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
Parkhurst at the end of Mr. Sam. Rolls his Book called London's Resurrection But I should write a new Book should I proceed to represent only all the weak and ungrounded Conclusions which this Man makes in that Preface Who he is I have plainly enough signified to those who will be at the pains to read this Dialogue relying chiefly upon his own confession to several persons though it is easie enough other ways to find him out To whom I intended at first another person should have directed a very short Preface I mean that the Epistle of Isidorus Peleusiota to Candidianus d L. 1. Epist 480. should only have been prefixed to this Book and no other And though for good Reasons I have made a longer my self yet I shall commend that also to his Meditations Why dost thou make such hast to injure him whom thou oughtest rather to love for declaring what opinion all have of thee Differences have often corrected and set straight men of ingenuous spirits by making way for a cure of that which they have contumeliously committed If therefore thou thinkest those things reproachful which thou hast heard preserve thy self by well-doing unreproachable For if thou dost amend thy works these disgraces will vanish together therewith That I assure you was my end in Writing again to make him better known to himself and the Truth better known to the People to make him more careful what he writes and them more careful what they believe If any will still surmise that I have other ends than what I have declared in this and former Prefaces I have nothing to say to such now but that which a discreet and grave person e Mr. Francis Merbury mentioned upon a good occasion in the following Book Epistle before his Sermon at the Spittle 1602. whom they dare not discommend said long ago when he was misconstrued The falseness of mans heart if he set himself seriously before God cannot so deceive him but he may discern whether he have a care to avoid evil and to glorifie God In this care I have had my part and if men will report me otherways my Conscience as Job 31.36 shall make her a Garland of their Reports I am not the first whose words have been wrested and design mis-represented and defamed nor shall I be the last as long as any honest man will speak truth and but one of that angry and discontented brood remains which occasioned that apology now mentioned His words are remarkable in the middle of his Sermon concerning those who then desired a change with which I shall conclude There are two Cruel Beasts in the Land with gaunt bellies the wickedly needy and the wickedly moody The wickedly needy are they in all degrees who have consumed their own Estates and now hover over other mens The wickedly moody are they who have treasured up wrath and revenge in their minds against those who have been Gods instruments for their Nurture These disdain that a due defence should be opposed to their undutiful offence and both these and the other as it is said of Lions have for a time crookt in their nails to keep them sharp but they look for a day And God grant a day to as many of them as be impenitent and that the day they shall see may be as Zachary saith 14.12 when their eyes shall sink in their holes and their tongues consume away in their mouths Octob. 13. 1669. A TABLE OF THE CONTENTS THe Arts and shifts of the N. C. page 1 2 3 c. Some of them noted by my Lord Bacon page 5 6. A cheat cryed up by some of them for a mighty work of God page 7 8 Their ont-cries and clamors page 10 And scornful pity page 11 With denouncing of judgments upon their adversaries page 12 The surious folly of Philagathus page 13 Who resolved not to be convinced page 14 15 And phancies himself another David page 16 But is more like Don Quixote page 17 c. A short account of his misadventures from page 19 to 38 A ready way to compose a great Book c. page 39 40 An answer to his cavil against the Title of my Book page 41 How he misrepresents my words page 43 A wretched Apology for his Friends page 44 45 c. His unjust and undutiful complaints page 46 Makes the people believe they are Martyrs page 47 And in Eyptian bondage page 48 Ingratitude to their Governours c. page 50 51 The bold Ignorance of this man page 52 c. An instance in his Discourse of the Demonstration of of the spirit and of power page 54 62 Origen's interpretation of those words page 57 c. St Chrysostom's page 59 And divers others of the Ancients page 60 And of the Modern Writers page 61 Which clearly shew the impudence of this Writer page 62 63 He abuses Peter Martyr c. page 64 An casie way of writing Books page 66 67 Eâ—asmus put in to make a vain show page lb. page 68 Another instance of his shameless boldness page 70 The true ground of my Interpretation of those words page 71 72 73 c. Mr. Baxter's opinion of Grotius page ib. Philagathus rather to be called Antilegon page 75 An odious discase which some of them are sick of page 76 77 The sum of my charge against this man page 79 Their pride makes them call those proud who oppose them page 80 Of Faith's justifying us page 83 c. Other things about it page 87 c. His idle questions noted page 90 91 His rare qualities page 92 His Ignorant Discourse about the Pomps of the World page 93 What they were which Christians renounced in Baptism page 94 95 c. How inticing they were page 98 99 The Assemblies Definition of Faith page 100 c. 106 107 A new Cheat discovered page 101 102 c. An authentick Explication of the Assemblies meaning page 108 The Act of Indemnity impertinently alledged page 110 111 c. A true report of that Act and of Oblivion page 114 to 130 A fine way to keep posterity in ignorance page 118 Philagathus his false zeal page 119 120 The N. C. crossed the Design of the Act of Oblivion page 125 126 They keep up marks of Distinction page 127 Their old bad Principles ought to be remembered page 129 They make a show with words without sense page 130 Their partiality page 131 How they get credit with the people ib. page 132 133 Who are abused by ignorant but confident talkers page 135 A remarkable instance of it page ib. 136 An account of the Liturgy of Scodand and others page 137 to 145 Mr. Capel's and others opinion of Set Forms page 144 Another proof of Philag bold ignorance page 147 And presumption page 149 c. His lame account of their Opinions about the Covenant page 152 to 157 The great Charity of the N C. page 153 In what danger we are if all be true that Phil. says
