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
the Demonstration of the Spirit and of power C. True there is no compare between these But hath your Minister that Demonstration of the Spirit and of Power N. C. Yes sure if ever any man had C. That 's good news for then we shall see that which before we only believed Hath he the gifts of the Holy Gost Can he speak with Tongues and Prophesie and work Miracles and tell us the thoughts of mens hearts N. C. What do you mean C. I mean that which the Apostle Saint Paul meant who had this Demonstration of the Sipirit and of Power which he gave the world to convince them that Jesus was risen from the dead and was made Lord of all whom they were therefore bound to obey N. C. But I mean something else C. Pray tell me what that is Only let me desire you not to use words without the sense belonging to them and to intreat your Minister that he would hereafter forbear to pray to God that he may speak in the Demonstration of the Spirit and of Power for no body now can hope to do it N. C. I mean that he is spiritually enlightned to search the deep things of the Spirit of God which the natural man cannot discern C. I wonder at you that you should not discern the Apostle there speaks of the Holy Ghost i.e. the wonderful Gifts of it in them which â—ssured them of those things that no meer natural Reason could prove I doubt your Minister is not spiritually enlightned because he doth not instruct you better in the Scriptures N. C. Scriptures He never says 〈…〉 but he quotes a place of Scripture for it 〈…〉 Sermons are nothing else whereas you 〈…〉 but Rational Discourses C. I remember I have heard a wise man say that one may talk nothing but Scripture and yeâ— speak never a wise word And I verily believe it for it is not the Word of God when we mistake its sense as you commonly do N. C. Doth yours do any better C. Yes he seems to me to make it his business to let us into the meaning of the holy Book And he backs his Reason not with phrases snatch'd from thence but with such place as manifestly speak the same sense that he doth N. C. I have heard him sometimes endeavouâ— to open the Scripture but methinks he doth not do it in a Spiritual way but onely Rationally C. My good Neighbour consider what yoâ— say Do you think that these two words Spirituaâ— and Rational are opposed the one to the other If they be then Spiritually is as much as Irrationally and absurdly N. C. No pardon me there I do not think those two are opposite but Carnal Reason is opposite to the Spirit C. To speak properly you should say that Carnal Reason is opposite to Spiritual Reason That is a Reason that is guided by Fleshly lusts â—s opposite to that which is guided by the Gospel of Christ Ns. C. I say as I said before it is opposite to the Spirit C. You must either mean as I do or else that it is opposite to the Gospel which is frequently called the Spirit in Scripture But pray tell me how shall we understand the Gospel by our Reason or by something else Ns C. By the Spirit C. What must we have an immediate Revelation to make us understand its sense or must we study and consider and lay things together and so come to know its meaning N. C. Yes we must give our minds to it and then the Spirit enlightens us C. That is it guides us to reason and discourse and judge aright Is not that it you mean N. C. No I mean it shines into our minds with its light C. These are phrases which I would have you explain if you can My Question is this Doth the Spirit shew as any new thing which is not the conclusion of the Reasonings and Discourses in our minds about the Sense of Scripture N. C. I cannot say it doth C. Then you confess that the Scripture is to to be interpreted in a Rational way we not having that which is truly to be called Spiritual in distinction from the other viz. the immediate revelation of the Holy Ghost which the Apostles had N.C. Still I cannot think that this is Spiritual C. That is you are prejudiced or else you phansie every thing that you do not understand to be Spiritual N.C. No not so but the manner of understanding the things of God methinks should be other than you conceive C. Truly if you have any other manner of understanding besides this and have not the extraordinary gifts of the Holy Ghost I conclude you take the sudden and many times pretty suggestions of Imagination to be Illuminations from above N.C. Now you have hit on something that I would have said The Spirit doth often dart things into my mind C. How know you that Do you take every thing that comes into your head you know not how to be an Irradiation from the Holy Ghost N.C. No I dare not say so C. Then you examine it and consider whether it be rational and coherent or no. N.C. Yes C. Then you fall into our way whether you will or no. And whatsoever you think of us we do not deny but God's good Spirit puts good thoughts oft-times in our minds and represents things more clearly to us than we could make them by all our reasonings which is as much as to say that it lets us see the reasonableness and aptness of such a Sense for instance of the Divine Writings as we discerned not before N.C. Well I am glad to hear you speak so much of the Spirit C. You might hear ten times as much if you would but frequent our Assemblies For there we are constantly taught that the very ground and foundation of our Faith in Jesus Christ is the Spirit i.e. the Holy Ghost sent down from Heaven upon our Saviour and his Apostles N.C. You mix so much of Reason with what you say that I am afraid you are not in the