speak Nonsense C. Do you try at leisure if you can make good Sense of his words which methinks are not much better than if he had said The Promises are Conditional but without any Condition N.C. Phy Sir they are thus to be taken The Promise is upon a Condition onely that Condition is promised without a Condition C. Now you have mended the matter finely and made it plain that he thinks all the Promises are absolute Which how well it agrees with their being Conditional I pray tell me when you have thought of it at our next meeting N.C. Do not you grant then that God promises the Condition upon performance of which we shall enjoy the Promise without a Condition C. No indeed for it is certainly false He promises for instance Eternal life if we repent and effectually believe and not otherwise Repentance therefore and Faith are the Conditions of that Promise And I affirm that God nowhere promises that any of us do we what we will shall repent and believe But he requires us to consider and lay to heart what is spoken to us by his Son Jesus which is as much as to say that upon this Condition he will work Repentance and Faith in us N.C. He doth so But though the Promise runs conditionally yet he tells us it shall be fulfilled absolutely C. You mean W. B. tells us so and therein confesses he did not speak truly before when he said the Promise was without a Condition for now he acknowledges that it runs conditionally And to say it shall be fulfilled absolutely is to say that it seems to be Conditional but is not N.C. Well methinks there is much of Mystery in what he delivers C. That is you do not understand it but it sounds prettily and so you like it And so I believe you do the next for the same reason wherein he tells you that in the Old Testament they came to Christ by the Promise but now we come to the Promise by Christ N.C. I like it because it seems to carry aâ— great mystery in it C. It may seem so but it doth not N.C. No what do you make of it C. I think it rather carries a plain falsity in it For we come to Christ by the Promise as well as they and they went to the Promise by Christ as well as we N.C. I know not what you mean C. That 's because you know not what he means But if you will understand me thus it is There was a Promise that God would send Christ into the world and the fulfilling of thiâ— Promise is one great reason why we believe it Jesus and so we are led you see to him by the Promise On the other side there were Promises of great things that Christ would do for those that believed on him and those then thaâ— did believe the Messiah would come hoped foâ— the enjoyment of these Promises by his means and so if I may speak in his phrase they went first to Christ and then to the Promise N.C. I do not well apprehend you and therfore thinks it's time to lay aside this Book C. You do discreetly For if you had continued your discourse about it I should have discovered a world of Follies to you N.C. The things of God are Foolishness to the natural man C. These are not the things of God nor the things of a man neither but childish Fancies or as we commoly speak New-nothings N.C. I know they appear so to the natural man N. I do not judge according to meer Nature but by the direction of the Spirit which instructed the Apostles and therefore you apply that Scripture foolishly to me N.C. You use your reason too much C. You have some reason to say so for if I had used it less things had not appeared so â—idiculous N.C. By that time your heart hath lain so long â—-soke in the bloud of Jesus as his hath done we shall hear other language from you C. You are taken I perceive with that new â—hrase in the Epistle to the Reader and only â—ecause it is new else it would seem very irreâ—erent being taken from a Toast in a Pot of â—le or a Sop in a Dripping-pan a great deal more fit for a Preface before a Book of one of those you call Old Sokers then of such a Reverend Author N.C. You are merry Sir C. Truly I do not make my self merry with any mens Sins but at their little foolish Affectatious how can one chuse but smile But could he not as well have said that he had a long time thought of the efficacy and virtue of the Bloud of Christ or that he was much acquainted with the Love of Christ in dying forus Why to say that he had lain long a soke in his blood is as absurd as if he had told us that he had lain long beaking himself in the Beams of the Sun of Righteousness or roasting himself before the Fire of the Divine Love N.C. Pray Neighbour forbear these expressions C. I was only going to shew you that we have as good a faculty as you to coyn new Words Phrases if we would take the liberty But I will forbear if you will but be content upon this occasion to look back with me and consider how all the Nation comes to be overrun with folly N.C. How I pray you C. As soon as you had cast out of doors all that was Old among us if any Fellow did but light upon some new pretty Fancy in Religion or some odd unusual Expression or perhaps some swelling words of Vanity presently he set up for a Preacher and cry'd up himself for a man that had made some new discovery And such was the confidence of these men both in inventing strange Language and proclaiming their great Discoveries every where that the poor people were perswaded the Nation never knew what Communion with God meant till this time Now they thought the happy days were come when the Spirit was powered out the Mysteries of the Gospel unfolded Free grace held forth the Anointings and Sealings of the Spirit vouchsafed Christ advanced to his Throne and when they should have such Incomes in dwellings and I know not how many other fine things as never was the like heard of before For one man comes and tells them of the streamings of Christ 's Blood freely to sinnners another bids them put themselves upon the stream of Free grace without having any foot on their own bottome A third tells them how they must apply Promises absolute Promises A fourth tells them there is a special Mystery in looking at the Testamentalness of Christs Sufferings And because he found that every body had got into their mouths Gospel Truths hidden Treasures and such like words he presented them with Sipps of Sweetness and told them he
whereby we do the rest according to the Rule of his Laws And must we not have a sense that we are sincere in all this before we can reasonably expect that he should give us all the good things he promises In short must he not give us his Grace to will and to do and must we not receive it and effectually do thereby all that I have said before we conclude our Sins are pardoned and take the confidence to hope our Saviour will give us eternal Life N. C. I perceive you pretend to have profited very much by your Minister C. Yes indeed I think I am grown wiser a great deal and much better N. C. I wish you would tell me briefly wherein C. I know God and his Attributes better and perceive how all Religion depends on that Knowledge I think also I understand the nature of Religion in General and of Christianity in particular more exactly than I did I know wherein Religion consists with the grounds of Faith and the Reason why I am a Christian rather than of any other Profession And withal I hope I understand many places of Holy Scripture and am able to give a clearer soberer account of them than heretofore whenas I ingeniously confess I was wont to expound the Word of God by fansie and not by serious attentive Considerations And as for growth in goodness I may truly say I have learnt many things to be my Duty which I scarce ever heard you speak of As for example to bridle my Tongue especially when I speak of my Superiors to reverence my Governors to live in obedience to Laws though they happen to hinder my private profit for that end to look upon humane Laws as binding the Conscience to answer my Betters with great Modesty and Humility in particular not to contend boldly and malepertly with the Priest as if I were upon equal ground with him not to be a Busy-body a Gadder from house to house not to pry into every bodie 's Secrets not to rejoyce in iniquity or take a pleasure in hearing of the Sins of the contrary party to be very fearful of making a Schism in the Church and to name no more to take heed