justifie him For so all Instruments do help the principal cause And yet by a self contradiction this opinion makes Faith to be of no moral worth and so no vertue or grace yea I think it lays the blame of mans infidelity on God For the assertors of it have a device to make it a passive Instrument from whence follow these absurdities N. C. I will not trouble my brains about it but I see I may omit a Question which he asks you viz. Do you not think that good works are the Instrumental cause of our Justification as well as Faith C. I must tell you in brief that all the Questions he propounds to me in that place are such as he would never have askt if he had but attain'd a smattering knowledg in Mr. Baxter's writings whom he commends just as he discommends me without understanding him For he would have taught him That neither Faith nor any work of ours are causes of our Justification either Principal or Instrumental u Confess of Faith pag. 31. and other places Disput of Justific pag. 75. N. C. But there is one Question he asks wherein he prays you to speak out for it is suspected there is a Snake in your Grass C. A Maggot in his Brain N. C. And that is are not Faith and Obedience both one and the same thing C. He hath a resolution in Mr. Baxter Our first Faith is not the same with Obedience to Christ how should it yet it essentially contains are solution and Covenant to obey him x Confess of Faith p. 38 39. But there is no end of these impertinent Questions You will ask me next how I prove my self not to be a Papist N. C. No I 'le let the rest alone because I see what you will say and this indeed was not the main thing that you and I first intended to debate Yet there are some Questions about this matter in another place to which I would gladly have though it be but a brief Answer C. Where shall we find them N. C. There where he comes to your description of Faith pag. 63. C. I remember the place Where I find him in the same posture that the Bishop of Galloway did his Reprover vexing himself with his own anger tumbling and weltring in the puddle of his tumultuous thoughts whereof he cannot rid himself bragging most vainly but producing nothing that may be accounted worthy of an answer y Defence pag. 169. For I having told you that the Faith our Saviour speaks of in those words Joh. 6.29 This is the work of God that you beleive on him whom he hath sent viz. justifying and saving Faith is an effectual perswasion that Jesus is sent of God He very gravely tells me that I deny Faith to consist in assent or perswasion which are the same thing and so contradict the men of my way Was there ever such a giddy-braind man as this set a cock-horse who posts away without his Errand and tells the world I deny Faith to be an assent or perswasion when I tell him it is Doth he no◠deserve to have his fingers rapt or to be soundly scourged that takes Pen in hand to confute a Book and never minds or else understands not what he writes against N. C. But you say Faith consists not in a bare perswasion c. C. True That saving Faith which I speak of doth not consist in a bare assent to the Truth of the Gospel but yet it is an assent though it be something more Assent is the General nature of Faith but there is a difference between Faith that is saving and Faith that is not saving which I there expressed by the word effectual And here again he blunders and keeps a pudder to make a plain ching obscure N. C. You will not say it was plain sure C. Yes but I will though nothing can be so plain and clear which th◠mans confused thoughts shall not trouble The difference I made between this Faith which our Saviour speaks of and a bare perswasion that he came from God was this that it is a perswasion of that Truth with its fruits and effects Which I expessed in these words becoming his Disciples sincere Profession of his Religion and living according to it For unless our minds being convinced of the Truth it have this effect upon our wills to make us consent to obey it and sincerely purpose to do according to our perswasion and unless also if we live we make good this purpose and both profess and perform obedience to the Gospel we do not the work of God which our Saviour speaks of nor have that faith which will bring us to everlasting life This he might have found affirm'd by Mr. Baxter in as round words as mine if he had spent that time in reading and meditating which he spends in scribling It 's all one saith he z Appendix to Disput of Right to the Sacraments p. 509. in my account to believe in Christ and to become a Christian c. To be a believer a Disput of Justif p. 77 78. and to be a Disciple of Christ in Scripture sense is all one and so to be a Disciple and to be a Christian and therefore Justifying faith comprehends all that is essential to our Discipleship or Christianity as its constitutive causes To which he adds this Proposition Those therefore who call any one act or two by the name of Justifying Faith and all the rest by the name of works and say that it is only the act of recumbency on Christ as Priest or on Christ as dying for us or only the act of apprehending or accepting his imputed righteousness by which we are justified c. do pervert the Doctrine of Faith and Justification ☞ and their Doctrine