words which will be thought too scornful by many of you now That a set Form of prayer is lawful much need not be said the very newness of the contrary opinion is enough to show the Vanity and falshood of it The truth of it is it was so new that there were few of those old Divines but they opposed it in their constant practice This Dr. now named Dr. Sibbs Mr. Hildersham Mr. Dod Mr. Bradshaw c. alway using one Set Form of Prayer before their Sermons and some of them in their Families For which the last mentioned gave this reason as Mr. Gataker tels us in his Life i Life of Mr. Wil. Bradshaw published by Mr. Clark p. 67. in Fol because he sitation in prayer is more offensive than in other discourse unto profane ones especially whereof in mixed multitudes and meetings some lightly too many usually are And he affirmed this also to have been Mr. Th. Cartwrights practice with whom he sometimes conversed And Mr. Clark I remember confesses that Mr. Sam. Crook who dyed no longer ago than 1649. was the first man who brought conceived prayer into use in those parts where he lived in Somerset-shire k Collect of 〈◊〉 o◠〈◊〉 Diviâ—â—â— p. 38 〈…〉 If you would see more of this you may read Dr. Prestons Book called the Saints daily Exercise l 〈◊〉 6. 1 31. p. â—â— set forth by Dr. Sibbs and Mr. Davenport where you will find this Question largely handled whether we mâ—y â—se set Forms of Prayer and resolved assirmatively For which he gives many reasons N. C. I 'le seek them when I am at leisure C. Only remember this for the present that he saith he knows no obâ—ection of weight against it How do you like this Doctrine now N. C. Is not the Spirit straitned in stinted Prayer And doth not a man find his Spirit bounded and limited when he is tyed to a Form C. That 's the main objection he tells you to which he gives three substantial Answers The first is that those very men who are against this and use this reason do the same thing daily in the Congregation for when another prays that is a Set Form to him that hears it who hath no liberty to run out though his Spirit should be more large but is bound to keep his mind upon it And therefore if that were a sufficient reason that a man might not use a set Form because the Spirit is straitned it would not be lawfull to hear another pray though it were a conceived Prayer because in that case his Spirit is limited Secondly he tells you though the Spirit be limited at that time yet he hath a liberty at other times to pray as freely as he will It is no general ty though he be then bound up And Thirdly he adds that there is no ty and restraint upon the Spirit because there is a ty to words For the largness of the heart stands not so much in the multitude and variety of Expressions as in the extent of the affections which have no ty upon them when we are tyed in words N. C. Too many words will not do well in any other thing Let us therefore make an end of this C. I shall only tell you that if you turn a leaf or two further m Saints daily Exercise p. 84. you will find another case resolved about the gesture of Prayer which he would have to be very reverend especially in publique And that Mr. Hildersham exhorts to kneeling as the fittest gesture And complains of those that neglected it as also of such as would not sit bare at the reading of the holy Scriptures wishing withall that when we come in and go out of the Church we would give some signification of such reverence as now is rather derided than approved By all which you may see without travelling through the rest of the Authors which he mentions that they will not down with your squeamish stomacks and have been thrust out of doors by a number of frivolous writers among you who can better humour the childish fancies and the corrupt appetites of the professors of this Age. This very man is one of them who jeers those old Puritans as they were called as well as us when he compares a man that uses a Form of Prayer to an Horse in a Mill * Page 97. of his Book which goes round and round and cannot easily go out of his way if he do but jog on though he be hood-winkt and blindfolded N. C. But Religion as he sayes is like to suffer greatly by the not reading of those good writers C. That 's spoken only upon supposition that our Ministers have made them to be rejected but if they have been the cause of it themselves he can tell you another story Doubt not of it he can find you Authors enough as good as they if not better and as many as you please twenty or forty or more Say how many you would have for it 's all one to him whether it be twenty or forty n Pag. 55 56 57. one is as soon said as the other and they shall be such Treatises that there are not better extant in the World of those Subjects N. C. Do you think he will write against himself C. That 's a very small matter with one that minds not what he writes In a twelve moneths time you may think it is easie for a man to forget what he hath writ and so no wonder that he who told us in 1668. that some good Scholars were put to such hard shifts as to beg their bread the Laws at that time being too hard for them and too strictly observed to let them get any sufficient employment for a livelihood o Rebuilding of London p. 331. c. should tell us now 1669. that the severe Ordinances signified next to nothing where he was conversant and should ask to what purpose it is to mention them as long as I tell of no Execution done by them p Sober Answ p. 254 255. But he can do a great deal more than this comes to in an hours time or so he can forget what he hath said and say the contrary In the 31. page of his Preface he tells you that he hath endeavoured to restore me with a Spirit of meekness notwithstanding that but two leaves before p. 26. he had excused himself for not making a milder answer flesh and blood being not able to bear some of my expressions In his Book also if you mark it he desires you to believe he is far from being one of those who say as if we were the Jews or Gentils he speaks of in another place For what acquaintance should we perswade our people to joyn with you Or how came we to ow you so much Service q Page 221. And yet he hath not writ many leaves before he tells us in plain termes without excepting himself that the N.