right C. You should rather conclude the contrary and not believe any thing but what you have a good reason for N.C. Say you so How then shall I believe that Jesus Christ is the Son of God Can Reason tell me this C. I am sorry to see you so ill instructed If you had continued to hear our Minister he would have made you understand before this time that though our reason could not find out that Truth yet God hath given us the highest reason to believe it And this I told you is the Spirit the Spirit in Christ and in his Apostles N.C. Pray explain your meaning for I understand not these new Notions C. The Holy Ghost I mean descended on our Saviour at his Baptism with a voice from Heaven saying This is my beloved Son in whom I am well pleased This is one reason we have to believe on him Then he wrought miracles by the power of this
affections to its side and makes them move according to its direction Now I believe your Affections are moved in the first way very often by melting Tones pretty Similitudes riming Sentences kind and loving Smiles and sometimes dismally sad Looks besides several Actions or Gestures which are very taking And the truth is you are like to be moved very seldom in our Churches by these means For the better sort of Hearers are now out of love with these things nor do they think there is any power either in a puling and whining or in roaring and tearing voice But if you can be moved by such strength of reason as can conquer the Judgment and so pass to demand submission from the Affection you may find power enough I think in our Pulpits And let me tell you the Passions thus excited differ as much from the other as the motions of a Man do from them of a Beast if not more For one may be affected whether he will or no by Objects of Sense but Reason convinces and moves us by sober consideration and laying things seriously to heart And I wish heartily you would examine whether the cause why you was no more affected with our preaching was not this That you took no pains with your self i. e. you would not be a Man but was contented to be moved in Religion like a meer Puppet whose motions depend upon the power of other Agents and not its own N.C. You need not have made so long a discourse in this business for when you have said as much as you are able I can answer all in a few words Assuring you that I am moved with the things they say for I think they are the most soul-searching Preachers in the world C. It is an hard matter to understand your Phrases If you mean such Phreachers whose Doctrine touches the Conscience letting men see their duty and their sins plainly I think none are to be preferr'd before ours N.C. Pray Sir consider what you say C. What I have said I say again And I must add that I have cause to believe some of you have left our Congregation because the good man's Doctrine searched into you too far and came too near the quick N.C. I understand you not C. Have you never heard any man say that he would come no more to Church because his Minister ript up his sins of Disobedience to Goverâ—ours Faction Rebellion Reviling Superiours â—ash Censuring and judging their actions immodest and malapert Disputing with Spiritual Instructors Meddling with other mens matter Gadding from house to house to hear or tell news if not to talk against the Court and Church with other such like things that are too common but not commonly reproved N.C. Yes I cannot deny it C. Then no doubt he search'd to the bottom of that man's heart who finding himself wounded instead of seeking for a Cure kick'd at him that shot the arrow and flung dirt in his face calling him Railer and Reviler when he only told him the plain truth N.C. You are angry C. No truely I am only desirous you should understand things nakedly as they are in themselves N.C. Do you think that our Ministers do not inform their Auditors of the danger of these sins C. If they did I believe they would have fewer come to hear them N. C. You are uncharitable C. No such matter I know many of those that flock to them are not able to bear such Doctrine But they call those plain and searching Preachers that rip up other mens faults and that discover to them some kind of sins which they have heard the Godly most bewail and complain of for instance Deadness of heart in duty Spiritual pride and unprofitableness under Ordinances though so powerfully administred N. C. Well and are not these homeâ— truths C. But I doubt many of those you call Godly are troubled with other diseases which had need be look'd narrowly after And besides me thinkâ— your Ministers do too plainly commend themselves when they tell you what powerful Ordinances you live under and how you are fed witâ— a feast of Fat things whilst other poor Soul are even starv'd in other Congregations mean in a such as ours N. C. You might as well say that they commend us when they caution us so much againâ— Spiritual pride C. You are in the right It doth too palpablâ— suppose you to be endowed with great gifts and so is apt to put you into a high conceit oâ— your selves notwithstanding all their cautioâ— against it And therefore my opinion is that they had better teach you all your duty and then finding how short you are of Perfection that will be a more effectual means to keep you humble than all their Declamations against Spiritual Pride N. They do tell us our duty And I assure you some preach even against those sins which you say we do not love to hear of C. I 'l take your word for it But they are rare men and they do it rarely I could tell you also of one