of itching Ears and not to run from my own Church out of a fansie that I can profit more in other places N. C. Well talk as long as you please all the Godly will follow those men whom you would perswade me to forsake C. I am heartily sorry to see your Arrogance and Uncharitableness But it gives me to understand how much you profit by your Ministers not in the Graces of Christ but in the peculiar unheard of Vertues of your Sect Pride Boasting Good opinion of your selves Contempt of others and rash judging even of mens Spiritual estates N. C. I think you judge rashly of me C. No such matter Your Censoriousness Rashness is apparent and I do not commit the same fault when I take notice of it And I must let you know that you commit another like this when you make an Out-cry through the Nation and tell the people that all Vngodliness hath over-flown it only since Bishops and Common-Prayer came home again Which is an arrant Lie as will be made good if need be against the best of you For it began to break in upon us when the Bishops all good Order was thrown down and the Kingdom put into Arms. Then men ran into excess of Riot when their was no Restraint upon them I will not say into so much Drunkenness but into Whoring I may add Atheism and Irreligion and such like Wickedness which are said now to be the reigning sins And though men were not presently openly lascivious and profane for the older Wickedness grows the bolder it is yet then they got loose from their Chains and these works of Darkness secretly lurk'd and were privately practised N. C. I do not believe you C. You will believe the Assembly I am sure and they say so N. C. Where C. In their Petition to the Parliament of July 19. 1644. where they desire in the seventh Branch of it that some severe Course may be taken against Fornication Adultery and Incest which do greatly abound say they ESPECIALLY OF LATE BY REASON OF IMPUNITY N. C. I am not concern'd about this But I affirm the Generality of the Godly people now follow us C. Suppose they did you will not allow it a good Argument in other cases to say that al the Godly for many Ages did such and such things for instance use a Form of Prayer and such Ceremonies as ours and therefore why do you keep such a stir with it now but where did you get a List of all the Godly that you can tell so exactly the major part follow you Were they ever brought to the Poll And who were Judges I pray you in the Case You do but still persist in your over-fond Love to your selves and your own Party and way wheâ— you talk in this manner For there are many ways to shew that they are far from being the Generality of the Godly that flock to youâ— Meetings N. C. Then you allow that some Godly people follow us C. Did I ever dispute it Nay does there any body doubt except your selves and the Papists but that there may be Godly people of every Sort and Party But then it is an imperfect sort of Godliness which we acknowledg in them and we hope God will bear with their Defects when they are sincerely humble and modest and do not fansie themselves the only or the most godly people in the World And if you will have me speak my mind plainly and not be angry I think I may say without any rashness that your godly people are generally of the lowest Form in Christ's School as I told you before A great deal of their Religion is of their own making as I lately shew'd you and they want a great deal of God's Religion N. C. You are very envious C. No truly I admire the Grace of God wheresoever I see it for it is the most lovely sight that can present it self to me But I cannot allow them to be such excellent Christians as you imagine they rather appear to me with many Deformities For they are ever wrangling about little Ceremonies They break the Peace of the Church by this means and seem to make no scruple about it They are froward and peevish greedy of Riches stubborn in their Opinions and by no means can bear with any man differing from them in matters of Doctrine In short I see a strang Ignorance mixt with Presumption Wilfulness not without a high degree of Superstition in those whom you admire for godliness But then there is a sort of people who injoy that name among you in whom I can see nothing but an humour of Despising and Railing at all ancient received Customs how good soever Together with a sullen Devotion and such a turbulent nature
should insist much upon Doing For there are more Spiritual matters for Believers to be instructed in C. That is things revealed to us by the Spirit sent down upon the Apostles N.C. I know not what to say to your explication for I never heard it before But pray proceed C. I know no spiritual things but those which concern the glory of our Saviour in the heavens his power at Gods right hand his Intercession there for us his coming again to Judgment and such like which are proved to be true not by humane Reason but by the Spirit descending from heaven on the Apostles N.C. Well and are not these great things C. And do not our Ministers treat of them as well as yours N.C. But none in a spiritual way Ours treat of spiritual things spiritually C. I guess what you mean They treat of these things in such a manner as not to bring them down to meddle with our Lives or not much and chiefly as W. B. speaks Or thus they draw matter of Comfort from them but little or nothing of Duty N.C. I know not how to express it But I alway find that they handle these things in a sweeter manner than other men C. I believe you For nothing is so sweet and pleasing to flesh and bloud as for a man to hear how much a great Prince is in love with him and how freely he loves him how his heart beats in Heaven toward him and especially how careful and compassionate he is toward him in a persecuted condition N.C. And is not this very spiritual Doctrine C. Yes But setting aside all fancy nothing is more solidly open'd by our Divines than the power of our Saviour and his great love toward his faithful and obedient Disciples N.C. You must needs still bring in Obedience C. I have been taught to do so For this great Lord always loved righteousness and hated iniquity and therefore God hath anointed him with the oyl of gladness above his fellows i. e. given him such a Royal Power in the Heavens Hebr. 1.9 Unto which glory we cannot be promoted but by the same way of Righteousness And let me tell you I think I have heard it clearly demonstrated that though there is infinite comfort and satisfaction in believing that our Lord Jesus is so exaled and hath made us such promises which he is able to make good yet all this is but to incourage our Obedience and to make us constant and firm in the Christian Religion notwithstanding all the Difficulties and Troubles we meet withall for Christ's sake So that in truth these are the most spiritual Preachers that is the best Interpreters of the mind of the Spirit who urge and presse men from the consideration of what God hath revealed to us in these matters to be stedfast and unmoveable and abundant in the work of the Lord knowing that our labour shall not be in vain in the Lord. N.C. Doth not Christ himself say that the Work of God is Believing John 6.29 C. Yes but not such a believing as yours which is only a relying on Christ for the forgiveness of your Sins N.C. What was it then C. An effectual perswasion that God hath sent Jesus into the world as he there tells you This is the work of God that ye believe on him whom he hath sent And if you can think he means a bare perswasion of this that God sent him without the effects and fruits of it which is the becoming his Disciples sincere profession of his Religion and living according to it then the Devil may be a good Believer a very Spiritual person and great Saint for he very early acknowledged Him to be the Son of God And we read that the Devils believe and tremble N.C. Alas this is a poor Faith which cannot apply the Promise C. That 's because it is not made to them For if it were and they had but a good fancy they might apply it in your way as well as any body else and yet remain Devils still N.C. Now you go beyond all the bounds of Reason C. Because I follow you whose Doctrine leads to this N.C. How doth that appear C. I cast my eye casually upon one place in the Book newly nam'd