tendeth to corrupt the very nature of Christianity it self I could add a great deal more with as much ease as I can write but that I think this sufficient to be replyed to his long babble about the Nature o◠Faith and we must not suppose the world at leisure to read the same thing over perpetually If it do not satisfie him let him enjoy the vain conceit of his own skill nay let him crow over me and bear himself with the same pertness to use an expression I have somewhere met with that a Daw sits cawing an◠pecking upon a Sheeps back He will be but a Jack Daw for all that N. C. You grant then that there may be a perswalion where it is not effectual C. Who doubts of it But it is not saving Faith which was the thing 〈◊〉 were speaking of As he might have observed had he not kept such a cawing to himself that he could not hear us N. C. He makes account the Questions he asks you there are unanswerable C. He doth so And not to dissemble they seem to be no less subtil and profound than the admired Cryptick Question of Chrysippus if you ever heard
worse opinion of my self than I had though I think he hath told you of my Pride an hundred times This is no more than his predecessors in this Art of reviling have charged their neighbours withal when they deserveâ— better usage There was one for instance that would needs prove from Mr. Baxters writings as this man labours to do from mine that he was hypocritically proud So he himself tells us k Appendix to the 5 Disp of right to the Sacraments p. 484. Preface before his Confession of Faith and you shall have my answer at present in his words I will by the help of God search my heart for this sin of pride and desire him to do the like and see that he be well acquit from usurping Gods prerogative and from slandering his Brother 2. How came I to be so unhappy that only those that know me not load me with this charge and never any of my Brethren told me of it to my face 3. It will be worth such mens labour to search how much pride may lie in their impatience of Contradiction and being such that a man knows not how to speak to them for fear of being contumeâ—ious in withdrawing or not giving them the honour they expect I remember hâ—â— St. Austin excused a friend of his to a man of such a Spirit and with a fear least after all his caution he should seem contumelious himself in that Apology I hear thou complainest of Memoratus a Brother that he answered something contumeliously to thee which I beseech thee not to account a reproach When as I am certain that it did not proceed from a proud Mâ—nd For I know that Brother of mine if he speak any thing with greater fervency for his Faith and for the Charity of the Church than thy gravity would willingly hear that is not to be called contumely but confidence and assurance of the truâ—â— of what he said For he â—esired to reason and confer not to fawn and flatter In such a confidence which I feel still unshaken in my mind after all his batteries I will proceed take it â—ow he please to make good my charge by giving only some notorious instances of all those things and several others as they occur to my thoughts For we need not drink up all the Sea to know that it is salt as Irenaus speaks nor is it fit to trouble the world with too long a discourse about one mans follies And if you please we will begin with his Ignorance N. C. It will be a very ungrateful discourse C. Not more to you than to me who heartily wish there were a way of curing Ulcers without unripping them first and laying them open But I look upon this man as so empty and yet so confident and self-conceited that there is no way to do him good but by laying him naked before himself And I doubt not also but to make my discourse very profitable to others who will give it the hearing for he that corrects one may mend an hundred N. C. Proceed then C. You have had some tast already of his skill St. Taffee will be a witness of it as long as he lives But to take him down still lower and keep him from medling hereafter with things beyond his reach I shall give you a more full demonstration of his Ignorance and make it manifest that of a Scholar he is the worst Horseman that ever bestrid a Book you will give me leave to allude to his own Rhetorick having rid himself clean out of the saddle And since Divinity seems to be hâ—â— prime Profession we will begin withâ—â— principal point of it and that is justifying Faith and good works Aboâ—â— which things he tells us how excellently Mr. d p. 18. Baxter hath wrote and because he hath done so well imagine they are all sound in those points Wheâ— as he himself good man either doâ— not know what Mr. Baxter saith 〈◊〉 else is not of his Mind From whence conclude that a man may as easily be 〈◊〉 Antinomian and not know it whatsoeveâ— he saith to the contrary as he hoâ—â— dangerous opinions about Faith and not know it N. C. What are they I know none C. He tells you not only what his own but what the N. C. opinion is about Justification by Faith in these words We say only Faith justifies as an Instrument though not that Faith which is alone m Pag. 19. Now Mr. Baxter I assure you is none of those but must be exempted out of his We. For there being two things which this Boldface affirms First that only Faith justifies and