that doing thus was forbid by his Auditors to proceed if he intended to have their company N. C. Methinks you should not suspect any of them to be guilty of negligence in these matters Do you not take them for conscientious and good men C. Yes truly I think there are many good men amongst them But to deal plainly with you I look upon most of them as very imperfect and in a lower form of goodness N. C. Strange What reason have you for this C. They do not govern their Passions nor reverence their Governours nor Elders nor fear to make a Schism in the Church being furiously bent to follow their own fancies impatient of Contradiction conceited of their own Gifts too ready to comply with the Peoples follies and to humor them with new and affected phrases nay to gratifie their rudeness with most unsavoury clownish and undecent expressions not only in their preaching but in their Prayers And especially they seem to me to have little and narrow spirits wanting that great Charity which our Saviour commends and confining Godliness to a smal Sect and Party N. C. O Sir how much are you out of the way If they were not the best men in the world they could never come so close to us in their Preaching and search the very Heart as we find they do C. Now that you repeat this again you force me to tel you that which otherwise I would have concealed N. C. What 's that C. That if we may judge of the Sermons you hear by those we see in print I think many oâ— them are so far from searching into the Conscience that they rather dally and play with menâ— childish phansies N. C. Are you in good earnest C. Why should you make a doubt of it Yoâ— know I do not use to jest N. C. I do not believe you can give me onâ— instance of any such thing C. Yes but I can and more than
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
Service N. C. What part should that be C. The Entrance or Beginning of his Prayer When he speaks very slow as if he was studying what to say and draws out his words with a low Voice and with a small degree of Vehemence and little or no Motion then I say I believe your Affections are low too and you feel not your heart much moved But when his Voice begins to rise especially if he lift it up on a sudden and it break out like a Clap of Thunder and when he speaks more fluently his Zeal begins to kindle and he lays about him and is full of life as you call it that is uses a great deal of Action then is the time if the truth were known that your Affections stir and begin to rise from the bottom of your Heart where they lay heavy and dull before Then you sigh and groan and perhaps weep and are put into many Passions which lay quiet enough till his Breath blew lowder Is not this the plain truth N. C. What then C. Then you are no more affected with the Prayers of your Minister as they are pious Petitions or Acknowledgments of God than you are with our Common-Prayer But only with the Voice the Vehemency the Action the pretty Fancies and fine Phrases which perhaps he lights upon when he is a little heated which were it my case 't would make me suspect the Love of God was not in me For why should he think he loves God who is not moved with Affection to him when he hears his Greatness Goodness Wisdom and Benefits to us soberly and gravely expressed but is in a great Commotion when he meets with a new Word that pleases him or a kind Phrase or melting Tone a sweet Voice or some such thing N. C. I hope it is something else that affects me C. If it be then pray tell me why should not the Common-Prayer affect you whose sense is good enough only it is not varied and dressed up in new words every day I beseech you try your Heart by examining the Book considering whether those very things be not requested of God there which you desire in your Prayers and if they be then demand of your self a Reason why they move you no more I doubt you will find it is because they are not new but old Expressions N. C. I will consider of it at leisure C. To help you a little take this along with you which will go near to convince you that if it be not the Voice and Tone it is the Novelty which affects you Suppose one of the Prayers of your own Ministers which you think is indicted by the Spirit was taken in short-hand writing and afterward used every day in the Service of God as often as our Prayers are Tell me seriously do you not think it would seem very flat at last fuller of nauceous Repetitions and faulty Expressions than you conceive to be in the Common-Prayer N. C. You put a hard Question to me C. I see you are inclined to be of my mind and therefore pray consider these two things First That since even a Prayer which you think so heavenly would not affect you alway if it were alway used it is to be feared you are moved only while Prayers are new and indeed because they are new not because they are good pious Petitions And Secondly that since it is convenient if not necessary to have a Form of Prayer in the Church and the Common-Prayer hath no other Imperfection but what those whom you so much admire would have were they constantly used as it is why should you not like it as well as any especially since it is established by publick Authority N. C. I will consider of it as I said before But I wish you had seen a Book as I perceive you have many of ours newly come out which supposes your Service-Book hath been abused to Superstition and Idolatry and therefore must be abolish'd C. He doth well to suppose it and not to undertake the proof of it What is the name of the Book N. C. Nehushtan C. I have had a