and there I found this Mystery That though there is a Condition in the new Covenant yet no Condition to be perform'd by us but by Christ our second Adam pag. 69. And though he confesses somthing must be performed by us yet he saith it is all promised to us and that without Condition And therefore a little after he makes this a mark of those that are in Covenant to be begot again by a Promise especially the absolute Promise pag. 72. Now since no Condition is to be performed by us why should any person take any care about it or why should any one trouble himself about doing that which is already done for him or if it be not done is promised that it shall be done especially since his great work is as you say only to close with the promise to lay hold upon the absolute promise For no body being named particularly in the promise nor any quallification supposed in any man whereby he may know that he is capable of the Blessing rather than another no reason can be given why all should not apply it to themselves though never so bad nay why they ought not to apply it N.C. No that is too great a boldness they must be humbled and cast down C. Then it seems they ought to feel some Qualification in themselves which incourages them to lay hold on the Promise Though if it be absolute it 's more than needs nay than is good for they ought to have no respect to any of those things but only the Freeness of the Promise And then I pray why might not a Devil remain so still N.C. But such as are within the Covenant will find themselvs wrought upon to forsake their sins c. C. Grant that Yet if they do it is no Incouragement to them according to your Doctrine and therfore if they doe not it ought to be no Discouragement For they ought not to take any confidence to go to God because anything they find in themselvs and therefore they may be confident though they find nothing in themsevles but only a strong fancy that the Promise belongs to their Persons N.C. Though they cannot take any confidence because theyare so disposed toward God yet they must be well disposed C. Why so C. Will he have it so in order to give them Confidence to hope in his Mercy that their sins shall be forgiven N.C. No the promise of that is absolute C. Then one man may be as confident that hath not those Dispositions as he that hath believing that it is God's will he shall have them when he pleases N.C. I see you understand nothing of the Covenant of Grace C. Yes I understand that it was the riches of God's Grace to make a
most frivolous exceptions against our Ministry that ever I heard of None of which as I might have shewn you all along are sufficient to justifie your separation from us were they true But being as they are either false Imputations or else such things as no man need be asham'd of you can the less be excused for your forsaking our Assemblies As for this that you charge our Minister withall I have reason to think it is a Forgery and that he never had any other Principles than he hath now Or if he had what do you say to those who stuck so fast to their Principles that it cost them all they were worth Are there noâ— a great number of these among our Clergy-men And do you not hate these as much as any else nay look upon them as your old Enemieâ— because you remember what Enemies you weâ— to them N C. There are a great many I am certainâ— that were once ours and now are faâ—n away â—woreâ— you Those I abhor a great deal more thâ— your old Clergy and cannot endure to heâ— them C. Suppose there be many such yet there no reason for this strong Antipathy against theâ— For it is like they were very young when the followed you and may say as S. Paul When was a Child I spake as a Child I understood aâ— Child I thought or reasoned as a Child 〈◊〉 when I became a man I put away childish things N. C. Belike you think ours a Childish Religion C. Perhaps I do and for any thing you know can prove it to be so in great part But that 's not our business now which is onely to shew that it 's no shame for any body to think and speak otherwise than he did provided his Judgment be grown more ripe and manly What Do you think Youth must never examine the Principles they receive with their Education nor judge for themselves when they are able If you would not have them follow their Masters or Parents as Horses and Asses do those that lead them in a string why do you blame any of them that consider who it is that leads him and whither he is carrying him nay that forsakes the track in which he hath always walked when he finds it to be wrong N. C. Nay a great many Old men have forsaken their Principles who one would think should have had more wit or more honesty C. They have never the less for that For I hope you are not too old to learn And this is all you can make of it that once they thought it unlawfull to do according to their present practice but days have taught them wisdom and given satisfaction to their Scruples Beside the extravagant Freaks and the mad fantastick Tricsk which were plaid in Religion when you reigned opened many mens eyes whom you had deluded by fair speeches and goodly pretences to see their folly in condemning and cashiering Bishops and Common Prayer N. C. You have an art of Apologizing for any thing C. Let 's see your skill in that art for I would fain try it a little What will you say if none be found so guilty of this which you charge us withall as your own dear selves N. C. I will say that you can prove any thing C. No you shall onely say that they have the least reason of all other men to talk against forsaking Principles who have done it so notoriously N. C. I cannot but wonder at your confidence Are not your very Senses convinced of the contrary Do you not see how they suffer for their Consciences how they are deprived of their Liberty and have lost good Benefices If they would have forsaken their Principles what needed they have been thus deprived C. You need say no more for I know it all beforehand But pray be not you too confident noâ— take it ill that I stop you thus in your carier since I think you will spend your breath to little purpose Answer me soberly a few questions and then perhaps you will thank me for saving you the pains you were about to take Do you not remember a time when the Covenant was mâ—gnified as the most Sacred thing in the world next the Holy Scriptures Did you never meet with such a passage as this in Commendation of it This Oath is such and in the matter and consequence of it of such concernment as I can truly say it is worthy of us yea of all these Kingdoms yea of all the Kingdoms of the World If you have not it is to be found in Mr. Nye's Exhortation at the taking of the Covenant Septemb. 25. 1643. pag. 2. N. C. What of all this is there any thing we more suffer for than that holy Covenant C. Surely that Gentleman and a great number beside who now are followed and esteemed above our Changelings as you are pleased to call them have long since altered their minds and reprobated that Covenant or to speak in his own words they have been found to purpose nay more to vow and to swear and all this according to the flesh so that with them there is notwithstanding those Obligations Yea yea and Nay nay pag. 5. A thing which he there accuses of great falsnesse and inconstancy such as is not to be shewn amongst us N. C. What do you tell mee of Independents We have nothing to do with them C. Yes but you have For it appears by your discourse that your Opinions now are a mixture of the Fancies of more Sects than theirs And as for your Ministers it 's plain that they are in part turn'd Independents which is a grosse Apostacy from their Principles having Congregations in several places that have no Dependency one upon another N. C. They are forced to it C. If that be a good excuse no body will want an Apology for his faults which he will find there was some necessity or other for But I pray do you not remember such a creature some years ago as the people called a Lay Elder but by your Ministers was named a Ruling Elder N. C. Yes C. And you remember it was disputed very hotly whether he were one of God's creatures or of Man's N. C. Very well C. And the Ministers whom you adhere to confidently affirm'd that their Ruling Elders were by Divine right and ought to be admitted not onely upon the account of prudence but as seated by God in the Church as Church-officers If you doubt of it read the Vindication of Presbyterial Government set forth 1649 from pag. 34. to pag. 55. N. C. I know their Opinion well enough C. But can you tell me what is become of these creatures doth not the whole species seem to be lost among you what is the reason that we bear never a word of them N. C. They are still in their first Principles C. You grow witty But it will not serve your turn for I should think the principles are lost as well as they Else what 's the cause