secondly that it justifies as an Instrument he will say neither of them for any good but looks on them as dangerous Positions N. C. You just sure or else Phil. is in a bad case C. It is as I tell you For to say that Faith only justifies is to say that God doth not say true who tells us we are not justified by Faith only This Mr. Baxter repeats over and over again n In his Disput of Justification and in his Letter but I must cite the very words or else I fear he will wrangle The Question is saith he o Ib. pag. 192. in what sense we are justified by Works and not by Faith only You answer in a direct contradiction to St. James saying it is by Faith only So dare not I directly say it is not by works when God saith it is But think I am bound to distinguish and shew in what sense Works justifie and in what not and not to say flatly against God that we are not justified by works under any notion but only by the Faith that works p Which is Philag his Assertion A denial of Gods assertions is an ill expounding of him N. C. This I confess is plain C. He speaks as home to the other part and not only denies that Faith justifies as an Instrument q Confess of Faith p. 88 89. but saith it is besides nay against the Scripture to say that Faith justifies as an Instrument r Ib. pag. 295. N. C. I did not think Phil. had clasht with M. Baxter and held Errors of such a Nature C. Nor he neither for he doth not use to think but only imagine If he had read and considered his Books he would have found that those who say Faith justifies as a s Quà Instrumentum p 95. true Instrument do most certainly make it to justifie as an action of man and in saying that it justifies as an Instrument yet not as an Act or by Actions they speak most gross contradiction seeing an Instrument is an Efficient Cause and Action is the Causality of the Efficient N. C. I do not well understand the danger of this C. He tells you t Disput of Justification p. 224. p. 214 216. It makes man his own justifier or the next cause of his Justification and by his own act to help God to
page 154 155 Their great presumption page 157 The Power of Boldness page 159 Some instances of the great Impudence of this man page 160 161 c. Of their smuity Discourse page 163 A wicked Suggestion page 166 Two of their Popular Arts page 168 169 How Smect dealt with Bishop Hall page 170 They abuse the Scripture as the ancient Hereticks did page 171 172 c. A Discourse of Dr. Jackson's on this subject page 174 c. W. B. misapplication of Scripture page 176 And others page 177 Their conceit of themselves page 179 198 And sottish abuse of holy words page 180 181 Impudent excuses they make rather than confess Errors page 181 182 186 Of pretences to Visions page 183 Another dangerous notion of W. B. page 185 Of Pretences to Revelations page 187 c. New Lights page 18â— How mild they are toward high offenders among themselves page 192 c The reason men so easily believe lies and asperse others page 195 And rake Libels for them page 19â— His wicked suggestions about Sacriledge page 201 20â— c His pitiful Apology for them page 20â— Mr. Udal's Book about Sacriledg page 20â— How they misimploy their thoughts page 2â—â— A wretched reasoning page 212 21â— How little they value the Peace of the Church page 21â— How much the Ancients valued it page 21â— The hard haerteduess of the N. C. page 216 21â— The lying and jugling of this Writer page 219 c Their aptness to complain page 2â—â— And self-love page 224 Another old trick of the disaffected page 225 c. Their undutiful and causeless clamours c. page 227 228 c. Deprivation for not Conforming to Publike Order is not Persecution page 234 235 c. Magistrates Power to appoint fit Instructers of his people page 237 238 Necessity of punishing those that do not conform page 240 c. The N. C. against so much as a connivance heretofore page 244 The peaceableness of the old N. C. when deprived page 247 Now they are like the Donatists page 250 Men murmur least when Laws are strictly executed page 251 The witlessness of Malice page 255 It is not Godliness but themselves which they contend for page 256 N.C. have acknowledged the Canting of some of their own party page 257 c. How Mr. Calvin and others have been belyed by furious zealots page 260 c. The wild Logick of Philag page 264 c. The Assembly slighted by themselves page 269 c. They love to abuse us in holy Language page 272 The wicked spirit among N. C. page 273 Several sorts of them page 275 Their proud conceit of the power of their Ministry page 278 c. Men grow worse when they become Separatists page 282 Their own Books inform us of a wicked generation among them page 286 c. Advantage the Papists make of their Schism page 289 c. Why called Precisians page 290 Philag his Character of the N. C. page 295 c. Lies and falshoods in his Preface page 298 c. Anotable instance page 302 303 c. Lawfulness and usefulness of Forms of Prayer maintained by Mr. Roger's page 307 308 c. A Form of his which they will not imitate now page 311 Their Prayers more dangerous page 312 Mr. Egerton's Advertisement about Prayer page 313 Dr. Preston's page 315 The newness of the contrary opinion and practice page 315 316 The spirit not straitned by a form of words page 317 Philag against himself page 319 Of the