short sight of it as it creeps up and down privately N. C. What do you think of it C. I will tell you first what I think of you N. C. Why what is the matter C. You seem to be in a most dangerous condition for you are infected as I told you already with the extravagant Fancies of a number of other Sects with whom you are blended And in all likelihood you will have such new Inventions or rather Frenzies every year as will at last destroy your selves as well as us Some of your Ministers for instance acknowledg that the Liturgy is lawful to be used and can read it themselves Others there are that think it lawful but not convenient for men of their Parts and Gifts whose Ministry which it seems is of great Necessity Benefit they conceive would be thereby rendred less useful Then there is a third sort who are gone farther and doubt of its Lawfulness So that they dare not be present at it though they are content others should who think it lawful And now here is a man thinks no body ought to hear it nor be suffered to use such a Form of Worship but though the Magistrate ought to tolerate you yet he ought not to tolerate us For he saith It is his Duty utterly to extirpate the Liturgy as well as the Ceremonies And every one of you in your places ought to do your parts towards the abolishing of it and not sit still in the midst of such Defilements and Snares but discover your hatred of them decline their use and in such ways as Prudence Justice and Order do allow Endeavour the rooting of them out Whether you will go next God only knows And God help the poor Children of the Church of England who when all so boldly challenge Liberty and Toleration must be the only Persons excluded from this Favour and according to this Gentleman be denied the use of the Common-Prayer when every body else may pray what he list N. C. You must be content if he have Evinced as he tells us he hath in his Title page That the Liturgy Ceremonies and other things used at this day in the Church of England ought neither to be imposed nor retained but utterly extirpated and laid aside And he pretends in his Epistle to have said more in this Argument than ever was said before C. He doth so and imagins he can weild an old rotten Engine that hath been long laid aside better than former Workmen who were but Bunglers in compare with this Artist For he doubts not to manage it so as to throw down the whole Fabrick of the English Church N. C. What Engine do you mean C. It is this Principle That it is the will and pleasure of God that such things as have been abused and polluted in Superstitions and Idolatrous Services should
the abused things are which must be laid aside the Magistrate is told his Duty and earnestly pressed to remove them the people also are instructed in theirs who he saith are all concerned in one respect or other as you may see Sect. 7. Then he spends another Section to shew the manner how it must be done and another about the time declaring they must forthwith lay their hand to the work even before they knew what they had to do for the time was not come to tell them that And then another follows to give the Reasons of the Point wherein these things are Represented as so odious and loathsom to God that you may well think the Liturgy might be condemned to the Flames by the Reader before he came to consider whether it was not an excepted thing and he might be in such a flame to see execution done forthwith as not to have patience to deliberate whether he ought to save it or no. Nor is the matter much mended when he comes to his Cautions for lest it should happen to be acquitted or reprieved he doth not so much as bring it to a trial much less bid his Readers take heed of passing rash judgment without examining whether it were guilty of the aforesaid Crime or no but fairly leaves it to take its chance and to stand or fall in their opinion as it should happen And therefore he did wisely intimate in the beginning of that Section that it must be left to the Reader to compare his Cautions with what he had said for there is not one in twenty that will take that pains and fewer that are able to do it to any purpose without some assistance In short as far as I can judge for God only knows the Heart he saw it was his best way to let his Restrictions alone till the last and to propound his Doctrine in round and general words because he knew the people would more readily swallow it whereas if it had been broken into parts some of which were to be taken and some left they might prove more nice when they saw there was a scrupulous difference to be made But that we may see what force there is in his Principle to do such feats as he imagins I pray if you can resolve me one thing N. C. What 's that C. Whether a Roman Priest being truly converted as far as we can judge may not be made an English Minister N. C. Yes surely what should hinder C. I will shew you clearly that it must not be according to his way of Reasoning He tells you pag. 21. that things abused in False Worship must be laid aside Then pag. 44. he tells you that under the word Things he comprehends Persons and lastly pag. 49. he affirms the Papists to be no better than Idolaters Now shew me how any Popish Priest who in his language is a thing abused so notoriously in Superstitious and Idolatrous Worship may ever be made use of more in the Service of God especially when you consider what a possibility there is that he may be Serviceable in the false Worship again For my part I think according to his Principles that he ought not only to be laid