seem to me to endeavour by these questions to put your selves and the people into a great passion and a kind of agony but they do not spring I persuade my self nor arise of themselves from any ardency of Devotion But there is another thing that offends me more than all this that having stirr'd up some confused passions in your selves by this and other such like means you proceed to such an high degree of confidence in this bold way of Arguing with God that you quite forget who you are speaking to For some have told him that he little knew how his enemies insulted or some such thing and that if he did but know how desirous they were of such a thing or how much they would prize it he would not deny them N. C. Pray Sir hold your peace or I will stop my cars You abuse good men C. I tell you only what is credibly reported and if it be not so I shall be very glad But I must adde that they take such a liberty of saying any thing to God which they would say to one another that I conceive it not unlikely that some might fall into those unseemly others perhaps will call them blasphemous expressions Are not you of the same mind N. C. I cannot deny but that they use great familiarity with God C. Familiarity do you call it would the world had never known it For it is such a one as hath bred in mens minds a contempt of God and Religion It hath taught every body to let that Member loose which ought to be always bridled especially in God's presence They vent all their foolish Opinions to him they tell him News and inform him how things go abroad which they have received many times upon a false report which hath brought such a scandal upon Religion that it cannot but grieve any good man's heart to think on 't N. C. It is such as you that have brought Religion into contempt and not we C. How so I pray you N. C. By despising the Spirit C. It is false We reverence that Spirit which was in the Apostles and if we could see such an one again none would entertain it with greater gladness We acknowledge also the power of the Spirit of God still in the hearts of men especially of those who are good and we bless God continually for it But that which we deny is this That either you or we are able as I told you to pray by the Spirit N. C. Do you not then despise the Spirit C. No we suppose there is no such thing as Prayer by the Spirit if there were we should reverence it N. C. Would you would tell me your meaning C. I mean a prayer immediately dictated by the Holy Ghost as some were in the Apostles day N. C. I understand you not C. Such a prayer in which by the Inspiration of the Holy Ghost a man conceives those things which he speaks to God Or in plainer terms I mean that the Spirit of God doth not now suggest to any of us when we pray the very matter and words which we utter If you pretend to this then those prayers are as much the Word of God as any of David's Psalms or as any part of the Bible and being written from your mouths may become Canonical Scripture N. C. But we do not pretend to this C. I wish then you would not talk as if you did I am sure your discourses of Prayer are commonly such that one would think you took your selves to be full of the Holy Ghost And this I must tell you hath made a great many scorn Religion when they saw the Spirit of God intitled to such pitiful stuff as they heard many vent with the greatest confidence N. C. This is their own fault C. And yours too N. C. I cannot believe that our Prayers ever had any such effect C. But I can and I will tell you how You constantly tell us that the Bishops by prescribing a Form limit and stint the Spirit By which Spirit you mean the Spirit of God not your own From whence it follows that you think or would have the world think that the Spirit of God speaks in you when you pray and that you utter its mind and words Now many men hearing you pray so inconsiderately and wildly uttering most absurd if not impious things yet with a mighty zeal and confidence have been tempted to think that whatsoever is said of the Spirit even in the Apostles days might possibly be no more than such an Extravagance and Fury as this N. C. A most sensless conceit C. I think so too But you have given occasion to such conceits in those that are inclined to Infidelity N. C. I hope not For we onely mean when we say we pray by the Spirit that the Holy Ghost assists us C. With what Doth it furnish you with words N. C. No with devout and ardent affections C. This indeed you should mean but your brags of the Spirit import more N. C. Pray Sir use no such reproachful words we boast of nothing C. Well pardon me that word But if you do not brag yet you say that you can pray by the Spirit and we cannot at least do not In which you ascribe something more to your selves than is to be found among us N. C. Yes C. Then you mean more by praying by the Spirit than being inspir'd with devout Affections For those you cannot deny we may have as well as you and unless you will take upon you to search the heart you must grant we feel them since we protest that we do From whence I conclude whatsoever you say that your men would have you believe that it is the Spirit which speaks in them and by them when they pray Which is a thing that reproaches not only them but the very Spirit of God and as I said before hath at least confirm'd men in their Atheistical or unbelieving inclinations N. C. Well I will not dispute this with you any longer But tell me seriously do you think that men could pray with that readiness and elocution and lenght if they were not mightily assisted by the Spirit of God C. Yes indeed do I. Their own spirits will serve them for this purpose if they be but indued with good phansies and a sufficient measure of boldness For it is a great vertue I assure you in this case not to be modest though we reckon it a singular vertue to be so N. C. I cannot think it possible C. Why Neighbour you may take my word for this There are many of our men could out-do you in this Gift as you call it of Prayer if they would give themselves the liberty and yet you would not think them inspir'd I am sure I mean they are able to speak so readily and fluently so earnestly and passionately of all manner of things and to continue this strain so long and that without humming or hawing that if you did
all blame As those in the Apostle's Discourse said Touch not Taste not Handle not so you say Kneel not Pray not by a Form We are not a Surplice c. Now since you think as those men did to please God by not doing those things which he hath no-where forbidden I do not see but you commit the very fault which the Apostle reproves That is you make that necessary not to be done if we will be true Worshippers of God which he hath not made necessary not to be done but left us at liberty to do it if we please By which means you make a Religion of your own and study to honour God by abstaining from these things by which he never said that he was dishonoured O that all tender Consciences would seriously consider this For they would soon discern that your Ministers by forbidding these things now in dispute lay greater burthens upon the Consciences of their Brethren and clog them with more Duties than God hath laid upon them Whereas we who think those things may be done lay no other burthen upon the Conscience than what God himself hath laid which is to obey our Governors in all things wherein he himself hath not bidden us to do the contrary N. C. You will endeavor by and by to make me believe the Moon is made of green Cheese All this discourse tends to prove that we are Superstitious which you know in your Consciences we abhor and are therefore so averse