Lyes which are in his Book page 323. to 330 Particularly about Excommunication page 330 331 c. Of going to Plays page 334 to 339 The Ordinances of Parliament about them page 340 How he abuses good sense page 342 c. The N.C. could see and Act worse Plays than any are now page 346 c. Of Trading in Promises page 354 And absolute Promises page 355 c. Their Faith acknowledged sometime to have no ground page 357 c. Of eying the Glory of God page 359 c. Wretched Interpreters of Holy Scripture page 361 c. Of Desertions c. page 364 c. How they have debauched Religion page 367 368 Justifie abuse of Scripture page 369 c. Pretend to mysteries when they are none page 374 c. His vain babble about Experiences and other things page 376 c. Of Perverters of the Sense of Books page 378 c. Punishments contrived for me page 380 c. W. B. lowsie similitude page 382 Wit not to be sought page 384 c. Wrangling without cause page 388 Considerations about the making up our breaches page 391 c. Of Schism page 394 Scandal page 395 Presumption of this Writâ—â— page 396 c. And of his fellows page 398 399 What Praving by the Spirit page 403. ERRATA Page 25. line 2. read Caraculiambre p. 26 l. 16. for Landaf r. Caerleon p. 26. l. 1. add in the marg p 151. of Sober Answer p 60 l. 26. r. manner p. 75 l. 24. r. Sophisters is in him p. 142. marg r. Duplies p. 143. l. 13. d. and before nice p. 153. l. 1. r. and will l. 20. O ye p. 184. l. 19. r. wherewith p. 225 l 27. that they might p. 230. l. 4. r cravings p. 234 l. ult r. their Discipline p. 278. penult flatly deâ— p. 282. l. 20. r. pertly champer p. 285. l. 6. r. to sins p. 288. l. 25. r. Martin Mar Priest p. 31. l. 12. r. for the tooth p. 323. l. 2. d. as p. 325. 2. for from r. form p. 333. l. 14. r. Caracalla p. 34â— l. 22. r. the point p. 354. l. 19. r. Traders p. 355 l. 25. r. of it p. 356. l. 1. r. requires p. 361. l. 1. Dav. Kimchi p. 364. l. 5. r. desertions p. 367. l. â— r. melancholy patient p. 377. l. 8. r. so much p. 37â— marg r. Lord Seguier Chancellor c. p. 380. l. 11 d. I may be able A FURTHER CONTINUATION AND DEFENCE OF THE Friendly Debate N. C. NOw for an Ishmael C. Are you the Isaac's then against whom to speak a word is to scoffe at the Children of God And must we be all cast out like the bondwoman and her son to make room for you the Holy Seed N. C. I did but use the words of a late Writer who hath answered your two Debates p. 19. C. That hath snarl'd and carpt you should have said at some things in them which he did not understand and N. C. This is your old Pride C. It is one of your old Arts rather and wretched shifts to call men proud when you cannot confute them and when you have blotted a great deal of Paper with senseless or impertinent stuff boldly to cry it up for an unanswerable piece N. C. What Arts do you tell me of I know none we use but honesty and plain dealing C. We know a great many other which have alway stood you in mighty stead One is to extoll the men
there is mention only of trusting in the Lord. Will you never leave this Trade of cheating by adding and taking away from Books according to your humor and fancy To what will those mens impudence arrive hereafter who while things are fresh in memory are so bold as to take this License N. C. Why should not I believe him as soon as you C. Believe neither of us But go and search your self the eldest and most Authentick editions printed either here in England or by the approbation and the Act of the General Assembly in Scotland and you shall meet with no such Scripture as this which he thrusts upon us nor any at all out of the old Testament but only that which I have mentioned Isa 26.3.4 I have seen several which I shall not stand particularly to name * the first of those was 1649. which cites the place now nam'd There is none I suppose can be of greater credit with you than that set forth z in quarto 1658. together with the larger Catechisme and confession of Faith recommended with a solemn preface by a great many Ministers and this Gentleman among the rest to the use of private Families This gives you the places of Scripture in words at length but this which he quotes is not to be met withal among them Nor is it in a late Edition of the shorter Catechisme 1667. printed after the same manner N. C. Do you think he put it in out of his own head C. I know not what to think But a man that had a list to imitate his vile way of writing might say it is possible for some reason that is suggested that he was accessary to the fraud N. C. Fie upon it Do not leave it to us to imagine reasons C. But he doth a p. 82. as you shall hear when he talks of my being no enemy to Sacriledge after this very fashion N. C. And will you follow him in such wicked courses C. No. I only told you what a man might do who studied to pay him in his own coin And to deal more fairly with him than he deserved he might add this reason for his Conjecture I met a good while ago with one edition of that Shorter Catech. Printed by A. Maxwel 1660. into which some body hath foisted this place of Scripture which he mentions in the room of the other which the Assembly affixed to their definition Now how he came to be best acquainted with this Edition or prefer it before all others even that large one with his own hand to