aside but to be kill'd N. C. God forbid C. Read his third Section at your leisure and tell me what you think of it For it 's like you have such Books among you though we see them but by chance N. C. I have it not nor know when I shall see it Pray tell me briefly what he says C. He tells you that God is so Impatient of gross and open Idolatry and of such as are guilty of it that he every where breaths forth Death against them N. C. You have told me enough C. Nay since you have put me upon it you shall have a little more God peremptorily decrees he sayes that whosoever pleads for Idols offers to them or performs them any service shall not only be look'd on as unfit to approach him but also lose his life N. C. Since you would not leave off when I would have had you I will be even with you and require his reason for this Assertion Doth he bring any place of Scripture that contains so Universal a Decree that Whosoever he is that pleads c. C. No You know his way is to make his Proposition Vniversal and his Proofs Particular He brings you above half a score Texts out of the Scripture which speaks of the execution that was to be done upon the seven Nations of Canaan or the Apostate Israelites and the Priests of Baal and leaves you to be so kind as to suppose though he go not about to prove it that God hath decreed the like against all Idolaters whatsoever And then at last he thus concludes How far this concerns the Papists the knowledg of their ways and practice will inform us That they are Idolaters the best Protestant writers affirm And it will not relieve them to alledg that they worship the true God for so did the Israelites when they worshipped the Calf yet no body questions but they were guilty of Idolatry I wonder he did not adde from what went before and you very well know Moses ordereâ— them to be slain N. C. I must confess his Discourse ought to have ended so if it be as you relate And as I do not like it upon that account so there 's another thing that makes me think he is out of the way There are many that scruple to call the place of your Assemblies a Church and yet they would not have them pull'd down as they must be by these Principles they being convenient Places to meet in for the Service of God And for my part I would have the Cathedrals stand if it were but to be an ornament to the Nation though I plainly see his Engine as you call it will throw them all down if we suffer it to go to work C. He saw this as well as you and therein could not but discern his Principle was bad because it prov'd more than he would have it And therefore perceiving how it undermin'd the Foundation of all our Churches except some few lately built and being loth such goodly Fabricks should tumble down nay all the stateliest Buildings in Europe be laid in the dust he in great compassion quits his Principle that he might support them For he tells you that those only are to be thrown down which in respect of their Situation and Figure or the like are unfit for profitable Vses and such as remain deck'd with their Idols Attire and stand among such people as are scandaliz'd with the use of them and are in such places where there is danger of their return to Idolatry which a man half blind sees is as much as to say They are not to be laid aside because they have been imploy'd to Idolatry but for other considerations He himself confesses as much when he saith if they be in regard of
Grace that they were a praying people and much in seeking God As if S. Paul did not understand himself when he told us that the Grace of God teaches us to deny ungodliness and all Worldly Lusts and to live soberly righteously and godly in the World And to deal Freely with you I am much afraid there are many of this kind of Godly people whom you associate your selves withal I am sure some of those who were Patrons to their wickedness and allowed if not justified the killing of the KING and were Army-Chaplains and now private Preachers and not a little adored N.C. Well no more of this For I am satisfied we are not the only Godly But yet I am still inclined to think there is more of the Power of Godliness to be found among us than any where else C. I alwayes thought the Power of Godliness did not consist in words but in a great deal of Humility and a great measure of Charity together with exact Justice and Meekness and Peaceableness and purity of Heart Now me-thinks there is not such store of this among you as one would expect at least not more than we see in other people N.C. Do you call this the Power of Godliness C. Yes and so doth the Apostle as will appear if you think good that we consider seriously together the Character he gives of those that deny the Power of Godliness and content themselves only with the shew or Image of it which he calls the Form of Godliness N.C. With all my heart For that will be a better way of spending our time and edifying one another than the continuing Dispute will be C. You say very well and I love you for that sense of Piety which you discover Let 's take the Book then and read what S. Paul teaches us in 2 Tim. 3.2 3.4 c. concerning them that want the Power and have only the Form of Godliness First he tells us they are lovers of themselves i. e. as I understand it study above all things their own Profit Credit Honour and Pleasure From which as the Root of wickedness they grow to be Covetous or Lovers of Money and then Boasters that is people who magnifie themselves arrogating to themselves more than is their due and bragging they can do that which they are not able to