to your ways because we judg them Superstitious C. You begin to be sagacious and to smell things a far off The very truth is I think it is no easie matter to find more Superstitious people in the World than your selves And your Clamours against Superstition prove nothing but that a man may be guilty of some faults and not know it N. C. Phy for shame C. You must not think to put me off with words and wry Faces I will prove you grosly Superstitious or else be converted to you N. C. You will not make good your word C. Yes but I will Tell me what is Superstition N. C. I am not well skill'd in Definitions C. No if you were you would have smelt the foul Beast among you before this time But your business is only to get some ugly Words by the end and then to throw them at every body whom you do not fansie though they have less to do with them than your selves We have been taught that Superstition is a great Dread lest God should not be pleased unless we do some things which we need not do and lest he should be displeased when we do some things in which there is no harm Which Dread springs as you very well saw out of an opinion that such things are good or evil and so must be done or must not be done else God will take it ill which in truth are meerly indifferent Or in shorter and perhaps plainer terms It is a needless Fear in Matters of Religion which makes a man either not dare to do those things which he hath a liberty to do or think he must upon pain of Damnation do those things which he may as well let alone N. C. What then C. What then do you say I would have you behold your face in this Glass and see how wretchedly and superstitiously you look For you think you must not for fear of God's Displeasure use a Form nor sign a Child with the Cross in Baptism nor Bow in the House of God nor go up to the Rails nay nor Kneel nor hear Church Musick nor uncover your Heads when you enter into a Church nor call the Lord's-day Sunday nor keep an Holy-day Nay it was a long time before you thought it lawful to let your Hair grow below your Ears All which things we may do and not displease God at all On the other side You imagine you are bound to propagate spread all your little Opinions though with the Ruin of Kingdoms That you are tied to maintain your liberty in indifferent matters against all the Authority of a King and to the disturbing a Church That you have a Sermon or two on a Fasting day or else you fear it is not kept and two Sermons on the Lord's-day or else you doubt it is not Sanctified Nay some of you I remember fansied heretofore that it was no Sermon if it were not in the Pulpit And to such an height is your Superstition grown that you scarce think a Prayer is acceptable to God unless it be long And you are afraid he is not served aright unless we have a long Prayer before Sermon after we have been praying a great while for all manner of things And such a Necessity you seem to lay upon extemporary Prayer that many well-disposed people who have not that Gift dare not pray at all at least in their Families for fear they should not pray aright And all these are things of such a nature as that they may not be done or done otherwise than you think they must and God be never the less pleased with us N. C. Now you have discovered the Naughtiness of your Heart in speaking against Sermons in the Afternoon C. If I should do so I should speak against my self and ran into your fault I think they may be used or they may be let alone according as the Edification of the People shall require But to make them so necessary as you do arises from a Superstitious Fansie that God is not well served without them Whereas in truth the Catechism expounded or the Scriptures opened would be as well or rather better N. C. I doubt there is something that is naught lies at the bottom of such Discourses C. You should rather suspect there are naughty things at the bottom of such Opinions as yours For the Fruit of your Superstition is this at the best Rash and unjust Censuring of your Brethren that do not the things which you make so necessary to be done or do the things which you make so necessary to be forborn and at last downright Schism and Separation from them because you fansie they are out of the way of God N. C. I must confess I have some fear you are so who can be content without a Sermon in the Afternoon and satisfied with Common-Prayer which I could never feel my self so affected with as I am with extemporary Devotions C. That 's because you had so low an esteem of it and therefore brought no desires nor used any Endeavours to be moved by it but rather you set your self in a dull and sleepy Posture as one that had no list to hear it I could tell you something else besides this but it would only vex you N. C. I am not afraid of any thing you can say Pray speak your mind C. I believe if you would examine your self you would find there is some part of your Ministers extemporary Prayers which do no more affect you than our
same time that this was only commanded concerning that Countrey and that there is no proof can be made that there were any innocent Books there imploy'd in their Idol-worship No we conclude rather all were Superstitious and Idolatrous in themselves and such as could never be imployed in Divine Service It is true at last he comes to remember us that in the New Testament we read the Christian Converts burnt their Curious Books Act. 19.19 But what is this to the Precepts he promised to shew us given to the Israelites And what is this to the business of Prayer-Books Nay why did he not shew us the Innocence of these Books and prove that Conjuring was a very harmless Art N. C. I wish you would have done with this Book of his which I think in one sense is innocent enough and will do no harm among considering people C. I am content to make an end for I fear I have been too tedious But it was out of a desire to examine seriously whether there were such force as he conceives in this Engine to batter down all the Fortifications that they who preside in the Church or their Assistants can erect in defence of the abused Scandalous things as he calls them which with so much zeal we contend for viz. the Liturgy and Ceremonies They are his words in his Epistle N. C. He tells you a little after that he will not offer to impose his belief on others Let every body read and then do as he finds cause C. I commend his Ingenuity and Modesty only I wish his Zeal was a little less in this matter and that he would not think himself and others ingag'd to endeavour to the utmost of their power the Extirpation and abolishing of the Liturgy For what is this but to impose his belief upon us as much as he is able in his place Doth he only offer his Reasons who solicites and perswades and intreats men to promote his Design Doth he leave others to judge who ingages their Affections and stirs up their Passions as if the Cause were already decided according to his mind This it is to be zealous to advance a private Opinion He meant it 's like as he spoke when he told us in his Epistle that he expected and desired 〈◊〉 more but that we would candidly weigh th◠case but his zeal made him forget himself and earnestly beseech us to be up and doing as if judgment were already given on his side This I make no doubt was the thing that put him so much beside the Cushion as to make him magnifie the Purity of those Doctrines which in sober thoughts he saw were of pernicious consequence And I would willingly think it was nothing else that made him only pass his word that the Liturgy is one of the things that God would have laid aside without any Proof of it For whatsoever he or the Assembly have been pleased to say no body ever made an Idol of it or were guilty of adoring it These are but a kind of Conjuring Phrases and Magical words which make a great Sound and astonish the silly people but signifie nothing save only this that men care not what they say to serve their cause And therefore I hope you will not be afrighted by such Bug-bears but come and do your Duty to God and man both together in joyning with us in Common-Prayer N. C. I will consider it as I have told you more than once But I have had the less mind to come to it because after it is done your Minister prays so coldly