it one cannot well conceive might a man say unless it be for the same reason that people love their own Children better than any else But for a this I conclude nothing Let me only ask which way you will conclude in this case Did he know there was this Alteration made in the texts of Scripture and that this which he quotes was not in the Edition to which he hath given his Approbation under his hand or did he not If not then he is not so well skill'd in your Divines as he pretends nor fit to talk of these matters he is a stranger to his Catechism and recommends that to the peoples remembrance which he forgets himself If he did know then I ask how he durst tell us this in the name of the Assembly and say they prove their proposition by this place when his Conscience told him they did not Is it not an high degree of wickedness to countenance or indeavour to continue such a fraud May not all your party justly buffet him for abusing the Assembly and making them write that which they never meant For he expresly tells us they quote this place Isa 33.22 which as it is nothing to the purpose so was not chosen by them to back their doctrine withal N. C. It was some mistake you may be sure C. Not in him that put out that Edition whoever he was for he industriously changed the Scriptures to bend their words to his own sense N. C. I think the Title page of that Edition tells you that the proofs in words at length are either some of the formerly quoted places or others gathered from the Assemblies other writings C. It s well observed for it is a confession of a change according to another mans judgment and not their own And this Phil. if he had been the man he would be taken for would have carefully noted And since he was speaking of the Assemblies opinion he ought not to have alledged any proofs of it but those which they quoted themselves for it especially considering that he wholly relyes on that place of Scripture to shew their sense As for him who made the Alteration he did not deal sincerely and as became an upright man For where shall we find this new proof in their other writings They never wrote any thing else about these matters but the larger Catechism and the Confession of Faith and there is no such Scripture alledged in either of those when they speak of this businesse And now I mention the larger Catechisme again of which the lester is an abridgment one would think it had been more fit for him to fetch the explication of their words and take their meaning from thence rather than from the corrupt glosses put upon the shorter For they could better express their own mind themselves than any of their Disciples Now if you go thither you shall find they determine faith to the promises as its object and make it a resting on Christ and his righteousness for pardon of sin and accepting our persons without any mention of any respect to him as a Prophet or King Let us read the words Justifying Faith is a saving grace wrought in the heart of a sinner by the Spirit and word of God whereby being convinced of Sin and misery c. he not only assents to the truth of the promise of the Gospel but receives and rests upon Christ and his righteousness therein held forth for pardon of sin and for the accepting and accounting of his person righteous in the sight of God for Salvation Judge now whether I wrong'd you in that which I said concerning Faith which it is plain you have been taught to think is nothing else in effect but this to rely upon Christ for forgiveness of sins And should your Child ask you the meaning of those words in the shorter Catechisme and say How is Christ held forth or offered to us in the Gospel I pray tell me what Answer you would return Would not you who are exhorted to read those Books and instruct your Family out of them reply to him in this manner Child the larger Catechisme which you must learn next informs you that he is held forth as our righteousnesse and so you must receive him and rest on him for pardon and accepting of your person as righteous according to the promise of the Gospel N. C. I think I should
alteration in him N. C. Dimness of sight can never be recovered by stripes C. That 's true But yet he that shuts his own eyes or blindfolds himself with his hand may by Correction be made to open the one or to take away the other A sharp Medicine also instilled into the Eye will remove this Pin and Web better than all the fairest speeches and strongest reasons in the world However if Bedlam cannot reduce such a one yet it may restrain him from infecting others N. C. You are very severe methinks I did not think you had been still of so harsh a spirit C. I only repeat your own words that you may see what your reasonings were when you came to settle a Government among us For my part I love clemency so much that I think we may say of it in the words of one of your Writers in those Times as of fair weather it is pity it should do any harm But if is do it is a cruel pity f Mr. John Good win's Quaeries Questioned 1653. pag. 13. He hurts the good who spares the bad Yet I delight in meekness and gentleness and as I would have been glad to have seen more of it practised by them who most plead for it so I would to see no need of any thing else to be used now Nor should the