perform From whence it follows that they are Proud that is Contemners and Despisers of others who perhaps are better than themselves Blasphemers i.e. of Magistrates Dignities upon a pretence perhaps that they have nothing of God in them or are Antichristian Disobedient to their Natural Parents as some now are because they say they are unsanctified and unregenerate people Vnthankful to their Benefactors Vnholy and impure Wretches or as some have expounded it to me such as make no difference between things Sacred and Profane without Natural Affection viz. to their Children or Kindred as well as Parents Truce-breakers or perfidious people whom no Bond or Tie can hold to their Promises or Duty False-accusers or such as calumniate and tell false and devised Stories to the prejudice of those whom they do not love or set themselves to oppose Incontinent which I have been told signifies such as have no Power over themselves and their Passions and as are inconsistent with themselves Fierce that is Bloudy-minded men and such whom no Kindness no Benefits can reconcile to Society Friendship or Modesty Despisers of those who are good i. e. that have no Kindness for men who are solidly Good or as our Translation seems to take it such as contemn true Vertue as a mean thing Traitors that is such as will betray their best Friends and Companions for to serve their own Interest Heaâ—y that is rash inconsiderate impudent and bold people ready for any bad Design High-minded or men puft up and swoln with an Opinion of themselves of their own Knowledg suppose or Piety Lovers of Pleasure more than lovers of God or such as pretend to God only to have a better opportunity to satisfie their desires of pleasure And in conclusion he tells us that they were of this number who in those days crept into folks houses and insinuated themselves into the Favour of silly Women having a design either upon their Wealth or their Chastity And Women they were for their turn being led away with divers Lusts ever learning and never coming to the knowledge of the truth that is always frequenting Christian Assemblies but getting no good by them or else opening their Ears to every Wind of Doctrin desiring still to hear some new thing running from place to place where any novel Teachers were but remaining just as wise as they were before and not a whit the better for all the Sermons they heard N.C. Me thinks you have made me a short Sermon at least I have heard the Doctrinal part of it would you would come to the Use and tell me what you gather from hence C. I gather two things and leave you to gather the rest N.C. What are they C. First that all this Wickedness which I have described from the Apostle will consist with a Form or shew of Godliness For that 's a part of the character of these very men vers 5. Having a Form of Godliness c. Secondly I collect from hence that those men have the Power of godliness who are of a disposition quite opposite to them now named Such I mean as deny themselvs for God's and their Neighbor's sake that set not their hearts upon getting Riches that are humble and modest that reverence their Governors and study in word and deed to preserve their Authority that honour their Parents though not of their Opinion or perhaps ungodly that are sensible of Benefits and grateful to their Benefactors that study Purity and Chastity that are kind and tenderly-affected to their Relations that keep their Faith and perform their Promises though to their own damage that are easily reconciled if they have been grosly injured that speak well if they can of their Neighbours and are not ready to believe every Story of them that endeavor to preserve an even Temper that command their passions are steady and uniform in their Actions that are meek and submissive peaceable and sociable that love Vertue wheresoever they see it and do not despise or reproach it under the name of meer Morality that are faithful to their Trust sober advised and considerate in their Vndertakings that have no high Opinion of themselves and love God above all things that choose rather to keep at home and mind their own Concerns than to be prying into the Secrets of their Neighbors Houses that have no other Design upon any either Man or Woman than to make them good and further their increase in true Wisdom These and such like men in whatsoever place you find them undoubtedly have the Power of Godliness though they should not talk of it so much as others N. C. I see you are able to
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
invisible nature to Diabolical Pride and Malice and rage against all that oppose their Sect. And therefore you would do well to consider again whether there be not many such Converts now that hate us as much as they do Common-Prayer and are zealous for little else but to make men Non-Conformists and to disgrace those that are not N.C. I did not think you would have pleaded so hard for all the Superstitions and Superstitious people of your Church And to tell you all my mind I should love your Minister better if he did not seem to love the Common-Prayer so well For he reads it with as much Devotion as he expresses in his own prayers and besides he maintains the Use of it and the things appointed by it as you do in his private discourses C. In my mind you ought to like him the better for this because he is not an Hypocrite and doth not that to get a Living which he inwardly dislikes nor approves that by publick practice which he disallows or discommends in private talk And methinks it argues too much