himself C. That is he doth not put himself into a Sweat But are not his words lively and apt to warm the Hearts of those who attend to them N. C. Methinks not And beside his Sermons that follow are very dull and nothing comparable to ours C. Now you are got again to the Hole from whence I did drive you a good while agoe you run in a Circle of discourse and are returned thither where we first began But since I have followed your motions thus far I will ask you this question Why do you not rather think your self dull than him N. C. Because I am not dull in other places and yet was so at your Church C. You may be in the fault for all that For perhaps you was disaffected to his Person or to his method of handling things or you had a greater Kindness for some other and then though S. Paul himself should preach you would be apt to prefer that man before him N. C. No methinks his matter is dull and flat C. Why what did you hear him treat of N. C. I heard him preach about the necessity of Obedience to the Laws of Christ And there he told us how we must do as we would be done unto and love our Neighbours as our selves and forgive Injuries and make Restitution of ill-gotten Goods with a great many other such like things which every body knows already And yet he spent I know not well how many Sermons about these common matters C. Does every body know these things say you The greater shame then that they live not according to them I am afraid they are not sensible of the necessity of these things about which a man of any understanding and seriousness cannot well speak and be flat and dull I much suspect that you even set your self to sleep or suffered your thoughts to run to other matter or fell a reading in your Bible as I have seen some do when he begun to treat of such Arguments as these thinking that you was little concern'd in them N. C. I must confess part of what you say For when I come to Church I look not for Moral but Christian Doctrines C. How now Do you oppose Morality and Christianity Is not the former a part of the latter I mean doth not the Christian Religion teach us the highest Morality N. C. No I think it doth not meddle with it C. Then you talk of this as you do of many other things without understanding Pray what is Moral Doctrine N. C. Do you tell me if you please C. I always took it to be that Doctrine which teaches us how to regulate our manners that is to order and govern our actions or our whole Behaviour in this World Now I appeal to any man that reads the Gospel whether this be not the very design of it to teach us to live soberly righteously and godlily N. C. Is this morality C. Yes that it is And therefore I said that Christian Religion advances Morality to the greatest height because it gives us the best and most excellent Motives to live soberly righteously charitably and piously in this World N. C. For all this I think it were better if Jesus Christ were more preached C. Still I see you deceive your self and trouble the world with Phrases Doth not he preach Jesus Christ that preaches his Doctrine If you doubt of it you shall
Do you feel that they say true for instance when they tell you that our Saviour turn'd Water into Wine and that he raised Lazarus from the dead N. C. No I know these things otherways C. Then you must know the rest by the same means that you know these viz. by believing Eye-witnesses of these things who you find are persons worthy to be credited N. C. But I feel the Commands of Christ are exceeding good and agreeable to humane Nature which the Apostles have delivered to us C. That is you find it good to live soberly and peaceably to be charitable to others and to take up your own Cross with Contentedness and Patience N. C. Yes C. But may not these things be felt by Heathens as well as you And may not they by Experience commend the practice of these Vertues to us N. C. I think they have done it C. Then this Experience of the goodness of Christ's Commands is no proof of our Creed by which we are distinguished from Heathens No nor will your Experience prove to any man that Christ's Commands are excellent any farther than he believes that you say true when you tell him what trial you have made of the best kind of Life and that you are a person fit to judge of the Difference of things N. C. Methinks I feel that Jesus Christ is in the Heavens and in great Power and Glory there C. Whatsoever you feel in this matter it is the Effect of your belief not the Cause of it I mean you first believe that he is in Glory before you can feel any good hopes in your Soul of immortal Life And you believe his being in Glory upon good Reasons else you do not know but entertain your self with a pleasant Dream both of his Glory and yours And lastly whatever you feel it is no proof of the truth of the thing but only of the truth of your Belief It is to be proved otherwise that Christ reigns gloriously in the Heavens and is able to bring us into his everlasting Kingdom only your being so mightily affected with it proves that indeed you believe it But you had best look you have good Reasons for your Faith For all the Severities of the Religious men among the Turks prove likewise that they believe strongly in Mahomet though I hope if they quote their Experiences never so much you will not be a Disciple to their Prophet and hope he will take you by the hair of the head and pull you up to Heaven N. C. I find that you are able to talk more rationally than I can in these matters But yet I find likewise there is another kind of Spirit in our people than in yours For they delight more in Heavenly Discourse and are alwayes talking of Religion when they are together which argues they are not of so slight a Spirit as others who love to discourse of unprofitable things C. Do you and I talk frothily as your phrase is and spend our time in unprofitable Chat Is this Discourse earthly and not at all pertaining to Religion And deal sincerely with me do not you sometime when you are together pass the time away in speaking against Bishops and Common-Prayer and the Government Do you not know some that are ever complaining of the Times in which we live and saying the former Dayes were better than these And are the Reasons of this murmuring so Heavenly as you suppose Do they not say the Nation was in more Credit and had a better Reputation abroad and they a better Trade at home and such like things N. C. I cannot deny but I have heard some Professors talk thus But there are a great number that you shall scarce ever hear talking of any thing else but Heaven and Jesus Christ and the business of their Souls C. And such people there are in all Parties and Sects in the Christian World who perhaps are never awhit the better for that N. C. How irreligiously you talk C. Not at all For unless they take a true delight in God and in that Heavenly Discourse above all other things and unless they understand what they say and delight also to do God's will in all things I think they had as good be talking of or doing something else N. C. Can they possibly be better imploy'd C. Yes that they may For if they only tumble out a great many words and Phrases which they have learn'd they had better be Studying what the Religion of Jesus Christ is And if they talk of those matters meerly as it is a Duty and be not so heavenly-minded as that whensoever they have leisure it is the greatest joy that can be to be thinking or discoursing of them they will do this after a very bad fashion when some other good thing they might have done better as visited the Sick inquired after the Wants of the Poor or ordered some Parish-business And again unless they be very prudent and do not think they must needs draw the Company wherein they are who are ingag'd perhaps in other necessary Business to hear their discourse I think their room as we say would be better than their company or that it were better that they would hold their peace For if a man take himself to be bound in Conscience to be always speaking of these things as I doubt many do it is the effect of Superstition which makes Religion a great burthen to a man's self and others For whether he and the Company be disposed or no this he thinks is his Business which he often manages very dully and without any Taste