Magistrate though he have so large a power go to the utmost therof but upon extream necessity For his end being the same with our Saviours not to destroy mens lives but to save them I suppose him to be the wisest Magistrate who can most easily attain it and govern the Church and State with the least punishments For severity of Laws is an Exprobration of the Magistrates want of care in not preventing that extremity of offence which doth require them All which considered nothing seems to many wise and moderate men more conducing to your good and the Magistrates honour than a due execution of those Laws you are now under lest by your wanton contempt and bold breach of them you make it necessary they should be changed for more rigorous which God forbid Why do you shake your head N. C. To hear you talk on this fashion C. There are none of you but would say the same were you in Authority You would not leave men at liberty to do as they pleased And though some particular persons suffered that could not conform you would say it is better it should be so than the Publick Order be disturbed and that those small punishments would prevent greater and that they were beholden to you for your strictness since without it they might grow so wild that you should be constrained to severity For you did not think it safe heretofore so much as to connive at those who would not be obedient to the established Government and Discipline That as Mr. Case told the Lords was next door to a Toleration It is a Toleration in Figures though not in words at length g Sermon before the Peers March 25. 1646. Nor are the Independents of a different mind who keep an Uniformity when they have power in their hands as we see in the Churches of New England where they agree in their practices though not in their Principle Some being for that way of Church-Administrations as it is called by the Direction of particular Rules in Scripture which seem to them very clear but others to whom those Scriptures seem to be mis-applied conforming to it upon the more General Rules of Scripture viz. of Charity and Christian Peace Which is according to a Maxime planted in the Nature of things as we are told by one here in a Preface to a Book of a New-England Teacher h Mr. James Noyes of Newbury in N. E. Temple Measured 1647. which do often act contrary to the Rule of their particular Nature for the Conservation of the Universe And were we saith he as well grounded upon it as our Brethren of New-England be we should both the more prefer the Peace and Tranquillity of this Church which is a General good above our own private inerest and the less censure them who upon the same Principle have sometimes taken and will doubtless have the wisdom always to take just Animadversion upon them that cause Divisions and are disturbers of the Churches peace though they may haply plead their Conscience and transform themselves into Angels of Light N. C. Conscience is a tender thing and must be tenderly dealt withal C. So Mrs. Hutchinson said and yet they banished her out of New England for all that N. C. I thought they had had a great regard to Conscience C. The very same which his Majesty hath here who tells you just as the Court told her Your Conscience you may keep to your self but if you shall countenance and incourage those that thus transgress the Law a small fault you think who transgress it your selves you must be called in Question for it and that is not for your Conscience but for your Practice i Proceeding of the Court holden at New-Town 2 Octob. 1637. pag. 34. N. C. What Law do they transgress The Law of God C. That was her Question and this was their Answer which may serve you Yes the Fifth Commandement which commands us to honour Father and Mother which includes all in Authority N. C. There is not one example in Scripture to justifie such punishments as those for difference in judgment C. Still you will run on in your mistake You may hold your own judgment as they told her partakers when they alledged this so as the Publick Peace be not troubled or endangered by it and no body will trouble you For the King doth not challenge power over mens Consciences but when they do such things as discover a corrupt Conscience it is his duty to use his Authority to reform both k Ib. pag. 28. And if they complain of his severity and say he uses them hardly they add a new fault to the former and further indanger the Publick Peace by estranging as much as in them lies the hearts of the people from him N. C. It would be better therefore if such Laws were never made as occasion people all this trouble C. Now you run back again Some Laws we must have so that if these be altered others must come in their room And though you may be better contented with them yet others may as much dislike them as you do these And if their disobedience be not punished it had been as well or better not to have punished your disobedience before If it be then the persons are changed but still there will be sufferers N. C. It is very true And What would you have men do in this case C. What Be as patient as they can For it is an excellent thing as some body I remember speaks when men who cannot be active without sinning as they judg are passive without murmuring Of this Christ and the