insincerity in your selves that you could be content nay glad that another man should do contrary to his Conscience and Profession either in using those Prayers which he inwardly disaffects or in speaking against them at least silently hearing them reproached when he is convinced of their goodness Above all I wonder how any honest-hearted man can endure him that mutters over the publick Prayers which he pretends by his use of them to like without any Spirit or life on purpose to disgrace them and bring them into contempt at least to make his own prayers better accepted and preferr'd before them N.C. Well but what need he justifie and maintain the use of Common-Prayer where-ever he hears it disputed of C. He thereby doth but justifie himself and his own practice It seems you would have him stand like a Fool with his Finger in his Mouth Meerly to Humour you And withal you would fain have it thought that all Consciencious men are of your mind if they had but Heart and courage to profess it N. C. Well Neighbour I think we had best leave of this Trade of talking one against the other and finding out one anothers faults which I see is the business both of you and us C. To say the truth it would be more for the Interest of Christianity if we did But though you seem very desirous in a good mood that we should cease to undermine each the other and both joyn together to promote sound Religion and true piety yet this Fit holds not long For commonly you labour nothing more than to overthrow the Religion established nay many of you glory in your hopes of this as if it were a mighty matter to pull down a Building and bring things to Ruine which is the easiest thing in the world the work of Ignorance and Confidence and as one of our Ministers said the Pastime of the Devil and the Imployment of his Children of whom we may speak in the Apostles words Rom. 3.16 Destruction and misery are in their wayes and the way of Peace have they not known In order to this you disgrace the Bishops undervalue if not despise all our Ministers revile the Common-Prayer accuse us of Superstition Popery Anti-christianism and what not You every-where divulge and spread abroad the Faults of any of the Clergy and rejoyce to hear or tell a Story of any drunken Parson as you are wont to call the best of them by way of derision Nay you have more Favour and kindness for wild and Phanatick people who undermine the very Foundation of Religion than for us N.C. No more of this I pray you C. I should rather say to you Let us hear no more of this and I shall rejoyce and be ready to correspond with you in all offices of Love and Kindness N.C. Belike you can love one of our way C. Yes very heartily And therefore I would not have you expound any thing I have said as if it were meant against the humble the modest the charitable and such as are afflicted and mourn for our present Differences but as intended to check the pride and presumption of many among you who though full of Folly think they know the Mind of God more than all the Bishops and Priests in the World and by their Confidence and bold pretence of the Spirit would over-bear all sober Reason and impose all their fond Opinions on us making the poor people believe that they are God's only Favourites and fit to teach and rule the whole Nation These we cannot well suffer to strut as they do and not endeavour to display their Vanity Nor can we approve of those who for the sake of their party are content to dissemble it if not favour their impudent pretences For we know well enough how like they are in many things to S. Paul's formal Christians especially in this one part of their Character that they are Despisers of those that are good A thing I would by no means be guilty of and therefore hope you will not suspect my esteem of you N. C. I am glad you are so charitably disposed and am the more pleased because I thought you had look'd upon us with the greatest Detestation in the world C. I have already told you that we do not think you all of a kind though now you flock together There are some of your Ministers for instance who I believe are of an humble Spirit quiet and peaceable in the Land desiring Unity and Accord grieving for the Breach of it and are so far from condemning those that are satisfied to do what the Law requires that they are sorry they cannot contribute to the common Peace by doing the same Upon which account they go as far as they can and conform to publick Order in all things wherein they are satisfied and are tender of breaking any Laws and when they cannot obey them do not rail upon them and their Makers but silently and without any noise omit to do what they enjoyn These we cannot but love and are sorry that in so great a number we can find so few of this good temper For there is a second sort with which the Kingdom swarms who are of an haughty Humour of a furious and factious Disposition puft up with a conceit of their Gifts to such a height that they will scarce allow any man to know any thing of God who is not of their Party Sowr and crabbed they are above all other men cross and peevish beyond all expression they never speak well of our Governors or Government they are always reviling Bishops and Common-Prayer and talking like men inspired it is an easy matter for them to disparage all our Ministery and beget an ill opinion of them in the minds of their credulous Followers Which we conceiving to be their Business no wonder if our men seek to preserve themselves not by disgracing but
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