thereby rendring Christianity Contemptible and making himself also still more flat and indisposed for all honest imployments All which considered I leave you to judge whether that man had not better have bestow'd his time otherways for then he might at the end of it have been good for something whereas now he is good for nothing at all but mopishly sits bewailing himself and complaining of the deadness of his heart N. C. Ought not a man to be always thinking of Heaven C. No He may and ought sometime to think of other things And he should do it without any Scruple not fearing that he is ill imploy'd when he doth not break God's Commands N. C. He may be meanly imploy'd C. That is he is but a Man and not yet come to the degree of an Angel N. C. But when others are recreating themselves as you call it ours are talking of Heaven C. If it be their choice and if they do not neglect any necessary Business nor censure others that do not as they do I have nothing to say against them But as I told you there are so many such like people in all Religions that you must not imagine this is a thing peculiar to yours And if they think they offend God if they do otherwise and if they condemn those that now and then innocently recreate themselves and sigh over them as
Ministers to forbear unprofitable use of unknown Tongues strange Phrases Cadences of Sounds and Words and to cite Sentences out of Writers sparingly though never so Elegant C. By your favour this is only one part of that which they call plain preaching For first they say a Minister must preach in the Demonstration of the Spirit and of Power and then it follows Abstaining also from an unprofitable use c. So that still we are to seek what that Preaching with Power means And as for this sort of plain preaching now mention'd either your Ministers do not understand it or do not mind it For who hath more strange Phrases than W. B. Or to pass by him who it's like regards not the Directory who is there that stuffs his Sermons with more Shreds of Authors and more affects little Sayings and Cadences of Sounds and Words than T. W. As for his Power in preaching I shewed you before how unable it is to Rouze and Shake an Hypocrite and bring him to Repentance For he studies rather to please him with the enticing words of mans Wisdom though after a poor fashion than to make a plain Representation of his Wretched State and Condition to him If many of those whom you despise had had the handling of him they would have turn'd his inside outward and set it before his eyes They would have ript his very Heart and discovered his Entralls that he might have beheld how he stands divided between God and the World He should have seen how many secret Sins he suffers to lurk in his Breast Nay in what a detestable manner he reserves a kindness for many of the vilest Sins such as are Covetousness Oppression Hard dealing Unmercifulness Malice Revenge Bitterness Wrath Implacableness and such like which are the Sins of too many Religious people that is of Hypocrites that are not intire and uniform in their Religion For an Hypocrite is not a meer Player in Religion as T. W. fansies but one that concerns himself with a mighty Zeal for some good things and perhaps would rather die than not do them but hath no Affection for the rest of Christs Commands He doth not only put on a Garb of piety to deceive others but there are a number of men that love some part of piety and by that means deceive their own Souls And let you and I my good Neighbour look to it that we be not of that number N. C. Our Ministers you may well think give us such Cautions For you must acknowledge as I intimated before but you would pass it by that they are the strictest people in the World and teach us so to be C. So were the Pharisees For that Sect was more curious and exact in many things than any of the rest But these two things among many others you shall observe of them First that they were very desirous of the peoples Favour and Esteem the desire of pleasing whom I doubt sometimes betrays your Preachers into such rude and unhandsome speeches as I have heard and seen from them And secondly the best of them as appears in S. Paul were carried with a blind preposterous Zeal even against the Truth of Christ which arose from their high Esteem of themselves and a Confidence they were very dear to God above all others I wish the like Heat and Conceit of your infallible spirit do not now make you violently oppose many things which have Christs Stamp upon them And then you had best examine whether you are not strict people just as they are plain Preachers N.C. Your meaning C. I mean not strict For as to me those are very obscure Speakers and hard to be understood whom you call plain So it is possible those may take too much Liberty especially in their Tongues whom you call strict N.C. O Sir there are no people so serious as they C. If you mean that they look solemnly and will not laugh nor be merry it is like it's true of some of them But whether this be the effect of their Religion or their Natural Temper it is no great matter for it doth not much commend them Otherwise if you mean that they long consider things and come not to a Resolution till it be late that they ponder all their words and actions and weigh well what they are going about I doubt you will find but few of these serious persons For to me the Zeal of most of you seems to make you heady and rash I have observed for instance that they are apt presently to condemn those that are merry or at least to shake their Heads and express their fears as if they were too vain and light-Spirited This Censure hath a shew of Seriousness but in truth proceeds from a want of it But if you mean that they are in good earnest in their Religion So are many of the Nuns and Friars and other devout people among the Papists who seriously say their Ave Maries and Pater Nosters and would not omit them for all the World And so were the Pharisees a very serious people especially upon a Sabbath and would not neglect their Devotions in which they were earnest and long for any good And assure your self a man may be serious in Religion and yet be an Hypocrite That is he may in good earnest do many Duties and love to Pray and Hear and Repeat Sermons and the like And all the while he may in as good earnest love the World very much and to say no more love the praise of men and Desire to be better thought of than his Neighbours In short he may love Money and Esteem being Covetous and Censorious as the Pharisees were N.C. You love to compare us with the Pharisees Were they such a tender-conscienc'd people C. Yes indeed were they in many things They would rather dy than break the Sabbath They made a great Scruple of walking above so many Paces upon that day and had infinite Ceremonies and Superstitions about its Observation of which they were so tender that they could not endure any body else should break them The like Tenderness they had about Idolatry and many other things But yet they made no bones as we say of a Widdow's house which they could devour at one bit as soon as the Sabbath was done They were horribly Covetous and desirous of Riches They made no Conscience of Oppression and Extortion They were monstrously Uncharitable and Proud They thought themselves the wisest and the best men in the world and despised all others as men that knew not what Religion meant And lest you should think they wanted Zeal to increase their party which they called Love to pure Religion they compassed Sea and Land as Christ tells you to make a Proselyte who when he was gain'd became twofold more the Child of Hell than themselves Which thing I would have you observe because it shews us that men may be converted from gross Prophaneness to Sins of a more Spiritual and
away Nay it seems to be far worse because it is a more publick Affront to God even while we are in his presence an open Scorn of his Worship and a Contempt of all his people that devoutly joyn in it Therefore for the love of God never involve your self in this guilt as I see too many even of the Great ones do who shew not half so much Reverence before God in the time of Divine Service as the people do before the meanest Justice of Peace Nay in his absence before his Country-Clerk Lord lay not this Sin to their charge And as I would desire you to pray with Reverence so to hear the Sermon also with due Attention and without any Prejudice or Passion Lay aside all naughty and corrupt Affections which blind the Understanding and will not let it discern the clearest Truth Witness the Pharisees who could not see the most necessary things concerning everlasting Salvation though manifestly delivered in Holy Scripture and plainly proved by many illustrious Miracles and all because they were Covetous Proud Self-conceited and loved the praise of men more than the praise of God For what was more clearly set down in their Books than the time of Christs Coming together with the Characters or Marks of his Person when he should appear And what was more necessary to be known than him when he came among them In what were they so much concern'd every way as to receive and acknowledge him And yet notwithstanding they could not see him even when they saw him They resisted the Holy Ghost it self in the Prophets both old and new They could not endure such a Christ as taught them to be humble and pure in heart and heavenly-minded and meek and merciful and peaceable and patient under all injuries and obedient to Government and that would not oppose Caesar and advance them to Power and Dominion From whence you see how necessary it is to follow the Counsel of S. Peter 1. Ep. 2.1 2. and laying aside all Malice and all Guile and all Hypocrisies and Envies and Evil-speakings as a new-born Babe desire the sincere Milk of the Word that you may grow thereby Do not think I take too much upon me thus to instruct you I do but repeat what I have heard from some of my Instructers And our Minister told us the other day that some render the last words thus Desire the reasonable or rational Milk without mixture it being the same expression which is in Rom. 21.1 where we read of reasonable service But that I find is a thing few care for As little reason as you please will suffice them So their Fancies or their Affections be but tickled they care not whether it be with Reason or without Any little Toy takes them and if the Exposition of Scripture which is given them be but pretty they never mind whether it be solid or no. Now this I have been instructed proceeds from a Vicious Affection from a lazy slothful disposition of mind from a lothness to be at any pains to understand the Truth nay sometimes from all evil Affections from a love of the Flesh and Sensual things and a too great strangeness and aversness to all the Concerns of a Soul And assure your self there is no ignorance so black and dark as this which proceeds from corrupt affections That which is the effect only of Weakness of Parts want of Opportunity ill Education or bad Instruction may find some help and be in great measure cured A man of very mean natural parts that hath an honest Heart may come to understand much But this that I am speaking of being chosen and affected is in a manner incurable Men love it and are concerned to maintain it and will not understand the clearest Reasons but shut their eyes against them And therefore if you would profit by any Sermon come with a free and unprejudiced mind with an upright and true heart and so you may be convinced of your errors or grow in wisdom and understanding and finally think your self as happy in our Company as any where else N. C. You speak very reasonably and discreetly But if I still remain unsatisfied I hope you will love me as one Neighbour should do another C. Make no doubt of it And the greatest act of Charity I can express to you is to advise you how you should behave your selves while you continue to dissent from us You were wont in the beginning of these Differences to call your selves the weak Brethren This was the Language of your Fore-fathers who begg'd that they might be forborn and treated gently and like the tender Children of Jacob driven no faster than they were able to go But now none drive so furiously as you Nothing will serve your turn but to be the foremost I mean the Leaders of all You would be Masters of the Law you would Rule and Govern as if you were the wisest and strongest Christians nay illuminated with a more singular degree of Knowledge than any body else It doth not suffice you to let alone what is enjoyn'd you but you arreign it before all your Neighbours you judge and condemn it nay you thwart and oppose it you would fain do Execution upon it and having pull'd it down set up your own Fancies in the room And so far hath this Confidence carried you that you would fain set up your Fancies in all the World if you were able For you know very well where you invited all Reformed Churches and that in a way of Prayer that they would associate themselves with you in your or the like Covenant I must desire you therefore as you love your own and the Kingdom 's Peace to have a lower opinion of your selves and Gifts and so to abate of your Confidence and your Forwardness and violence to impose upon others Set not so high an esteem upon your own Models and Draughts of Government Be content to obey rather than rule Let nothing of Pride Ambition Vain-glory and love of popular Esteem bear sway in your hearts And oh that we could see all these evil spirits cast out by your Prayers and Fastings Approve your selves to be Tender-conscienced by your tender care in all your actions to be void of offence to God and Man Shew that nothing in the world but your fear to displease God keeps you from us by your humble carriage by your speaking well of all as near as you can by saying nothing against the establish'd Religion by honouring your Superiours by meeting very secretly if you must needs assemble in greater Companies than the Law allows that so you may not give a publick Offence And I beseech you never meet in time of Divine Service Pray your Ministers to search and examine as much as they can whether none of their Auditors come to them only out of humor and love of Novelty and that they would exhort all that can to go to the publick Ordinances For which end let them acknowledge in plain terms that the Worship of God among us is lawful and far from being Anti-christian that there are many godly men among us that they themselves have received benefit from their Labours Let them express their sorrow that they are not enlightned enough to see the lawfulness of using some Ceremonies and desire the people not to follow their Example without their Reasons Speak well of your Governours and reprove those that do not Believe not Rumors and Reports and take care you be not the spreaders of them Keep a day of Humiliation for this Sin among others that you have been the Authors or Abettors of so many false and scandalous Stories concerning the Bishops and others And do not excuse your selves by saying that some Stories are true for I can demonstrate if need be that it is not the manner of your people to examine carefully whether things be true or no before they divulge them but presently they run away when they have got a Tale by the end and carry it about the Town By which means right Reverend persons which is a horrid shame have been openly charg'd in publick Assemblies with things notoriously false without any ground at all All which proceeds from your unmortified Passions of Anger Hatred and Uncharitableness which make you hastily believe any thing that 's bad of those you do not like Let these things therefore be bewailed and reformed As also your wresting of the Scripture and bold but vain pretences to the Spirit in which I beseech you hereafter shew greater Modesty It would do well also if you thought upon all the Contempt which hath been poured by you or by your means not only upon the Bishops but their Order and Function and consequently upon all the Antient Churches who flourished so happily under that Government upon all the present Ministery also for whom no name could be found bad enough nay and more than this upon all Civil Governours for whom there is scarce left any such thing as Honour and Reverence And now I speak of them let me again intreat you not to oppose their Commands if you cannot obey them but only let them alone and forbear to do them And let this Forbearance be with much Modesty Humility